y'/fii- • >'¦. •;*,* ..-i. ^^^^ YALF UNIVERSITY LIBRARY TESTIMONY i^tK' UNITED ASSOCIATE SYNOD OF THE SECESSION CHURCH. HISTORICAL AND DOCTRINAL. J PRINTED BY ORDER OF SYNOD. THIRD EDITION. EDINBURGH: PRINTED BY H. & J, PILLANS, FOR THE UNITED ASSOCIATE SYNOD. 1831. Price 2/6 each. -OS- TESTIMONY UNITED ASSOCIATE SYNOD SECESSION CHURCH. Sn CiDO ^atrts, HISTORICAL AND DOCTRINAL. PRINTED BY ORDER OF SYNOD. THIRD EDITION. EDINBURGH : PRINTED BY H. & J. PILLANS, FOR THE UNITED ASSOCIATE SYNOD. 1831. EDINBURGH : H. & J. PILLANS, PRINTERS, 7- JAMES'P COURT. MINUTE OF SYNOD RESPECTING THE TESTIMONY, " Broushton Place Chuuch, Edinburgh, 20 sure, to which they were compelled to resort, because the Church had obstinately resisted all the efforts which had been made to re claim her, and had suspended their continuance within her pale on terms which woiUd have Involved them in the commission of sin. Accordingly, they did not state their Secession on the ground of her corruptions, simply considered as such; but as corruptions which she zealously supported, and against which they, remaining in feUowshIp, were not aUowed to bear due testimony. It becamej therefore, theu' unquestionable duty, when they were at last thrust out, and consequently were relieved from the overwhelming op position against which they had so long struggled in vain, to ex pose the evUs which they had bewaUed and resisted whUe they were within the Church ; to vindicate the doctrines of her Confes sion which had been obscured or corrupted ; to assert and main tain the rights and privileges both of ministers and people, which had been condemned and infringed ; to regulate the exercise of their minlstty In aU its parts by the exceUent standards to which they stUl faithfully adhered ; and to endeavour, according to the spirit of their ecclesiastical constitution, to cany forward the work* of reformation. If they had not thus extended their Testimony, and conducted their administrations,, they would neither have done RISE AND PROGRESS OP THE SECESSION. 45 justice to their good cause, nor have been consistent with them selves. Many ministers, as weU as others, la. proposed Restoration of mented and condemned the general spirit the Seceding Brethren and conduct of the prevailing party; higWy by the Assembly 1734. disapproved of the censures which had been infiicted on the four Brethren ; and were anxious for their restoration. A conviction that undue severity had been exercised, and that the disposition to carry the most pernicious measures by triumphant majorities, which had so obviously characterised the late meetings of the Assembly, must be checked ; and a painfnl uncertainty " whereunto this" Se cession " would grow," were generally felt, and influenced the re turn of members to the next Assembly, which met in May 1734. The temper of this Assembly was concUiatoty. The Act respect ing the planting of Vacant Churches, and the Act which discharg ed the recording of Reasons of Dissent, were repealed ; a deed of the Commission, erecting a Sub-commission to receive the trials, and proceed to the ordination of a Presentee, whUe both the pa rish, and the Presbytery under whose jurisdiction the parish was situated, opposed the settlement — was reversed ; and two Acts were passed, the one explanatory of the deed of last Assembly, in the case of Mr Erskine, concerning ministerial freedom ; and the other, empowering the Synod of Perth and Stirling to unite the four Brethren to the communion of the Church, and to restore them to their respective charges. According to this last Act, the Synod " took off the sentences" which the Commission had pronounced against these brethren, and restored them to the exercise of aU the parts of the ministerial function. The Seceding Ministers rejoiced in evety vindication of the Seced- indication of a disposition In the Assembly to jng ^J«'^^^^^ '" •i*"""- correct Its own misrule, and to " strengthen '"^ " ^ the things which remamed, that were ready to die ;" and were wiUing to indulge the hope that this was the commencement of a course of reformation. The important question. How far the grounds of their secession were now removed.? was the subject of their solemn deliberation at different meetings. The result of these deliberations they pubUshed, Immediately before the meeting of Assembly (1 735), in a smaUwork, entitled " Reasons by Mr Ebene zer Erskine, minister at StirUng ; Mr WiUIam WUson, minister at Perth ; Mr Alexander Moncrieff, minister at Abemethy ; and Mr 46 RISE A:ND PROGRESS OF THE SECESSION. James Fisher, minister at KInclaven : why they have not acceded to the Judicatories of the EstabUshed Church." From this publication we quote the foUowing passage, as a proof of their candour, and of their anxious desire for re-union. "As that Assembly (1734) was composed of a body of reverend and honourable members, many of them of a considerable standing in the minlstty, and whom we re-i gard as faithful labourers in the Lord's vineyard, so It was matter of joy and refreshment, not to us only, but to many others through the land, that a stop was put to the unwarrantable and violent pro-i ceedings of some former Assemblies, and their Commissions ; and if the difficulties which lie In the way of oiu' Accession to the Judi catories of the Chm-ch are not removed, we do not impute it to the intentions and inclinations of many of the worthy members of the last Assembly, but to the opposition they met with from some whd had an active hand in carrying on and concurring with the formeit course of defection." But, with every disposition to judge of the proceedings of the last Assembly in the most favoui-able light, they could not per ceive it to be their duty to return in present drcumstanees. They frankly admit, that " the first groimd of their Secession, as laid; was removed" by the repeal of the two acts already specified. But they justly observe, 1. That their " Secession was not founded on the passing of these Acts, for they continued in communion after these Acts had become binding rules," but, on the Assembly's sup pressing ministerial freedom and faithfulness, by appointing them to be censured, because they had followed up their protestation against the act concerning the planting of vacant churches, with a suitable testimony In their pubUc ministrations ; and, 2. That the repeal of these acts proceeded on reasons which left uncondemned the arbi traty principles which gave rise to them. They candidly acknowledge, that this Assembly did not directly countenance any violent settlements, and appointed their Commis-* sion to petition his Majesty and Parliament for relief from the yok« of Patronage * ; but when ^hey recollected that the very Assem blies and their Commissions who had zealously supported patron.- age in its most oppressive forms, stiU confessed it to be a griev ance; and that this Assembly had given no testimony against former violent settlements, nor vindicated the principles of the • The Commission sent a deputation to London for this purpose, and the Assem bly itself, in 1735, sent another with the same instructions. RISE AND PROGRESS OF THE SECESSION. 47 Church on this subject, nor made any provision for exercising the powers which they possessed for preventing the acceptance of pre sentations by those to whose ministry the people were unwUling to submit, — they could see no rational ground to believe that the sys tem was abandoned. They had stated as a ground of their Secession, that " the pre vailing party pursued such measures as did actuaUy corrupt, or at least had a direct tendency to corrupt, the doctrine contained in our exceUent Confession of Faith." Though this ground involved a subject of supreme importance, the Assembly had taken no step to remove it. No efficient measure was adopted for the suppression of error and the vindication of the truth, or for securing that none but persons of decidedly evangelical principles, and of pious character, should be admitted into sacred office, or for discouraging that kind of preaching (which of late years had become very common, and of which the best ministers of the Church had loudly complained) that excluded the supernatural mysteries of the Gospel, and substituted in their room speculations and discussions which could not make men wise to salvation. A Committee was appointed, indeed, to draw up an overture for an Act — to warn against errors, and to give directions concerning the right preaching of the Gospel. Such an overture was presented, and " after long dependence was got en acted *." It clearly exhibited the doctrine of Scripture, in relation to our condition as fallen beings, and to the way of salvation through our Lord Jesus Christ ; and recommended to aU the ministers ah evangeUcal strain Of preaching, and to Professors of Divinity, to use their best endeavours to have the students under their care well acquainted with the true method of preaching the Gospel, as direct-, ed by this Act, — appointing Presbyteries at their privy censm-es to inquire concerning its observation." But Is there any evidence that this exceUent Act was foUowed out ? — ^that means were employed to ascertain if due attention was given to its recommendations ? is there no reason to fear, that it was only a dead letter inserted in the statute-book, in compliance with the earnest solicitations of the orthodox ? For, did not the Assembly which enacted this overture dismiss a reverend Professor -I" from its bar, who had been under pro cess " for having vented several dangerous errors in his writings," without censure, by declaring " that the examining and stating of the matter, as was done by the Committee for purity of doctrine, • Not till two years after, in 1736. See Willison's Impartial Testimony. ¦\ Mr Archibald Campbell of St Andrew's. 48 RISE AND PROGRESS OF THE SECESSION. is sufficient for cautioning against the errors which some at first silji- posed the Professor was guilty of," and by recommending to him " not to use doubtful expressions or propositions which may lead his hearers or readers into error .?" — " This issue of the process," says one, who was at that time a minister of the Church of Scotland, and unfriendly to secession, " many In the Assembly and out of it were highly dissatisfied with, judging that Mr Campbell desetyed a sharp rebuke for the many incautious and unsound expressions he hath in his writings, however orthodox his explanations may be ; and with these we do heartily join *." In vain shall we search for proofs. In the Assembly's proceedings, of a zeal against the errone ous, as active and efficient as that which they had displayed against the advocates of the doctrines of grace, and against the intrepid assertors of the rights of the ministry, and of the privileges of the people. Purity of doctrine is of vital importance ; and unquestion- ably, the Assembly was imperiously caUed, especially at this time, to take decisive steps to arrest the progress of error, and vindicate the truth ; and If they declined to do so, how could the Seceding brethren i-eturn, in a consistency with a faithful keeping of the sa. cred trust committed to them ? Concerning the Acts which empowered the Synod of Perth and StirUng to restore them, they observe, that, as the Assembly itself declined to review " the former proceedings of Church judicatories, in relation to this affair," so it expressly prohibited the Synod from "judging of the formaUty or legality" of these proceedings, and authorised their restoration on grounds of expediency alone. The " Synod was to proceed and do therein as they shaU find most justifiable and expedient, for restoring the peace and preserving the authority of this Church ;" and the Assembly was induced to adopt this measure, from the consideration " particularly of the lamentable consequences that have followed or might yet follow, from the se paration" of these brethren. They thence justly concluded, that the deed of Assembly protested against might stiU be regarded as a legal and formal deed, and that the principles which it involved might stiU be maintained as equitable and scriptural — as principles which might be acted upon, when no cause existed for apprehend ing similar " lamentable consequences." And that this is no un- candid inference, is evident from the Explanatory Act concerning ministerial freedom, which was passed at the same time, and which we here Insert : — " The General Assembly of the Church of Scot- Willison, ut supra. RISE AND PROGRESS OF THE SECESSION. 45) land, considering. That some are under apprehension that, by the Act of Assembly 1733, anent Mr Erskine, &c. ministers of this Church are laid under greater restraints as to mmisterial freedom, than they were by the rules of this Church before the said Act was passed ; therefore they do, for the satisfaction of all, hereby declare, That due and regular ministerial freedom is stiU left entire to aU ministers ; and that the same was not, nor shall be held or under stood to be, anywise impaired or restrained by the late Assembly's decision in that particular process." — -Whatever may be understood by " due and regular ministerial freedom," It cannot admit of a doubt, that this Act excludes the freedom used by Mr Erskine from this character ; for it declares that such freedom loas not im paired nor restrained by the late Assembljr''s decision, in finding him censurable, for having impugned Acts of Assembly, and pro ceedings of Church-judicatories, and in appointing the Commission to suspend the four ministers, unless they withdrew their Protesta tion against that decision. These two Acts, then, — while they by implication accused the four Brethren as disturbers of the peace of the Church, whose intractableness and disobedience it might be wise, on grounds of expediency, to overlook at present, — not only gave no security for the future exercise of the rights of the ministry, to testify against prevaUing corruptions ; but indirectly vindicated the imposition of undue restraints, and instead of affording any reason able ground of hope for a permanent change of measui-es, were cal culated to excite the painful apprehension, that, whether these Acts might succeed or fail In restoring hai-mony in the Chui-ch, the pre vailing party would soon resume the power which they had so long and so successfuUy exercised. By declining to accede, they lost the support of many of their brethren who were fi-Iendly to their cause, and who, like them, condemned and deplored the course which the Assembly had for many years pui-sued. Not without a painful struggle had these brethi-en succeeded, to a certain extent, in reforming some abuses, and in checking othei-s ; and they had hoped that the Seceding mi nisters, on perceiving this .change, would Immediately return into the bosom of the Church. Anxious for restoring the visible union of the body, and gratified because their efforts had not been alto gether fruitless, they were apt to magnify, beyond their real Im portance, the concessions which had been made by the prevailing party ; and to overlook, or to represent as unimportant, the provi sions and limitations which accompanied these concessions, and by which the most obnoxious principles are stiU retained, and might be D 50 RISE AND PROGRESS OF THE SECESSIOIf. acted upon in less untoward circumstances. The dis'appomtment was felt the more keenly, because their powerful and more dexter ous opponents, who thought that the Assembly had displayed no ordinary degree of condescension and lenity, were suppUed with an occasion of representing the Seceding ministers as unreasonable and obstinate men, whom the conciliatory spirit of the Assembly had only rendered more intractable, and to whom no concession should ever have been made. In such circumstances, it is not wonderful that some who had hitherto pleaded their cause, should have now become lukewarm or hostUe, and have accused them of " causing divisions and offences," by refusing to accede at a thnfe when the Assembly had manifested a disposition so condescending and peace- fill, and when there was ground to hope, as they supposedj that a reformation might be effected by the united exertions of the faithful. We are convinced, however, that it must appear from the brief outUne which has been just given of their Reasons for declining to take the benefit of the deed which restored them, that no just cause existed for such accusations. It must be recoUected, that though the four Brethren did not accede, they took no step which could obstruct their return, or widen the separation which the Assembly had produced by its censures. They spent their Presbyterial meet ings, chiefly, in devotional exercises. They proceeded to no acts of jurisdiction. They established no separate communion *. They • 1 , . " " I own," said one of them in a letter, " that, after the meeting of the As- sembly 1734, I was in much perplexity about our continuing in a state of Seces sion ; it occasioned many thoughts of heart unto me, to understand what was duty in the present case. But as I had no hesitation about my duty, when I did, to. gether with my other three Brethren, declare a Secession from the judicatories of this church, in oui- protestation before the Commission 1733, so when I have ob served the conduct of the said judicatories since the year 1734, I have been gra dually cleared, and more and more confirmed that it is our duty to continue in a state of Secession." — Wilson's Defence, p. 357. And in page 481, he says, "After the meeting of Assembly 1735, when the Brethren observed the conduct of the said Assembly, and that no steps were taken towards reformation, three of the Seceding ministers were then clear to proceed immediately to the exercise of the keys of government and discipline ; but at that time Mr Wilson was not clear for taking this step, but was of opinion that they should only hold their meetings as they had done the former year, namely, for mutual advice in the present situa tion, and for strengthening one another's hands in the work of the Lord ; and indeed this was the only material difference that was amongst that little bod^, after the Secession from the judicatories. But by the good hand of the Lord upon them, they were kept united among themselves, and did not proceed to any act of jurisdiction, and nothing of this nature was done till after the Assembly 1736, when all the four Brethren were convinced that not only it was duty, but also it was high time for them to proceed to the exercise of the keys of government and discipline." niSE AND PROGRESS OF THE SECESSION. 51 waved nothinjf in their papers which the acknowledged principles of the Church of Scotland did not sanction, and which the circumr stances of the times did not require. Long they had witnessed and bewaUed, both the sad effects of a prevaUing disposition to protect the erroneous, and to promote a system of spu-itual oppression, and the frustration of aU their efforts to persuade the Assembly to ^' repent, and do the fii-st works." From the acknowledged inabi lity of the very considerable number of pious and faithful ministers who sat in Court In I734, to carry measures which they judged of vital importance to the interests of the church, and from the un meaning generality, or the studied ambiguity, or the inconsistent limitations, which characterised the Acts that have been represented as removing the grounds of Secession, — it was obvious that the same party stUl directed the counsels of the Supreme Court. With such experience, and in such circumstances, could the suspended minis ters be blamed for declining to accede, and for passively waiting till they should see whether succeeding Assemblies would proceed in reformation, or revert to their former course of defection ? Was not this the measure which wisdom, moderation, and faithfulness, united In directing them to adopt ; more especially as they had can didly stated their difficulties, and how these difficulties might be removed ? They had been cast out of the Church, because they had discharged a necessary and Important duty ; and if they had re turned without obtaining any security that they would be permitted to fulfil their ministry faithfuUy, and without receiving any satisfac-^ tory evidence that the scheme of misrule would be abandoned, would they not have betrayed a great public cause, have Involved themselves in the guUt of coimtenancing measures which they just ly reprobated, and have directly contributed to consolidate the power of the corrupt majority .'' It Is easy to Impute to them mo tives arising from vanity or from pride ; but, besides that the cause itself is Independent of the motives of the men by whom It was conducted, where is the proof that they were influenced by such motives ? There is abundant evidence that they were afraid 6f taking any precipitate step, that they abandoned most reluctantly the hope of exercising their ministry in that church in which they had been educated and ordained— waiting patiently for years before they proceeded to act fuUy in a judicative capacity ; and that they conducted themselves throughout, with a dignified consistency, and With a scrupulous regard to Presbyterial order. To ascribe such terafers and conduct, eithe? to a low passloft fol" VUlgar fame> Of 10 50 2 52 RISE AND PROGRESS OF THE SECESSION. a fanatical spirit, is equaUy contraty to candour and to common sense. Unhappily, the two succeeding Assemblies confirmed aU the grounds of the Secession. The erroneous were retained and pre- tected, even whUe an act was passed which recommended an evan gelical strain of preaching * ; and presentees, though rejected by the people to whom they were to minister, were zealously supported f. While such were the proceedings of the Assembly, of what avaU was an enactment " against the Intrusion of ministers Into vacant congregations, and recommendations to Presbyteries concerning set tlements," in which it is admitted that such intrusions are in du-ect opposition to what has been the principle of the Scottish Church since the Reformation — except to involve that Court deeper in in consistency and guilt .'' The Seceding ministers, convinced that re- Act, Declaration, and . , . , , , , i .li i .. -j. Testimony. formation was not to be expected, thought it " now full time to proceed to the exercise of the powers with which they were invested by the Head of the Church, for the vindication of his truths and ordinances, and for the relief of the Christian people, by supplying them with sermon." In December 1736, they enacted " A Declaration and Testimony for the Doctrine, Worship, Discipline, and Government of the Church of Scotland," which they soon after published. They judged " a Testimony of this kind necessary for the information of the generation, who have generaUy lost the knowledge of what God has done for Scotland, and of the grounds and causes of his righte ous quarrel and controversy against us ; necessary for the conviction and humiliation of aU ranks of persons ; necessary to preserve and maintain the truths of God ; and an useful mean to transmit them to following generations in their purity J." — " It approves and con tends for the former attainments of the church in Reformation, whUe these are by no means considered as a perfect standard, nor as precluding progress in reformation, as God may increase light ; condemns many defections from that Reformation, both In principle and practice ; and asserts and vindicates many precious truths which had been deeply injured by individuals in the minlstty, and by the judicatories of the Established Church." On this important docu- • See page 47. ¦f- As in the case of the parish of Carriden, of Muckart, of Denny, &&— ¦ Wil son's Defence, p. 160. X Declaration and Testimony, p. 2. WSE AND PROGRESS OF THE SECESSION. 63 ment, however, it is unnecessary to enlarge, as its leading statements have been detailed in the preceding pages. The Reverend Ralph Erskine of Dunferm line, and Thomas Mair of OrweU, acceded to ^^^^ ^''''t ^""^ ^'''^' ,,,.,_., . ' ing Urethreu. the Associate Presbytery, in the following February (I737) ; the Reverend Thomas Naime of AbbotshaU, In September thereafter ; and the Reverend James Thomson of Burnt island, In June next year. The Assembly now * appointed its Com mission to draw up and execute a Libel against the Seceduig mi nisters. In obedience to this appointment, the Commission, at its meeting In March foUowing, served each of the eight ministers who composed the Presbytery, with a Libel — charging their Secession, their publication of the Testimony, their administration of divine ordinances to people In different parts of the country, without the knowledge or consent of the ministers to whom they belonged, and their licensing one or more to preach the Gospel, as high crimes, and citing them to appear before the General Assembly, at Its en suing meeting -f-, to answer for their conduct. They met in Edin burgh whUe the Assembly was sitting, and passed an Act, (commonly called the. Declinature, the draught of which had been under their consideration at some former meetings,) in which they embodied the grounds of their Secession, and found and declared on these grounds, " that the present judicatories of this National Church are not law ful nor right-constituted Courts of Christ, and declined all authori ty, power, and jurisdiction, which any of these judicatories might claim to themselves over the Presbytety, or over any of its members, or any who had subjected themselves to their Presbyterial oversight or Inspection |." • May 1738. t May 1739. $ In this Act they introduce two facts which had occurred since their enact- Tnent of the Declaration and Testimony, as additional proofs, if such had been wanting, that the Assembly was not disposed to reform its administration. The first is. That, when a Reverend Principal (Dr Wishart of Edinburgh) was libelled by his own Presbytery for several errors which he had publicly taught, the As sembly, refusing to institute any trial of his sentiments by the Confession of Faith, the acknowledged bond of Ecclesiastical union and fellowship — acquitted him, upon a declaration of his adherence to the several articles of the Confession, which, it was alleged, he had controverted. And the second. That, though the Civil power had enjoined all the ministers of the church, under heavy Ecclesiasti cal penalties, to read a certain proclamation from their pulpits on the first sabbath of every month, for the space of a year ; and though the great majority of the ministers had obeyed the injunction, and had thus virtually acknowledged that the Civil power might inflict Ecclesiastical censures, yet neither the Assembly, nor any of the in ferior courts, took the least notice of the offence, nor testified any disapprobation of a 54 RISE AND PROGRESS OF THE SECESSION. Declinature of the Bre- Being iofomed that the Assonbly was thren, and their Depo. about to enter on the discussion of the Li- sition by the Assembly, j^^j^ ^,^^ Associate Presbytety appeared in its constituted capacity before that Court. After the Moderator had acquainted them, " that though they were called to answer to a .'Libel, yet he was warranted, in the name of the Assembly, to as sure them, that, notwithstanding all that had passed, the Assembly was wiUing to receive them with open arms, if they would return -into the bosom of the church," — the Reverend Mr Mair, Moderator of the Presbytety, said, " We come here as a Presbytety, constltit- ted in the name and authority of the Lord Jesus Christ, the only King and Head of his Church ; and since I am at present the Mo derator of the Presbytery, however insufficient for, and unworthy of this trust, I am appointed as their mouth to deliver their mind unto you, by reading an act agreed upon by the Presbytety." Be fore he proceeded, the Assembly appointed the Libel to be read ; after which Mr Mair read the Declinature ; and having delivered it to the Moderator of the Assembly, the Presbytery withdrew. The Assembly now found and declared them worthy " of the high est censures of the church, particularly that of Deposition ;" but, delaying to inflict any censure at this meeting, they earnestly re commend to the next Assembly to proceed against them, unless " they retm-ned to their duty and submission." The next Assem bly * did " actuaUy depose them from the office of the holy minls tty, prohibiting and discharging them, and every one of them, to exercise the same, or any part thereof,- within this church, in aU Jtime coming," and appointed due intimation of this sentence to be given to those invested with civU authority, in the different places of their residence, that they might be thi-ust out of their churches. But neither these censures, nor the dlscounte- ^'"iecessira.*^ ^^"^^^ ^"^^ reproach which the Seceders Incurred, prevented the rapid Increase «f their numbers. The Presbytery had already appointed one of its own members -f- to officiate as Professor of Divinity, under whose Inspection, several students who had joined the Secession completed their prepara tory course of study, and were licensed to preach the Gtispel. Within six years from their enactment of the Declaration and Testimony, the Associate Presbytery consisted of not fewer than measure, which was not less inconsistent with the acknowledged constitution and privileges of the Church of Scotland, than contrary to the law of our Lord Jesus Christ, whose kingdom is not of this world. * May 1740. .|. The Rev. Mr Wilson. RISE AND PROGRESS OF THE SECESSION. 55 twenty ministers. Awai-e that the system of Theological opinion^ commonly called Legal or Arminian, prevailed extensively in the National Chui-ch, and convinced, that the decisions of the Assem bly (on which we formei-ly animadverted) concerning the proposi tions which were selected from the Marrow of Modern Divinity, had contributed to diffuse that system, they judged it to be their duty to explain and vindicate, more fully than they had done In their Testimony, " the doctrine of the Holy Scriptures, and of our standards, concerning the free grace of God In the salvation of man kind lost." Accordingly, they pubUshed an act, bearing the foUow ing title, " Act of the Associate Presbytery concerning the Doctrine of Grace, wherein the said doctrine, as revealed In the Holy Scrip tures, and agreeably thereto set forth in oui- Confession of Faith and Catechisms, is asserted, and vindicated from the errors vented and published in some Acts of the Assemblies of this Church, passed in prejudice of the same *." This work, a plain and brief outline of which foUows, though it may sometimes pei-plex by Its Doctrine of Grace. numerous divisions, and Its technical phraseo logy, yet contains an able exposition and vindication of the doc trine of Scripture concerning the free exhibition, to sinners in discriminately, of Jesus Christ as the Saviour — their access as sin ners to him, and their duty to improve that access — the nature of the faith by which the ungodly are justified — the freedom of be lievers from the law, as a law of works, — their obligation to obey it as the riUe of their conduct — and the motives which should influence them to yield that obedience. Scriptural views of these subjects are not less necessary for the enjoyment of peace and hope, than for the acceptable service of God : yet on few subjects are we more apt to err, and as errors on these subjects are specious, they are pecuUarly dangerous. The grace of God and the merits of Jesus Christ may be highly extolled, and yet the way of obtaining an interest in them may be so repre sented as to depreciate both, by directing men to found their accept ance with God, or at least their right to trust in Christ for sal vation, on their acquu-Ing certain dispositions and experiences which shaU distinguish them from others, and entitle them to Divine fa vour. The pride of the human heart revolts from the humiliating statements, — that mankind universaUy are guilty before God, — ^that whatever diversities may exist among them, in relation to external condition, intellectual acquirements, or the degrees of their personal • Enacted October 21. 1742. 56 RISE AND PROGRESS OF THE SECESSION. guUt, they are equally helpless and unworthy of the Divine favour, and must come, as perishing sinners, to the Saviour, — that they are justified, not by the works of the law, but by faith in Him who " is the end of the law for righteousness, to evei-y one that believeth," — and that aU true hoUness in heart and life, instead of preceding, follows, and is the necessaty effect of, union to Christ. Yet these are the plain doctrines of the word of God. He pro claims his salvation to sinners without distinction or exception*. No sinner, indeed, tlU he is convinced of his sin, and of his utter inability to save himself, will come to Christ ; but neither the reality, nm- the degree of his convictions, and of the regrets which they pro duce, and of the reformation to which they lead, constitutes his right of access. This rests, exclusively, on the free exhibition of Christ to him. In common with other sinners. In the Gospel. Undoubtedly it is our duty, in every situation, to renounce and forsake all sin, and to walk before God in holiness and righteousness : for his law ever requires us to love him with all the heart, and our neighbour as ourselves. The love of sin, in any form, and a purpose to con tinue in It, are Incompatible with our coming to Christ for salvation ; and we can have no evidence that we are believers in Christ, unless we turn from sin, with grief for it, and with hatred of it, and " have respect to all God's commandments." But, obviously, we err, if, from these principles, confessedly of great importance, we conclude, that It is our duty to forsake sin in order to come to Christ ; and, consequently, that only persons of improved character and feeling are authorised to trust in him for salvation. We should thus as sign to the forsaking of sin a place and an Influence in the economy of grace which do not belong to it, and which render the attainment of true repentance impracticable. The great design of God in the dispensation of his mercy is, to persuade men to forsake sin, and to love and follow holiness ; and the method which he has adopted for securing this end, is the best fitted, both to illusti-ate his glory, and to meet the exigencies of unworthy and helpless beings. Believing in the name of the Son of God, who is revealed as the propitiation for our sins, and is exalted to give repentance and remission, we are delivered from the curse of the law, and receive the Spirit of all grace, under whose influence we turn from sin to God. Accordingly, while he requires us to forsake our wicked ways and thoughts, he exhibits to us his grace in the promise, that, confiding in it, and » Isa. Iv. 1, 1 ; xlvi. 12, 13. ; Mark xvi. 15, 16. ; John iii. \i, 15, 16. 5 Rev. iii. 17, 18. j xxii. IT. RISE AND PROGRESS OF THE SECESSION. 57 Strengthened by it, we may yield the obedience which he requires *. While he commands us "to cast away from us aU our transgres sions, and to make us a new heart and a new spirit f," and to re pent and turn to him, he also testifies, that he has exalted Christ " to give repentance," and promises " to put his Spirit within us, and cause us to walk in his statutes |." Those precepts which shew us our duty, are graciously intended to convince us of our depravi ty, inability, and misery ; to teach us to value and improve the grace set before us in the Gospel ; and to remind us, that whUe God " works in us both to will and to do," we also must be " work ers together with him," and yield up ourselves to his influence and authority ||. The privileges which believers enjoy by their union to Christ, through the faith of the Gospel, are exceedingly great and precious. Particularly, they are blessed with freedom from the law as a Cove nant, which the Apostle expresses by their being dead to the law — delivered from It — not being under It. He does not mean by such language, that they are set fi-ee from obligation to obey the law as a rule of life ; but, that they are completely delivered from its curse, and that it does not demand obedience from them, either on pain of death, or as the condition of entrance into life ; inasmuch as they are already the heirs of life, and secured against condemnation, by their connection with Jesus Christ. Still, however, they are not only bound, in common with all rational creatures, to obey the Di vine law, but are under obligations peculiar to themselves, — arising from the love and the relations of God to them, according to the new Covenant. And so indispensably necessary are the love and practice of holiness, that they are enjoined on them by God ; con stitute a principal part of their salvation, and the only satisfactory evidence of their justification through Christ ; and are declared to be the ultimate end of their election, redemption, and calling. Indeed, sinners are restored to the service of God, only by be coming " dead to the law." While they are under this curse, they remain under the dominion of sin, and all the effect of the law upon them. In that state, is to irritate and strengthen their depraved af fections. But being deUvered from the law, they become dead to sin, and cannot live any longer therein. United to Him " who is raised from the dead, they bring forth fruit unto God, and serve him in newness of spirit, and not in the oldness of the letter." And his grace, in effecting this deliverance, supplies them with a • Isa. Iv. 7, 8, 9. t Ezek. xviii. 31. *: Acts V. 31. ; Ezek. xxvi. 26, 27- II Vide Part II. ch. ii. sect, ii- § 3- 58 RISE AND PROGRESS OF THE SECESSION. powerful motive and encouragement, " to deny ungodliness and worldly lusts, and to live soberly, righteously, and godly, in this present world *." WhUe the Associate Presbytery was thus engaged in ovenan ing. elucidating and defendingtheDoctrine of Grace, it had under its consideration, also, an Overture of an Act, " for renewuig the National Covenant of Scotland, and the Solemn League and Covenant of the three nations, in a way and manner agreeable to present circumstances ; which M'as afterwards approved, enacted -f-, and published. From this deed a member dissented j, with the ex ception of whom all the Presbytery entered into the Bond. The Presbytery, in its Answers to the Reasons of Dissent, established among other things, this important principle, " that though they testified against the corruptions and evils of the present civil govern ment of these nations, j^et it was their duty, In agreeableness to the plain tenor of Scripture, and to the principles of all the Reformed Churches, to acknowledge that government, and subjection thereunto, in aU its lawful commands." In the Illustration of this statement, passages occm-, which display, not only sound and enlarged views of the nature and ends of Magistracy, the objects about which it is con versant, and the means which it may employ for accompUshing the pm*poses of its institution, but also, enlightened sentiments concern ing the rights and liberties of conscience in religious concerns. We shall quote only one paragraph, " the doctrine set forth in which" Is declared, in a note subjoined, to be " of a fundamental nature, with respect to the whole other principles, contained in the present Declaration and Defence : — The public good of outward and com mon order, in aU reasonable society, unto the glory of God, is the great and only end which those Invested with Magistracy can pro pose, in a sole respect unto that office. And as prosecuting this end cIvUly, according to their office, it is only over men's good and evU works that they can have any inspection, so It Is only over these that they must needs take cognisance, for the said public good : whUe, at the same time, their doing so, must be In such a manner, and proceed so far aUenarly, as is requisite for that end ; without as suming any lordship immediately over men's consciences, or making any encroachment on the special privUeges and business of the church. And moreover, as the whole Institution and end of the office, are cut out by, and lie within, the compass of natm-al principles ; It were absurd to suppose, that there could, or ought to be, any exer- • Vide Part II. chap. ii. sect. v. § 1, 2. t At Stirling, Dec. 23. 1743. + The Rev. Mr. Naime. RISE AND PROGRESS OF THE SECESSION. 59 else thereof, towards its end, in the foresaid circumstances, but what can be argued for, and defended from natui-al principles."— Whether the doctrine taught In this quotation be perfectly consis tent with various statements made in this same paper, and in some others published by the Presbytery concerning the matter and ends of the Covenants, the manner in which these ends were pursued, and the measures which were resorted to, for obtaining an exclu sive settlement of the Reformed reUglon, — we do not judge our selves caUed to determine. The Bond composed by the Associate Presbytety, contained " a pubUc profession of the faith of those who engaged In it, " a solemn acceptance of the covenant of grace, and a formal surren, der of themselves to the Lord ; with an engagement, in divine strength, to the performance of aU the duties incumbent on them both to God and man." If we compare that bond with the cove nants of our ancestors, we must perceive, that while these, especial ly the Solemn League, were partly of a civil and political nature, that Bond was an engagement wholly religious. The difference is not less obvious, in relation to the manner of entering into them respectively. All were enjoined, both by civil and by ecclesiastical authority, under heavy penalties, to swear and subscribe the an cient deeds ; whereas, they alone were admitted to join in the new Bond, who wUlingly offered themselves, and whose views of the sacred service, and qualifications for engaging In It, were previously ascertained. PubUc religious Vowing or Covenanting, though a moral is an occasional duty, as many moral duties are ; and was engaged in by our ancestors, not as itself a part of Reformation, but as an ex cellent means of maintaining and promoting It. But, according to the view given above of the Bond composed by the Associate Presbytery, Covenanting, or Vowing, is considered simply as a particular mode of professing our faith in Christ, of devoting ourselves to the Lord, and of engaging to him and to one another to prosecute his cause, to walk In his ways, and to excite each other to love and to good works. In this view, it Is stIU authoris ed, and provision made for its observance among us *. In the • Potterrow Meeting-house, May 2. 1820. — The General Associate Synod called for the Report of the Committee on the Bond ; when the draught of a Bond was produced and read, and, after some corrections and amendments, was agi-eed to ¦without a vote. BOND. We all and every one of us, though sensible of the deceitfulness and unbelief bf our own hearts, and many of us perplexed with doubts and fears about our 60 RISE AND PROGRESS OF THE SECESSION. Basis of Union, both Synods agreed in declaring, " that while no obsti-uctlon shaU be thrown In the way, and every scriptural facility actual believing ; yet desiring, in the strength of God, to glorify Him by be- lieving his word of grace, and, in the faith of his promise, to devote ourselves to him as his people, — we do, with our hands lifted up to the Most High, pro. fess, and before God, angels and men, solemnly declare. That, through his grace, we desire to embrace with our whole heart the Lord Jesus Christ as our only Redeemer ; his righteousness as the only foundation of our access to God, and acceptance with Him ; the Covenant of Grace as our only charter for the heavenly inheritance ; his Word as our perfect and only rule of faith and man. ners ; and to depend on his Spirit to lead us into all truth, and strengthen us for all duty. We avouch the Lord to be our God; and we promise and swear by his Great Name, that, in the strength of his gi-ace, we shall walk in his way, keep his commandments, and hearken to his voice ; and particularly, that, ac cording to the measure of our light, we shall abide in the profession of the true religion and doctrine, worship, Presliyterian church government and discipline, as received by our Church, and exhibited in her subordinate standards, and, in our several stations, contend against all contrary errors and evils. In like manner, Ave promise and swear, that, in adherence to, and in prosecution of, the Scriptural Reformation carried on by our Ancestors, we shall, by all scriptural means, in our day, according to our opportunities, endeavour the reformation of religion in Britain and Ireland, as well as the advancement of the Kingdom of Christ through out the world. And in regard we are bound by the Word of God, to live together in the fear of God, and love one to another, and to encourage one another in the cause and work of God ; therefore, depending upon Divine grace, we in the same manner engage, in our several places, to strengthen one another's hands in prosecuting the design of this our solemn oath and covenant, and to study a conversation in all respects becoming the Gospel of Christ, and not to give ourselves up to indifference and neutrality in the cause of God, but, through grace, renouncing the counsels of flesh and blood, to depend upon the Lord in our whole conduct : In all which, con fessing our own weakness, we earnestly supplicate the Father of Mercies, that He would enable us, by the power of his Holy Spirit, to fulfil our duty, to the praise of his grace in the Churches, through his Son Jesus Christ our Lord and Saviour- Amen. Bristo Street Meeting-house, September 12. 1820 The United Associate Synod heing convened and constituted, &c. there was given in a Bond for Covenant ing, prepared and transmitted by the General Associate Synod, which was read ; and it was unanimously agreed, that it should be received and entered upon the records of the United Synod, as the Bond to be used by all those who see it their duty to proceed in that work, agreeably to the concluding part of the fifth article of the Basis ; visl. " We agree, that, while no obstruction shall be thrown in the way, and every scriptural facility shall be afforded to those who have clearness to proceed in it, yet its observance shall not be required of any in order to church-communion." And the United Synod farther agree to transmit the Act of the General Associate Synod connected with this Bond, and in refer ence to the Acknowledgment of Sins, to the several Presbyteries of the United Synod, in order that nothing may be done but in consistency with the principles of the Basis, and in subserviency to the peace of the Church. The DIVISION OF THE ASSOCIATE SYNOD. (jl shall be afforded to those who have clearness to proceed In It, yet its obsei-vance shaU not be requu-ed of any, in order to church com munion *." From the number of ministers in the Associate Presbytery, and their distance from each other, it was found extremely inconvenient for them to meet so often as was necessary, and scarcely possible for them to continue so long together as their business required. They therefore divided themselves into three Presbyteries f , to meet in one Synod, under the name of The Associate Synod, which met for the first time at Stirling, on the first Tuesday of March 1745. II. DIVISION OF THE ASSOCIATE SYNOD. Hitherto the Seceding ministers had stood fast with one heart and one mind, in the good cause in which they were engaged. Many subjects had been under their consideration, and deliberately discussed ; and a delightful harmony had characterised their deci sions. They had inducements, arising not only from our common Christianity, but from their peculiar circumstances, to continue " to keep the unity of the Spirit In the bond of peace." That unity, however, was unhappily broken. It having been an appointment to Pres byteries to consider what overtures they Occasion of the Division. might think needful for farther reforma tion, one was introduced into the Synod at their first meeting, rela ting to the Burgess oath in some burghs, particularly the first clause, viz. " Here I protest, before God and your Lordships, that I profess, and allow with my heart, the true religion presently pro fessed within this realm, and authorised by the laws thereof. I shaU abide thereat and defend the same to my life's end, renouncing the Roman religion caUed Papistty." Some members of Synod judged that the present swearing of the oath, by Seceders was inconsistent with their peculiar profession and circumstances. Others judged that Seceders might lawfully swear The Act of the General Synod referred to, is as follows : " There was likewise read the draught of an Acknowledgment of Sins, prepared by the Committee ; after which, the Synod agreed in recommending to Sessions, when going about the work of Covenanting, to use such an acknowledgment of sins, consistent with our principles, as they shall judge suitable to the circumstances that occasion a call for Covenanting, and to have recourse to Presbyteries for advice, if they see it necessary. • Vide Part II. chap. ii. sect. xi. f October 11. 1744. 6^ DIVISION OF THE ASSOCIATE SYNOD. the oath. The discussion of this question occupied no smaU portion of the time and attention of the court at several meetings. If such frequent and protracted discussion did not issue in harmony of view, it was natural to expect that mutual alienation would be the conse quence ; and that incidents would occur, which, by exciting sinful tempers, would create new causes of offence, and impart additional importance to the original subject of dispute. At last, " the con tention was so sharp between" the two parties in the Synod, that they separated " one from another." Each claimed to itself ex clusively, the constitution, the powers, and the name of the Asso ciate Synod; and foUowed up its claims by judicial proceedings against the other, which tended to widen the separation, and to extinguish evety hope of a reconcUiation. In accordance with a wise provision in the Basis, now that the oath which occasioned the separation is abolished, and the lawfulness or Unlawfulness of swearing it has happily ceased to be a practical question, we wUlingly abstain from entering into the merits of this controversy ; but It becomes us to adore the sovereignty of God, and to confess his righteousness, in permitting a spirit of contention and division to enter so early, and to prevaU so far, in the Associate Synod, and to bewail the evUs which that spirit produced. It di minished the legitimate influence of their excellent profession, mi nistrations, and -character ; diverted the attention of their people from the most important concerns of religion, and exhibited an un holy example to the world. If such consequences proved less inju rious to the Interests of religion than inight have been apprehended, or, to a certain extent, were counteracted by the operation of causes of an opposite nature ; or have been balanced, in a considerable de gree, by beneficial results somewhat remote, which could not have been anticipated ; we ascribe the gloty to God, who, in his infinite wisdom, brings good out of evil, and overrules for useful pui-poses the Infirmities and mismanagements of his servants. Nor ought we to forget, that, in the merciful and faithful conduct of His provi dence towards the Church of the Secession, the cause of EvangeU cal Truth continued to be asserted and defended in the two great bodies of Seceders, — a cause which, we rejoice to think, is support ed by aU who bear the name of the Secession. Those fundamental principles of religloti, Character and Proceedings , , , , , ,, . . , during their State of Se- which Were restored and boldly maintained paration. ^y ^^j. Ancestors at the Reformation, and which it was one chief end of the Secession to perpetuate, were pre served in purity and integrity by both parties. By the Formulas DIVISION OF THE ASSOCIATE SYNOD. 63 of questions put to Office-Bearers, as defining the terms of their admission to office. Which were, with the exception of the immediate cause of division, substantlaUy the same in both Synods, and which constituted, under the government of the King and Lord of the Church, one great barrier against the encroachments of error ; — by the system of theological education, under the superintendence of each Synod, conducted by men of approved talents, and zeal, and fidelity, hi the minlstty of the Gospel;— by the pubUcation of so lemn and earnest warnings to the people of their congregations against errors which threatened to invade and to destroy all that is valuable and sacred in our holy religion ; — by the general tenor of the administration of the discipline of the Church by the Synods and the inferior courts; — by the enlarged views of the Rights of Conscience and the Liberties of the Church, which were obtained and exemplified by both ; — by affording a convincing proof, in two distinct associations of considerable extent, that a Presbyterian Church may exist aiid prosper, though supported solely by the vo luntary contributions of the people ; — by the gradual extension of each branch of the Secession over the land, and the increase of in fluence and efficiency gained by them as they spread themselves abroad ; — by the acknowledged benefits resulting to the Established Church herself from the Secession ; — and by other proofs, it was distinctly evident, that, amid the indications of divine displeasure, and of the deplorable results of human weakness and error, which their contention and separation afforded, God had not forsaken either of these departments of his heritage ; but, by plans inscruta^ bly wise, and singularly distinguished by his mercy and faithfulness, was leading his people onward in the same Great Work. The spi rit of love and the hope of reunion had not expired, for reconcllla-' tion was repeatedly attempted, though without the desired success, tiU the time to favour Zion by this great event, even " the set time," had aiTlved. It wiU not be denied, that the Gospel of the Grace of God was maintained in both branches of the Secession during the period of their separation. They continued to preach the truth as it Is In Jesus, and to dispense the ordinances of Christ in purity, exercising the Presbyterian government and discipline in their ecclesiastical assemblies ; and they made great exertions to supply the necessities of their brethren In Ireland, and In the United States, and the Bri tish provinces of America, and sent forth not a few labourers into these destitute parts ; defraying, with but few exceptions, the whole expence of their mission. C4 REUNION. To the purity which they preserved, and '^'ToThSeun/on.''^ *° *^^ extension of the kingdom of Christ, by their instrumentality, God may have render ed even their separation subservient. We now know, that it was his gracious purpose that this separation should not be perpetual : and what if he permitted It to take place, and to be aggravated by bitter mutual criminations tiU the breach seemed almost irreparable, that, in the appointed time, he might exhibit to the Church and the world, with increased effect, the rare but edifying example of two extensive ecclesiastical bodies, which had been long in cu'cumstances so unfavourable to union — after deliberately and candidly discussing their differences, and ascertaining each other's sentiments — nobly sacrificing their prejudices, and jealousies, and separate existence, on the altar of Christian love, founded on the truth. III. IlEUNlON. The design of God In the previous steps Which he takes towards effecting some favourable change ia the state of his church, is not usually perceived at the time. But when the effect has been pro duced, and when we reflect on the train of events which contributed to it, we are convinced that it had entered into his plan, and that the arrangements of his providence had been made wonderfully sub servient to it. Among the more remote and indirect prepsiratlons for the union of the two Synods, we believe that nothing contribut ed so large a share of influence, as the institution of Missionary and Bible Societies, — Societies which foi-m the chief glory of our times, and which, beyond all the Improvements and changes that signaUse the present age, wiU honourably distinguish it in the estimation of posterity. It has often been remarked, that when good men unite to accompUsh an important object, many valuable benefits result, in the progress of their endeavours, which they did not anticipate. Notwithstanding their opposite views on some things, in consequence of which they remain in separate commmilons, they graduaUy dis cover, as their intercourse increases, that they think alike on the most important subjects ; their mutual asperities are softened ; their prejudices and jealousies are subdued ; and they begin to inquire, whether a plan might not be devised, which might bring them to walk consistently together in the fellowship of the Gospel. Such seems to have been the silent influence which their Christian com munications at meetings of those societies had on many ministers and members of the Secession Church. Similar was the Influence of a strong disposition towards union. REUNION. 65 which had appeared in the Churches which the two Synods had J»lanted in Nova Scotia and in Ireland. Convinced that that object could be gained without any sinful compromise, and that, under the divine blessings much benefit would accrue from it, not to themselves tmly, but to the cause of Christianity in both these countries, they felt it to be their duty cordially to attempt it. And the attempt was crowned with success. The communications which were re ceived from these distant brethren, during the progi-ess of their ef forts to heal their own divisions, brought the great subject of our union directly forward to view, and were calculated to excite such inquiries, and to produce or to promote such tendencies, as secui-ed for it the most serious and candid consideration. The time to favour our Zion was now come. A spu-it of conciliation diffused itseU^ '^""'""' event*.'''' ^^^^^ in an uncommon measure through both branches of the Secession, almost without any agency of man, as if it had found materials prepared everywhere by the hand of God himself, and was accompanied In Its course by much prayer ; the aged, who might have been supposed most powerfully under the influence of prejudice, were, in general, most disposed and most anxious for the accomplishment of union ; almost all the congrega tions, as If animated by one common impulse of fraternal affection, implored the Courts to devise and employ every wise measure for effecting it ; and, in the mean time, the civU powers, either in con- Sequence of the application of the friends of Zion's peace, or of their own accord, removed a principal obstacle, by putting away the oath which had occasioned the strife, so that the two bodies could come together, without interfering with the private judgment of either concerning it *. The Synods, impressed and encouraged by so un expected a combination of circumstances, which they could not but regard as tokens of the Lord's interposition and blessing, entered on the cause with cordiaUty and zeal. Convinced that the union was practicable, without the sacrifice of any scriptural principle, each appointed a Committee, that by their joint labours, a scheme of coalescence might be framed. This Committee, whose discussions at its several meetings were characterised, not less by enlightened zeal for the truth, than by brotherly love and Christian candoui-, at length laid before the Synod a series of Articles, as a Basis of Union -f-. After calm and minute investigation, the Synods adopted it with some amendments ; and agreed, that, at their next meeting, they would unite into one Court. The interval of a few months • See Summary of Principles, p. 17. ; and Pastoral Address, pp- 6, 7. ¦f Vide Appendix, No. I. E 66 REUNION. having elfipsed, both Synods convened in their separate capacity, for the, last time; and having finished theu- own business, each, constitut;ed, met with the other on the 8th day of September 182Q, on that spot, which,* more than seventy years before, had been the scene of strife and separation. The Basis of Union was read, while aU the members stood up in token of their assent to the solemn deed of confederation; and the moderator of each Synod having declared that the Synod which he represented was now one with the other, they gave to each other the right hand of fellowship, and were foUowed by the members of the two Synods, in this expression of union and brotherly affection. The remainder of the sederunt was spent in devotional exercises. We may truly say, that this was a " time of refreshing from the presence of the Lord," — a season of holy love and joy. It is written in the prophets, « Thy watchmen shaU lift up the voice, with the voice together shaU they sing ; for they shall see eye to eye when the Lord shaU bring again Zion." Our heart's desire and prayer to God is, that this blessed promise may speedUy receive a far more extensive apcomplishment, by the diBFusion of a spirit of union In the truth, among the saints and servants of Christ in aU denominations, that, " with one heart and one mouth, they may glorify the God and Father of our Lord Jesus Christ." The Synod convened on the foUowing week, and having agreed to denominate itself The United Associate Synod of the Secession Church, composed of the Associate (commonly called the Burgher) Synod, and the General Associate (commmily called the Anti- burgher) Synod, adopted a " Formula of Ordination *," and a " Summary of Prmciples f," to be considered also, " as a DIrec toty for the Admission of Members ;" and ordered them to be pub lished. These papers, which embrace a great variety of subjects, and which were enacted after the most deUberate consideration, are highly important, not only In relation to fellowship, but also, be cause they fiimlsh a proof, that the United Synod retained the standards of the Church of Scotland, not as ai-ticles of peace, but of real belief, and contain a pledge that its ministrations wiU cor respond in principle, spirit, and design, with these standards. IV. VINDICATION OF CONTINUANCE IN A STATE OF SECESSION. In the fourth Article of the Basis of Union, after detaUing "the Reasons of Secession from the prevaUing party in the judicatories " Vide Appendix, No. II. -f Vide Appendix, No. III. VINDICATION OF CONTINUED SECESSION. 67 of the Established Church, which are stated In the Testimony that was approved and published by the Associate Presbytety," it is added, " And we find the grounds of Secession from the Judicato ries of the Established Church, in some respects, increased, instead of being diminished." On the general doctrine, that cases may oc cur, in which separation from a church is not Duty of Separation. only lawful but necessary, there can be but one mind among consistent Protestants *. If we look Into the New Testament, we find the apostle beseeching Christians to " mark them which cause divisions and offences, contrary to the doctrine which they had leai-ned, and to avoid them." In another Epistle, he says, " Be ye not unequaUy yoked together with unbelievers ; for what feUowshIp hath righteousness with unrighteousness ? And what communion hath Ught with darkness .'' And what concord hath Christ with Belial ? Or what part hath he that believeth with an infidel ? And what agreement hath the Temple of God with Idols ? for ye are the Temple of the living God : as God hath said, I wIU dwell in them, and walk in them ; and I wUl be theii- God, and they shall be my people. Wherefore come out from among them, and be ye separate, salth the Lord ; and touch not thfe un clean thing ; and I will receive you, and wUl be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty." 2 Cor. vi. 14, 18. The same authority enjoins us to " withdraw fi-om evety brother that walketh disorderly ;" which Implies, that we ought to withdraw from a number of brethren, and even from the great majority of a church, If they are justly chargeable M'lth disorderly walking. It is difficult to lay down such principles on the subject of sepa ration, as shaU clearly determine the specific cases in which it ought, or ought not, to take place. The occurrence of circum stances of but little importance in themselves, may yet, from the existing state of things, justly exert no small influence in hasten ing, or In retarding, this great measure. But, In forming our judgment on the question of seceding from a church, or of conti nuing in a state of secession, our attention ought to be directed, not only to the evUs which actually exist In that church, but also to the decisive Indications which it may give of a disposition to persevere In its errors and defections ; or to listen to the counsels of wisdom, and to adopt scriptural measures, for recovering Its Vide Part II. Chap. II. Sect. x. § 3. E 2 68 VINDICATION OF CONTINUANCE purity. If the latter disposition Is unequivocally manifested, it is incumbent on aU who wish well to the Interests of truth and holi ness in that chui-ch, to remain In its fellowship, that they may aid it in its honest and zealous endeavours to expel its corruptions, and to secure increasing conformity to the law of Christ. In some of the primitive chm-ches false teachers appeared, who laboured, not without success, to disseminate very dangerous doctrine. The apostle, in writing to these churches, did not enjoin the faithful, mighty as the opposition to the truth was, to secede. He exposed the prevaUing errors, he instructed and warned the churches, and directed them to expel from their communion obstinate offenders ; and they were obedient to his admonitions. They bewaUed then- departures from duty. They tried them who said they were apos tles, and were not, and found them liars. 2 Cor. Gal. Rev. 11. 2. This much, however, we may affirm, that, if we cannot enjoy feUowshIp with a church, in observing the ordinances of Jesus Christ, without neglecting the duties which we owe to him, and to the souls of men, and without giving active support to its corrup tions, It Is our duty, after having used, without effect, the proper means to reclaim that church, to withdraw ; for, in these circum stances, if we remain, we at least make ourselves partakers of other men's sins. We have seen, that the efforts of the fathers Reasons of Secession, of the Secession whUe they remained in com munion with the Established Church, were ut terly ineffectual to induce the Assembly to correct its errors, and to exert Its powers to subdue and expel acknowledged evils ; and since the era of their separation, the spirit and measures of that Coui-t remain unchanged; though the Secession Church, by its very existence, by its practical adherence to the foi-miUarles which it holds In common with the Chm-ch of the Establishment, and by the testimonies and warnings which its Courts have occasIonaUy published, has long pleaded in the name of God with that church. Indeed, in reviewing Its administration during the existence of the Secession, instances occm-, not merely of the sufferance, but of the virtual sanction, of gross error, and of the enforcement of the law of patronage, with a severity unknown before our separation. The neglect and relaxation of discipUne have kept pace with these evUs. On these general grounds, then, (which we shaU briefly iUustrate), we vindicate our continuance In a state of secession from the na tional church. I. If errors which deeply affect the foundations of the faith and hope of Christians, are publicly taught in a church, and if the ma- IN A STATE OF SECESSION. 69 jority of its rulers, instead of employing fit means to reclaim false teachers, shaU resist the application of such means, and not only' tolerate, but support the erroneous, and identify themselves with them, how can the falthfrU friends of the tnith continue in that chiu-ch with a safe conscience ? Must they not recognise the cor rupters of the Gospel as brethren, and give them the right hand of fellowship, as members of the same courts and of the same body ? This is Inconsistent with the apostoUc exhortations : " If there come any unto you, and bring not this doctrine, receive him not into your house, neither bid him God speed." Paul, writing to the churches of Galatia, concerning the Judaizing teachers, says, " I would they were even cut off which trouble you." Nor ought the idea of breaking the unity of the church to deter any one from withdra-wlng. The unity Is already broken. The church is in a state of schism. Its pastors, instead of preaching the same, teach opposite things on the most Important subjects. Their unity Is merely nominal. The formularies which they subscribe in common, no longer indicate the real belief of the body, and have ceased to be the bond of ministerial and chm-ch communion. Such is the actual state of the Church of Scotland. Its courts discourage processes against any of Its ministers for errors, though gross and dangerous ; and when they have been compelled to institute them, the Issue has been invariably such as to shew, that doctrines which oppose and subvert the Gospel of Christ, may be taught by the ministers of that church, without any great risk of ecclesiasti cal censure. The fact is notorious to all who are acquainted with the state of religion, that, instead of being joined together in the same mind, and in the same judgment, concerning the leading doc trines of theli- confession, there are schisms among them, which much more widely separate them from each other, than the evan gelical party In that chui-ch Is separated from the Secession. Yet they form one visible body, and mutuaUy communicate the most sacred pledges of fellowship. What testimony can courts so com posed bear to the truth ? What exposure or condemnation of er ror can be expected to emanate from them ? How can evangelical ministers, how can the faithful In Christ Jesus, recognise the gross ly erroneous as their brethren, and members of the same body, without Incuri-uig the guUt of lending their countenance and aid to false teachers, and to the propagation of their pernicious tenets * .? • The following are a few, and only a few, specimens of doctrines, inconsistent with the standards of the Church qf Scptland, published by ministers in her com munion. "The 70 VINDICATION OF CONTINUANCE II. Nothing has contributed so much to the mournful prevalence of error, and to the uniform protection of the erroneous in the na- — " The Supreme Lawgiver determined, from the beginning, to mitigate in onr favour the rigour of law, to make allowance for human error and imperfection, and to accept of repentance and sincere obedience, instead of sinless perfection."— Macgiirs Practical Essay, pp. 251, 252. — " Since Jesus Christ became a willing sacrifice for the truth, and laid down his life in confirmation of his doctrine, which is the new covenant, promising the remission of sins and eternal life to all sinners who repent and live virtuously, it was very natural, especially when speaking to persons educated in the Jewish religion, to represent the blood of Christ as the blood of a covenant-victim, and to ascribe all the blessings of the covenant to that blood by which it was ratified and sealed." — lb. p. 350. ^" We are often said, in the New Testament, to be justified, saved, redeemed, delivered, and the like, because we are put in the sure way of obtaining these bene fits, and cannot fail of them but by our own fault ; yet, strictly speaking, we are at present saved from the guilt oi sin in hope and expectation, rather than in actual possession." — lb. p. 232. — " Why is Adam, by S{ Luke, termed the son of God ? On account of his immediate creation ; as also Christ was, though born of a woman." — Dalrymple's History of Christ, p. 518. — " The faith necessary to justification consists in a sincere disposition to know and to do the will of God." — Macknight on the Epistles, vol. ii. p. 134, 4to. edit. — ." The inspired writers have ascribed men's justification to good works, as expressly as to faith ; not, however, as if either had any meritorious influence in procuring justification, but as conditions, equally required by God, and equally necessary to render men capable of eternal life." — lb. p. 207- — " The common opinion concerning the justification of believers in the present Ufe, is founded on the misunderstanding of the scripture phraseology, and is not agreeable either to reason or to experience.".^-/J. p. 208. ^^" Indeed the whole injunctions of Christianity suppose that we are capable, notwithstanding our degeneracy, of yielding a sincere, though imperfect, obe dience ; otherwise they would not have been given by our merciful Legislator." — Smith's Discourses o»i some of the most important Doctrines and Duties of Christianity, p. 108. — -" Here some divines have conceived that there is a curse derived to us from the original guilt of our first parents ; that their apostasy was imputed to us, and rendered us partakers of their iniquity ; that we sinned in them, and fell with them, in their first transgression. Accordingly, certain of the Christian fathers taught that a covenant was made betwixt God and Adam, in which he represented all mankind."— P. 108. — ." The miseries of this life, then, and the pains of death at last, are the extent of that punishment to which we are liable by the imputation of original sin. But some divines consider the punishment inflicted for original sin, as extending not only to the pains and afflictions of this life, but exposing us to m.isery in the life to come. Such opinions, thongh they are maintained by some of the reformed Church, are the mere dogmas of men, who have assumed the character of being wise above what is written." — lb. These quotations are extracted from a review of Mr Smith's Discourses, who then v:as, and we believe still is, a preacher in the Established Chui\h, IN A STATE OF SECESSION. 71 tlonal church, as the settlement of ministers by Patronage. Whe ther we consult the dictates of reason, or advert to the constitution and example of the apostolic churches, or think of the nature of the church, the spirit of the Christian economy, and the ends of the in stitution of the Christian ministry, we must be convinced, that the fixing of the important relation which exists between the pastor and his flock should be the result of mutual consent *. In the first ages of the New Testament, chm-ch-patronage was unknown. It is not evident that the church-court, which sets over a people as their pastor an individual of whom they know nothing, or to whose piety, soundness in the faith, and general character, they have se rious objections ; or whom they judge to be but ill qualified for promoting their edification, and who has no claim to be appointed their spiritual overseer, except that which he derives from the pre sentation of the patron, (who may not even be a member of that church), sacrifices the most valuable rights and privileges of the people to an antichristian usurpation, degrades the sacred office, " Not to mention other arguments on this subject, it may be stated, that, if the apostles did not possess, or if they declined to exercise the right of present ing office-bearers to particular churches, without the consent of those churches, —if thns, even the highest ecclesiastical characters did not claim the power of church-patronage, we may justly denounce as grossly antichristian, the assump tion of it by laymen, and the detaining of it as a civil right, and the purchase and sale of it as a civil property. In the sixth chapter of the Acts of the Apostles, we are informed that the Grecians murmured against the Hebrews, because the widows of the former were neglected in the daily administration. To remedy this evil, the Apostles, having called the multitude of the disciples together, said to them, V. 2 — 6, " It is not reason that we should leave the word of God, and serve tables. Wherefore, brethren, look ye out among you seven men of honest report, full of the Holy Ghost and wisdom, whom we may appoint over this busi ness. But we will give ourselves continually to prayer, and to the ministry of the word. And the saying pleased the whole multitude, and they chose Ste phen, a man full of faith and of the Holy Ghost, and Philip, and Prochorus, and Nicanor, and Timon, and Parmenas, and Nicholas, a proselyte of Antioch j whom they set before the apostles ; and when they had prayed, they laid their hands on them." We can scarcely doubt that the disciples would have cordially ac. quiesced, though the apostles, without consulting them, had chosen certain per- sons for distributing the monies of the church, and had proceeded to set them apart to that office. But this the apostles did not do. They required the peo. pie to "look out" from among themselves seven persons whom they judged to be the best qualified, and these seven, when chosen, were brought before the apostles, who set them apart by prayer and the imposition of hands. It is rea. Eonable to conclude that the apostles, by their practice in this case, designed to furnish an example for guiding the church in all similar cases. This argument derives additional force, from the consideration that the event referred to took place when the members of the church had comparatively little knowledge and experience, and were so much the less qualified for exercising that important right, which was thus acknowledged to belong to them. 72 VINDICATION OF CONTINUANCE and defeats, in a great measure, the ends of its appointment .-' If this unhallowed mode of admission to the charge of souls prevail In a church, and be rigorously enforced by the Supreme Court, even in the face of constitutional remonstrance and opposition, both by the people and by inferior judicatories, — If tlie sacred claims of con science itself to be exempted from direct participation in the guilt of a violent settlement are disregarded, how can fellowship with that church be maintained, without supporting that system of spi ritual oppression "^ If we are to stand fast In the liberty wherewith Christ has made us free, and to mark them who cause divisions and offences, and avoid them, we must come out from that chm-ch, and be separate. This reason of separation has been gi-eatly strength ened by the procedure of the General Assembly since the com mencement of the Secession. An active concurrence In violent set tlements has, In different cases, been made a term of ministerial communion. Presbyteries, which had delayed to fulfil the appoint ment of the Assembly to Induct presentees whom the people would not receive, have been rebuked for their disobedience ; and though they declared that they had no freedom in their consciences to pro ceed, yet the Assembly has renewed the appointment under pain of higher censure *. The form of appointing one to moderate in a caU Is stUl preserved ; but it is of no consequence, in relation to the sustaining of the call, whether the signatures be many or few, nor whetlier the subscribers reside in the parish, nor even whether they be of the communion of the church. The blank In the call is In variably filled up with the name of the presentee j-. Insult is thus • Such was the procedure of the Assembly in 1752 against the presbytery of Dunfermline, which was appointed to carry through a violent settlement in the parish of Inverkeithing, during the time of the Assembly sitting ; and in 1756 against the presbytery of Tain, appointed to ordain a presentee in the parish of Nigg, whose settlement had been unanimously opposed by the parish for a series of years. ¦\ We mention the following as instances from a multitude which might be spe cified i — the settlement of Mr Crichton, presentee to the parish of Glendovan, 1770, four persons only having subscribed his call, none of whom was resident in the parish — of Mr Pearson, presentee to the parish of Biggar, I78O, and of Mr Boyd to the parish of Fenwick, 1781, in botli of which cases, the letters of some non-residing heritors to the Assembly, declaring their concurrence in the settle ment, were found to l)e sufficient, while the calls remained mere blanks ; — the settlement of Mr Simpson in the parish of Fearn, 1802, whose call was subscrib ed by only four or five individuals ; — of Mr Ross to the same parish in 1809, wliose ordination, on the day appointed by the presbytery, was prevented by the violence of the people, but was effected, on a future occasion, in consequence of the attendance of a numerous body of constables ; — of Mr Munro to the parish of KiltCfirn, about 1815, whose c^U was subscribed by only two or three heritors IN A STATE OF SECESSION. 73 added to injustice and tyranny. Indeed, so inflexibly has the As sembly adhered to Its purpose to support the settlement of minis ters by presentations, that, even after a presbytety, which had pre scribed the ordinary pieces of trial to the presentee, had found him unqualified, the Assembly appmnted its own Commission to receive his trials, which being sustained, as might have been anticipated, the Presbytery was enjoined to proceed forthwith to his ordina tion *. At length (1784) the Assembly decided, " that there does not appear to be any reason for making innovation In the mode of set tling vacant parishes ;" and now the settlement of ministers in op position to the minds of parishioners, is so common, that it attracts very little attention. The people disregarded, either quietly leave the Established Church, or tamely submit to the imposition. So much is their spirit subdued by oppression, that opposition but rarely occurs ; yet it cannot be forgotten, that, in some instances, it was found necessai-y to employ military force to cany Into effect the appointment of the judicatories in the ordination of the pre sentee -f-. A due sense of the liberties of the church seems to be and farmers, who had come from the south, against which settlement, a petition was presented to the presbytery, signed by all the heads of families in the parish, except the very few who had subscribed his call ; and the people still obstinately refuse to acknowledge him as their minister, so that his audience on the Lord's day rarely exceeds a dozen, and there have been from fifty to sixty children at a time uiibaptised in the parish ; — that of Mr Eraser to the parish of Kiltarlity, and of Mr Campbell to the parish of Croy, both in 1833, whose settlements, in utter contempt not only of the disorderly, but even of the constitutional opposi tion of the people, must be fresh in the recollection of those who read the public journals of the time " It has been the immemorial practice of the Church of Scotland, by appointing the moderation of a call, to give the people an opportu nity of encouraging the labours of their future minister, by addressing to him this invitation ; and in consequence of this practice, one of the legal steps in the set tlement of a minister is a sentence of the presbytery sustaining the call. But whatever was the state of matters at the time when the practice began, it is now understood that a call may be sustained, however small the number of subscrib- ers. For although the matter was long vehemently contested, and is still occa. sionally the su'oject of discussion, the church courts have shewn, by the train of their decisions during the greater part of the last century, that they do not con. sider themselves as warranted by law, to refuse admission to a presentee, upon ac. count of any deficiency in the subscription to his call."— Dr HilVs View of the Constitution of the Church of Scotland, pp. 73, 74. Second Edition. " We refer to the proceedings of the Assembly, and its Commission, in relation to the settlement of Mr Wells, presentee to the parish of Shotts, 1764.1768. + As in the settlement of Mr Wells at Shotts, 1768, and that of Mr Campbell at Croy, 1823, &c. 74 VINDICATION OF CONTINUANCE lost, and a regard to her spiritual dignity and authority sacrificed, to support an iniquitous and oppressive law, the source of unnum bered evUs to the church *. III. On the neglect or relaxation of discipline, it may be observ ed, that it Is at once a cause and a consequence of the evUs which have been detailed. If the rulers of the Church had falthfuUy fulfilled their trust, the erroneous would have been reclaimed or expelled, and many of the pernicious consequences of patronage prevented ; but, choosing to act otherwise, they have perpetuated and increased the corrupt majority. A growing disregard of the ancient discipline, not only in relation to pm-Ity of faith and cha racter in office-bearers, but also to the requisite qualifications for ad mission to church fellowship, is the necessaty consequence -f-. A profession of faith in the Lord Jesus Christ, and a conversa tion becoming the Gospel, rendering that profession credible, are requu-ed of aU, in order to communion In the privileges of the Church. The neglect of this i-ule, by an almost indiscriminate admission of applicants to sealing ordinances, violates the law of Christ, profanes his institutions, establishes a false and degrading standard of Christian character, confounds the distinction between the church and the world, and tends to nurse self-deception in some, and to produce and strengthen infidelity in others. The fact is imdoubted, that. In the National Church, the seals of the New Testament are dispensed to many from whom Christ com mands his followers to turn away ; who not only neglect famUy religion, but who openly profane the great and dreadful name of the Lord om- God, who violate the sanctities of the Sabbath, and devote that day, which God has set apart for himself, to business or amusement ; and who, instead of abstaining from fleshly lusts, which war against the soul, appear too evidently to be lovers of pleasure more than lovers of God. In some parishes there cannot properly be any exercise^ of discipUne, because there are no resident ruling elders. Besides, the General Assembly, by the various obstrac- tions which it throws In the way of prosecuting and convicting of fenders, and by the decisions which it has almost uniformly given when such cases have come before It, effectuaUy discourages those ministers and inferior judicatories who manifest a disposition faith- " That the character and consequences of the law of patronage are such as have been stated above, is the declared conviction of some ministers and membei-s of the establishment itself. In proof of this, we need only to appeal to the public speeches at the meetings of the Society for the Improvement of Church Patronage, which has been lately instituted. -j- Vide Part II. Chap. II. Sect. viii. § 5. IN A STATE OF SECESSION. 7.5 fully to exercise the discipline of the Church from attempting it, at least with such persons as are likely to carry them to the su preme court by appeals. One pernicious effect of this is, that, from the dread of consequences, if not from partiality, the higher classes of society are. In a great measure, exempted from discipline, whereas the Apostle solemnly charges the ministers of the Gospel, before God and the Lord Jesus Christ and the elect angels, to ad minister the discipline of the Church, " without preferring one be fore another, doing nothing by partiality." Discipline is stiU more perverted, or rather It is vUely cast away, by exacting pecuniary fines in lieu of the Infliction of censm-e according to the law of Christ ; — a practice which Is utterly Inconsistent with the spiritual nature and designs of Christianity, which, instead of exerting the least influence on the offender for his conviction, tends to make him regardless of moral obligation, and to harden him in his sin : which amounts to a base purchase of admission to the most sacred privileges of the chm-ch, and gives occasion to persons whose moral and religious principles are unsettled, to think of sin as If its guilt could be removed, and an indulgence to live in it obtained by mo ney ; which lowers the tone of public morals, and which brings down on the character of society a baneful influence from the very men who, by their office as the ministers of the Holy One, are bound to contribute all in their power to purify and exalt it. If, as has often been more than insinuated, the dependence of the ministers In the Secession, on the consciences and affections of their people, for their temporal support, deterred them from the faithful performance of their duty, and instead of proving a means of strengthening the mutual love which ought to subsist between a pastor and his flock, and which is so necessaty to the success of his labours — reduced him to the necessity of employing unworthy me thods for retaining their regards ; and if the independence on the voluntary contributions of the members of the Church, which the establishment gives to Its ministers, by lifting them above tempta tion, secured their impartiality and faithfulness, — ought we not to anticipate with confidence, that the Church of the Establishment would be characterised by a purer and more select fellowship, and by a more equal and efficient exercise of discipline, than the Church of the Secession Is .'' But, is this the fact .'' While we confess and deplore our own Imperfections, we boldly answer In the negative ; and though calumny may not be silenced, we can confidently ap peal on this subject to the candour which is in the Establishment itself. 76 VINDICATION OF CONTINUANCE If such corruptions, then, not only exist in the Church of Scot land, but, notwithstanding aU the means which have been employ ed to persuade her to repent and do the first works, are habituaUy supported by her supreme judicial administration, so that we can not enjoy fellowship #ith her in observing the ordinances of Jesus Christ, without neglecting the duties which we owe to him and to the souls of men, and without glviug active support to those cor ruptions, it must be our duty still to continue in a state of Seces sion. We are Seceders, therefore, not from the pride of consistency, nor In the indulgence of a pharisaical or sectarian spirit, but because of the palpable and persevering deviations which the courts of that church have made from her own standards. But it is not the duty of Ministers only to hold forth the word of life, and to testify against prevailing corruptions. The Members of the Chm-ch, in their sphere, are under obligations to co-operate with them. Whether or not valid reasons existed for stating a se cession from the Church of Scotland, when the Associate Presby tety was constituted, must be felt by those who, alive to the vast importance of forming an ecclesiastical connection, conscientiously consider to which of the two churches it Is their duty to accede, to be now at the distance of ninety years a question of comparatively inferior importance. What Is the present state of those churches ? They acknowledge the same formularies. Which adheres to these formularies most faithfully ? Whose administration, in all its ex tent, best corresponds to them ? Are they in the one almost a dead letter, and In the other a living rule ? Which best secures a pure dispensation of the gospel and Its ordinances, and the preservation and exercise of the rights and privUeges of the people, as members of the Church of Christ ? Which exerts the most vigUant super intendence over Its ministry and members ? and in whose feUow shIp may the various ends of a church state, as the principal means of promoting the divine glory and the good of men in connection with personal edification, be most effectually gained ? Such are the Inquiries which wIU Interest, most deeply, enlightened and conscien tious Christians in forming their judgment on this subject, with a view to ascertain their duty. This view of the case does not, we are afraid, receive that ^.ttentlon from many of the friends of re ligion which it merits. They too often conclude, that because they have access to the minlstty of an evangelical and dUIgent ser vant of Christ, and can thus secure the means of their own edifi cation, they need give themselves no concern about the principles, administration, and general character of the body to which they ¦ IN A STATE OF SECESSION. 77 belong. This conclusion proceeds on views inconsistent with that imity and fellowship in the faith and ordinances of the gospel which Christ enjoins his church to maintain, and with the obliga tions which he Imposes on its members, to strive together for then- holy profession ; displays, instead of an enlightened love to Christ, and to the souls of men, a narrow and selfish spirit, which seeks chiefiy, and almost exclusively, its own things ; prevents co-opera tion In resisting the inroads of error, and in promoting pure and undefiled religion, and weakens the hands of those who endeavour to foUow the Lord fuUy. Besides, by uniting themselves with a society which retains In office or in fellowship such as are known to be unsound in the faith, or immoral in conduct, they recognise them as brethren. They lend their support to the diffusion of error and sin ; and thus indirectly contribute to dishonour the Sa viour, to misrepresent Christianity, and to Injure men In their Im mortal interests. Surely, if our Lord Jesus Christ requires aU the members of his church to prove aU things, and to hold fast that which is good ; if he commands them to contend earnestly for the faith once deUvered to the saints, to strive together for It, with one heart and with one mind, and to withdraw from brethren who walk disorderly, it cannot be a matter of indifference to what society Christians accede, and In what feUowshIp they walk. It must ob viously be their duty to connect themselves with that Church whose profession and administration are most scriptural, and whose good has mixed with it the least portion of evil. This, therefore, is an inqulty which every disciple of Christ is bound conscientiously to institute ; and, of the result of his investigation. If regulated by the word of God as the only rule of trial and ground of judgment, and conducted in the spirit of prayer, we entertain no doubt. We feel assm-ed that, to such an inquirer, it must be obvious, that, in our present state of separation, without being partakers of the corrup tions of the Establishment, we retain and enjoy all that is valuable in its principles, order, and privileges as a Church of Christ, and have other liberties and facilities as an ecclesiastical community, which that Chini-ch does not possess. A Scrlptm-al Profession having been adopt ed. It is not less Incumbent on Christians to ^'^fllembers. ^'^ continue stedfastly in It, to hold it fast with out wavering, and so to conduct themselves In aU the relations they bear, as at once to evince their own sincerity, and to secure, under the divine blessing, the objects for which they have associa ted. They must be attentive to all the duties of personal and fa- 78 VINDICATION OF CONTINUANCE mUy religion ; regularly observe the public ordinances of the Gos pel, " not forsaking the assembling of themselves together, as the manner of some is ;" submit, in the spirit of humility and meek ness, to the government and discipUne which Christ hath instituted for their edification, esteeming those who " watch for their souls very highly in love, for their work's sake," and giving them " aU due subjection, subsistence, and encouragement in the Lord ;" and, " above aU," they must "put on charity, which Is the bond of rper- fectness." The members of the church should keep steadUy In view, not only their own, but each other's spiritual improvement and com fort. WhUe, on the one hand, no man should put " a stumbling block, or an occasion to fall, in his brother's way," and for the sake of his brethren, and of the peace of the church, should exercise that self-denial which the Scriptures enjoin, by abstaining from things which, though he judges he can do with a safe conscience, yet he knows to be regarded by his brethren as ensnaring and un lawful ; it must not be forgotten on the other, that the indulgence of a captious spu-it, and a proneness to take offence, are not less un christian. We are commanded " to consider one another ; to ex hort one another daily ; to look diligently, lest any man fail of the grace of God, lest any root of bitterness, springing up, trouble us, and hereby many be defiled ; and to put on, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, long-suffering, forbearing one another, and forgiving one another, if any man have a quarrel against any." If the brotherly love which the Apostle describes in the thirteenth chapter, of his first Epistle to the Corinthians, — without which, a man, whatever may be his other gifts and attainments, is declared to be destitute of vital Christianity, — were duly cultivated by church members, of fences could rarely occur among them. Amid the duties which we owe to each other, we must not over look our obligations to the young, who form an Interesting portion of our Christian community. In baptism, their parents devoted them to God, and recognised the obligations which this law Im poses, to " bring them up in the nurtm-e and admonition of the Lord." If they walk In the spirit of the profession and engage ment which they then made, they wUl M'orship God daUy with their families, wiU affectionately communicate to their chUdren the knowledge of his wiU, and wiU endeavour to exhibit to them, in their own temper and conduct, what they ought to be. But their parents are not the only persons >vho owe duties to the young dis- IN A STATE OF SECESSION. 79 ciples of Christ. When they were baptised, the Church professed to receive them In Christ's name, and the members acknowledged their relation to them, in consequence of theu- connection with Him. To this relation, certain duties must belong. Doubtless the church is entitled to expect, that parents will fulfil their volun- taty stipulations, and ought to employ evety fit method for ensur ing this important object. In various ways, especially through the medium of her office-bearers, she may do much to excite them to the dUigent and faithful discharge of their duties. The benefit which the young wIU thence derive Is obvious. Much may be done by occasional direct instruction. And while we bear them on our hearts before, om- Heavenly Father, let us also commend his Gos pel to their esteem by our holy example ; and affectionately em brace every opportunity which may occur, of warning, admonish ing, exciting, and directing them. But we cannot exhibit. In detail, the various duties of the pro fessors of religion, nor the evils which they ought to avoid. They should search the Scriptures daUy, that they may learn the will of God, and may habituate their minds to yield implicit submission to his wUl. Integrity, truth, justice, benevolence, meekness, shoiUd characterise their whole conduct. They should " submit them selves to every ordinance of man for the Lord's sake, whether it be to the king as supreme, or unto governors, as unto them that are sent by him, for the punishment of evU-doers, and for the praise of them that do weU ; for so is the wUl of God, that with well-doing" Christians " may put to silence the ignorance of foolish men." " Denying ungodliness and worldly lusts, they should live soberly, righteously, and godly, in the present evil world, looking for the blessed hope, and the glorious appearing of the Great God and om- Saviour, Jesus Christ." No testimony for the truth Is so powerful, as that which is given by a uniformly pious and holy life. Reli gious professions, unaccompanied by a corresponding temper and conduct, not only deserve no credit, but expose Christianity to re proach, and strengthen the prejudices of unbelievers. Unconvert ed men are described as " walking after the course of this world, and fiilfiUing the desires of the flesh and of the mind ;" but Christians " put off the old man, which is corrupt according to the deceitful lusts, and put on the new man, which, after God, is created in righteousness and true holiness." Especially, they should guard against the sinfiU and ensnaring practices which prevail around them. The frequency of such practices, and the worldly respecta- biUty of many by whom they are countenanced, render them pecu- 80 VINDICATION OF CONTINUANCE liarly dangerous. In such cases the temptation is strong. And let it not be forgotten, that compliance or resistance becomes, in the estimation of the men of the world, a test of character, — a rule of judging whether they may claim professors of the Gospel as real ly their own. " Be not conformed to this world," says the Apostle, "but be ye transformed by the renewing of your mind." And again, " Let us cast off the works of darkness, and put on the ar mour of light, and walk honestly as in the day, not in rioting and drunkenness, not in chambering and wantonness, not in strife and envying." Though the Congregations to M'hich Christians of ouf commu nion severally belong, and the particular ChUrch of which they are members, have a primary claim to their prayers and Chi-Istian ex ertions, yet it must be remembered, that we form but a very smaU portion of the Church of Christ ; that his cause is not confined to our society ; and that we ought to endeavour to promote his inte rests, In every part of his widely extended kingdom. Every scrip tural plan, then, by whomsoever devised, for reviving vital Christia nity within the limits of the visible Church, and for extending the empire of Christ, tlU it shaU include all nations, should have our cordial support. Institutions for accomplishing these glorious ob jects already exist in our land, and we have not been indifferent to their success, nor have we declined to support them. Let not our zeal abate. Rather let us renew the sacred resolution, and live, through grace, fulfilUng It ; " For Zion's sake, I wIU not hold my peace, and for Jei-usalem's sake, I wiU not rest, untU the righteous ness thereof go forth as brightness, and the salvation thereof as a lamp that burneth." A season of regeneration approaches, which may be introduced by days of trial. Let us endeavour to know the signs of the times, and what we ought to do ; and be prepared to meet our God. In conclusion, — Deeply convinced that the Gospel Is made effectual for the salvation of men, " not by might, nor by power, but by the Spirit of the Lord ;" apprehensive that its success bears little proportion to the abundance and variety of means which are employed, and that this may arise. In part, from a sinful neglect, by the friends of Chi-Ist, of eai-nest prayer ; and encouraged by his promises to shed down his Spirit, and by the blessed revivals which in past ages have been vouchsafed in answer to prayer, let us stir up all that is within us, and excite each other to abound in this exercise. Especially, let us implore a copious effiision of the Spirit IN A STATE OF SECESSION. 81 of Ufe, of suppUcation, of holiness, of aU grace ; and the word of the Lord shaU have free course and be glorified. " Upon the land of my people shaU come up thorns and briars, — imtU the Spirit be poured upon us from on high, and the wilderness be a fruitful field, and the fruitful field be counted for a forest. Then judgment shaU dwell in the wUderness, and righteousness remain In the fruitful field. And the work of righteousness shall be peace ; and the ef fect of righteousness, quietness and assm-ance for ever. He shaU come down like rain on the mown grass ; as the showers that wa ter the earth. For I wUl pour water upon him that is thirsty, and floods upon the dry ground : I wUl pour my Spu-it upon thy seed and my blessing upon thine offspring ; and they shall spring up as among the grass, as wUlows by the water-courses. — Thus saith the Lord God, I wiU yet for this be Inquired of by the house of Israel, to do it for them. When the poor and needy seek water, and there is none, and their tongue faileth for thirst, I the Lord will hear them, I the God of Israel will not forsake them. — Ask, and it shall be given you ; seek, and ye shall find ; knock, and It shaU be opened unto you : for evety one that asketh recelveth ; and he that seek- eth findeth ; and to him that knocketh It shaU be opened. — Ye that make mention of the Lord," then, " keep not sUence ; and give him no rest, tlU he establish, and tUl he make Jerusalem a praise in the earth." PART II. DOCTRINAL STATEMENTS AGAINST ERROR AND IMMORALTTY. T 2 ( 85 ) INTRODUCTION. W HiLE Opposition to the Creed or Confession, in behalf of which Separation has taken place, extensively prevaUs, a judicial Defence of that Confession, by a public and solemn condemnation of the pi-evalent evils, and especially a defence of the Articles assaUed, becomes proper and necessary. > Such a defence is required, In connection with the detaU of facts in the preceding pages, and particularly with the Statement of the grounds of Secession from the Church of Scotland. To those, therefore, who desire information, we would distinctly announce what we are, and what we wish to accomplish. At the same time, we would guard the members of our own Church against the poU lutlons of the world, and, what Is ever favourable to these, the spi rit of error. Others we would warn, especially those who ai-e ex posed to peculiar temptations, or who have already been unwafUy entangled. Our object is to gain, as fully as possible, the great ends of our association, by at once securing our own purity, doing justice to the truth, and consiUting what we judge to be the best interests of the present and succeeding generations. To receive revealed truth Is not the only duty of Christians in regard to it. It Is incumbent on them to preserve it in the Church, diffuse It throughout the world, and transmit It to succeeding ge nerations. They must — Retain it themselves, neither apostatising, nor partially yielding to the seductions of error ; — Hold it forth to others, doing honour to it by open confession, and such solemn or resolute avowal, as circumstances require, should it even be by martyrdom ; — Co-operate in its dissem,ination, according to their place in the Church, and the opportunities which God may be pleased to afford ; — Defend it, agreeably to Its own spirit, and by the means which it sanctions ;- — and, lastly. Recommend it, by exhibiting its power, in all the convincing and captivating Influence of holy example. For these purposes, and for the reasons stated above, we feel ourselves caUed upon to express our adherence to the Principles of the Secession, and to subjoin the following Vindication of them 86 VINDICATION OF THE CLAIMS in reference, I. To the various forms of opposition to the claims of the Holy Scriptures ; II. To the several errors with regard to the system of revealed truth which abound in the present age ; and, III. To the practical evUs which chiefly prevaU. CHAPTER I. VINDICATION OF THE CLAIMS OP THE HOLY SCRIPTURES. Having recognised in our Confession of Faith the divine origin of the Scriptures of the Old and the New Testaments, and their consequent claim to be regarded as the Supreme and only in&Uible standard of faith and manners ; we consider as most pernicious to the best interests of men, the denial of Revelation, in whole or in part, — the doctrine of the sufficiency of the light of nature,^the elevation of reason to the place of supreme judge in matters of re velation,— the opinion that the sacred writers had no fuU or parti cular inspiration, — the aUegation of the necessity or lawfulness of additions to the anciently received canon, — the substitution of other judges of controversy than the Scriptures themselves, on pi-etence of determining their meaning, — aU deference to human authority, inconsistent with the claims of the sacred oracles,— and aU pretend ed new revelations, or supernatural discoveries, beside or beyond the written word. I. The denial of a Divine Revelation. — Though infidela liavB not only been repelled In aU their attacks on the Christian Religion, but successfully assaUed in their own strongholds,—^ though, Instead of the triumph they predicted, and at one time conspired to accomplish, the Holy Scriptures have maintained their ground, have been rising In the estimation of mankind, and are now diffusing their benign light over the dark places of the earth, — yet it is weU known, and much to be deplored, that infi del opposition, or, as it is frequently, though improperly, called. Deism, stUl exists, and attempts to prevail. Its sophistty stiU per vades and poUutes some of our most celebrated histories. Its dark insinuations surprise us in discussions on natural science, and even on moral philosophy. It attempts to warp itself with certain poli tical opinitas, and thus to establish its controul over a large class of the community. It has widened its sphere and increased its OF THE HOLY SCRIPTURES. 87 energies, by rendering pubUc journals and other periodical works, now so extensively read, the vehicles of its doctrines, and of its de- moraUsing influence. It has enlisted works of fiction in its service, and has arrayed some of Its most hideous forms In aU the seductive charms of a captivating poetry. Against this species of opposition to our Holy ReUgion, the mind of every Christian may, through the blessing of God, be suf ficiently fortified, by a careful and candid perusal of the Scriptures themselves, and by considering, that, as Revelation is possible, so it Is necessary for us ; and that the claim of the Scriptures of the Old and New Testaments to the high character of a Revelation from God, is supported by most satisfactory evidence. That it is possible for God to reveal his will to individuals, and to qualify and dispose these individuals to communicate It infallibly to others, cannot be doubted by any one who refiects on the power which God necessarily possesses over the human mind, over the organs of sense, and over the several modes of communication be tween man and man. That Revelation is necessary to man is apparent from the diffi culty of our determining, in our present circumstances, with pre cision and certainty, the very principles of natm-al religion ; but chiefly from the insufficiency of any discoveries which can be made by unassisted reason, either for affording the hope of deliverance from our present guilty state, or for effecting the necessary change in our moral character. The forms of worship acceptable to God, are dependent on his will, and cannot be known but by his own prescription. The immortality of the soul has been doubted, and cannot be decisively ascertained by unassisted reason. While this is the case, the extent of human responsibility must be involved in uncertainty. The principles of morality, too, have often been questioned, or entirely set aside, through misconceptions concern ing God, aversion to his moral exceUence, and the evident subjec tion of conscience itself to the influence of depravity. A strange diversity, and even contrai-iety, appear bgit. in the theories of phi losophers, and In the enactments of heathen legislators. The most correct of both are destitute of the authority of supreme law, and can be regarded as only human suggestions. But, If a ptirpose of mercy exist with respect to the fallen, the necessity of Revelation must, from the very nature of the case, be stiU more obvious ; for neither the existence of such a purpose, nor the plan of Its execu tion, is manifested by the works of nature, or can be discovered by the unassisted efforts of man. The heathen have been, and are, not 88^ VINDICATION OF THE CLAIMS only strangers to the way of reconcUiation, but ignorant of God, of his worship, and of that which constitutes man's chief good. The Scriptures of the Old and the New Testaments professedly ppntain that Revelation which our present circumstances render necessaty for confirming the true principles of the light of nature, and supplying its defects. The claims of other books to this high character are false and futUe. The proofs of such a revelation In the Scriptures are various and complete. 1. The claim of the Scriptures is not rendered suspicious by any thing in their manner of advancing It, nor is It contradicted by any thing contained in the books themselves. The most mysterious of their doctrines are not contrary to reason, and are only such as might have been expected in a revelation concerning the incompre hensible God and his ways. None of the facts which they state are incredible in their own nature, or have ever been disproved by au thentic testimony. They inculcate nothing detrimental to society, or unworthy of God, They never contradict themselves, though written at sundry times, and in divers manners, and by the instru mentality of a great number of individuals. No part of them can be shewn to be useless or irrelevant. 2. The positive internal evidences of the divine origin of the Scriptures as a Revelation from God, are abundant and most satis factory. The end proposed, and aU along pursued, is undeniably sufficient to justify a divine revelation to man. This end is the glory of God In saving sinners from perdition, and effectuaUy re claiming them from the error of their ways ; or, more generaUy, — the accomplishment of a grand triumph of the Deity over moral evil, by a work which fully sustains, and most Ulustriously displays, the honours of the Divine character and government, ameliorates the state of the world, and secures the spiritual renovation, and everlasting happiness, of a multitude which no man can number. When we examine the Scriptures, the Impress of divinity ap pears in their sublimity, purity, authority, and majesty. We per ceive it in the views which they give of' the perfections, the plans, the operations, the constant superintendence, and the moral govern ment of God. We feel it in the power of their laws and reproofs, in their accurate delineations of the human heart, and in the fitness, energy, and holy tendency of their consolations. They address us as immortal but faUen beings. They censure with impartiality. They pronounce sentence with majesty and authority. They cap tivate the heart, by declaring the love of God. They exhibit the relief which conscience demands, and in which alone reason can ac quiesce as ^vorthy of God. OF THE HOLY SCRIPTURES. 89 3. The important Facts recorded in the Scriptures are sufficiently attested. On the facts recorded by the Jewish legislator, depends the truth of the Mosaic economy. Those, again, of the hlstoty of Christ are the basis of the Christian dispensation, and, in one respect or an other, are the chief theme of the whole Bible. Some of the facts recorded were merely extraordinary, others were mu-aciUous. Proofs of these facts may be derived from va rious quarters, independently of the Scriptures themselves. The Christian can appeal to certain appearances, both in the natural and in the moral world ; to the traditions of ScriptUre-facts, which are found among the heathen, and In countries the most remote from each other ; and, as the primitive apologists frequently did, to the authentic records of the Greeks and the Romans, some of which stUl remain, though others have been lost. He can appeal to public monuments and usages, both among Jews and Christians ; for, un less the facts which they commemorate took place, and were such as the Scriptures declare, how could these memorials ever have been introduced, and how could they have been so long and so steadUy upheld by multitudes, who. In other respects, entertained different, and even opposite sentiments ? Miracles are works in which the laws of nature are for the time suspended, counteracted, or superseded. Such works are best fitted for attesting a revelation when it Is given. They indicate the pre sence and sanction of the Ruler of Nature. They are possible, for the laws and processes of nature evidently depend on the Deity. Supposing a revelation Intended, or in process of actual communi cation, they are probable, and might be expected. It Is the dictate of reason, that facts which are miraculous, afford sufficient proof of the divine commission of those by whose agency or instrumentaUty they are wrought, or of the supernatural origin and character of that religion in which they hold a pre-eminent place. Such was the declared design of the miracles to which Christians appeal. They were not directly intended to demonstrate the existence and common providence of God, which are principles of natural religion, but to accredit Revelation, and some of them occupy an Important place in the system of its truths. The mira cles of Jesus, for example, are not simply credentials of his divine mission, or proofs of his high character, but Ulustratlons of his gra cious work in the Gospel dispensation ; while his incarnation, by miraculous conception, and particularly, his resurrection from the 90 VINDICATION OF THE CLAIMS dead, are in other, and still more important respects, connected with the faith and hope of the Christian. Their purpose and place beiag well understood, the truth of the mu-acles is the only point to be established. And let it be remem bered, that their certainty did not depend upon testimony at the time they were wrought. The evidence appealed to was that of the senses, which evety unprejudiced mind wUl aUow to be sufficient In the case supposed. But as the facts, from their very nature, could not be perpetual or of ordinary occurrence, subsequent ages, it is evident, must depend upon testimony ; and miracles may be as sa- tisfactorUy proved by testimony as any other species of historical facts. The truth of the facts has been proved by heathen monuments and records, and till a comparatively late period has been conceded by adversaries. The authenticity of the Scripture-record has been established ; and, assuming it, in the first instance, as mere histori cal evidence, the number and character of the witnesses are suffi cient to overwhelm every species of doubt. They were imdenlably men of Integrity. They were unlearned but honest men, incapable, both naturally and morally, of fabricating an extensive and compli cated system of imposition. Though they had done so, they pos sessed neither secular power nor human influence of any descrip tion ; they openly disavowed both, and, therefore, could never have hoped, in any ordinary way, to procure the reception of their scheme. Had they even acquired a certain degree of popularity, by what conceivable process could a few men persuade multitudes, that thousands of them had seen performed, or even themselves expe rienced, what never took place .'' They were not predisposed to be- Ueve the divine mission of Jesus, any more than the spirituality of his character and kingdom. All along they had the best opportu nity of observing what was done, and the facts were such that they could not be mistaken about them. Where there was the least dan ger of mistake, they evinced the strongest disposition to investigate, and to take nothing on trust. They could have no interest in pub- Ushing the facts, if they were not satisfied that what they declared was true, and that they were under high obligations to declare it ; for whUe they sacrificed their worldly comfort, the hope of spiritual favour or celestial recompence depended entirely on the truth of the reUgion which the facts were designed to attest. Their writings prove them to have been neither enthusiasts nor madmen. If moral prmcq>les have any weight in estimating the validity of human tes- OF THE HOLY SCRI?TURES. 9l timony, these witnesses were the most rigid moralists that ever ap peared in the world, and they exemplified their principles in theii? personal character, as fuUy as human infirmity pei-mits, their ene- inies themselves being judges. Not one of them was ever induced to retract his testimony, either by the prospect of advantage^ or by the fear of suffering. 4. The truth of Revelation is established by the evidence of Prophecy. If intimations of future events exist, claiming the character of oracles or predictions, — if they relate to numerous or greatly diver sified events, — if many of these events be extraordinary, or such as are clearly beyond conjecture, — and, still more, if they be not dis connected facts, but parts of one great plan, and so foretold, that the disclosure not only presents them in their true light and rela tions,: but. forms one grand unfolding scheme, — then, the fiilfilment of these predictions incontrovertibly proves the divine origin of the books In which they are found, and of the whole system of religion with which they are connected. ' Such prophecies are contained In the books of Scripture. The leading subjects of prediction in the Old Testament are the coming and kingdom of Christ. The New Testament completes the system of prophecy by additional Revelations. ' ¦ These prophecies have been fulfilled, or are in the course of ac complishment. Let those which occupy the chief place in the Old Testament be compared with- the authenticated history of facts, in the birth, life, ministry, character, death, resurrection, and ascen sion of Jesus Christ. Let those which foretel the preparatory events be compared with the annals of ancient history ; and those, whether in the Old or the New Testament, wHch pourtray the consequent state of things, be compared with the histories of the church, and of secular revolutions, since the commencement of the Christian era. A minute, extended, and most circumstantial fulfilment of the Scrip ture prophecies wUl be found, in particular occurrences relative to individuals or nations — in the facts, connected with the mystery of redemption, of aU others the most interesting to Christians, — in the fate of Jei-usalem, and the present state of the Jews, — ^in the suc cessive rise of the four great monarchies, the Babylonian, the Per sian, the Grecian, and the Roman,^In the protracted duration and division of the last of these monarchies, — In the antichristian apos- taty, — and in the Reformation, that grand moral revolution, the re sults of which are obviously tending to the fulfilment of those pro phecies that stiU brighten the prospects of the Church. 92 VINDICATION OF THE CLAIMS 5. Lastly, we appeal to the preservation, success, and spiritual effects of the Scriptures. The religion taught in the Bible is confessedly the most ancient. The books of which the Bible Is composed, or the revelations they contain, have been wonderfiiUy preserved in the midst of wide- spreading apostasy, and of determined opposition. It is impossible to account for the early, rapid, and extensive propagation of Chris tianity (a religion opposed to the corruption of human nature, and that was unaided by secular power,) without admitting supernatu ral gifts in its first teachers — -and the divine countenance. It has overthrown, or rather completely annihilated, the Pagan systems of Greece and Rome, though long established, powerfully supported, and adorned with all the charms of classical Uterature. Wherever it has been known or introduced. It has continued to subvert ido latry and superstition. It has triumphed even over heathen philo. sophy, and produced what neither that, nor any Other human in vention, was able to effect. We appeal to the elevation of the human mind. Modern infi dels excel the ancient heathen philosophers In their speculations on religion and morality, as weU as In the power of prosecuting such speciUatlons. Why .'' Not simply because they have the benefit of ancient science, for some of them do not pretend to have ransacked its stores ; but because they have lived ¦within the sphere of Revela tion, and thus to a certain degree have unavoidably faUen under its influence. Evety species of science is eventually improved by those correct habits of thinking, which soon begin to prevaU where the Scriptures are generaUy known and perused. We appeal to the civilization of barbarous nations, — to the ame lioration of the state of female society, — to the mitigation of the horrors of war, — to the improvement of codes of civil law, and of political constitutions. But what we chiefly appeal to is, the Introduction of a new thing In the earth, the form and the power of godliness. The most ob durate sinners have been converted from the error of their ways. The signs of a true regeneration have appeared on multitudes al ready incalculable. A spirituality of mind, and sanctity of charac ter, elsewhere utterly unknown, have been imparted to aU true be lievers. The fallen have been restored and confirmed. The dying have been cheered with the lively hope of a glorious immortality. If such effects as these last stated cannot be ascribed to Revela^ tion itself, to the mere letter of the word, nor to the talents of those who in-each it, then there are proofs of a supernatm-al Influence with OF THE HOLY SCRIPTURES. 93 which it has been attended. To this the Word itself constantly ascribes its fiUl and proper effect. The light may otherwise shine in the dai-kness, and the darkness not comprehend it. But, while the evidence which proves It to be light from on high, is sufficient to render those who exclude it utterly inexcusable, they who em brace it obtain a satisfaction with regard to Its divine origin, which, though it cannot be apprehended by others, or applied for the con viction of deists, no reasoning can subvert, nor any species of temp tation destroy. They are Initiated into the " mystery of God, and of the Father, and of Christ." Believing the record, " they have the witness In themselves." They feel its power ; they know " the de monstration of the Spuit." " If any man wiU do his will, he shaU know of the doctrine whether it be of God." II. The existence of a revelation from Heaven, and its doc trines, as presented In the Scriptures of the Old and New Testa ments, disprove the sufficiency of the light of nature, — that is, of such discoveries as have been, or can be, made by unassisted reason. CoNF. ch. i. X. § 4. ; L. Cat. Q. 60. This doctriae of the sufficiency of the Light of Nature is distinctly avowed, as it is necessarily held, by deists ; but in a certain modi fied form it has also been adopted by some who profess to be Chris tians. The former malntaia such sufficiency of the light of nature as is whoUy exclusive of the necessity of any divine revelation, — an opinion, the falsity of which has been already exposed. The latter, admitting the existence of revelation, of course aUow Its great utUity, as a source of superior advantages to those who enjoy it ; but hold, at the same time, that those who are destitute of it, may reaUy ob tain the favour of God and eternal felicity, by a due Improvement of the Ught they possess. Unitarians regard Revelation only as a clearer and more certain discovery of what may be known by the' Ught of naturet Others, and some professedly adhering to the standards of the Reformation, have taught that, though Revelation confers certain advantages which ougM to be thankfully acknow ledged, it Is not essential to salvation ; that the light of nature may be sufficient where the Scriptures are unknown ; " that God has, by the works of creation and providence. Including the relics of tradition, given what may be caUed an obscure objective revelation to aU men of his being reconcilable to sinners ; that, therefore, the heathen may know that there is a remedy for sin * ;" nay, " that a See the Libel against Professor Simson. 94) VINDICATION OF THE CLAIMS due respect to the doctrines of natural religion is one form of that faith by which we are justified before God, or, that a strict observe ance of the laws of natural religion wIU at least secure the benefit of Christ's mediation *." These tenets we regard as contrai-y to the Confession of Faith. They, therefore, who advance them, and the courts that tolerate them, by not inflicting adequate censure in such cases, and yet pro^ fess to adhere to that Confession, must be considered as acting un- falthfiilly. But we also judge that these and simUar tenets are at variance with the leading doctrines of Revelation itself, and are therefore inconsistently held by those who admit its authority. The Scripturesti-ace the grand moral apostasy of the GentUes to the dereliction, not of the doctrines, pf nature only, hutof the pro mise in which Revelation was at first comprised : they describe the nations as sitting in darkness and the ^hadojv of death— not to be reclaimed but by " God's having respect to his covenant," the pro mise made to Abraham of ultimately extending the dispensation of mercy to aU nations : They represent the extension of salvation to the Gentiles as coeval with the spread of the Gospel among, them ; they trace the necessity of this gracious visitation to the fact that the world by wisdom knew not God, and they characterise those vho either were, or stUL are, without the sphere of revelation, and thus strangers to the covenant of promise, as "without hope," because " without Christ," and " without God in the world." . ¦ AU the discoveries of human character which have been made accord with those testimonies of Scripture, and confirm its verdict. !^owhere has man been found actiug the part truly worthy of man, or Uving up to the principles even of natural reUgion. Nowhere Ijave any, who are destitute of ^velatlbn, been found who could tell, to their oWn 'Satisfaction, or that of others, wherewith man should come before the Lord, and bow himself before the High God, or how the sin of the soul might be expiated. , To teach that the doctrines of natural religion may be the proper and adequate- subjects of that faith by which a sinner is jitetified, is to attach a new meaning to the tei-m "faith," fweign to the legitimate use of it, and not repognised in Seri|)ture; for this laith is tilie belief irf the: divine testimony, and that testimony is the word of Revdation. To - ^ge that virtue W<^by of being recogiiieed by the Judge «f aU as ti^e ground of justification, iaay be, or has been, found among the^ Ijegithen,' or that those who comply most fully with the dictates of- %ee Macknight on Rora. IL OF THE HOLY SCRIPTURES. ¦ 95 the light of nature become thereby entitled to justification through Christ, is to controvert the whole tenor of Scripture, in which the faith that justifies is opposed to works, and justification is expressly denied to be " by the deeds of the law." To suppose that the Hea^ then are saved by works, and Christians by grace, is to represent the Deity as acting on two different plans, the one Inconsistent with the other ; or, as demanding in the Christian economy what was unnecessaty, since it is dispensed with In transacting with the hea^ then — perfect obedience and full satisfaction by a substitute for sinners. III. In common M'ith all who duly venerate the Scriptures^ we condemn the elevation of reason to the place of supreme judge, in matters of revelation. It Is the province of reason to examine the evidence of the divine .origin of the Scriptures ; and, on the ordlnaty principles of lan guage and sound criticism, to determine what is really their mean ing. But the true claims of the Scriptures -being once ascertained, it is imperative on reason to submit implicitly to their authority. Reason may deduce just and necessaty consequences from what Is directly stated in Scripture, and it ought to do so ; for much is con tained in revelation beyond what Is verbaUy expressed ; but to all consequences which are just and necessary, it must submit as ImpU- cltly as to the verbal declarations. This demand of submission to fair and obvious deductions. Is at once recognised by reason itself, and sanctioned by Scripture examples ; Luke xx. 37, 38. ; Acts xvU. 2, 3. ; Heb. xii. 27- &c. It further belongs to reason; to bring to the test of Scripture, evfety doctrine advanced or duty enjoined by the teachers of reUgion ; and it Is required, in this manner, " to tty the spirits, whether they be of God," 1 John iv. 1. ; Is. vUi. 20. ; |)ut then it must bow to the decision of Scripture, and receive what ever is conformable to it, as the testimony of God, 1 John iv. 6. ; V. 9- Finally, it belongs to reason to illustrate and defend the va rious subjects of Revelation, but stIU without attempting to be wise above what is written, and undo- a solenm impriession of the invio lable sanctity of divine truth ; Deut. xxix. 29. ; Ps. cxxxi. 1, 2. ; Mat. XV. 8, 9, &c. Mysteries, even m the highest sense, cannot justly be regarded either as discrediting the Scriptures as a whole, or as fui^hing valid ground for rejecting the particular passages in which they de em-. The only question for reason is. Whether the mysteries pro posed involve any natural contradiction, or moral incdnsisteiicy> No such charge can be established against the mysteries contained 96 VINDICATION OF THE CLAIMS in the Scriptures, which are as little liable to objection as those of natural religion, of phUosophy, and of common belief Many of the doctrines of natural religion are confessedly mysterious in the highest sense of the term ; and if these be both necessaty and useful in various important respects, so are also the mysterious doctrines of divine revelation ; Job xi. 7- ; John iii. 8. ; Rom. xi. 33. To constitute reason supreme judge in matters of revelation, is evidently to make void the chief pui-poses for which revelation was given. These were, — to supply the defects of reason, — to prevent or correct the mistakes to which it is liable in its present impaired state, — to restore it to its right exercise on many momentous points, — and even to overthrow its arrogant pretensions, — to cast down its vain imaginations, — to humble the pride of human Intellect, and to carry the whole soul captive to the obedience of faith. IV. We oppose, as hostile to the just claims of the Scrip tures, the opinion that the sacred writers were not fidly inspired, — that their inspiration extends only to the matter of their writings, not to the words ; that, even in regard to the matter, they were so left to the natural acting of their minds, as to be liable to error on subjects of lesser Importance, and that their reasonings from facts and doctrines are often Inconclusive. This opinion Is adopted as a first principle by aU who, admitting revelation, would yet regulate their submission to its doctrines, by the decision of reason. It is admitted, that the matter of the Scriptures is not aU of equal importance ; but were it not aU divinely accredited by the direct testimony of the Spirit, and therefore infaUibly true, both in state ments of fact and declarations of doctrine, the Sacred Books would be possessed of no higher authority than human compositions ; and what constitutes revelation would still remain to be determined by the preconceived, strangely diversified, and ever-vatying opinions of men. In relation to the language of the Holy Scriptures, unless the words can be depended upon, as infallibly conveying the mind of the Spirit, the matter of Revelation must be quite undetermined ; and to have left us to this uncertainty, would neither have been worthy of the goodness of God, which disposed him to grant such a communication to men, nor of his wisdom, which always selects adequate means for accomplishing his purposes. This reasoning might be sufficient to convince candid and serious minds. But that the language of the Holy Oracles is of God, rests on evidence still more direct. OF THE HOLY SCRIPTURES. 97 We may appeal to the fact, that the writers themselves did not always fuUy understand what they wrote ; 1 Pet. I. 10, 11. But nO man could write an InteUIgible discourse on a subject which he did not understand, or accurately delineate future events, unless he were fur nished with the words as well as with the sentiments. We find the Apostles sometimes arguing from the very terms or modes of ex pression used In the Old Testament ; Gal. ill. 12, 13, 16. ; Heb. i. 6-8. ; iv. 7- ; X. 8, 9. ; xii. 26, 27- Of the matters revealed to them, Paul says, " Which things we speak, not in the words which man's wisdom teacheth, but which the Holy Ghost teacheth ;" 1 Cor. ii. 13. V. We reject all additions to the received canon of Scrip ture in the books of the Old and the New Testaments ; whether by annexing other books to them, as of equal authority, or by sanc tioning oral traditions, or by admitting and relying on pretended new revelations. 1. The Church of Rome, by a decree of the CouncU of Trent, has placed most of the books, known by the name of Apoctypha, in the rank of Canonical Scriptures. In common with all genuine and consistent Protestants, we deny this honour to the apocryphal writings ; and hold, that no countenance ought to be given to thelr intermixture with the books of the Old Testament, or to their cir culation with these as a part of the Bible. The inspiration of the apocryphal books was not acknowledged by the Jews, to whom the divine oracles were committed ; who received these oracles, authen ticated by the proper tokens, and who are never blamed for reject ing any of them, however much they might fail to respect their dic tates. These books formed no part of the Scriptures recognised by our Lord and his Apostles. Some of them disclaim inspiration, and none of them present the proper proofs by which this claim might be supported. From intei-nal evidence it appears that they were written after the days of Malachi. Such of them, therefore, as pro fess to have been written by Solomon are convicted of falsehood, — and they contain matters plainly fabulous, contradlctoty, or at vari ance with the histoty and doctrines of accredited Scripture. 2. The Church of Rome has also connected certain traditions with the sacred oracles, as constituting an essential part of the rule pf faith and manners. The word tradition, of which advantage is taken to impose on the simple, sometimes signifies matters delivered to the Church by the Apostles themselves, in their sermons, writings^ and institutions ; and such traditions. It is granted, were binding on those to whom they were even orally delivered, but G 98 VINDICATION OF THE CLAIMS they were so evidently as parts of divine Revelation ; 1 Cor. xi. 23. XV. 3. ; 2 Thess. II. 15. Hi. 6.. And though the pei-manent re cords do not contain all that was spoken, they are yet declared to be sufficient for the faith and practice of the Church ; John xx. 31. xxi. 25. The danger of combining traditions, or doctrines and com mandments of men, with divine prescriptions, was repeatedly expos ed, and the practice solemnly condemned, by our Lord and his Apostles ; Mat. xv. 2, 3, 9- ; Gal. iv. 10. ; Col. ii. 20, 23. 3. Pretended New Revelations constitute another form of adding to the Scriptures. These, though many of them are detailed in Popish legends, are not peculiar to the Church of Rome. Vision aries have arisen in every age, and have been able to draw away disciples after them. The Scriptures forewarn us that there would be false prophets who should deceive many. Even supposing in spiration had not ceased, nothing could be received as proceeding from it, which was contraty to the revelations already recorded in the Scriptures, Deut. xili. 1, 5. ; and nothing new, even though consistent with what Is already recorded, could be admitted, with out the proper credentials of divine origin. It is worthy of notice, that those who resort to private revelations, or plead theu- autho rity, are usually such as not only feel the necessity of other sup port to their notions than the Scriptures afford, but, by the obvi ous contrariety of their opinions and practices to the dictates of Scripture, clearly indicate that they are led by a spirit of delusion ; 2 Thess. ii. 8 — 11. That divine iUumlnation, for Imparting which the Spirit stUl remains in the Church, is widely different from in spiration. It does not consist in the revelation of any new truth ; nor does it, as some aUege, supersede or suspend the ordlnaty exer cise of the human intellect. VI. In consonance with the Confession of Faith, we admit of no other supreme standard of doctrine, or judge of controversy, than the Holy Scriptures. The Members of the Romish Church have long held, and stiU continue to hold, that, because the Scriptures are liable to be di versely explained, and therefore misinterpreted and abused, there must be, for the safe guidance of the mind and conscience, some standard by which their true sense shaU be determined, either in fallibly, or with an authority which no one shall be at Uberty to resist. This standard they declare to be the Church ; and, to render its decision stiU more imperative, they have generaUy main- OF THE HOLY SCRIPTURES. 99 tained that the authority of the Scriptures themselves is derived from the Church. 1. What they mean by The Church, it is not easy to under stand. The term seems to be used In various applications by themselves. When they aUege that the authority of the Scrip tures Is derived from the Church, and explain this position by say ing, that it is only by the testimony of the Church we know that these Scriptures are authentic, and therefore Inspired, they mean by The Church, the primitive writers who lived nearest the aposto- Ucal age, and who gave catalogues of the canonical books. When, again, they appeal to the voice of the Church as determiaing the true sense of the Scriptures, they refer sometimes to the early Fathers, at other times to the decrees of the general Councils, more frequent ly to the decrees of the Popes and CouncUs of the Western Church, and occasIonaUy to the whole of these standards, pretending they are aU In unison, and harmonise In establishing the system of Po pery. 2. The idea that the authority of the Scriptures Is derived from the Church, is not only Impious In its nature, but palpably absurd in its explanation. It leads all who adopt it into the well-known vicious form of argument, called reasoning in a circle. They prove the authority of the Scriptm-es by the Church, and the authority of the Church by the Scriptures. It Is readUy granted that the testimony of the early Fathers is of much historical value. But stUl our persuasion of the diviae origin and authority of the books of the New Testament, as of the more ancient Scriptures, must de pend on that evidence, both internal and external, which has afready been stated. 3. It is both unfair and nugatoty to appeal to the diversity of sentiment which has appeared among Protestants, as demonstrative of the necessity of some supreme and infallible standard, for deter mining the meaning of Scripture. The same diversity to an equal, if not greater, extent, may be found in the past history and present state of what they denominate The Church. Upon their own prin ciple, therefore, the Church, whatever be meant by the term, is dis- q ualified from being supreme judge. 4. But though no such diversity existed, the Church Is desti tute of the authority and other requisites of a supreme judge. If by the Church the early Fathers be meant, few of their writings are extant ; several of the works which bear their names are either dubious, or evidently forged ; the most authentic have In some places been fraudulently corrupted, for the purpose of accommodat- g2 100 VINDICATION OF THE CLAIMS ing them to opinions unknown at the time when they were writ ten : and as It was not to be expected that uninspired men could fore see the controversies which should afterwards arise, so as to deter mine them all, it would be unreasonable to make them judges of yhat was not, and could not be before them. They disclaim the character of supreme judges ; and some of them wai-n their readers, with much earnestness, against implicitly adopting their opinions. It Is, moreover, impossible to ascertain by their writings, what were the sentiments of the Chui-ch-unlversal. Catholics themselves re ject or make no account of those opinions of the Fathers which do not coincide with the received doctrines and practices of their com munion *. — If by the Church, again, be meant the decrees of Popes and Councils, these also disprove their infallibUity by fre quent contradiction, — one Pope or CouncU condemning and annul ling what had been enacted by another. Those councUs which sanctioned most innovations, and arrogated the highest power over faith and practice, were confessedly not universal. They are not agreed among themselves whether the decrees of Popes are defini tive, independently of the sanction of a general councU, or whether their validity in matters of faith depends upon such sanction ; but either way, since the Pope is head of the community, and the Council can be only that of the Western Church — the community over which the Pope presides ; the final decision of aU controversies is referred, not to the Church, but, upon these principles, to the Romish Church, which they arrogantly and falsely denominate Catholic, or Universal. And what is this, but for the authorities of a certain society to constitute themselves supreme judges in their own cause, or to claim the indisputable power of deciding aU con troversies between them and others ? 5. These arrogant claims are directly contrary to Scripture, which acknowledges no supreme judge of faith or practice but it self, — attaches no infallibility to human interpretations or deci sions, — subjects the conscience of no man to such interpretations and decisions, excepting In so far as they express the mind of the Spirit, and thus ever reserves for itself the high place of controul, essential to a revelation from heaven. The command of God, and the example of Christ and his apostles, require us to refer the de termination of all matters of faith and practice entirely to the Bible ; Isa. viii. 20. ; Luke xvi. 29, 31. ; John v. 39. ; 1 John Iv. 1. * The reader who wishes to see the proofs at large by which thesie assertions are snpported, may find them in Daille's '• Right Use of the Fathers." OF THE HOLY SCRIPTURES. 101 VII. In accordance with these statements and proofs, we cou'- denrn the Reftisal of the Right of Private Judgment to those who are favoured with the Holy Scriptures. The right of private judgment is not a right to attach to the Scrip tures any meaning we please. Neither Is It a right to elevate reason to the place of supreme judge In matters of revelation. But it is a right to judge, independently of the mere dictates of men, first. Whether the Scriptures be divine ; next. What they really teach ; and finaUy, Whether the doctrines we hear, or the thoughts which arise In our own minds, be conformable to their dictates. This right, however, must be exercised conscientiously, and under the highest responsIbiUty. Such right of private judgment aU Protestants have held to be the unalienable prIvUege of human beings. Instead of depriving the Scriptures of their honour as the supreme and infaUible stand ard of doctrine and morals, or favouring scepticism with regard to their contents. It gives them the vety homage they require, and by which their true character is recognised. Like every other privi lege. It may be abused ; but unless It be exercised, our devotion must be founded in ignorance, and we shaU be led by a blind faith, which Is neither glorifying to God, nor worthy of man ; John Iv. 22, 34. ; Matt. xv. 14. The Scriptures define the powers which belong ministerially and judiciaUy to the Church, and they determine that these powers are merely declarative ; thus retaining to themselves the supreme decision, and, at the same time, reserving the proper place for pri vate judgment ; Mai. ii. 7- ; Matt. xxvUi. 19, 20. ; 2 Tim. Hi. 15, 16. ; iv. 2. The exercise of this right, which Is also an indispen sable duty, is founded on the principle, that every man must give an account of himself to God ; Rom. xlv. 10, 12. It is inculcated and commanded in the foUowing and in other passages ; " Judge ye what I say ;" 1 Cor. x. 15. " Prove aU things ; hold fast that which is good ;" 1 Thess. v. 21. " Be not ye the servants of men ;" 1 Cor. vll. 23. " Let every man be fuUy persuaded in his own mind ;" Rom. xlv. 5. " These were more noble than those of Thes- salonlca, in that they searched the Scriptures daily whether those things were so ;" Acts xvu. 11. VIII. Finally, we regard as impious and most pernicious, the prohibition of the circulation and use of the Holy Scriptures. By repeated and solemn decrees, the unrestricted perusal of the Sacred Books has beep forbidden to the laity of the Romish com- 1 02 VINDICATION OF THE SCRIPTURES. munion ; measures have been adopted for enforcing the prohibition even on Protestants within the sphere of the Romish power : and every one knows to what extent the principle of prohibition is at present acted upon by the chief supporters of the Romish faith. In opposing the dissemination of the Scriptures. This prohibition is the native consequence of the ftindamental principles of Popety, relative to the authority of the Chm-ch, and the unlawfulness of private judgment. If these are inconsistent with reason and scrip- tm-e, the prohibition must be equally contrary to both. The ap prehension of danger, not, as is pretended, to the individuals who read, but to the system of Popery itself, seems to be the only mo tive that could induce either Popes or Councils to forbid, with un blushing effrontery, what is so obviously due to a divine revelation, necessary to the salvation of men, and expressly required, as weU as provided for, in that revelation which God has actually given to men Unless the craft of the heathen priesthood, in secreting from the people the mysteries of their religion, and the books they deem ed sacred, be appealed to, there is nothing In the form of precedent, parallel, or argument, that can be adduced in defence of this most unhaUowed and tyrannical of aU prohibitions. The Scriptures were originaUy written in the languages which were then spoken and understood by the people of God and others for whom they were immediately intended, in order that aU might read them. The countenance given in the New Testament to the Septuagint, though but an Inaccurate version of the Old, is a mani fest sanction to translations of the Scriptures. And the gift of tongues at the commencement of the Christian economy, shewed It to be God's pleasure that his word should be rendered accessible to aU, by being communicated to every nation in their own language. — The Scriptm-es were intended for aU, Eph. ill. 9- — The purposes for which they were given are universally Interesting, John xx. 31. ; Rom. XV. 4. ; 2 Tim. in. 16, I7. — The practice of reading them to the common people was approved, Neh. viii. 3, 6, 8. ; Acts xv. 21 ; 2 Tim. lU. 15. — Ignorance of them is censured. Matt. xxii. 29. ; Hos. Iv. 6. — And Intimate acquaintance with them, not excepting even the most difficult passages. Is graciously encom-aged, Ps. I. 1, 2. ; Rev. I. 3. ( 103 ) CHAPTER II. DEFENCE OF THE DOCTRINES CONTAINED IN THE HOLY SCRIPTURES. 1. CONCERNING GOD. Having avowed. In our Confession of Faith, that God is essen tiaUy and imchangeably just, as the moral governor of rational beings, and that there are Three Persons In the one Godhead, — we reject, as contrary to Scripture, all such statements of divine benevolence as are inconsistent with the idea of retributive justice, and aU denial of the true and proper dlviulty of the Son and of the Holy Spirit.- See Conf. ch. U. § 1, 3. ; L. Cat. Q. 7, 9, 11. ; S. Cat. Q. 4, 6. I. Statements relative to Divine Benevolence, which either directly oppose, or tend to subvert, the doctrine of Retributive Jus tice, are contrary both to reason and scripture. Vague notions of the mercy of God, whether derived from his for bearance during the present life, or founded on some misconception of his grace in the Gospel, are a main source of the false security so prevalent In the world. Unitarians, and those, in general, who hold the opinion of uni versal Restoration, endeavour to fix the mind almost exclusively on the benignity of the Deity. On the principle that God is love they frequently expatiate, but the principle that God is just they either entirely overlook, or cast into shade ; and, whUe it is the manifest design of revelation to shew the harmony of these principles In the method of salvation, to the fuU satisfaction of the inquiring or awakened soul, they set them completely and irreconcUably at va riance. By Retributive Justice, which they endeavour to expose to re probation, under the idea of wrathful temper, or vindictive proce dure. Is sunply meant the equity of the Judge of AU, In rendering to evety man accordmg to his works. How fiiU, frequent, and so lemn is the testimony of Scripture on this head ! It sanctions as just, the forebodings of the ungodly, Mic. vi. 6. ; Heb. x. 27. It proclaims the future mlsety of the wicked as the justification of the Divine government, which often permits them to prosper on the earth ; Ps. ix. 8, 17. xi. 4, 7- IxxiU. It denoimces the judgments lOi DEFENCE OF DOCTRINES of the Most High, and records their infliction without regard to either the number or the rank of those who expose themselves to them, 2 Pet. ii. 4, 5. ; Jude 6, 7, 15. And It directs our view to the final settlement of things, when those who shall be found unre claimed shall go away Into everlasting punishment. Mat. xxv. 41, 46. ; Acts xvu. 30, 31. That God is Love, is the other great theme of the Scriptures ; and, to shew how he Is love, whUe he is, at the same time, strictly and unchangeably just, Is evidently their grand design. Christians cannot be too much on their guard against the unfair and danger ous use which Unitarians, especially of the Socinlan class, make of the assertion that " God is Love." If we think of the Divine Na ture, then the assertion, " God Is Love," proclaims him essentiaUy benevolent. In opposition to aU malevolent beings, and necessarUy benevolent, in distinction from creatures who can be so only deriva tively. As such, he was disposed to create beings susceptible of happiness in various forms and degrees ; he did create them in the actual enjoyment of It ; he would never have withdrawn it from any of them, unless the regard due to himself as the highest object of love had rendered this indispensable, and even when just cause for withdrawing It has occurred, he still continues so to love the fal len, as his creatures, the work of his hands, that he has no plea sure in their perdition, or even in their chastisement, for its own sake. But, in Scriptm-e, the assertion " God is Love," refers evi dently to the grand and most effective display of his benignity in the mystery of redemption, by restoring the fallen through the me diation of his Son, and exalting them even to higher honours and blessedness than they might otherwise have attained. Neither the abstract view of divine love, nor its demonstration to sinners In the plan of salvation, is Inconsistent with the principle of rectoral justice. If, even in man, true benevolence cannot be friend immorality, — if the benevolence of a human legislator, so far from preventing the enactment of laws against evety thing hurtful to society, would rather impel to such enactment, and If the bene volence of a judge is never expected to withstand the execution of such laws, — then surely it cannot be difficult to perceive how the benevolence of the Deity harmonises with the rectitude of his na^- ture. Even in consiUting the benefit of the rational creature, it re quires the prescription of laws calculated to prevent the loss or di minution of happiness, the annexation of such penalties as may pro perly Impress the subjects of his moral government, and the execu tion of these penalties, both for monitory purposes, and because CONCERNING GOD. 1 05 otherwise the laws would be rendered ineffective.- — The love dis played In the mystery of redemption, gives no countenance to the mischievous Influence which the sUghtest disrespect to divine laws must naturaUy have on the happiness of the creature. And, so far is this love from setting aside or opposing the claims of justice, that its magnitude has been most strikingly displayed in the pro vision made for satisfying these claims. Let all Christians ponder the declaration of our Saviour himself, John Hi. 16, 17- ; and then turn to the clear explanatory eissertlons, which terminate in the confession, " We have known and believed the love that God hath to us. God is love ;" 1 John iv. 9, 16. II. We regard the Doctrine of the Trinity, as a funda mental principle of revelation, and therefore, in unison with aU other members of the true Church, which Is built on the founda^ tion of the Prophets and Apostles, we condemn as a most danger ous error. Inconsistent with the whole tenor of Scripture, — ^the de nial of the eternal co-existence of Three distinct Persons, in the one Godhead. The opponents of the truth, on this Important subject, whether SabeUIans, Arians, or Socinians, now claim exclusively the title of Unitarians, or those who hold the principle of the Unity of God, — ' a title which cannot be admitted as fairly discriminating them from other Denominations, who all, as truly as they, believe that there is but one God. A most dishonest use is made of the name Uni tarian, when it is employed to suggest and sustain the idea, that they, as contrasted with aU beUevers in the doctrine of the Trinity, are the only class who hold the Unity of God. In opposition to the various forms of impugning the doctrine of the Holy Trinity, let Christians consider, 1. That, whUe the Scriptures constantly affirm the Unity of God, as the first principle of aU true religion, they frequently apply plu~ ral terms and phrases to the Deity, the reason of which is to be found only in the doctrine of the Trinity. Besides the word most usuaUy translated God, words expressive of plurality are applied to him, both as Creator and Governor of the World ; Eccl. xU. 1. * ; Prov. Ix. 10. f ; Isa. Uv. 5. J ; Mai. I. 6. §, &c. These indications of plurality seem not to be accidental, or merely Hebrew Idioms, from the manner in which God himself is represented as speaking, when he cannot be viewed as consulting Creators. f Holy Ones. :j: Makers. § Masters. 106 DEFENCE OF DOCTRINES with creatures : " Let us make man In our image, after our llke^ ness : So God created man in his own image ; in the Image of God created he him ;" Gen. i. 26, 27. ; " And the Lord God said, Be hold the man has become as one of us ,-" Gen. in. 22. The Lord said, — " Let us go down, and there confound their language ;" Gen. xi. 7- ; "I heard the voice of the Lord saying, Whom shall I send, and who wIU go for us f Isa. vi. 8. It cannot but strike the reader, that such names and forms of speech, unless justified by some mystery in the divine mode of subsistence, and even necessaty to a right conception of the Deity, would be improper, and there fore not to be expected, especially In books which were expressly designed to preserve the knowledge of the Unity of God, and to testify agamst the polytheism of the heathen. The plurality which the above modes of expression indicate, is restricted in the Scriptures to Three, who are styled Father, Son, and Holy Spirit. These three are often mentioned together, either as equally concerned In conducting the divine administra tions, or as occupying, each, a sublimely elevated place in the mystery of redemption ; Is. xlvIII. 16. ; Eph. ii. 18. ; Heb. ix. 14. In addition to these proofs, we refer to the history of the Baptism of Christ — to the form In which Christian Baptism is ordered to be administered, and to the terms in which Benediction is in the New Testament often expressed ; Matt. HI. 16, 17- ; xxvUi. 19. ; 2 Cor. xUi. 14. ; Rev. i. 4, 5. 2. These three are ascertained to be distinct Persons, subsisting in a sublime and mysterious union. That they are not (as SabeUians affirm) One Person under three different names-, is evident, — from the names themselves, ex pressive of relations, which cannot meet In the same persons, as those of Father and Son, — and from the passages in which they are represented as speaking of or to one another; Ps. ex. 1. ; John XV. 26. But the facts recorded as to each in the histoty of re demption, most decisively ascertain this distinct personality. WhUe the Father Is said to have sent the Son, to have made him sin for us, and to have accepted his sacrifice ; the Son alone became Incar nate, and suffered for sin ; and the Holy Spirit who was given to Christ, is never said to be conferred upon the Father. Indeed, it is only the personality of the Spirit that those who reject the doctrine of the Trinity thinli it necessary to deny. To the Spirit, however, we find the personal pronoun applied in the original Scriptures, even by a deviation from the Greek Idiom, in which the term rendered Spirit is neuter ; John xv. 26. ; xvi. 8, 13. Our Lord, too, unquestionably spoke of a person like himself, when CONCERNING GOD. 107 he styled the Spirit " another comforter," who was " to abide" in the Church ; John xlv. 16. On the same principle he declares that against the Spirit, as truly as against himself or the Father, sin may be committed ; Matt. xii. 31, 32. Personal actings and pro perties also are constantly ascribed to him, such as knowing, search ing, willing, speaking, testifying, coming, departing, distributing, &c. ; Acts xiil. 2, 4. ; 1 Cor. xii. 11. ; John xvi. 8. ; Is. lix. 19- If aU these were merely figures of speech, how dangerous must the use of them be to the doctrine of the Unity of God, and how little to be expected in writings so remote from the style of poetical com position, as those of the New Testament ! 3. These Three distinct Persons are exhibited to us In Scripture as equal In power and glory, each truly and properly divine. The true and proper divinity of the Father has never been ques tioned. That of the Son and Spirit is denied by Arians and Soci nians. But if the Son and the Spirit be spoken of in the same terms with the Father, and represented as possessing the same per fections, claiming the same prerogatives, and receiving the same ho nours, then the true and proper divinity of the Son and of the Spirit ought also to be admitted. The following are but a few of the pas sages of Scripture which demand this admission. The Son, or second Person, even while on earth, accepted the worship which is due to G^cl^ (^iply ; John vi. 68, 69. xx. 28. He was adored by the first Christian martyr In his dying moments ; Acts vll. 56 — 60. He receives the homage of the Church-universal, Rev. I. 5, 6. ; and of the Angels in heaven. Rev. v. 8 — 12. ; and this homage is the same that is given to the Father, Rev. iv. 10. v. 13, 14. vli. 10, 11. ; Is. xlv. 23. ; Col. ii. 10. Divine works are ascribed to him. " All things were made by him, and without him was not any thing made that was made ;" John i. 3. " He upholdeth all tilings by the word of his power," and " by him aU things consist ;" Heb. I. 3. ; Col. i. I7. ; John v. 16, 17- The undeniable ajfMftwfes of Deity are his ; Omniscience, John xxi. I7. ; Rev. ii. 23. ; Omni potence, Is. ix. 6. ; Omnipresence, Matt, xxvlli. 20. ; ImmutabUity, Heb. i. 12. ; and proper Eternity, John I. 1. To crown all this testimony, his Deity is directly asserted, " The Word was God ;" John i. 1. " God was manifested in the flesh ;" 1 Tun. Iii. 16. Christ, who came of Israel, " as concerning the flesh, is over aU God blessed for ever ;" Rom. Ix. 5. The vety phrase " as con- cei-ning the flesh," wholly unnecessaty In speaking of a mere man, implies another nature, in which he Is affirmed to be divine in the highest sense. His second coming is " the glorious appearing of 108 DEFENCE OF DOCTRINES the Great God and our Saviour ;" Tit. ii. 13. The name Jehovah is claimed as the proper name and memorial of Deity to aU genei-a- tions. " I am Jehovah, that Is my name, and my glory wIU I not give to another ;" Is. xlU. 8. ; Ps. IxxxUI. 18. But this is the name by which Messiah shall be called, " the Loud (Jehovah) our righteousness." He is often In the Prophets styled the Lobd, when the term In the original is Jehovah, and the passages are applied to Jesus In the New Testament. Compare Is. vi. 3, 9. with John xii. 39-41. ; and Is. xl. 3, 10, 11. with Lulie I. 76. By sImUar testimony, In aU Its detaUs, Is the true and proper Dlvlhity of the Holy Ghost established. It inight be enough to say, that he is conjoined with the Father and the Son in some of the most solemn services of the Church, — In the administration of Baptism, which Is in " the name" the one name " of the Father, and of the Son, and of the Holy Ghost," — and in Forms of Bene diction ; 2 Cor. xiil. 14. ; Rev. i. 4, 5. Though, on account of his peculiar place in the mystery of Redemption, as himself " the Spu-it of grace and supplications," he Is less frequently recognised as the object of worship than the Father or the Son ; yet he Is In voked, Ezek. xxxvll. 9. and declared to be One, against whom, not less than against the Father and the Son, and with equal aggrava tion, sin may be committed : Heb. x. 29. ; Matt. xU. 32. To him divine works are ascribed ; Creation, Gen. I. 2. ; Miracles, Luke I. 35. ; 1 Cor. xii. 4. ; Legislation and Controul, Hag. U. 5. ; Rev. ii. 7- ; Providence, Job xxxlli. 4. ; Rev. v. 6. ; and the Mission of the Prophets and Apostles, Acts vli. 51, 52. ; xiU. 4. The perfections of Deity belong to him; Omniscience, 1 Cor. ii. 10, 11.; Omnipo tence, Is. xi. 2. ; Omnipresence, Ps. cxxxix. 7- ; Eternity, Gen. i. 1, 2. He is expressly declared to be God, Acts v. 3, 4, 9- ; 1 Cor. iii. 16. ; 2 Cor. vi. 16. ; and the name Jehovah is given him ; compare Is. vi. 9. with Acts xxvlil. 25. ; Jer. xxxl. 31. with Heb. x. 15, 16. ; Ps. xcv. 6, 7. with Heb. iU. 7. 4. The chief objections urged against the doctrine of the Trinity, are founded on misapprehension of the Economy of Grace. When these Three distinct Persons are said to be One God, they are not said to be one, In the same sense in which they are said to be three. And the doctrine thus Involving no contradiction, is not incredible in Itself, but ought to be received on the ground of the divine testimony. In Scripture, this doctriae Is the very basis of the whole plan of salvation ; and in unfolding this plan, the sacred oracles disclose an economy or arrangement among the Divine Persons, which implies CONCERNING GOD. 109 a voluntaty subordination of the Son and of the Spirit to the Fa ther, who is considered as acting on the part of Deity, or in name of the Three Divine Persons. This is nothing more than to say, that the application of redemption depends on its pm-chase, and its purchase on divine appointment and acceptance ; or, that the Influ ence of the Spu-it, In the appUcation of redemption, supposes the mediation of the Son, and that mediation again, is subservient to the vindication and manifestation of the glory of the Trinity. So the Spirit is said to be the Spirit of Christ, and to be sent by hira as weU as by the Father, and Christ acknowledges the Father to be greater than he. " The Head of Christ Is God ;" John xv. 26. ; Rom. viii. 9. ; John x. 29- ; xlv. 28 ; 1 Cor. xv. 24, 28. ; xi. 3. But this subordination is, 1st, by no means inconsistent with original equality. It Is obvious that, among men, an arrangement may be made by common consent, in virtue of which certain offi cial or other characters are assumed for the purpose of conducting some important concern, without implying the least original in equality among the parties, or inducing the slightest change on their natural powers. The subordination of the Son in the work of redemption Is declared to be voluntaty ; and, accordingly, in stating it, his original equality with the Father is expressly assert ed, " Being in the form of God, he thought it not robbery to be equal with God ; but took upon him the form of a servant ;" Philip, ii. 6-8. ; 2 Cor. vUI. 9. 2dly, So far from being inconsistent with original equality, this subordination presupposes and displays it. The part to be performed by the Son, as our surety and priest, was such as he coiUd not have accomplished, unless he had been divine ; and the glory that was to follow was such as a divine person only could sustain : " Being the brightness of his glory, and the express image of his person, when he had, by himself, purged our sins, he sat down on the right hand of the Majesty on High ;" Heb. I. 3. There would have been the utmost danger of entangUng conscience, of countenancing idolatry, and of giving the divine-' glory to another, if a creature had been advanced to this station ; for to HlnT who fiUs it " aU judgment" is given, that " aU men should honour the Son even as they honour the Father ;" John V. 22, 23. ; Heb. I. 6, 8, 13. The mediatoty character of the Son, though for a season It threw a veU over his divine glory, serves now to display It in forms the most convincing and impres sive. This must be evident from what has been stated, and is clearly the scope of the Apostle in the first chapter of the Epistle to the Hebrews throughout ; see also Rom. i. 4. ; Rev. v. 4, 5. ; John, 1 10 DEFENCE OP DOCTRINES. V. 25 — 28. — As truly does the province of the Holy Spirit evince; his divinity : for who but a divine person could " search all things, yea the deep things of God," and reveal them ; or preside over the dispensation of grace throughout all ages, and render it effectual to the chosen, " creating them In Christ Jesus unto good works," preserving them from falling, and finaUy glorifying them .'' 1 Cor. Ii. 10, 11. : 2 Cor. ill. 6, 17, 18. 5. In all these views, the name Son of God, Uke the name Spirit of God, Is expressive of a relation In Deity. As a relation must always correspond to the nature in which it exists, the Sonship of Christ being a relation in the Godhead, ne cessarily implies Identity of nature, which identity excludes the idea of separate existence as in human personality, as well as of prior existence in the Father, or of any kind of natural inferiority In the Son. He is " the Son of the Father" only, not of the Spirit also, or of the Three-One God, as creatures may be ; 2 John Ui. And he and the Father " are One ;" John x. 30. Accordingly the Sonship of Christ, though Ulustriously displayed and attested by his Incarnation, Resurrection and Ascension, Is not founded on these, but is spoken of as prior to them all ; Luke i. 35. ; Rom. i. 4. ; Gal. iv. 4. Neither is it founded on his mediation ; for his Sonship is appealed to, as constituting his original and permanent fitness both for the work to be performed, and for the glory that should follow ; and thus as distinguishing him from aU creatures, even the highest ; Heb. i. 3, T, 8, 13, 14. In this view it was recog nised by the Father even in caUing him to office. We find our Lord speaking of the Father, in a manner which led the Jews to con clude that he made himself equal with God, and this conclusion he not only did not repel, but aUowed and even sanctioned ; John V. On this principle alone, that the relation expressed by the name Son is truly divine, can we feel the force of such considerations and arguments as the foUowing : " God so loved the world, that he gave his only begotten Son." " Though he were a Son, yet learned he obedience." " He that spared not his own Son, but delivered him up for us all, how shaU he not with him also freely give us all things .?" Jolin IU. 16. ; Heb. v. 8. ; Rom. vIU. 32. II. concerning the mobal condition of man. The doctrines stated in our Confession, and other standards, on the subject of the present moral condition of man, are. That man, as a rational creature, is an accountable being, — that the MORAL CONDITION OP MAN. J 1 1 whole human race, in consequence of the violation of the Covenaiit of Works, are now in a fallen state, — and that. In that state, they are utterly incapacitated for remedying their condition by any merit, ability, or efforts of their own. Conf. ch. vi. vli. ixi L. Cat. Q. 21, 25, 149. ; S. Cat. Q. 13, 28, 82.— Adhering to these doctrines, 1. We regard, as a dangerous error, the Denial of the Original Guilt and Universal Depravity of the human race. The Scriptures clearly affirm the total depravity of man In his natural state, — charge this depravity on the whole human race, — and declare it to be inherent in every individual. With the ex ception of those who have experienced a saving change, " the whole world lieth in wickedness;" 1 John v. 19. Every mouth opened in self-justification must " be stopped," and the whole world stand guUty before God. — All have sinned, and come short of the glory of God, — there Is none that doeth good, no not one, — and " there Is none righteous, no not one ;" Rom. HI. 10 — 23. The assertion Is repeated, — the terms are varied, — and new modes of ex pression are adopted, that the universality of the corruption of hu man nature may be affirmed beyond the possibility of evasion ; and this is done for the ulterior purpose of shewing that aU must be sav ed in the same way, and upon the same principles ; ver. 20, 24. There is no exception made in favour of infants. The confession Is appUcable to every individual : " Behold I was shapen in iniquity, and in sin did my mother conceive me ;" Ps. II. 5. And, to place the matter beyond aU controversy, — the mortality of man Is ascrib ed to sin, and the death of infants appealed to, as a proof that they are sinfiil ; Rom. v. 12, 14. This depravity Is in Scripture traced to our concern In the first sin. " By one man sin entered into the world, and death by sin, and so death passed upon aU men, for that aU have sinned." This Is the only way of accounting for the universal corruption of the human race. It pleased God to constitute Adam the representa tive of his posterity, and unless this public character of the First Man be admitted, it wiU be Impossible to perceive how we could be affected by his first sin, and not by his subsequent transgres sions. By that sin, therefore, all whom he represented are subr jected to the consequences of his fall. This view is both suggested and confirmed by Scripture. Adam is declared to be " the figure of him who was to come," — entalUng guUt and death on aU man kind, even as Christ, by virtue of his representative qharacter, con veys righteousness and life to the spiritual seed ; Rom. v. 14 — 19- lis DEFENCE OF DOCTRINES When Christ is styled " the second man," and " the last Adam," as the reference cannot be to the order of time, it must be to pub lic character; 1 Cor. xv. 45, 47. The appointment of Adam to be the federal head of aU • his posterity, must be resolved into the sovereign wIU of God, which is necessarily holy, and wise, and good, and which all are bound to adore. " Shall not the Judge of all the earth do right .?" " ShaU the thing formed, say to him that formed it. Why hast thou made me thus ?" 2. We reject those views of the Necessity of human actions, which are inconsistent with that Free Agency which is essential to the ResponsIbUIty of man. Though our wiU be determined by motives, we are still account able both for the determination and its consequences. " Ye wUl not come to me," said Jesus, " that ye might have life ;" John v. 40. ; xU. 42, 43. Again, though we necessarily act according to our nature, yet, in Scripture, our depravity is not allowed to be any excuse for the commission of sin, for the carnal mind is Itself declared to be " enmity against God," which must ever incur his highest displeasure. Saints also blame themselves even for their remaining corruption : " We know that the law is spiritual, but I am carnal, — sold under sin. For that which I do I aUow not : for what I would that do I not, but what I hate, that do I ;" Rom. vli. 14-25. Finally, the Scriptures state, in the most im pressive manner, the entire consistency of divine decrees, with that liberty on which the accountableness of rational beings depends. Of this we have a most convincing example in the Histoty of Christ. His death was most undeniably predetermined. It had been the subject of promise, of prophecy, and of typical represen tation. When the Jews, in concert with others, were gathered to gether against Jesus, it was " to do what God's hand and his counsel determined before to be done ;" Acts iv. 27, 28. Yet they are said to do to him " whatsoever they listed," as they did to John the Baptist ; Matt. xvii. 12. He was " delivered by the deter minate counsel and foreknowledge of God ;" yet, as to the concern of men in the event, he was taken, crucified and slain, " by wicked hands ;" Acts U. 23. ; vU. 52. ; xUi. 27-29. ; 1 Cor. ii. 8. The de cree neither interfered with their voluntary preference of the " mur derer" Barabbas, nor annuUed their criminality in " denying the Holy One, and kUling the Prince of Life ;" Acts iu. 13-18. It had as little moral as physical influence upon them. It did not pervert their reason, or constrain their wUl, any more than compel their bodUy movements by coercive force. Their responsibility CONDITION OF MAN. 113 therefore remained. Still more obviously must this be the Case- In regard to decrees wholly unknown ; Rom. Ix. When tempted either to question the responsibility of man, or reject the pai-ticularlty of divine decrees, let Christians hum bly consider, that, though they may not be able to perceive the consistency of human freedom with divine predestination, or even with that dependence of the creature on God which is taught by the light of nature ; yet nothing Is more certain than that the necessity which arises from the purposes of^God, affects not the free agency of man, so as to make void his accountable ness. The Jews " could not believe, because that Esalas said,- He hath blinded their ej-^es." They did not believe, " because they were not of Christ's sheep." Yet, In both cases, their un- beUef is charged upon them as voluntary, as owing to the resist- ance of evidence, Invitations, and warrants, and . therefore crimi nal. Christ was not disappointed, nor was the purpose of God frustrated, — stlU they were guilty; Johnxll. 37 — 41. ; x. 24 — 27- ; V. 39, 40. ¦ 3. We regard as imscriptural, those views of the Free Agency' of man, which lead to an assertion of his power to choose or to do, while in his Natui-al State, what Is really good and acceptable to God. I This is the opposite extreme, and a leading principle In the scheme of doctrine usually known by the name of Arminlanlsm. The original fallacy seems to consist in attaching the idea of moral ability to that natural freedom which belongs to man, as a being capable of volition and other mental operations. The liberty essential to man as a rational creature, and requisite to render him accountable to God, is only a power of acting freely according to the moral principles of his nature. If these be good, he wUl act freely In foUowing their Impulse. The same will be the. case If; they be bad; and there Is no inconsistency In viewing him as a free agent, while invariably yielding to the power of depravity. - Prior to the change commonly denominated Conversion, he may examine the evidences of revelation, peruse the Scriptures, Inquire into the mind of the Spu-it, abstain from gross vices, relinquish courses of sin, adopt the forms of religion, engage in devotional ser vices, sanctify the Sabbath externally, and shew respect to the other appointed means of salvation. These things are in themselves good ; but in the case of an unconverted man they arfe sinfully done, being done in unbelief. 114 DOCTRINAL STATEMENTS All prescribed obedience Is Incumbent on us, but, in our natu ral state, we are destitute of all moral abUIty to choose or to do what is reaUy good ia God's estimation. As Is commonly and just ly said, God has not lost his right of command, though we have lost our power to obey. God's speaking as a legislator, does not imply that he finds men fit to do all that he requires ; nor are the instances In which he speaks as legislator In any respect inconsist ent with those in which, when acting as inspector and judge, he declare the weakness or condemns the wickedness of man. The doctrine to be avoided Is, — that we, in a state of nature, can do any thing worthy of divine acceptance, as truly conformable to both the letter and the spirit of the law, — ^that we can convert om-- selves, or, in our own strength, believe and repent, — that, suppos ing divine influence necessaty, what is previously In our power must be done as a preparation essentiaUy requisite for obtaining it, and a preparation which God is somehow pledged to crown with success, — and that we co-operate with this, influence in the exercise of our own moral ablUty in the work of conversion. On all these points the testimony of Scripture is plain and decisive. It declares, that men, in the exercise of their natural liberty, '* hate the good and love the evil," and are IncUned to go on in the course to which they are addicted ; Mic. ill. 2. ; Jer. U. 25. ; that, in their fallen state, they are destitute of all strength to perform what is spiritually good, " dead in trespasses and "sins," or like " corrupt trees" which can bring forth only " evU fruit ;" Rom. iii. 12. ; Gen. vi. 5. ; Eph. ii. 1. ; Matth. vli. 17, 18. ; that, therefore, renova tion is absolutely necessary in order to the performance of any thuig truly good in the sight of God ; John iii. 3 — 7- ' ^^^ that this re novation is a work wholly divine ; John 1. 13. ; John vi. 44, 45. ; Eph. II. 8. ; Acts xi. 18. III. CONCEKNING THE PURPOSE OF SALVATION. In om- standards, the Purpose of Salvation is ascribed to the free sovereign love of God, and is said to consist In his choosing from eternity a multitude of our fallen race which no man can number, and appointing them to the certain enjoyment of eternal Ufe, upon the plan of a Covenant of Grace. Conf. ch. iii. L. Cat. Q. 12, 13, 30. ; S. Cat. Q. 7, 20. The term Election signifies choice, and necessarUy implies the preterltlon (or passing by) of those who are not chosen. It Is a gross misrepresentation of this doctrine, calculated to perplex or CONCERNING THE PURPOSE OF SALVATION. 115 prejudice the minds of Christians, to represent It as implying an original purpose of the Deity to create some for happiness and others for misery, — a purpose, as It is often harshly expressed, " to make some to be damned." On this article we reject the foUowing tenets. 1. That Election is not an act of the divine mind from eternity, but only a separation of persons in time, to the enjoyment of ex ternal privileges, or. In consequence of their Improvement of these, to Salvation. The Jews, as a nation, are styled " the chosen people," because they were separated from the rest of the world to the enjoyment of the privileges of a church state. But there was among them, only " a remnant according to the Election of Grace ;" Rom. xi. 5. This election Is also declared to be antecedent to salvation, or se^ paration from the world lying In wickedness, and therefore not ef fectual caUIng, but the reason of It ; " The election hath obtained it, and the rest were bUnded ;" ver. 7- In other passages we find the same distinction between Election and Effectual Calling : " Whom he did predestinate, them he also caUed," Rom. viii. 30. ; " Give diligence to make your calling and election sure," 2 Pet. 1. 10. ; 1 Thes. v. 9- ; 2 Thes. ii. 13. This election, so clearly an tecedent both to the enjoyment of external prIvUege and to effec tual calling, is declared to be etei-nal, 2 Tim. I. 9- ; " God hath saved us, and called us with a holy calling, not according to our- works, but according to his own purpose and gi-ace, which was given us in Christ Jesus, before the world began ;" Eph. i. 3 — 5. 2. We reject the principle, that election was only a general pur pose ; and not particular, so as to determine the individuals who were to be saved. Of those who come to him, our Saviour repeatedly declares, that they were given him of the Father ; and he appeals to this as in suring their coming to him ; John vi. 37. ; x. 16, 29. Who they are, is known by the Father who gave them, and by Christ to whom they were given ; John x. 14 — 16. " I pray for them," he says, " I pray not for the world, but for them whom thou hast given me, for they are mine ; and all mine are thine, and thine are mine ;" John xvii. 9, 10. They are described as indlviduaUy " foreknown" of God, and " predestinated to be conformed to the image of his Son ;" Rom. vui. 29, 30. 3- We reject the principle, that Election, though allowed to be particular, was regulated by God's tbresight of the Faith, Repent- h2 116. DOCTRINAL STATEMENTS ance, and Good Works of those who are saved, and therefore was" conditional. The doctrine of Scriptm-e decidedly is, that the distinctive cha racter of the Saints results from their election, — not that their elec tion depends on that character. Faith and repentance are declared tp be the gifts of God, and the consequences of election ; Eph. ii. 8. ; Acts V. 31. x. 17, 18. ; John x. 26. Good works are also the ffult of his grace according to his pm-pose ; Eph. Ii. 10. All re ference to them, either as the condition or as the cause of God's choosing some in preference to others, is excluded; Rom. ix. 11. Those who are saved were chosen, not because they were holy, or because it was foreseen that they woiUd become holy, but " that they should be holy and without blame before him in love ;" Eph. I. 4. They are " elect unto obedience ;" 1 Pet. I. 2. Their faith and good works could not have been foreknown as certainly to exist, without God's own decree predetermining their existence ; nor. In consequence of our moral incapacity, could they have been foreseen but as the results of his own gracious operation, and, there fore, of his pm-pose to impart them. Thus, " it Is not of him that wUleth, nor of him that runneth, but of God that sheweth mercy ;" Rom. ix. 15, 16. 4. We reject the principle, that Election, when viewed as an ab solute decree, supersedes the necessity of holiness, and even the use of means.This, whether urged by friends or foes, it must be evident from the preceding statements, Is false and injurious. The Scriptures, from which alone all our knowledge of the subject is derived, leave no room for the aUegatlon, that if we are elected, we shall infalli bly be saved, whatever be our character or conduct. Is final sal vation meant ? We are chosen to obtain it only " through sancti- ficatlon of the Spirit, and belief of the truth ;" 2 Thes. 11. 13. Is present salvation meant? ¦ It consists in deliverance not from wrath only, but also from sin ; and most expressly are we said to be cho sen to holiness, without which no man can see the Lord ; Heb. xii. 14, 15. with Mat. xv. 13. " The foundation of God standeth sure, having this seal," not only, " The Lord knoweth them that are his," but also, " Let every one that nameth the name of Christ depart from iniquity," 2 Tim. ii. 19. As in other decrees, so In election, the means are unalterably appointed, not less than the end. Acts xxvll. 22—31. ; 1 Pet. I. 2, 17—19. 5. We reject the principle, that the doctrine of Election Is use less, and, because liable to abuse, ought not to be preached. CONCERNING THE METHOD OF SAXVATION. 117 ¦ On the contrary, as it occupies a prominent place In revelation, it must be regarded as profitable. The more liable it is to abuse, the mOre clearly ought It to be stated, and exhibited in its proper form and aspect. What is secret is mercifully hid ; — ^what is re vealed is variously profitable. To know that a multitude which no man can number shall InfaUibly be saved, and that they shaU be saved by the very means which Gospel-hearers enjoy, is calcu lated to prevent despondency, and to banish the fear of certain dis appointment. To know that faith and hoUness are the fruits, and thus the sure signs of election, cannot but render faith and holiness greatly desirable, and the attainment of them a source of much comfort. However satisfactory the proofs of election, which are already attained, may be, it must be no slight Inducement to perse verance and progress to know, that the contmued prosecution of holiness, in heart and life, Is necessary to complete the evidence. The doctrine serves to establish the truth and illustrate the riches and sovereignty of divine grace. To this purpose It Is chiefly ap plied in Scripture ; and the privilege, so far as it is known or in dicated by proper evidence, Is also represented as a source of gra titude, and a subject of devout acknowledgment ; Eph. j. 3, 4. '; 1 Thes. i. 2—4. ; 2 Thes. U. 13. ; Luke x. 20. IV. CONCERNING THE METHOD OF SALVATION. The doctrine of our standards on the subject is. That we are saved by the Substitution of our Lord Jesus Christ for us, and upon the ground of that Righteousness by which he satisfied the demands of the law and justice of God, according to an eternal purpose or constitution of mercy, commonly caUed the Covenant of Grace. Conf. ch. vil. vIU. xi. ; L. Cat. Q. 31, 32, 40, 44, 7&, 73. ; S. Cat. Q. 20, 25, 33, 86. This doctrine Is opposed to Socinianism, to Legalism in all its forms, and to the denial of a gracious Covenant between the Father on the part of the Deity, and the Son on the part of sinners. 1. To deny the substitution of Jesus Christ, and ascribe all the benefit derived from him merely to his instructions as an eminent teacher, his example as a perfect pattern, his death as a martyr, and his interest with God as an intercessor, is to controvert the whole tenor of scripture, and to make void the chief purpose for which revelation was given. Those principles of Socinians are utterly Inconsistent with the doctrine of retrlb.utive justice, already established, and with those 118 DOCTRINAL STATEMENTS views of the moral government of God, founded upon it, which render atonement absolutely necessary to the pardon of sin : — ^they set aside the true import of the whole system of sacrifice, and its declared fulfilment in Christ's obedience unto death ; — they are incompatible with the history of his life and sufferings ; — they con tradict the express testimony of the scripture-; — ^they render inexpli cable the importance attached to the death of Christ, in the Gos pel, and in the institutions of the church ; — they make it impossi ble to account for the high place which he holds In the councUs of heaven, as above aU pati-Iarchs, prophets, apostles, and martyrs ; — and they throw entirely into the shade, or reduce to mere nominal titles, undlstingulshable from those of other men, the chief characters in which he is presented to our faith^those particularly of Surety, Priest, and Mediator between God and man. Let Christians ponder this fearful extent of contrariety to the sacred oracles, and beware of the doctrine which v.'oiUd deprive them of their true solace, their hope and their crown. It may be sufficient to select a few of the positions now stated ; the rest require no demonstration. Upon the principles afready established relative to retributive justice *, it must be vain to hope that pardon wiU ever be extended to the giulty from the Supreme Tribunal, without a true and per fect atonement for sin. Pardon "may be bestowed by men without satisfaction ; temporal judgments, even when denounced, may be averted, simply on repentance and reformation ; forbearance, too, may be exercised in suspending the execution of deserved punish ment ; but all this procedure is justified only by the reserve of fu ture retribution ; and if the interests of justice be not ultimately sustained by the Supreme Tribunal, they must be utterly lost. To confer the pardon which protects the guUty from final retribution, without satisfaction, would evidently be to make light of sin, — the imputation of which to God, amounts to blasphemy. The Scrip tures declare that God, in extending mercy to the fallen, " wiU by tio means clear the guUty ;" and that, " Without shedding of blood, there is no remission," Heb. Ix. 22. We appeal next to the system of sacrifice, which held so im portant a place among divine institutions prior to the coming of Clhrist, but has since been abolished. It will not be pretended, that sacrifice was, in its own nature, a fit mode either of worship ping God, who is a Spirit, or of expressing confidence In the cU- vine benignity. Even whUe the system was In force, he prefei^ed • Part II. Chap. II. Sect. L p. V03, 104. CONCERNING THE METHOD OF SALVATION. 119 moral obedience to bloody rites and costly oblations, repeatedly tes tifying that these were not in themselves modes of worship suited to his nature ; Ps. 1. 7—15. ; Is. Ixvi. 2, 3. ; Jer. vU. 22, 23. There must, therefore, have been some peculiar reason for the sanction given to this otherwise unaccountable institution. It was not expressive oi gratitude merely; for a distinction was made between offerings of thanksgiving, and other sacrifices ; and it remains to be shewn, why even thanksgiving, since there are other modes of expressing it, should have been connected with sacrifice before the coining of Christ ; or why sacrifice, if it was a fit expression of gratitude, should have been abolished by his coming. Neither was the obla tion of victims a, fine on transgressors ; for the penalty was not, as on this supposition it ought to have been, in all cases proportioned to the offence, or to the number of offenders, less comparatively be ing demanded for aU Israel, on the day of annual atonement, than for an individual transgressor on other occasions. The idea of a penalty is manifestly disproved by those instances in which the greatest number of sacrifices were offered, as at the dedication of the Temple. Besides, It was not always for moral or civil offences that sacrifice was demanded. Most of the cases to which the rites of purgation prescribed by the ceremonial law applied, originated in its own enactments relative to what should constitute uncleanness, clearly Indicating that the whole was to be regarded as a typical or figurative system. And If merely adapted to the purpose of moral instruction, why should sacrifice have now been discontinued ? Let us rest, then, in the explanation, which is at once agreeable to reason, and cannot be evaded without wresting the whole of the Scripture testimony on this subject — that the system of sacrifice pre figured the great atonement for sins, demanded by the law, and re vealed in the promise : and that its design was accomplished, and its use superseded, by the one oblation of Christ, " The Lamb of God, who taketh away the sin of the world ;" John i. 29, 36. ; 1 Cor. v. 7. ; Eph. V. 2. ; Heb. Ix. x. The denial of Christ's substitution and satisfaction is no less inconsistent with the history of his sufferings and death. He is described as voluntarily offering himself, and even as active in " laying down his life." On what principle can this be justified, or reconciled with the acknowledged rectitude of his character, if he was precisely on a level with other men ? Equally inexplicable must be his agony. If there was nothing peculiar In his clrcum- etances, and the kind of death to which he was subjected, we cant- not but view him as manifesting less fortitude than martyrs have 120 DOCTRINAL STATEMENTS often displayed, and, consequently, less fit to be regarded as an ex ample. Why should one who confessedly surpassed all saints and martyrs In moral excellence, have had to deplore divine dereliction in his last moments ? Why should he have suffered at all, whUe declared to have been personally Innocent, If he was not the sub^ stitute for sinners, destined to make satisfaction for them ? And Why the particular notices given us of God's judicial agency in his death ? Unless his substitution be admitted, there could be no rea son assigned for his dying an accursed death, either in fact or in form : nay, the very permission of his passion must have brought an indelible stain on the moral government of the Deity. Fm-ther, the denial of his substitution directly opposes the ex press and uniform testimony of the Scriptures, by which they pre serve their own consistency, explain the design of sacrifice, and tlu-ow light on the whole mystery of his sufferings. " He died for our sins, according to the Scriptures. The Lord laid on him the iniquity of us all. He made Him, who knew no sin, to be sin for us. He was made a curse for us. He put away sin by the sacri fice of himself By one offering he hath perfected for ever them that are sanctified. God loved us, and sent his Son to be a propi tiation for our sins. Christ hath loved us, and hath given himself for us, an offering and a sacrifice to God for a sweet- smelling sa- vom-." And " God hath sent him forth to be a propitiation through faith in his blood — to declare his righteousness, that he might be just, and the justlfier of him who believeth In Jesus." The Gos pel is therefore denominated " the preaching of the cross," and the Lord's Supper Is the memorial of his death on the cross, represent^ ing his body as " broken for us," and his blood as " shed for the remission of sins." FinaUy, the denial of his substitution and satisfaction is whoUy incompatible with the Scripture account of his character and ofc fices. He is doubtless represented as a teacher, an example, and a martyr ; but these are not the only nor the chief characters in which the Scriptures reveal them. Far more prominent are those of Surety, Priest, and Mediator, — characters not referable to the former, and on which all their Importance depends. Is he a teacher ? It Is chiefly to communicate the instruction which relates to his suretlshlp, mediation, and priesthood; Mark viii. 31. x. 45.; Luke xxlv. 27, 44, 46. Are we told that he set an example ? It is added, " He bare our sins in his own body on the tree," — stUl bringing forward the higher and more interesting view of his chat racter, for the purpose of preventing mistake, and as best calcur CONCERNING THE METHOD OF SALVATION. 121 lated to enforce the example which he has left us ; 1 Pet. ii. 21-25. Is he occasionally referred to as a martyr ? Peculiarities are re corded which discriminate him from all who were nothing more than martyrs. And what was the testimony which, as a martyr, he sealed with his blood .'' Not simply, that his kingdom is not of this world, but, what is closely connected with this truth, that he came ^' to give his life a ransom for many," Matt. xx. 18 — 28. When, in fine, he is proclaimed an ever-prevalent Intercessor, the character is distinctly referred to his priesthood, and the efficacy of his Inter cession is ascribed to his oblation. " By his own blood he entered in once into the holy place— now to appear in the presence of God for us." His grand argument is, "I have glorified thee on the earth, I have finished the work which thou gavest me to do." Our " advocate with the Father" is " Jesus Christ the righteous, and he is the propitiation for om- sins ;" Heb. viii. 24, 25. ix. 12, 24. ; John xvii. 4. ; 1 John ii. 1, 2. 2. Not less contraty to the revealed method of salvation, is what has been denominated Legalism, or the doctrine of salvation by the works of the law. This must of necessity be the resort of all who deny the substi tution of Christ, and the doctrine of atonement ; but it is more ex tensively held in various forms or modifications, and has a power ful practical Infiuence over many who do not avow It. It is indeed congenial to a propensity natural to all men. > The gi-eat body of the Jews, In the days of our Lord and his Apostles, set the law against the promise of God. Forsaking " the hope of righteousness by faith," they trusted for eternal life to their own observance of the law, or to some imaginary partia lity of the Deity, which would induce him to overlook their de fects. The influence of these principles was strikingly exemplified in the Pharisees, who inculcated the most rigid observance of the law, and pretended to extraordinary sanctlt}'?, and yet are charged with hypocrisy, and with great relaxation of morals. Though an anxious regard to every precept of the law might be expected in those who depend on their own obedience for eternal life, the ob^ vious impossibUIty of yielding perfect obedience, naturaUy leads them to reduce the standard of duty so low as to bring it within the bounds of practlcabUity ; and when once a reduction is at tempted, it may proceed to any extent. The Pharisees, accord ingly, placed much confidence in ritual observances, and were pari ticularly attentive to those which were most easUy performed. Not daring, however, to overlook the moral law entirely, they rested jiit 122 DOCTRINAL STATEMENTS the letter, and made little or no account of Its spirit ; they even at tempted to explain away the letter, by false glosses and perverse expositions. Matt. xv. 1 — 6. In them we have a just exposition of the immoral tendency of legal principles, and of the manner In which those who act upon them contrive to satisfy themselves with their works. If the demoralising effect do not become apparent in some individuals of this class, who maintain a blameless character before men, stUl, by trusting to this character for acceptance with God, they betray low conceptions of the law and of the Lawgiver, PhU. IU. 4, 6. ; Rom. vii. 7-^9. The judaizing teachers, who troubled the primitive church, not only Insisted on combining Jewish observances with Christian in stitutions, but attached such importance to human works, as either directly or virtually displaced the faith of the Gospel ; Gal. i. 6 — 9- V. 1 — 5. Receiving the kindred doctrine of the Pelagians, the Ro mish chm-ch has improved on the scheme, by holding not only the doctrine of the merit of works, but even the idea of a surplus of merit in works of supererogation, and by connecting the acqui sition of salvation with the performance of penances, pilgrimages, and a multitude of ceremonies, which, however bui-densome, are particularly agreeable to corrupt natm-e, as they seem to render the possession of eternal life attainable, without that change of spirit and conduct which the faith of the Gospel must ever pro duce. The discriminative peculiarities of the system of Popery, are founded on a dereliction of the doctrine of the Imputed righte ousness of Jesus Christ, and are therefore connected with that re duction of the standard of morality, which is always found neces saty to accommodate conditlonary obedience to the natural abiUtles of man. The extent to which legal doctrine has prevaUed over pure evan gelical truth, even in the Protestant churches, cannot be sufficiently deplored. In many of them it is either openly taught, by repre senting personal obedience as the ground of our acceptance with God and title to heaven, or covertly abetted, by concealing the great peculiarities of the Gospel, cautiously avoiding the passages which contain them in selecting subjects for public discom-se, sel dom inculcating any thing but moral duties, and never proposing these in their proper relation to evangelical principles, motives, and encouragements. But even where no legal doctrines are taught, there is a strong propensity in evety individual to legal resources. Many Uve in delusive r^ose, trusting only to their comparative righteousness,^ or to the punctuality with which they perform their CONCERNING THE METHOD OP SALVATION. 123 devotions. The awakened are apt to confide In the compunctions they have felt, the reformation they have effected, the tears they have shed, or the restitution they have made. Some speak of their sufferings In providence as atoning for their guUt. Saints them selves often err by relying on their attainments, or glorying In them before God, and thus practically substituting them for the righte ousness of Christ, as the ground of theu* comfort and hope. The testimony of Scripture on this subject is full, plain, and decisive. It requires us to condemn and renounce all dependence on the works of the law for eternal life, that Is, all dependence on personal obedience, whether viewed as by Itself meriting eternal Ufe — or as entitUng to an interest in the Saviour and eternal life through him, — or as conjoined with his righteousness, upon the principle that if we do our best, Christ wUl make up for our de fects — or as stiU necessary, under the Idea that atonement is aU that was accompUshed by Him, and that, therefore, we are only restored to that state of probation In which the first man was OrlginaUy placed. In reference to all these forms of legalism, the Scriptures expressly declare, — that man, in his natm-al state, or In his own strength, can do nothing which God can sustain as truly good, and is utterly incapable of fulfiUing the righteousness de manded by the law ; Rom. iii. 9 — 12. ; Eph. ii. 1, 2. ; — that by the law is the knowledge of sin, and thus the overthrow of legal hope ; Rom. iii. 19, 20. ; vii, 7-^- » — -"t^fiEit justification Is not, and cannot possibly be, by the deeds of the law ; Gal. IU. 11. ; Rom. Hi. 20. ; — that Christ is the end of the law for righteousness, made of God to us righteousness, to be acknowledged as the Lord om; Righteous ness, in whom aU the seed of Israel shall be justified and shall gloty ; Rom. X. 4. ; Is. xlv. 24, 25. ; 1 Cor. I. 30. ;— that righteousness is imputed without works ; Rom. Iv. 6. ; — that salvation Is entirely of grace, as distinguished from and opposed to the works of the law ; Eph. II. 8, 9- ; Rom. iv. 4, 5. ; xi. 6. The works which the Scriptures thus discard from all place in our justification before God, are not only ceremonial observances and the moral duties of unconverted men, but also the works of saints themselves, which are reaUy good ,- for these are not prior to justification, as its grounds, but posterior as its fruits ; Rom. vi. 11. ; vu. 4—6. ; Eph. iL 8 — 10. ; Tit. iii. 4-7. ; — ^they are stiU imperfect ; PhU. IU. 12, 13. ; Rom. vii. 15. ; and they are as expressly renoun ced by Paul in exemplifying the exercise of genuine Christians, as are those works which he made the grounds of his confidence pre vious to conversion ; PhU. iu. 7— 9' 124 DOCTRINAL STATEME:NTS. ""> 3. In consonance with these views, we regard as a dangerous er ror, the denial of an eternal constitution between the Father and the Son, commonly called the Covenant of Grace. The existence of such a covenant Is established by all the proof of the dependence of eternal life on the righteousness of Christ, already adduced ; for to it we must trace his mission, substitu tion and atonement, and, indeed, the whole plan of our salvation. Accordingly, Adam is styled " the figure of him who was to come ;" Rom. V. 14. ; and Christ is denominated " the second man," and " the last Adam ;" 1 Cor. xv. This constitution is exhibited to us in the form of a covenant, in those passages of Scripture which re present it as including a condition and promises — the fulfilment of which promises, on the part of the Father, depended on the per formance of the condition on the part of Christ, as the representa tive of the elect, considered as sinners of the human family. " When thou shalt make his soul an offering for sin, he shall see his seed, he shall prolong his days, and the pleasure of the Lord shall prosper in his hand ; he shall justify many ;" Is. liii. 10, 11. ; God " made him who know no sin to be sin for us, that we might be made the righteousness of God in him ;" 2 Cor. v. 21. " All the promises of God in him are yea, and in him amen ;" 2 Cor. i. 20. This divine constitution is " the covenant ordered in aU things and sure ; the covenant of peace, which shall not be removed ; the everlasting covenant" ratified by the blood or sacrifice of Christ ; 2 Sam. xxill. 5. ; Is. Uv. 10. ; Heb. xili. 20. V. concerning the NATURE AND THE OBJECT OF SALVATION. When by salvation is meant our deliverance from the punish ment of sin, the end of it Is holiness of heart and life. When It denotes the whole benefit of Christ's mediation, hoUness of heart and life Is one of its grand constituent parts. When the consum mation of the work is referred to, it comprises the perfection of ho liness, as well as the perfection of happiness. The absolute neces sity of holiness, accordingly, and Its high place in the mystery of redemption — as the end of Christ's substitution and obedience, the test of true faith, the necessary consequence and proper proof of justification by faith, the grand requisite to communion with God here and the fuU enjoyment of him hereafter, and the true charac teristic of a salvation worthy of God, are clearly and forcibly as serted in our standai-ds. Conf. ch. xili. xv. xvi. xix. L. Cat. Q. 75,^ 76, 94—97, 101 ; ^S*. Cat. Q. 35, 44, 87. THE NATURE AND OBJECT OF SALVATION. 125 ' Those who controvert this doctrine have been styled Antino- Uilans, for the sake of characterising their opinions rather than their practice : for some of them have led regular lives, though the In fluence of their opinions has been deplorably manifested In others. The name Antinomian is composed of two words, which signify against the law, — their principles and modes of expression being opposed to the law as a rule of life to believers. Even In the days of the Apostles, the doctrine of justification by faith without the works of the law, was misunderstood and per verted. Paul, after having clearly established this doctrine In the first part of the epistle to the Romans, proceeds, in the sixth and seventh chapters, to obviate the objections to which It might be thought liable by the friends of morality, and to guard it from abuse by persons of an opposite description. In other parts of his writings he inculcates on believers the necessity of " being careful to maintain good works ;" Tit. ill. 8. ; and warns them against "abus ing their llbertyfor an occasion to the flesh;" Gal. v. 13. ; Rom. vi. vil. At a later period, the Apostles James, and Peter, and Jude, found it necessary to condemn this abuse, which, notwithstanding these warn ings, had actuaUy taken place, and to censure, in terms of severe repro bation, those who attempted to turn the grace of God into licentious ness; Jam. 11. iii. The evU, hoWever, was not suppressed; for at a still later period we find John testifying against those who claimed per fection, — not, it appears, as being really holier than others, but as imagining, either that they were brought Into such a state by justi fication, that their deeds, however contrary to the law, ceased to be regarded as sinful even in their own nature and desert, or that they were so protected by the blood of Christ, as to be set free from all concern about theu- moral character and conduct. 2 Pet. 11. ; Jude 4—21. ; 1 John 1. 5—10. ; 11. 3—6. ; iii. 4—10. So congenial are Antinomian views to the corrupt propensities of human nature, that though condemned by the inspired teachers of Christianity, and totally foreign to its dictates, they still coii_ tinned to be embraced by many. And when, at the period of the Reformation, the apostolical doctrine of justification by faith in the righteousness of Jesus Christ was revived in all Its purity, the per version of it was also revived. Misconceptions of this doctrine, or an apprehension of its tendency to licentiousness, may have occasion ed much of that legal preaching which has disgraced the Protestant name. But while, on the one hand, the honours of the law must never be sustained at the expence of evangelical truth, be it ever re membered, on the other, that no doctrine can be regarded as pure 12t> DOCTRINAL STATEMENTS evangelical truthy which Is subversive of the sacred respect due to the law. " Do we make void the law thi-ough faith ? God forbid ; yea, we establish the law ;" Rom. ill. 31. A simple statement of the terms in which Antinomian doctrine has been taught, especially in England, might be sufficient to evince its entire contrariety to Scripture. The following is a specimen of clearly condenmable tenets : — That believers are not wnAar the law in any' respect ;— that the law ought not to be propounded in the church ; even as a rule of manners ; that Christians ought not to look to tests of the genuineness of their faith ; — that the less we have to do with morality so much the better ; — that the righteousness of Clu-Ist is Imputed for sanctlfication ; — that His faith and obedience stand for evety thing of the kind required at our hands ; — that the sins of believers cease to be sins in God's sight ; — that having once believed and been justified, they do not need to pray for par don. Such is the system as it has been avowed in whole or in part, by many who have found it easy to draw away disciples after them. True Calvlnlsts, we know, regard it with abhon-ence. But there is reason to fear, that where Antinomian sentiments are neither taught nor avowed, they have a practical influence over many which is but Uttle suspected. Of those whose privilege It is to enjoy a pure dis pensation of the gospel, not a few, simply because they are accus tomed to hear if the riches of divine grace, may be apt to trust that all Is and shaU be well with them, whatever be the tenor of their conduct. FamUiar with the doctrine that Christ died for our sins, and did aU that was requisite for our justification, they feel but little apprehension of danger, even when conscious of Wilful trans gression, or chargeable with gi-ievous faUs. They say they have faith, but think not of the necessity of shewing it by their works. — They would shudder, perhaps, at the thought that Christ died to procure indemnity for sin, yet live as if this were really the case. In reflecting on the work of Christ, they overlook the work of the Spirit ; and even in their meditations on the former, they dwell on safety from wrath, without taking into view the great end for which that safety was procured. After what has been stated In the preceifing part of the Testimony on this subject, it is enough to say, 1. That the Scriptures do not teach the doctrine of freedom from the law as a rule of life, but decidedly inculcate its continued obli gation. The moral law, being nothing else than the expression of those obligations on IntelUgent beings which arise out of the perfect moral character of Godj and their relation to him, — is obviously THE NATURE AND OBJECT OF SALVATION. 12/ Unchangeable In essence and obUgations, while God continues what he Is, and whUe man continues a moral agent. And though from this law, as a prescription of conditlonary obedience, aiid from Its curse incurred by sin, believers are delivered through an interest in Christ's obedience to the death, yet, as a rule of life. It Is enjoin ed by the authority of Christ, — enforced by new and most power ful motives, — and supported by powerful considerations, not appU cable to It as embodied In the law of works. " Ye are not your own, for ye are bought with a price. Yoiu- body is the temple of the Holy Ghost. I will write my law in their hearts. I will put my Spirit within you, and cause you to walk in my statutes, and ye shall keep my judgments, and do them," &c. ; 1 Cor. vi. 19, 20. ; Heb. viii. 8 — 12 ; Ezek. xxxvi. 25, 27. Believers accordingly, are "not Ttdthout lawto God, but under the law to Christ;" 1 Cor. Ix. 21. 2. That to represent the sins of believers as no longer sins In God's sight, is alike contrary to Scripture and reason. Although the state of a sinner may be changed, the nature of sin Is unalterable. By whom soever committed, it Is " that abominable thing which God hates ;" and, in certain respects, the sins of believers are even more aggravat ed than those of other men. Security may be given against the con- demnatoty power of the law ; but this very security Implies the de merit of sin, which would otherwise subject to condemnation ; and evidently recognises its infinite evU, which is accordingly confessed by believers In resorting to the satisfaction made by Jesus Christ, pleading It with God, and relying upon It; 1 John I. 8, 9- Though safe from legal condemnation, they are stUl ex-posed to those chastise ments by which God testifies against their deviations from his law, as sins in his sight ; Ps. Ixxxix, 30 — 32. ; they are called to repentance for them, as desendng even utter rejection ; Ps. 11. 3, 4, 11. ; Luke xxii. 32, 61, 62. : and they are most powerfully influenced to this repentance by the vety contemplation of that atonement on which their safety depends ; Zech. xii. 10. 3. That justification is never represented as superseding the neces sity of prayer for pardon, any more than of Christ's own intercession for believers. On the contraty, faith and prayer are prescribed as means of constantly realising both the benefit and the comfort of a justified state ; Gal. II. 20. ; Eph. Ui. 17- ; Ps. xxxU. 1, 6. 4. That perfection of state or prlvUege in Christ, is clearly dis tinguishable from perfection of character and conduct ; and the for mer by no means implies the latter. " There is no condemnation to them who are In Christ Jesus." He hath, " by one offering, per fected them" as to the grounds of th^ peace; but if any say 128; DOCTRINAL STATEMENTS. as to their own personal character and conduct, " We have no sin," they " deceive themselves, and the truth is not in them ;" " nay they make God, a liar, and his word is not in them." If they say, " We have fellowship with him," and under these, or any other pretexts, " walk In darkness," or live in sin as the men of the world, " they lie, and do not the truth ;" 1 John i. 5-10. UI. 6, 9- That they are complete in Christ, Is ever represented as binding them more strongly to " cleanse themselves from all filthiness of the flesh and spu-it, perfecting holiness In the fear of the Lord ;" 2 Cor. vi. 17, 18. ; vii. 1. VI. concerning the application of salvation. The doctrine of Scripture on this head, as stated in our stand ards, is summarily. That the means appointed for applying the re demption purchased by Christ, are suited to the rational nature of man ; that these means are rendered effectual by the supernatural agency of the Holy Spfrit ; and that wherever the good work is be gun, he who commenced it wiU Infallibly bring it to perfection. — Conf. ch. viii. § 8. x. xvii. ; L. Cat. Q. 58, 59, 60, 67, 79, 80, 154. ; S. Cat. Q. 29, 30, 36, 88, 89- Adhering to these principles, we regard as unscriptural the fol lowing propositions. 1. That salvation may be expected without external means, or beyond the sphere of those means which God hath appointed. To represent the Word, and other undeniably appointed means of salvation, as unnecessary, is to arraign the wisdom of the ap pointment ; to expect the benefit without them. Is to indulge un warranted confidence ; to pretend to the benefit in the way of de spising or neglecting them, is mere fanaticism. It is where God's name is recorded that he hath promised to be present to bless ; Exod. XX. 24. When he Is " found of them that sought him not," it Is in the way of granting the appointed means to those who were destitute of them, or of blessing these means to those who had pre viously possessed, but had failed to improve them ; Is. Ixv. 1. ; Rom. X. 13—15. See Part II. ch. I. § 2. 2. We reject the doctrine. That external means are sufficient of themselves, without the supernatural Influence of the Holy Ghost. This is disproved by facts. Under the ministry of the Apos tles, and even of Christ himself, " some believed, and some be lieved not." Then, as weU as now, the same word was " a savour of life" to one class of hearers, and " a savour of death" to anotherj CONCERNING THE APPLICATION OF SALVATION. 129 2 Cor. ii. 14 — 16. The success of the apostles was not ascribed by them to the miracles they wrought, nor to the truths they taught, nor to their manner of teaching, however well adapted all these were to the end to be gained ; 1 Cor. 111. 6, 7- The appli cation of redemption Is uniformly represented In Scripture as a di vine work, and as in all its extent the work of the Spirit. He it Is that convinces of sin, John xvi. 8. ; enlightens the mind in the know ledge of Christ, Eph. I. 17- ; renews the will, Phil. ii. 13. ; imparts faith, 2 Cor. iv. 13. ; strengthens the believer, Eph. in. 16. ; excites, directs, and assists him, in the various duties of religion, Rom. viii. 26. ; and carries forward the sanctlfication of the whole man to per fection, 2 Cor. iii. 18. 3. We reject the doctrine, That those who have believed, and experienced a true conversion, may totally and even finally fall froin grace. In Scripture, perseverance Is connected with all the views which are given of a gracious state. When cases seemingly incompati ble with this privilege are referred to, they are either qualified by some notice sufficient to prevent mistake, or they bear on the fear ful tendency, and, therefore, high criminality of certain kinds of doctrine and conduct, without admitting that the effect has really taken place. Of the latter we have examples ; Rom. xlv. 15, 20. ; 1 Cor. viii. 11. The instances of most frequent occurrence are those in which the statement is qualified. Some hearers of the word " receive it with joy," yet " endure but for a time ;" but these, we are told, are such as have no root In themselves, or on whom the word has not produced its proper effect ; Matt. xili. 6, 21. ; Mark iv. 17- Some make a high profession, and even ad vance far in knowledge and external reformation, who yet " return as the dog to his vomit, and as the sow that was washed to her wal lowing in the mire ;" but the obvious design of the comparisons in this proverb Is forcibly to intimate, that their nature had not been changed ; 2 Pet. U. 20 — 22. Some who have even been " partak ers of the Holy Ghost, and have tasted the good word of God, and the powers of the world to come," may " fall away, so as never to be renewed to repentance ;" but their attainments, however great, are distinguished from "better things," characteristic of true Chris tians, as " the things which accompany salvation ;" Heb. vi. 4 — 9. When our Saviour speaks of methods Intended or calculated, " if it were possible," to. seduce, or deceive " even the elect," the words " if it were possible,'' and. the emphatic phrase " even the elect," I 130 DOCTRINAL STATEMENTS. clearly intimate, that the attempt, though made, and though suffi ciently crafty or powerfiU to require the utmost vigilance to avoid it, and the most determined resolution to resist It, can never succeed with the chosen ; and the passage so guardedly expressed, both In Mat. xxlv. 24. and Mark xUi. 22, instead of mUitatIng against the doctrine of perseverance, strongly confirms it. What has already been proved on the subject of election, neces sarUy Implies the perseverance of the saints. Those whom the Father hath given to Christ, can never " be plucked out of his hand ;" they shall " come to him," and coming to him, they " shaU never perish ;" John IU. 15. ; vi. 37 — 40. ; x. 28, 29- But the doc trine Is distinctly asserted In relation to both the justified state and the moral condition of genuine converts. — As for their state before God, " He that heareth my word, and believeth on him that sent me, hath everlasting life, and shaU not come into condemnation, but is passed from death unto life ;" John v. 24. The Scriptures, however, do not restrict the idea of perseverance to the state of the beUever, but extend it also to his moral condition and deportment. It comprises not the perpetuity of safety only, but continuance and progress in the love and practice of holiness. "Whosoever is bom of God cannot sin," after the manner of the unconverted, for the nature he has received Is divine and Imperishable ; " whosoever abldeth In Christ sinneth not," as do the children of the devU ; 1 John ill. 6 — 10. " The righteous shall hold on his way, and he that hath clean hands shaU wax stronger and stronger ;" Job xvii. 9. " The path of the just Is as the shining light, that shineth more and more unto the perfect day ;" Prov. Iv. 18. — In both views, perseverance is connected with the diligent use of means, and represented as at once a privUege and a duty. " We are kept by the power of God unto salvation," but it is " through faith ;" 1 Pet. i. 5. VII. concerning the extent of salvation. The doctrine of Scripture, on this subject, as stated in our stand ards, is, — ^that aU the individuals of the human race wUl not be finally saved, — that the wicked shaU be consigned to everlasting punishment in heU,' — and that those only who are sanctified In time, being the elect of God, for whom Christ died, shall be ren dered eternaUy happy in heaven. Conf. ch. viii. § 5 ; ch. xxxii. CONCERNING THE EXTENT OF SALVATION. 131 xxxlii. Z; Cat. Q. 30, 31, 60, 61, 89, 90. : S. Cat. Q. 19, 20, 37, 38. This doctrine is opposed in various forms. 1. The widest departure from the truth Is the opinion that the whole human race shall, either at the last day, or after a period of suffering in hell, be admitted to the benefit of Christ's sacrifice, and thus be eventuaUy saved. In a few passages, imlversal terms are used in speaking of the death of Christ. No exposition of these, however, can be just or tenable, which makes them contradict what Is elsewhere plainly and frequently asserted. But it is scarcely possible to conceive how the Scripture-accounts of the last day, and of the future ml sety of the wicked, can be more flatly contradicted, than by the opinion that all men shall eventually be saved. " The Lord Jesus shall be revealed from heaven with his mighty angels In flaming fire, taldng vengeance on them that know not God, and that obey not the Gospel of our Lord Jesus Christ." He then shall separate between "the sheep and the goats ;" and the wicked " sh.all go away into everlasting punishment ;" Mat. xxy. 31 — 46. ; 2 Thess. i. 7 — 9. AU the views given us of future misery represent it a$ irre-; mediable and everlasting. The terms in which their sentence shall be pronounced, place the lost of mankind in tiie same condition with feUen angels, for whom there is no pui-pose of mercy, and whose doom is in the vety sentence recognised as irrevocable. To those who are on his left hand, the Judge shall say, " Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels." In stating the issues of the judgment, it is said, " These shaU go away into everlasting punishment, but the righteous into life eternal.'''' As in the original language of the New Testament, the same word Is used In both cases, if it affirm the eternity of the happiness of heaven, which has never been questioned, it as truly affirms the eternity of the miseries of heU. On this important subject, however, our decision is not suspended on the meaning of a single term, clear and convincing as its application in the account of the judgment must be to evety unprejudiced mind. In aU cases the word "everlasting" signifies dui^ation, co-extensive with the constitution under which the subject Is placed. Granting tfa^t, on this very ground, it may sometimes denote only a long period, there are many assertions In Scripture sufficient to determine, beyond all dispute, among reasonable men, the sense in which it is applied to future punishment. The eternity of the joys of heaven is not so often asserted as that of the miseries of helL There is no repug nance to the one idea, — It needed not strong asseveration ; the Spirit i2 132 DOCTRINAL STATEMENTS. combats om- aversion to the truth of the other, by repeated decla rations and varied phraseology. Of those who are subjected to the second death. It Is repeatedly and solemnly affirmed, that " their worm dieth not, and theu- fire Is not quenched ;" Mark ix. 43 — 48. The phrase " for ever and ever," which undeniably signifies pro per eternity. Is applied to their sufferings; Rev. xx. 10. The wicked, we are told, " shall be punished with everlasting destruc tion from the presence of the Lord ;" 2 Thess. i. 9. ; — where, be sides the epithet " everlasting," the term rendered destruction sig nifies ruin which cannot be repaired. Again, " the day of judg ment" is the day of " the perdition of ungodly men ;" 2 Pet. HI. 7- ; — perdition also denoting utter and Irremediable loss. And of the son of perdition it is said, " it had been good for that man if he had not been born ;" — an Idea altogether incompatible with admis sion to eternal happiness, at any period, however remote ; Matt. xxvi. 24. 2. It is also a deviation from the truth to hold, that, although all men shaU not be saved, yet Christ, according to the purpose of God and his own intention, died for all men, actually expiating the guilt even of those who eventually perish. This notion, under the pretext of honouring Christ's death, reaUy disparages him and God's decrees also, while It represents Christ as dying for many in vain, and the purpose of God as ca pable of being frustrated by men. As for God, he hath predeter mined whatsoever comes to pass, and " his counsel shaU stand." If only a certain number shaU be actuaUy saved, only that certain number were predetermined to be saved, for who can change or modify the counsel of Jehovah ? Then, the intention of Christ, or his views in dying, entirely accorded with the purpose of God. The High Priest Interceded just for those for whom the sacrifice was offered. When, therefore, Christ says, " I pray not for the world," his intention in dying is limited to the elect not only by the context, which refers to the effect of his finished work In giving eternal life to those who were given him, but by the nature of the office according to which he prayed ; for intercession was founded upon, and regulated by, atonement. With regard to Individuals, the intention of Christ In dying is restricted to the actual effect, " The Son of man came to give his life a ransom for many ,-" Matt. XX. 28. The ordinance expressly appointed in honour of his death exhibits his blood as shed only " for many, for the remission of sins ;" Matt. xxvi. 28. Those whose redemption he had in view CONCERNING THE EXTENT OF SALVATION. 133 were " his sheep," those whom the Father had given him ; John x. 15, 16. 3. The third, and apparently the least erroneous form of holding the doctrine of universal redemption, but stIU not accurate In its terms, and, as usually explained, inconsistent with Scripture, is, " That Christ by his death placed aU men In a salvable state." The question here Is, what Is meant by a salvable state ? In one sense, all men were in such a state ; that Is, It Is possible for them to be saved, not without an atonement, but in the way of its being appointed for them. The salvation of even faUen angels was thUs possible, before God passed the sentence of hopeless perdition upon them ; for his love might have fixed upon them, and he might have determined to glorify his mercy by admitting and providing a sure ty for them. On us he passed no sentence of hopeless perdition — for us he appointed salvation ; but It was not the death of Christ that procured this love, or du-ected It to fix upon us ; for the ap pointment of his death was a fruit of the love of God, and only the means of cartying Its purposes Into full execution ; 1 John iv. 10. The death of Christ was not Intended to render God placable, but actually to appease him ; for, by the very purpose of salvation, God shewed himself placable, that Is, capable of being appeased. If by placing us in a salvable state, were meant that the anger of God is appeased by a true and complete satisfaction to justice, so that without reference to decrees which regulate intention and determine the effect, salvation is open to all men, then doubtless it is true, that, so far as the requisitions of law and justice are con cerned, all obstructions are removed, and evety one may be called as welcome and warranted to claim salvation on the ground of Christ's finished work; John vl. 49 — 51.; Rev. xxii. I7. But those who speak of om- being placed In a salvable state, usually mean that Christ's death hath rendered God placable by us, or hold that he so satisfied divine justice for the sins of all men, as to render it consistent with the honour of the Deity, to propose lower terms of salvation than would have been otherwise requisite ; and that to gospel-hearers these terms are faith, repentance, and sincere obe dience. We admit that faith, repentance, and sincere obedience, are of great importance, as commanded, and of Indispensable necessity In salvation, but the error to which we refer is an attempt to establish the law of works in a new form, — stiU proposing terms now im practicable to man, — thus making void even the alleged design of oiu- Saviour's death, and directly opposing that which, in Scripture, 134 DOCTRINAL STATEMENTS. Is declared to be its true design, which was to bring in that ever* lasting righteousness which Is the only meritorious condition of sal vation ; for, if righteousness come by the law, then Christ is dead " In vain ;" Gal. U. 21. " Christ is the end of the law for rights eousness to evety one that believeth ;" Rom. x. 4. " Is the law, then, against the promises of God .'' God forbid ; for if thfere had been a laW Which could have given life, verUy righteousness should have been by the law ;" Gal. iii. 21. When universal terms are used in speaking of the death of Christ, their meaning is usually determined by the Context, which contrasts his sacrifice with the sacrifices of the Jewish dispensation, or refers them not to all individuals, but to all classes and descrip tions of meuj John I. 29. ; or to the whole of a particular class, Isa. liU. 6. ; Heb. IL 9- SUch terras express the relation of the death of Christ to the human race as distinginshed from angels, and to the common character of men as sinful and faUen beings ; John Ui. 14-^16. This character is universal, and therefore the death of Christ as a sacrifice for sins Is suitable to aU men. It is not more suitable to the elect than to others, for it was not theif being " elect," but their being sinners, " chUdren of wrath even as others," that rendered such a sacrifice necessary ; and it is not their being elect, which they cannot know before having an interest in Christ, but their being sinners, that warrants them to claim the be nefit of his death; Matt, xviii. 11. ; Lulse xix. 10. Universal terms also declare the STjfiiciency of his death, as adequate in intrinsic va lue to the salvation of all men, and, therefore, a proper basis for the universal call of the Gospel. In reference to the actual effect of his death, such terms declare that there is no distinction of na tions, ranks, or moral character, — 'that GentUes as Well as Jews, — kings, and those In authority, as well as subjects, — ^the chief of sin ners as well as the more temperate and moral, shall be saved by It, — a vast multitude out of evety kindred, nation, people, and lan guage ; 1 John II. 2. ; Rom. Hi. % 23, 29, 30. ; xi. 12. ; 1 Tim. U. 1—6. ; Rev. vii. 9- VIII. CONCERNING THE MEANS OF SALVATION. Adhering to the doctrine of our standards on this head, as stat^ ed, Conf ch. xxi. Larger and Shorter Catechisms, on the first Ta ble of the Moral Law, and on the Word, Sacraments, and Prayer, -^We reject, First, KM additions to the numb.er of divine institutions, and all CONCERNING THE MEANS OF SALVATION. 135. deviations from the appointed manner of observing them. It is God's prerogative to determine the forms and manner In which he shaU be worshipped. And as these Entirely depend on his wIU, to disclose them was one special purpose for which revelation was gi ven to man. Whatsoever, therefore, is not of faith, as to divine ap pointment or sanction, is sin ; Rom. xlv. 5, 23. And our faith must stand " not in the wisdom of men, but in the power of God ;" 1 Cor. ii. 5. Om- Saviour severely reprehended the Pharisees, for teaching the commandments of men, as doctrines in reference to matters of worship ; Mark vU. 7- If the Apostles would not per mit the observance of certain things which had once been divinely appointed, and which they aUowed were in fact indifferent, such as the distinction of meats, to be Imposed on Christians, and only to lerated a regard to these things till further Ught should be acquired, who shaU be guUtless in daring to add to the appointed system of worship, matters purely of human Invention ? Paul decidedly con demns will-worship, or such kinds and forms of devotion as are de vised by man ; Col. ii. 18 — 23. Those things, relative to times, fre quency, and order, which are not determined by any positive law, must be regulated by the general principles of Scripture, applied in the exercise of Christian prudence. Secondly, We reject the opinion, that it Is of no consequence, or but of small moment, in what extent, or in what state of purity, divine ordinances are dispensed. This sentiment may not be avow ed in so many words, but it lies at the basis of aU unfaithfulness to the cause of pm-e and undefiled religion ; and it Is acted upon In a variety of ways. A more dangerous principle can hardly be sup posed, whether we think of the glory of God, or the salvation of man. The second commandment of the moral law, reqiures the receiving, observing, and keeping pure and entire, aU such reUglous worship and ordinances as God hath appointed in his word. This commandment Is obligatory not only on the office-bearers of the Church, but on aU Its members : and it is their Interest, as well as their duty, zealously to observe It. Only in as far as the divine model Is adhered to, can we expect the forms of religion to be blessed or honoured with divine countenance ; Matt, xxvlil. 20. The multipUcity of errors and corruptions in reference to this department of revealed religion, requires a more minute specifica tion. 1. With regard to Prayer. We condenin, — The offering of prayers to angels, or departed 136 DOCTRINAL STATEMENTS. saints, or any object devoid of Uie attributes of divinity, as a gross impiety, contraty to the first precept of the law, and incapable of being excused on any pretext whatsoever. Inasmuch as God wIU not give his glory to another ; and the presentation of prayers, or performance of any suppllcatoty services In behalf of the dead, whose state Is, according to Scripture, finaUy determined ; and we disapprove of the conduct of those adult persons, who restrict them selves to set forms of prayer, whether these be read or repeated. As Scripture doxologles, and the divinely approved petitions of saints, may be warrantably adopted in om- devotional exercises both public and personal, so may the Lord's Prayer be used by itself, or in connection with other supplications. But that our Lord did not mean to prescribe it as a standing form of prayer, or propose it as a warrant for such forms in ordinary circumstances, appears from the Introductory sentence, " After this manner pray ye," — from his changing the phraseology, and omitting the conclusion In its second enunciation, — and especIaUy from the known facts, that in the many recorded prayers of the Apostles, we have no Instance of its being used by them, and that the primitive Christians did not restrict themselves to it, or to any other forms whatever. No prescribed forms can possibly answer all the changes which may occur in the circumstances of individuals and families, as weU as of chm-ches and nations ; yet, " in every thing," we are command ed, " by prayer and supplication to let our requests be made known unto God ;" PhU. iv. 6. 2. With regard to Praise. , We admit that other parts of Scripture may be used in praise,^ but we reject the principle that the Book of Psalms is not suited to the Christian dispensation. We have not the most remote hint in Scripture that the Psalms were not intended for permanent use, which we certainly might have expected, had they been solely adapted to the Jewish economy. Their structure, the vast range of their subjects, their sublimity and pathos, theu- diversified bear ings on matters. of common experience, with their clear and decided reference to the person, sufferings, and reign of Messiah, render them suitable to the Chm-ch in evety age. To assert that they are not fit to be sung In Christian assemblies, on account of their peculiar pliraseology. Is to condemn the very language of the New Testament, ^vhich borrows its most expressive terms from the ty pical system. To allege that. In any Instance, they breathe a spirit inconsistent with the Gospel, Is to represent the Holy Ghost as at CONCERNING THE MEANS OF SALVATION. 137 variante with himself The law of love was as truly enjoined with regard tO enemies, under the old as under the new dispensation ; Exod. xxlli. 4, 5. ; Lev. xix. I7, 18. ; Deut. xxIU. 7- ; Prov. xxiv. 17, 18. ; xxv. 21, 22, &c. WhUe, therefore, we admit the inspira tion of the Psalms, we cannot consistently impute to them any thing contrary to this law. None of the Psalms ought ever to be applied to private feuds or personal quarrels. Those which have been Igno- rantly supposed to breathe a spirit of revenge, are either predictions by the Messiah, as the great Prophet — or his judicial denunciations as Zion's King on his implacable enemies — or the expression of the acquiescence of his people in his judgments — which none can cele brate in worship, without deeply solemnising and salutary impres sions. Even in the New Testament, similar sentiments and phra seology frequently occur ; Math, xxiii. ; Acts i. 20. ; Rom. xi. 9, 10. ; Rev. xi. I7 — 19. ; xiv. 7- ; xv. 3, 4. ; xviii. 20. Benevolence may deplore the necessity of judgments, but it wUl rejoice In their lUtimate design and effect, as directed under the administration of Messiah, to the subversion of aU the systems which are hostile to the best interests of mankind. 3. With regard to Preaching. The minlstty of the Gospel being a trust from Jesus Christ our Lord, we disapprove the conduct of those who assume its functions without a regular caU ; and the principle, that if any have gifts, themselves or ordinary church members being judges, their caU is clear and sufficient. We condemn also the opinion, that the ordinance of preaching, and the functions of a gospel minister, have no special authority beyond that which belongs to the mere force of truth. On this supposition, it woiUd be of smaU moment who preached, whether he were a person regularly commissioned or not ; nay, it would be of no consequence, whether the people attended the ordinance of preaching,, or occupied themselves in reading sermons at home. Popish priests, who require ImpUcIt faith, and lord it over the con sciences of their hearers, have acquired a dangerous influence, wholly unwan-anted by Scripture, and contraty to its dictates ; 2 Cor. i. 24. ; 1 Pet. v. 2, 3. But in laudably resisting this species of imposition, many Protestants have gone to an opposite extreme, and, by limiting the authority of preaching to the mere force of truth, have vu-tuaUy denuded the ministerial office of its legitimate claims to respect. It is readily granted that no office can sanction or give authority to error, — that nothing can or ought to have force v\'ith the mind and conscience but truth. Every Christian, 133 DOCTRINAL STATEMENTS. therefore, must examine what he hears, according to the al ready established right of private judgment *. It is the pri mary duty of a child to submit himself to the authority of the law of God, but he is bound, by that very law, to respect the authority of his parent under God. In like manner, when the truth Is preached. It comes with aU the authority which belongs to itself as divine, and with the authority also which belongs to the instituted ordinance of preaching. Besides the many advantages which arise from stated exposition of the Scriptures, from living ad dress, and from the diversified exercise of gifts, — aU of which have been wisely secured by the Great Head of the Church in the ap pointment of this ordinance, — the very proposal of the truth in God's name, by a divine ordinance, and in the discharge of a divinely in stituted office, lays the hearers under additional obligations to receive and improve It, implying aggravation of guUt In those by whom It Is disregarded. " Remember them who have the rule over you, who have spoken unto you the word of God. Obey them who have the rule over you, and submit yourselves, for they watch for your souls, as they that must give account ;" Heb. xili. '], I7. " Let a man so account of us, as of the ministers of Christ, and stewards of the mysteries of God ;" 1 Cor. iv. 1. ; 2 Cor. U. 15 — 17- ; Iv. 1, 2. ; V. 18—20. 4. With regard to the Sacraments. We reject the following tenets : 1. " That there are more Sacraments than Baptism and the Lord's Supper." The five which are added to these by Papists, we regard, in common with aU other Protestants, as mere human in- Ventions, not only unauthorised in Scripture, but inconsistent with its dictates, and with the simplicity of the Christian dispensation. 2. We reject the opinion, " That Baptism and the Lord's Sup per were but elementaty institutions, suited to an infant state of the Church, and not designed for perpetuity." This Is one of the pecu liarities by which the Society of Friends, commonly called Quakers, is distinguished f. Our Lord, In his commission to the Apostles, enjoined the administration of baptism throughout aU ages to the end of time ; Mat. xxvIU. 19, 20. That the Apostles understood baptism with water to be meant, Is evident from their continuing the practice after the coming of the Holy Ghost ; Acts ii. 38 — 41. ; viii. 36 — 38. ; x. 47. It Is referred to as an ordinance of common • See Part II. Chap. 1. Sect. vii. ¦)¦ Summary of the Histoiy, Doctrine, and Discipline of the Friends. CONCE.RNING THE MEANS OF SALVATION. J 39 tjbsei'vance in the church, and never to be laid aside; Rom. vi. ; Col. ii:'ll, 12. Not J^kb clear is the intended permanency of the Lord's Supper : " Do this in remembrance of me." It Is to be kept not only as the memorial of his past oblation, but- in remembrance of him so long as we are absent from him in the body. In eating that bread, and drinking that cup, the members of the church must j^ew his death — till he come ; 1 Cor. xi. 26. 3. We reject the doctrine, " That the Sacraments are essential to salvation." This is the opposite extreme, calculated to produce superstitious observance, and unworthy administration. They ought to be honoured in their place, but conscience ought not to be perplexed, when circumstances in Providence render the enjoyment of them, agreeably to the prescribed order, impracticable. Those persons greatly mistake who hurry on the baptism of children, when sick or dying, under the apprehension that they cannot be saved unless baptized. Similar notions of the Lord's Supper, precluding •due attention to the character of the receiver, and the proper mode of celebration, fall under the same reprehension. 4. We reject the opinion, " That the Sacraments operate as charms, or have an efficacy in themselves to take away sin, and to insure salvation." These two ideas are Intimately connected. The first, there is reason to fear, is but too common. What else can Induce many, who are grossly Ignorant, or habitually careless about reUgion, perhaps licentious in their manners, to seek anxiously the privUeges of church members in regard to these institutions ? The second is sanctioned by the system of Popery, and, we are sorty to say, countenanced by certain expressions also In the standard books of the Church of England. Baptism is there said to christen or christianise, as if the subject of baptism had been previously in a state of heathenism; — is termed " the remission of sins," and re presented as affecting regeneration, or actuaUy imparting the Holy Ghost. These are sentiments, which, considering the numbers who ¦in one form or another disown their baptism, are inconsistent with the perseverance of the saints. Cornelius and other GentUes were In a state of grace before their baptism, whUe Simon Magus and others proved that they were stiU unconverted after their reception of that ordinance. To teach " that original sin Is removed by baptism, and that those who die in infancy, if they be baptised, are Infallibly saved," is to ascribe to the sign a virtue which the word of God ascribes neither to this nor to any other external institution. Baptisni ^ught to be regarded as declarative of connection with the visible church ; and in reference to the church invisible, as a sign of that 140 DOCTRINAL STATEMENTS. blessed change of state and of nature, which may be either prior or posterior to the administration of the ordinance ; but which, though It were even contemporaneous, is still distinct from the sign. Simi lar views of the Lord's Supper must occasion many unhaUowed ap plications and admissions, with much consequent profanation of the ordinance. There are many who seem to regard the observance of it as settling theu- accounts with the Judge of all for the past, if not as the purchase of an Indulgence also for the future. The private administration of baptism, now so prevalent, seems to have derived Its origin from one or other of these unscrlptural principles, — the absolute necessity of the ordinance for salvation, or its infallible connection with the thing signified. The practice was condemned and opposed by the Church of Scotland in her purest times. It furnishes an opportunity to unfaithful ministers, of ad mitting persons to present theu- chUdren for baptism, who habitually despise public ordinances, or whose character is such, that the ad ministrators woiUd be ashamed to admit them publicly. One spe cial design of the ordinance is to acknowledge the baptized as church members ; and, therefore, the church has a right to know who are thus recognised, what claims they have by their parentage to such an acknowledgment, and what pledge is given for their religious education. Nor ought we to forget, that the public dispensation of this sacrament is calculated to be useful in various respects, to others besides those more immediately connected. 5. We reject the doctrine, " That the virtue of the Sacraments depends on those who administer them." Even when Paul planted and ApoUos watered, it was God who gave the increase: " So then," in reference to the efficacy of ordinances, " neither is he that planteth any thing, neither he that watereth, but God who giveth the increase ;" 1 Cor. ill. 6, 7- Men may baptize with water, but it is the sole prerogative of Christ to " baptize with the Holy Ghost;" Mat. IU. 11. On his blessing, and the working v of the Spu-it In those who rightly receive them, the efficacy of both Sacra ments entirely depends ; 1 Cor. xii. 13. 6. We reject the principle, " That, in ordinary cases, the Sacra ments may be dispensed to those who are not in feUowship with the Church, or who do not acknowledge themselves subject to her dis cipline." This principle seems to be avowed, when mere residence In a district, or the circumstance of having taken a seat In a place of worship, is considered as entitling a person to one or both of the Sacraments. In the primitive age an explicit profession of faith was requu'ed ; Acts U. 41, 42. ; viu, 12, 13, 37- ; together with a CONCERNING THE MEANS OF SALVATION. 141 blameless character, 2 Thess. ill. 14. ; 1 Tim. vi. 5. ; both implying subjection to the superintendence of those whose province it Is offi cially, to ascertain such matters, 1 Cor. v. 4—8. ; Heb. xiil. I7. With regard to Baptism. We reject the two foUowing positions : 1. " That the infants of those who are members of the Church are, on account of their infancy, not proper subjects of the ordi nance." This Is one of the discriminative tenets of those who were formerly styled Anabaptists, who latterly have assumed the name of Baptists, but who are with greater propriety denominated Anti- poedobaptlsts, that is, opponents of Infant baptism. The claim of infants rests on the following grounds : 1st, The children of church- members are recognised as ecclesiastlcaUy holy : 2dly, They have, even in infancy, access to the privileges signified and sealed by Baptism, and may even be participants of them ; 3dly, God hath sufficiently indicated his will that they should receive the ordinance. 1st, Those who are under the external dispensation of the Cove nant of Grace are in Scripture denominated Holy ; not really, but relatively; not as aU of them subjects of sanctifying grace, for there are confessedly good and bad in the visible Church, but as separated from the world, by peculiar privUeges and obligations ; so the Jews are holy when the Gentiles are unclean ; Exod. xix. 6. ; Ezra ix. 2. ; Acts x. 28. The children of the members of the Chm-ch were recognised as in this sense holy. The Covenant of Promise originaUy given to Abraham comprehends them; Gen. xvii. 7- They stand before God, " the little ones," as well as the parents, to be affected by the obligations of his covenant ; Deut. xxix. 10 — 12. In the only case as to which doubts had arisen from the new state of things under the Gospel dispensation, the case of one parent continuing a heathen, whUe the other was converted, Paul decides In favour of the children, that they are not unclean, but holy, 1 Cor. vii. 14. The chUdren of Church-members have, therefore, a right to Baptism, as a sign of connection with the visi ble Chm-ch. 2dly, When we look to the higher import of the ordinance, chU dren have the same interest with adults in that change of state and of nature which it was Intended to signify and seal. This change they need In infancy, Ps. U. 5. ; they are even then capable of It, Is. Ixv. 20. ; Rgm. v. 19. ; they may be already the subjects of it, Luke i. 15, 41. ; they are placed In favourable circumstances for it. Math. xix. 13, 15. There is nothing, therefore, in their state of 142 DOCTRINAL STATEMENTS. infancy to forbid, but much to favour, the adnUnistration of the sig^ to them. 3dly, God hath sufficiently Indicated his wUl that infants should be the recipients of Baptism, both as a sign of connection with the visible Church, and a; seal of spiritual blessings. The Scriptures clearly ascertain that Circumcision was a seal of the same covenant, had the same spiritual import, and was intended to serve the same purpose, with Baptism ; and that the foi-mer has given place to the latter, or that, In the Christian economy. Baptism has been substi tuted for Circumcision. The Covenant made with Abraham, to which Circumcision was annexed, respected salvation and the privUeges of the Gospel state. This may be evident to every one who reads with candour and care the fourth chapter of the Epistle to the Romans, and the third of the Epistle to the Galatians. By the very terms of the covenant, God proclaimed himself, " the God not of the Jews only, but of the GentUes also," who, though then left to their apOstasy, were to be eventually converted and blessed. Gen. xii. 3, xxvili. 14, with Rom. iii. 29, 30. Most expressly are we taught, that " the cove nant which was confirmed of God in Christ" four hundred and thirty years before the giving of the law, is that covenant in fulfil ment of which Christ died for our offences, and rose again for our justification ; Gal. Hi. 13, 14. As a covenant of Grace, it insured, revealed, and made over " the righteousness" on which a title- to true happiness depends, as weU as " the inheritance" in which that happiness consists. The righteousness it proposed was that which is " by faith," not by the law ; and the inheritance It se(3ur.ed was salvation, or those spiritual blessings which are now so richly en joyed under the Gospel, but the consummation of which was all along understood to be In Heaven, and sought for there ; Gal. iii. 6. 7- ; Rom. iv. 13 — 17- ; Heb. xi. 13 — 16. Because the accomplish ment of the meritorious righteousness, and consequent full bestow- ment of spiritual privUege, were still future, the covenant made with Abraham is frequently styled the Pi-omise; and by this name Is sometimes distinguished from the Gospel, which, in a restricted sense, signifies the divine testimony concerning the work of the Saviour, as actually finished on the cross, and attested by his resur rection from the dead, Rom. i. 1, 2. But both the Promise and the Gospel propose the same righteousness as the oidy ground of title to the spiritual Inheritance ; Gal, Ui. 8, 9- It is of the same covenant, then, of which circumcision was the seal during the limit ed and merely preparatOty dispengaJion, that baptism Is now CONCERNING THE MEANS OF SALVATION. 143 the seal, as the ordinance adapted to the Gospel, exhibiting the fiiU verification of the promise In the death and resurrection of Christ), the effusion of the Spirit, and the calling of the Gentiles. On the day qf Pentecost Peter said to his hearers, " Repent and be bap tized every one of you in the name of Jesus Christ for the remis sion of sins, and ye shall receive the gift of the Holy Ghost, for the promise is to you and to your children, and to all that are afar off, even as many as the Lord om- God shall caU ;" Acts 11. 38, 39. Not less decisive is the declaration of Paul : " As many of you as have been baptized Into Christ, have put on Christ. There is nei^ ther Jew nor Greek, there Is neither bond nor free, there Is neither male nor female, for ye are all one in Christ Jesus. And if ye be Christ's, then are ye Abraham's seed, and heirs according to the promise ,-" Gal. ui. 27 — 29. Circumcision and Baptism were not only seals of the same cove nant, but corresponding seals. Intended for the same purposes, and having the same spiritual Import. It is readUy granted, that to the Jews circumcision was a sign of interest in the temporal Inheritance promised to Abraham. But as an evidence that It was not solely nor chiefly Intended for this purpose. It was extended, even to such of his famUy as were not designed to be heirs of Canaan. To them, as for the time within the sphere of the patriarchal dispensation of the covenant, access was given to the hope of righteousness by faith ; Gen. xvii. 23. Even among the Jews, the temporal pro mise was only subservient to the spiritual or gracious economy tUl the Saviour should come ; and Canaan was typical of the heavenly places in which the blessing of Abraham is fully realised. Abra ham has now, according to the covenant, become " heir of the world;" Rom. iv. 13, 16, I7. ; and therefore the Church has no per cuUar patrimony, like Canaan, to be sealed by baptism, nor is the New Testament ordinance calculated to distinguish one people from another. The only difference between baptism and the ancient ordinance, is that which necessarily arises from the different econo mies of the same covenant to which they respectively belong. The circumcised waited for the coming of Messiah to fulfil aU right eousness ; the subjects of the new economy are baptised into Christ, as having now died for them and risen again. Circumcision, when performed according to the divine sanction, was of old the sign of connexion with the visible church, Exod. xii. 48. ; Eph. ii. 11, 12.; and so Is baptism now ; 1 Cor. xii. 13. But circumcision, like bapr tism, also respected salvation, and the merely external reception of the one was as little productive of saving effect as the other : Rom. 144 DOCTRINAL STATEMENTS. ii. 28, 29. In regard to salvation, circumcision was a seal, both of the righteousness proposed In the covenant, Rom. iv. 6, 11. ; and of the spiritual inheritance secured. Gal. IU. 14, I7, 18. ; while It also denoted that renovation of nature which is Inseparable from the former and included In the latter ; Deut. xxx. 6. ; Acts vii. 51. FinaUy, circumcision was a solemn dedication of the subject who received it to the service of God, Deut. x. 16, 26. ; Rom. ii. 25. ; and the same devotement, with all its consequent peculiar obliga tions, is now expressed by baptism ; Rom. vi. 3, 4. ; 1 Cor. vi. 11. ; 1 Pet. IU. 21. The ancient ordinance being obviously intended only for the preparatoty state of things. Baptism, which agrees with it in ec clesiastical use and spiritual import, was introduced in its stead as best suited to the accomplishment of the Covenant of promise, in the extended sphere and enlarged privileges of the Gospel dis[>ensa- tion. This substitution was declared on the day of Pentecost, when baptism was proposed to the Jews, expressly as the seal of the co venant of promise, and the proper seal In the fulfilment of the pro mise. Acts ii. 38, 39. It was further evinced by the fact, that, to the Gentiles, who were admitted into the Christian Church, bap tism, and not circumcision, was prescribed, Acts x. 48. ; xxi. 21 — 25. ; Eph. iv. 4, 5. It is clearly recognised by Paul, who appeals to baptism, as now occupying the place of cu-cumcision, in reference to the covenant with Abraham, Gal. ill. 27, 29. It is fully established by the manner in which the apostles speak of bap tism, and of those who live according to its import. Baptism is styled the circumcision of Christ, or the Christian circumcision, and those who live agreeably to Its import are described as the truly circumcised, PhU. IU. 3. ; Col. ii. 11, 12. On these three grounds, — the Identity of the covenant, the cor respondence of the two ordinances, and the substitution of the one for the other, it necessarily foUows, that as circumcision was not Umited to adults, but, by divine appointment, extended to Infants, it Is the will of God that Infants should also be the subjects of baptism. — The one ordinance Is adapted to passive reception as truly as the other. The want of capacity to know what is done, can as little be objected in the case of baptism as In that of cir cumcision. — Nor can personal profession, or voluntary acquies cence, be pleaded as essential, since God sustained the profession of the parents as warranting the circumcision of their chUdren ; and shewed, that, by a positive institution, he can not only assign privUege,.- but even bring under special obUgations, without the CONCERNING THE MEANS OF SALVATION. l45 consent of the party. — If a law sanctioning infant baptism in direct terms be required, we have indeed no such law ; but neither have we any such law for the abrogation of the Passover, for the obser vance of the first day of the week as the Sabbath, for the admissi bility of females to the Lord's table, and other matters of New Tes tament order. But the identity of the covenant, the correspondence of the two ordinances, circumcision and baptism, and the substitu tion of the one for the other, superseded the necessity of any par ticular directions relative to the baptism of children. No special mandate was requisite for the Apostles themselves, nor were they to be expected to give any Injunctions about it, since it was no new thing for infants to be recognised as members of the Church, and heirs of her privUeges. The only point of difference to be noticed was, that now " In Christ there is neither male nor fe male ;"" and this is noticed expressly in connection with baptism, as the ordinance by which circumcision, which made the distinc tion, is displaced ; Gal. iii. 27, 28. ; Acts viii. 12. — Unless infants had been excluded from the New Testament ordinance by some positive law, the ancient order must remain. We have no such exclusive prohibition. — It would have been Inconsistent with the new and better dispensation, which, instead of abridging, was in tended to enlarge the privileges of the Church. — There is nothing in the practice of the Apostles unfavourable to the claims of in fants, but the contrary. Without the slightest intimation that now children under age M'^ere excepted, the vety phraseology em ployed with regard to the subjects of circumcision, is familiarly adopted in the sacred history of the administration of baptism ; Acts xvi. 15, 33. ; 1 Cor. i. 16. — And, by those who were most prone to complain, we find no complaint founded on the exclusion of infants. The Jewish converts neither aUeged that their chUdren were deprived of a benefit, nor did they aUege that the Gentiles were not dealt with as the Jews had been, and that, therefore, the constitution of the Christian Church was defective, no ordinance corresponding to circumcision having been appointed. 2. We reject the principle, " that the only legitimate mode of administering baptism is by Immersion, or plunging the whole body m water." This is another discriminating tenet of the Baptists, which seems to exclude the whole Christian community but them selves from the true mark of disclpleship. The three modes which have been used are, immersion, affiision or pouring, and aspersion or sprinkling. Any of these we regard as valid ; but the absolute necessity of the first we deny ; and reject the opinion that Immer- 14i6 DOCTRINAL STATEMENTS. sion is so essential to the ordinance that there can be no baptism without It. Even on general grounds it Is most unlikely that, In a reUgion designed for universality. Immersion would be prescribed as the form essential to the right administration of baptism. It is incon venient, and is not suited to all cUmates, seasons, and constitutions. It might even be dangerous or highly detrimental to some, who might both desire and be entitled to receive the ordinance. Again, there is no direct proof in support of immersion. We are nowhere told in so many words, that this mode of baptizing was used in the apostolic age, much less that it is the only mode which can be lawfuUy used. The very fact that no one of the three forms is expressly prescribed, ought to be considered as conclusive on this subject. As there is no direct proof, so immersion is not necessarily im plied in any Scripture account of the administration of baptism, either before or after the ascension of Christ. The probabUity is against it, when we consider the numbers baptized, the places where the ordinance was administered, and the circumstances of those who received it. Three thousand were, in one day, baptized in Jeru salem. The notice, in two instances, of going down to the water and coming up from it, accords with the idea of affusion, as natu raUy as with that of immersion. The words rendered " much water," John Iii. 23, signify " many waters," which, even on the plan of sprinkling, were requisite for such multitudes as resorted to John. The mode is never described, which, It ought to be re marked, Is a singular circumstance, if It be so essential as has been aUeged ; but all the accounts naturally suggest that it was simple, expeditious, practicable in any situation, in a house, or In a desert ; neither oppressive to the administrator, nor calculated to incom mode the recipients, though at a great distance from home, as in the case of those who attended the ministry of John in the wilder ness, or who were on a journey like the Ethiopian eunuch. The argument, founded on the meaning of the words baptize and baptism, can as little, as the appeal to historical evidence, sus tain the position that Immersion was the original practice, and ought, therefore, to be regarded as the indispensable mode of ad ministering the ordinance. The passages usuaUy quoted to ascer tain the meaning of the terms, are Mark vii. 2, 4, where we read of the washing of hands, cups, tables, &c. and Luke xl. 38, where the surprise of the Pharisee is stated at our Lord's sitting down to CONCERNING THE MEANS OF SALVATION. :147 meat without having first washed, or (as In the original) baptized. But these passages confessedly do not refer to the sacred ordinance of baptism ; nor is the conclusion legitimate, that a word must al ways have the same signification, or that it may not be applied in a peculiar sense to a symbolical institution. Besides, in the pas sages adduced, actual washing, and not simple Immersion, is meant ; and the argument, if good, would prove the necessity of the washing, not merely of the immersion. There Is direct proof, however, that the terms baptize and baptism were not always Used by the sacred writers to convey the Idea of immersion, but were (also applied to affusion and sprinkling. In Heb. ix. 10, the phrase in the original "divers baptisms," obviously implies, that the term baptism was not restricted, by the Inspired writers, to one particular form of washing or purification, for the word " divers" is. In the same clause, extended to the ordinances of the Jewish economy in general, for the purpose of denoting their variety as -weU as their number. The Apostle, accordingly, in prosecuting his argument, specifies one of these forms of baptism, which he seems to have considered as the chief, and this consisted In Sprink ling, ver. 13,14. In this connection, the word "baptism" Is ap plied to sprinkling among the Jews, and to such sprinkling as de noted precisely what is signified by the Christian ordinance. With out referring to any of the ordinary ablutions, the Apostle Imme diately afterwards adduces another example. In the solemn dedica tion of the people and all that pertained to the sanctuary, by the sprinkling of blood mingled with water, ver. 19, 21. ; Acts i. 5. ; ii, 3. Finally, the few references which are made to the burial of Christ, in expounding the import of baptism, cannot warrant the conclusion that immersion Is the only proper mode of administer ing the ordinance, or even that it was the uniform practice in the ;primltive age. Only two instances of such reference occur ; Rom. yi. 3, 4, and Col. ii. 12. ; in both of which other modes of express ing the import of the ordinance are also employed. In the first, ,we are said to be baptized " into Christ's death," as well as to be burled with him, and to be " planted together in the likeness of his death." In the second, the import of the ordinance, as analo gous to circumcision, Is said to be " the putting off of the sins of the flesh." As well, therefore, might we argue that the form must represent crucifixion, or be connected with the sign of the cross, because we are said to be baptized Into Christ's death, as that it ,must be immersion, because there is an allusion to his burial. In K 2 148 DOCTRINAL STATEMENTS. both passages, too, there is as pointed a reference to the resurrec tion of Christ, as to his burial ; and though the Baptists consider this as confirmatoty of their views, yet resurrection cannot be re presented by the simple act of Immersion, which, on their principle of rigid adherence to the alleged meaning of the word "baptize," can alone be significant. Elsewhere Paul as explicitly states the import of the ordinance under the idea of " putting on Christ," as garments are put on for protection, distinction, or ornament, Gal. iu. 27. And from these passages it might be as strongly pleaded, that there must be robing In new vestments, as from those which are commonly adduced, that there must be a resemblance to the letting down of a body into a grave, and raising it up again. It ought to be remembered, too, that we may err In expounding Scripture by our own manners and customs. The Jewish mode of consigning the bodies of the dead to a sepulchre, did not so exactly resemble the mode of burying among us, as Is taken for granted by those who make use of the supposed aUusIon as a plea for immer sion. Their tombs were generaUy In the form of caves, in the sides of which the bodies were placed. In the two passages so frequently urged, the Apostle, instead of pointing to the mode, refers to the fact of Christ's burial, Rom. vi. 3, 10, 11. ; vii. 4. The true Import of baptism is the removal of guUt and moral poUution. As expressive of this, it necessarUy denotes an interest in the death and resurrection of Christ. But In an emblematical ordinance, it Is not necessaty that the thing signified be fully re presented, or even graphicaUy pourtrayed, by the sign. If this be necessaty, then washing, the thing most directly signified by baptism, is not exemplified by the mere act of immersion, any more than by sprinkling. Even in the carnal ordinances of the Old Testament, sprinkUng was sustained as sufficiently significant of washing. Much more might this be expected under the New Testament, or spiritual economy, on the same principle that the using of a little bread and wine denotes the participation of a feast, in the ordinance of the Lord's Supper. What is signified and sealed by Baptism is more frequently ex pressed in Scripture by pouring or sprinkling, than by any other figurative allusion ; and, in some instances, there seems to be a prediction of the ordinance itself. The blood of Jesus, of which, -as well as of the influence of the Spirit, the water is the sign, is styled " the blood of sprinkling," Heb. xii. 24. Our hearts are -said "to be sprinkled from an evU conscience, and our bodies -washed M'lth pure water," Heb. x. 22. ; and this is ascertained to CONCERNING THE MEANS OF SALVATION. 149 be the import of baptism, 1 Pet. IU. 21. The promise was, " In the last days I wiU pour out of my Spirit upon all flesh, " Acta ii. 17.; and baptism was to be the seal of Its accomplishment, ver. 38— 41. The conversion of the GentUes is thus foretold : " He shaU sprinkle many nations," Is. III. 15. And, in reference to the time when the Jews shaU renounce circumcision, and be restored to the Church, it is said, " Then wIU I sprinkle clean water upon you, and ye shaU be clean ; from aU your fllthiness, and from all your idols, wIU I cleanse you : a new heart also wUl I give you, and a new spirit wiU I put within you ;" Ezek. xxxvi. 25, 26. With regard to the Lord's Supper. 1. We reject the idea, " That it is only a badge of Christianity, and a love-feast among Christians." No higher views of the ordi nance can be entertained by Socinians, who discard the doctrine of atonement for sins. The true design of it Is to commemorate the Death of Christ, as the atoning sacrifice which hath ratified the co venant of grace, and provided for the accomplishment of aU its pror mises. If it be a badge of Christianity, — it is, because in the ob servance of It, we gloty in the cross of Christ, proclaiming the high place which his death holds in the mystery of redemption, and avowing our faith in him as the substitute for sinners ; 1 Cor. xi, 24 — 26. If it be a feast of love among Christians, it is on the same principle, because it is the communion of the body and the blood of Christ, a seal of common interest in his atoning death, with aU its precious results, and thus a pledge of unity and Christian regard ; 1 Cor. X. 16, 17, 21. 2. We reject the doctrine, " That in the Supper is presented a true and proper, though unbloody. Sacrifice for sins." On this te net of the Romish Church is founded the name Host or Sacrifice, which is given to the bread in the celebration of the Mass. The doctrine supposes a true priesthood stiU on earth, invested not only with the right of offering sacrifice, but with a power over the Sa viour himself, which no human being ever did, or eould possess, " Once in the end of the world he appeared, to put away sin, by the sacrifice of himself" The Lord's Supper is the memorial of his sacrifice, and a witness of its perfection, opposed to the vety idea of repetition in any form whatever ; Heb. ix- 26. ; x. 10 — 14. 3. We reject the position with which the preceding tenet is closely connected, " That the bread and wine are, by the words of consecration, changed into the real body and blood of Christ,'' This change is what the Papists denominate Transubstautiation. 15& . DOCTRINAL 'STATEMENTS. ' It was made an established article of then- faith in the year 121 5 *; If it were true, the Lord's Supper would Involve a permanent mi racle of the most extraordinaty kind, — a miracle which, eluding the fiensesj and requiring that their evidence be utterly disregarded. Would be subversive of the use of all miracles, and thus of the re velation they were designed to attest. In the Lord's Supper, we are told, certain materials, which still remain the same in appear^ ance, and affect aU the senses precisely as they did before, are, by the instrumentaUty of men, converted, not merely into the human nature, but into the whole person of Christ. Nothing can be more absurd than to suppose, that, when our Lord said, " This is my body," he meant that what he held in his hands was the very body in which he addressed the disciples and administered the or dinance ; or that the disciples could so mistake his meaning as to imagine him transmuted into the bread, while they saw him present at the table. If the form of expression be held to affirm the actual presence of Christ's body in the bread, it wiU as decidedly affirm that his crucifixion had actuaUy taken place at the time when he •Sipake, for he said, " This is my body broken ,-" and, in Luke xxii: •20. 1 Cor. xi. 25. it will affirm the transmutation of the cup into ^" the New Testament." But no one can mistake the import of the same form of expression when It is said, " the seven" " kine" " are seven years," and "the seven" " ears" " shaUbe seven yeai-s," Gen. xii. 26, 27. ; or " that Rock was Christ," 1 Cor. x. 4. ; or " the seven candlesticks are the seven churches," Rev. I. 20. The sign Is famlliariyput for the thing signified, and the thing signified Is often affirmed of the sign. Thus, the Ark of the Covenant is styled God's Strength, Ps. Ixxvlii. 61. ; Circumcision his covenant, Gen. xvii. 10, 13. ;' and the Lamb, eaten according to appointment, his Passover, or his passing over in executing judgment, Exod. xU. 11, 12. In sacramental institutions such phraseology is most appropriate. No thing can be more inconsistent, both with reason and Scripture, than to believe that the body of Christ can be present at once on earth and in heaven, or in many and distant places at the same time ; John xvii. 11, 13. ; 2 Cor. v. 6. ; Acts ui. 21. > 4. We reject the consequence of the doctrine of transubstantia- tlon, " That the Sacrament of the Supper Is lawfully and properly administered to the people In one element." The denial of the cup to the laity, proceeds on the idea that Christ is corporeaUy and wholly present in the bread. Of the cup, our Lord says most ex pressly, "Drink ye aU of it," Mat. xxvi. 27,-^words which were uaderstood, in the primitive age, as extending the privilege of the - - • MoSheim'sEec. Hist. Ceit. xiii. Fan IL ch. Mi. - CONCERNING THE MEANS OF SALVATION. 151 cup to the people, for Paul expressly appeals to the use of it by them ; 1 Cor. x. 16, 17, 21. ; xi. 22, 23, 26. 5. We condemn the profanation of the ordinance, by admitting the ignorant and scandalous to a participation of it, and, what must necessarily favom- this, the application of it to secular purposes. With respect to the admission of the Ignorant and scandalous, we have already declared our judgment, pp. 74, 'J 5. The law respect ing what is caUed the Sacramental Test, requu-es the reception of the Lord's Supper, according to the forms of the Church of Eng land, as a qualification for admission to many secular offices ; and thus a sacred and solemn ordinance, instituted solely for spiritual purposes, is made an engine of State, and prostituted in subser viency to worldly designs *. And as the ministers of the Church of England are bound to dispense the ordinance to every one who de mands it as a qualification for office, they are reduced to the neces sity, either of resisting authority, or sometimes, if not frequently, of " casting the children's bread to dogs." 5. With regard to Ecclesiastical Discipline -f. In conformity to Scripture and our standards, we rank the cen sures of the Church, when their Infliction becomes necessary, among the means which are subservient to salvation. On this head, we consider as unscrlptural the two foUowing positions, and the practice founded upon them. 1. " That the ends of discipline may, in aU cases, be sufficiently gained by the private administration of censure." These ends, whatever be the species of censm-e, even the highest not excepted, are, 1st, The reclaiming of the offender ; 2 Thes. Ui. 14, 15. ; 1 Cor. v. 3 — 5. 2dly, Satisfaction to the Church as to the submission and penitence of herfaUen members; Mat. xviii. 15 — 17. ; 2 Cor. ii. 6 — 8. 3dly, The preservation of purity and peace; Gal. v. 12. ; Heb. xii. 15, 16. Wily, The vindication of our religion, by shewing before the world how holy it Is, — how solemnly it disclaims and discountenances all Immorality, — and how highly God is dis pleased with the offences of his professing people, and even of true believers ; Rev. xxU. 14, 15. ; Mat. v. 19- Sthly, The warning of aU against the commission of similar offences ; 1 Tim. v. 20. A due regard to these ends ought to regulate the procedure of church courts. As discipline is Intended to guard the purity of doctrine, worship, and practice, the faithful exercise of It is the. " June 1828. — The law imposing the Sacramental Test has been repealed in the course of the present session of Parliament. t See Part I; Chap. I. Sect. IV. § iii. 152 DOCTRINAL STATEMENTS. more necessaty. On this head, a solemn charge is given, " not to prefer one before another, doing nothing by partiality ;" 1 Tim. v. 20, 21. 2. We condemn the principle, " That, Instead of pubUc rebuke, it is lawful to exact a sum of money from those who have faUen Into scandal." To commend this as a more effective method of deaUng with of fenders, can only savom- of Impiety ; Mat. xvi. 19. ; John xx. 22, 23. ; 2 Cor. U. 10, 11. 6. With regard to the Sabbath. We condemn the principle, " That now, under the New Tes tament, there Is no day more sacred, by divine institution, than another." Some otherwise sound and weU-meaning Christians have suppos ed, that freedom from any observance of the Sabbath as a day sacred by divine appointment. Is a part of our liberty In Christ. The word Sabbath signifies rest. Among the various pretexts for claiming this freedom, one of the most plausible is, that the New Testament age being the season of spmtual rest, which was an ciently prefigured by the Sabbath, we are now under no divine obligation to keep any one day more holy than another. But how ever those who are reaUy spiritual may please themselves with such an idea, it is obviously calculated to commend itself most to those who are carnal, and anxious to be set free from all restraint. The omission of any special observance of the Sabbath, even on pretended spiritual grounds, has often been foUowed by rapid de cline in reUgion ; and the neglect of it, on other grounds, has usually been deplored by malefactors, as the commencement of those courses which have brought them to an ignominious end. By how many is the Sabbath regarded only as a day of relaxation from labour, or of mere bodily recreation ! The sad consequences of the sanction given to the Book of Sports in England, shew the danger to the interests of morality, as well as religion, which arises from such views, and ought to render us eminently thankful for the noble and successful resistance of attempts to introduce the same system into Scotland. Since God Is supreme, and worthy of aU homage, it must be incumbent on rational creatures to devote, primarUy to him, not only their persons and their property, but also their time. Had we been made like the angels, all our time must have been sacred. And when the righteous shaU be assimUated to the angels in the CONCERNING THE MEANS OF SALVATION. 153 heavenly state, the whole of their existence shall be one Sabbath to the Lord.^ But since we are under a different constitution while on earth, only a certain portion of our time can be consecrated to di vine worship. Here, then, is the moral foundation of the Sabbath, — the claims of God require that this portion of our time be left free from all secular employments, to be given to him in the per formance of such services as, according to varying circumstances, he may be pleased to appoint. But It is evident, that, on this head of moral duty, the law could not be given to man, without fixing the portion of time by a posi tive act of the divine wUl. The space most proper to be allotted was not to be left to the determination of man. Nor could any in dividual or body of men possess either the authority or the wisdom necessary to determine it for the whole human race. God accord ingly did, by express commandment, fix the space to a seventh pArt of our time. There is nothing in the essential character of the Sabbath, as at first appointed, that connects it peculiarly with any of God's spe cial dispensations to man, — with the Covenant of Works, or with the Covenant of Grace, — with the Old Testament, or with the New Testament. As a prescription of sacred time, it stands fitly among the moral precepts, — ^which respect the Object, the Manner, the Substance, and the Season of worship, under aU economies, and whatever the form or references of the service required might be. Under the Mosaic dispensation, however, the Sabbath, in com mon with other things, and particularly with many other days of sacred rest, which were also denominated Sabba,ths, was applied to a typical purpose ; Exod. xxxi. 13, 16, 17- ; Deut. v. 15. ; Heb. iv. To this the Apostle refers in the passage which has been so often pleaded against the observance of the Sabbath under the gospel-dispensation ; Col. ii. 16, 17- " Let no man judge you in meat or In drink, or in respect of a holiday, or of the new moon, or of the Sabbath-days, which are a shadow of things to come." As on the other sacred days, so on the seventh day, a rest pecu- llai-ly strict was enjoined, in subserviency to the typical purpose ; Exod. XXXV. 2, 3. This rest the Scribes and Pharisees pushed beyond the divine prescription, and were therefore repeatedly cen sured by Our Lord for their superstition and hypocrisy ; Mark U. 23, 28. When the other sabbaths, which had no previous exist ence, but belonged solely to the typical system, were abolished, that of the seventh day was also divested of the typical use to 154 DOCTRINAL STATEMENTS. which it had been applied, and ceased, like the land of Canaan, to be a shadow of the gospel rest. But this by no means implied its total abolition, or any change on the law of Its original appoint ment. When so divested, it stIU remained to be, according to its primary purpose and proper design, the season of sacred service best suited to the present condition of man. Its perpetuity, in this view, is fully ascertained, — by the respect which our Lord claim ed for it under the gospel-dispensation. Mat. xxlv. 20, — by the declared Immutability of all the moral precepts. Mat. v. I7, 19, — by prophecies, which undeniably refer to the calling of the Gen tiles, Is. Ivi. 2, 4, 6, — and by the actual observance of the law of the Sabbath In the practice of the apostles and primitive phris- tlans, — the day only being changed from the last to the first of the week. This change of the day was not inconsistent with either the spirit or the letter of the fom-th commandment, which requires a Seventh part of om-. time, and refers to the seventh day in recur rence. The change was exceedingly proper, as there is now a greater work than creation to be commemorated, — a work in which God rests with higher complacency, as more fully manifesting his glory, — and a work in which we may rest with greater satisfaction, as more deeply interesting to us. No day could be more fit for being the day of Christian worship than that of the resurrection of Jesus Christ, — the event which attested the completion of his work of redemption, — Introduced him into the rest of his glorified state, proclaimed his true character. Introduced the new order of things m the church, — and which must ever be regarded as the grand confirmation of aU om- faith and all our hope ; Heb. iv. 3, 11. ; xUi. 20. ; 1 Cor. xv. 14, 17- Finally, the change of the day is sufficiently ascertained. Christ, both whUe he continued on earth, and after his ascension, testified his approbation of the observance of the first day of the week ; John xx. 19, 26. It was sanctioned by his apostles; Acts xx. 7- ; 1 Cor. xvi. 2. ; and before the conclusion of the apostolic age, it was distinguished from the day observed by the Jews, and famUiarly known among Christians by the name which recognises both his appointment of it, and his claim to it, " The Lords Day ;" Rev. i. 10. IX. CONCERNING CHURCH-GOVERNMENT. Adhering to the doctrine stated In The Confession of Faith, concerning the Church, ch- xxv. xxx. and Synods and CouncUs,. CONCERNING CHURCH-GOVERNMENT. 155 eh. xxxi. but'miore" fully declared in the Form of Presbyterial Go vernment, sanctioned by the Assembly of Divines at Westminster, and embraced by the Chm-ch of Scotland, — we reject the following positions. 1. " That Chi-Ist hath not appointed any particular form of Government for the Church under the New Testament, but left it to be modeUed according to the pleasure of men, and especlaUy of the civil powers in the several countries where the church may ex ist." This principle is disproved by the general tenor of the New Testament Scriptures, which represent the Church even In her vi sible state under the Idea of a kingdom, and often refer to ecclesi astical rulers, to whom submission and obedience are required, — whose caU, qualifications, and form of Investltm-e with office, are described, — whose powers are defined, — and the exercise of whose functions is exemplified ; Acts I. 3. ; 1 Tim. III. 1, 5. ; v. 17- ; Heb. xiil. 1, 7- ; 2 Tim. iv. 1, 2. ; Tit. Ii. 15, &c. The formation and complete .organization of the Christian Chm-ch, prior to the conver sion of the secular authorities in the Roman Empire, was calcu lated, if not also designed, to shew that her government was in dependent of the prescription, regulation, or sanction, of the powers of this world. The introduction of this government, first, in the persons, and then through the ministry of the apostles, proves its origin to be immediately from Christ, and not from the people, and thus establishes the principle, that it is not to be accommodated to the national character, or to the general voice, of those who might embrace the Christian religion ; John xv. 16. ; Mat. xxvili. 18, 19. ; 2 Tim. U. 2. 2. We reject the principle, " That the form of government di vinely appointed is Congregational, or what is usually styled Inde pendent." Of this form, which maybe considerably diversified, and the aspects of which have frequently varied, the chief features seem to be, that particular congregations are chm-ches independent of each other, and not subordinate to superior courts, and that an ec clesiastical association of office-bearers from different congregations can have merely a consultative power. This form is liable to great disadvantages. These are felt both by pastors and people, — by pastors, in the undue Influence which is apt to controul them, and a defect of that energy which arises from the judicative co-operation of brethren, — by the people, in the want of the power of appeal, however much the parties judged may conceive themselves to be aggrieved, and in the prejudice to which their cause is apt to be exposed, when trial and ultimate decision are limited to the sphere 156 DOCTRINAL STATEMENTS. of that congregation in which the cause has originated, and where party-feeUng may be expected to exist. It is in some respects an impracticable form. When difficult cases arise, or such as interest the whole community, it becomes necessaty to consult the rulers of other churches by letter or deputation. If what seems good to the majority determine the cause, it is in fact a judicial decision, for giving which these rulers might as weU have assembled in a general councU. If even those who are cast out by a particiUar church, cannot be received or recognised as members by other churches, the sentence of that church controuls the whole commu nity ; and it were better in such cases, that the privUege of appeal existed, whether it were embraced or not, as also that a general as sembly of the rulers had a power of inspection and review. In fact, many cases do occur, which are determined only by resorting to the principle of presbyterial government. It is a form not suit ed to the unity of the Church as a visible body, the fuU and proper manifestation of which it precludes, with the many peculiar advan tages which such unity affords for the conjunct confession and de fence of the Christian reUgion. It falls short of the form of go vernment recognised in the apostolical writings, and exemplified in the primitive Church. That the power conferred on ecclesiastical rulers was judicial, may be Inferred from our Lord's allusion to the Jewish authori ties, when he represents the Apostles as " sitting on thrones judg ing the twelve tribes of Israel," and also from his aUusion to the executive power anciently symbolised by keys. The vety power which belongs supremely to Christ, as sitting upon his throne, and " having the keys of the house of David," is, according to his commission, ministerlaUy exercised by the office-bearers of the church ; Isaiah xxii. 22. ; Luke xxii. 24, 30. ; Math. xiv. 19. ; John XX. 21, 23. If, owing to the want of proximity, and other cir cumstances in the primitive age, the frequent meeting of Presby teries, Synods, or larger assemblies of Church-Rulers, was less practicable than afterwards, it was also less needful, whUe the Apostles could visit the churches to correct disorders and settle controversies ; or whUe their decision, which was necessarUy final, could be obtained by letter, on any litigated point. But the form designed to be permanent, was exemplified under the sanc tion of these extraordinary office-bearers, in such meetings of Pres bytety, as that by which Timothy was ordained ; 1 Tim. iv. 14. ; and In the superintendence of several congregations by one consis- toty of Ministers and Elders, Thus the " many thousands" of CONCERNING CHURCH-GOVERNMENT. 157 believers at Jerusalem, are usually mentioned as one church, under the superintendence of the Apostles and Elders resident there. Acts viii. 1. ; XV. 4. ; xxi. I7, 20. The numerous converts at Ephesus are also described as one flock, under the inspection of the Elders whom Paul sent for to Miletus, Acts xix. 18. ; xx. I7, 18. An exemplification of the mode in which general superinten dence should be exercised after the cessation of extraordinaty powers and offices, was also provided, when, at an early period, a ques tion occurred which the Apostles were not directed to decide, by the peculiar power which belonged to them individually. This question was referred to a meeting. In which they, and other extraordinaty office-bearers, acted in common with the Elders of the Church, — admitting, as was just and proper, the declaration of the parties more immediately concerned. This assembly has been called a Synod, to distinguish it from the meeting of proximate Ministers and Elders, to which the name Presbytery Is now usually applied, and because its decision affected, not only the Christians at Antioch, but all the primitive churches. The deed was judicially enacted, and styled " The decrees of the Apostles and Elders," Acts xv. ; xvi. 4. ; xxi. 25. Upon any interpretation, this decision, when we look to the form in which it was given, and the extent of its authority, is irreconcilable with the principle of Independency. 3. We reject the principle, " That a Bishop Is an officer in the church superior to a preaching presbyter or elder ; that in him pro perly the power of ordination resides, and that he presides over a diocese or district, including several gradations of office-bearers, and a number of particular congregations." This is the dis criminative tenet of those who are styled Episcopalians. Sanc tioning a distinction of orders, It is the basis of the hierarchy of the Church of Rome, and of the simpler but stiU hierarchical form of the Church of England. The ranks of official dignita ries, which ascend in the one communion from a Bishop to the Pope, and in the other from a Bishop to an Archbishop Primate, ultimately terminating in the King, are confessedly unknown to Scripture ; neither the names nor the offices denoted by them are any where to be found in the sacred oracles. The divine right of Episcopacy has been surrendered by some of the ablest advocates of the system in the Church of England. They choose to rest its de fence on what they deem the propriety of accommodating the orders in the Church to those which exist in civU society. The pleadings of others from what alone seems to be plausible, the hierarchy di vinely estabUshed among the Jews, are evidently inapplicable, as 158 DOCTRINAL STATEMENTS. that hierarchy was typical of the priestly office and work of the' Sa viour, and the sacred government did not belong to It, but to the princes of the tribes, and the Sanhedrim or Elders of Israel. The assImUation of offices In the Church to the gradations of rank and office in a civil community, is expressly condemned by om- Lord ; Mark x. 42, 43. The pre-eminence of particular churches is in compatible with Christian order, and declared equality of privUege. ."Jesus walketh In the midst of the golden candlesticks," — the Church of Ephesus being in no respect exalted above the rest, though it was the Mother-Church of Proconsular Asia, and situated in the metro polis. Under the former dispensation, Jerusalem was a sacred ca pital, where were stationed the thrones of judgment, and whither the tribes went up to worship. But that constitiitlon has passed away. The residence of Messiah in Zion now, is his divine and gracious presence in aU the churches of the gospel state. For this, among other reasons, " it was expedient that he should go away," that no particular place might, by his bodUy presence, seem to be more highly favoured than another. He would not have any one Church elevated above the rest, or apparently aggrandised into the metropolis of his kingdom. The pre-eminence assigned to particu lar churches, after the apostolical age, and especiaUy the erection of what were denominated Patriarchates, was a main circumstance by which the mystery of iniquity wrought, tUl Rome was declared the capital of Christendom, and the seat of Christ's vicar on earth. The Apostles, though they chose particular spheres of labour, were not Diocesan Bishops. They had no fixed charge, but su perintended the affairs of the whole Church, by virtue of an extra ordinary office ; and, in reference to what was designed to be per manent in their official character and powers, they rank themselves M'lth no higher order than presbyters or elders ; Eph. ii. 20. ; 1 Pet. V. 1. Neither was Timothy the Diocesan Bishop of Ephesus, but only employed there for a time as an Evangelist, one of the extraf ordinary office-bearers who were given to assist the Apostles, by ar ranging and settling the affairs of newly planted Churches, and Paul besought him to abide there only for a season ; 1 Tim. i. 3. ; iii. 14, 15. He was to be succeeded by Tychlcus ; 2 Tim. iv. 9, 12. The same was evidently the character and employment of Ti tus in Crete ; Tit. i. 5. Nowhere, Indeed, Is the parity of those who are sometimes In our translation denominated " bishops," and their identity with presbyters or " elders," more decisively ascertained, than in the Eplsties to Timothy and Titus, who have been held out as examples of diocesan episcopacy, unless it be in the Second CONCERNING CHURCH-GOVERNMENT. 159 Epistle of' Peter, who has been proclaimed by the Romish Church the predecessor and prototype of her pretended Universal Bishops or Popes. When the Christian knows that the ^^-ord, -ivhich in some places is rendered " Bishop," literally signifies Overseer, and is so ren dered in other places, he must at once perceive the true state of things in the primitive Church, by attending to the following pasr sages ; Acts xx. I7, 28, Paul sent and called the Elders of the Church, and said to them, " Take heed to all the flock over which the Holy Ghost hath made you overseers''' (bishops) ; 1 Tim. ill. 2, 4, 5. " A bishop must be blameless — apt to teach — one that ruleth well his own house ; for if a man know not how to rule his .own house, how shall he take care of the Chm-ch of God ;" chap. v. 17. " Let the elders that rule well be counted worthy of double honour, especially they who labour in the ivord and doctrineP In these texts, the same functions are ascribed to bishops and elders ; and that the same office is meant, is fully established by Tit. 1. 5, 7- " For this cause left I thee in Crete, that thou shouldst ordain el ders in every city. If any be blameless, &c. — for a bishop must be blameless as the steward of God," &c. ; 1 Pet. v. 1, 2. " The eL ders who are among you I exhort, who am also an elder, — feed the flock of God,— taking the oversight thereof (acting as bishops), not by constraint, but wlUlngly." In the Church of PhUlppi, (which is nowhere described as large,) there were a number of bishops, who consequently could not be diocesan; Phil. I. 1. 4. We reject the principle, " That the form of government to be observed in the church. Is a matter of small importance, and cannot greatly affect the interests of religion." The falsity of this opinion must be obvious, from the statements which have just been made; Diversities of form mar the aspect of the Church, disturb the com fort of Christians, and rear insurmountable walls of partition be tween those who are united in faith and practice. — The dereliction of the primitive plan of government, constituted an eminent depart^ .ment of the grand apostasy foretold in the Scriptures. — It gave. full scope to the spirit of carnal ambition in the Church, and either che rished or confirmed the numerous errors and superstitions of the Roman Catholic system. The dereliction of the primitive plan was opposed by the faithful, who are characterised as God's approved witnesses. Their testimony on this head exposed them to severe persecutions, but rather than renounce it they sacrificed their lives. We conclude this article on Church government by adverting to the disorderly constitution of many congregations in what are styled 160 DOCTRINAL STATEMENTS. Chapels of Ease. In a great number of these congregations, there is either no Kirk-Session, or its determinations are subject to the re view of the Parochial Session, a plan utterly repugnant to the Pres byterian constitution. Besides, the ministers of such congregations are excluded from exercising government as members of Presbytety, or of any superior judicatoty, and even from sitting in Synods or the General Assembly as Ruling Elders. Thus either a new officer is created in the Church, who, though ordained, and connected with a flock, has not the full power of the keys of the kingdom of Heaven ; or, at any rate, this power is. In one department of it, unwarrantably abridged. The relation of the institution of Chapels of Ease to the scheme of patronage, is sufficiently obvious. It grows out of the latter as a concession to the people ; and yet, by Its limi tations, is so contrived as to support that scheme. X. CONCERNING THE VISIBLE STATE AND PROFESSION OF THE CHURCH. Our adherence to the Westminster Confession, and other stand ards of the Church of Scotland, and our existence In a state of se cession from that church, require that, besides declaring the grounds of om- secession, as has already been done, we further justify our selves from false Imputations, by explaining the principles on which we proceed ; and, at the same tune, prevent misconception, by discri minating ourselves from other denominations. Under this article, therefore, 1. We regard as unwarranted and injurious the rejection of writ ten Confessions of Faith. Some, holding that the Bible supersedes confessions of faith, strongly oppose the use of public formularies, or ecclesiastically sanctioned articles of faith and concord. Others re ject them, under the plausible pretexts that they fetter freedom of thought, interfere with the right of private judgment, impede the progress of knowledge, and render stationary the profession of the Church. We are disposed to ascribe the rejection of creeds and confessions by many excellent Christians, to veneration for the Bible, which, in common with them, we regard as the supreme nile of faith and manners. But the Bible is God's testimony to us, not the expression of our views ; and, as God's testimony, so far from superseding, it rather demands the response of our faith in Its contents. Nor wUI it suffice for the public confession of this simply to say, " We adopt the Bible," since its contents may be greatly misconceived, and a vast variety of opinion has actuaUy existed about them. VISIBLE STATE AND PROFESSION OF THE CHURCH. iGl Since every church has confessedly its own acknowledged and discriminating system of principles. It must be unreasonable to con demn the drawdng up and sanctioning of these in some methodised summary, which is evidently the best means of ascertaining them with the utmost precision, and exhibiting them with the utmost publicity. All the objections usually brought against written creeds or confessions of faith, apply to the unwritten principles of Union among those who oppose them ; and, by the rejection of such creeds, a church which intends no ambiguity or concealment, gains nothing, while she sacrifices many advantages. Written creeds and confes sions are calculated to repress a wanton spirit of Innovation, and to prevent precipitate changes. They put it in the power of every in dividual to judge of the sentiments of the different denominations of Christians, and to try the ministrations of that with which he has connected himself. Instead of arresting progress, they are authen ticated documents of past attainments, still open to revision, correc tion, or enlargement, or any modification which new circumstances may require. Before the Canon of Scripture was completed, historical notice of creeds was not to be expected. Yet we read of " the form of sound words" used even In the days of the Apostles, 2 Tim. I. 13. ; sum maries of principles are referred to, Heb. vi. 1, 2. ; tests of ortho doxy, and terms of communion, suited to the controversies of the age, are repeatedly stated, Acts viii. 37. ; 1 John ii. 22. ; Iv. 1, 3. ; and in prophecy the faithful are represented as overcoming " by the word of theu- testimony," and as standing with the Lamb on the Mount Zion, " having his Father's name written on their foreheads." 2. We condemn Schismatlcal Courses. — Division In any case is apt to be productive of so many unhappy effects, that it ought to be avoided as far, and deferred as long, as safety of conscience or a due regard to the interests of truth and hoUness will permit. AVe regard as schismatlcal courses, Is^, The teaching of doctrines inconsistent with the acknowledged confession of the body, or suf fering them to be taught without adequate censure ; Gal. v. 9, 12. ; Rev. ii. 2, 14, 15. 2d, The introduction and toleration of prac tices, subversive of the order of the Church, or the special ends of the association; Rom. xvi. 17-; 1 Cor. x. 11. 3d, Separation on slight and Insufficient grounds, such as ought not to affect con science, being left indifferent in the Scriptures ; or such as, by the agreement of the body, and the warranted exercise of forbearance, cannot interfere with personal liberty ; Phil. Iii. 15, 16. ith. Pre cipitate separation, while liberty of dissent and exoneration is not 162 DOCTRINAL STATEMENTS. refused, and before disappointment In a persevering use of the pro per means for attaining reformation, seems to have proved the evil incurable ; Hos. ii. 2. ; Heb. x. 23, 25. 6th, Separation in defence of doctrines which are really erroneous, or of practices which are sinful ; or for the pm-pose of evading censure on account of these ; 1 John ii. 18, 19. Qth, Separation on unhallowed principles, as in wrath, from the love of novelty. In the spirit of ambition ; or in the spirit of party, and merely for party pm-poses ; Phil. II. 3. ; 1 Tim. i. 6, 7- ; 2 Tim. iv. 3, 4. ^th. The formation of new communions, without some obvious and important diflerence from those which already exist, or when the legitimate objects of separation might be as well, if not better, accomplished, by associating with one or other of the existing denominations, without multiplying divisions ; Ephes. iv. 2, 3. ; PhU. I. 27. 3. We regard It as unjustifiable to deny the lawfulness of sepa ration, or to refuse to act on this principle, when sufficiently valid gi-ounds exist. This is the opposite extreme, which ought no less to be guarded against. In the Jewish Church, it is aUeged there were many cori-uptlons; and yet no separation from it was aUowed. The reason Is obvious. As a nation, the Jews were selected to be the depositaries of the only divine system of religion in the world. To separate from them, would have been, either to relinquish the system, or to resort to another plan for its preservation, than that which God had appointed, and a plan inconsistent with the divine arrangements for the coming of Messiah. The solemn festivals could be celebrated nowhere but at Jerusalem ; and none of the public ordinances of religion could be dispensed by any who were not of the tribe of Levi. As no se cession could take place, but at the expence of removing from the ordinances of the visible church, God sent his prophets to testify against prevailing corruptions ; and it was enough If the faithful ad hered to the testimony of the prophets, as afterwards to the ministry of John the Baptist, and of our Lord, tlU the time appointed for what Paul denominates " the reformation ;" when a new order of things, warranting and demanding separation from the adherents of Judaism was to be introduced ; Mai. IU. 16, I7. ; iv. 5, 6. ; Heb. ix. 10. In New Testament times, the qualifications of ecclesiastical of fice-bearers do not depend upon theu- Uneage ; nor is the dispensa tion of ordinances limited to any particular place. Though still we may not separate from the true Apostolical Church, any more than the Jews might from the ancient constitution ; yet " withdrawing" from a Christian community. In certain circumstances, is now both VISIBLE STATE AND PROFESSION OF THE CHURCH. 163 warrantable and commanded, as the means of retaining and exhibit ing the principles and character of that church ; 1 Tim. vi. 3, 5. Under the Christian dispensation, we find separation from a body, which, though it claims the character of the Apostolical Chiu-ch, is as truly apostate as the ten tribes in the days of Jezebel, both au thorised and commended. Those who are honoured with the title of God's faithful witnesses, under the reign of Antichrist, are de scribed as a distinct community, keeping the commandments of God, and having the testimony of Jesus ; Rev. xi. xii. 17- ; xlv. 1. The lawfulness of separation, indeed, cannot be denied by any Protes tant, but at the expence of condemning the great secession from the Church of Rome. The caU is addressed to such as, in the days of vengeance, shall still be found within her walls ; " Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues ;" Rev. xviii. 4. Similar, but more general, as applicable to every scene of corruption, is the call of the ancient prophet, Avhlch the Apostle Paul adopts as a directory for Chris tians, " Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing, and I will receive you ;" 2 Cor. vi. I7. For the purpose of transferring the argument against separation from the Jewish to the Christian economy, it has been urged, that though there were many corruptions in the Churches of Corinth, Galatia, and Asia Minor ; yet in none of the epistles to these Churches was separation commanded, or any sanction given to se cession. This reasoning is equaUy fallacious. These Churches were stUl under the superintendence of the Apostles, and acknow ledged theu- authority. The ejjlstles addressed to them were the very means employed to reform them. Till compliance was re fiised, they could not be deemed irreclaimable ; valid ground of se cession could not exist ; and the Apostles proceed on the supposi tion that compliance would follow as due to theu- orders. If com pliance either produced reformation, or led to the expulsion of those who resisted, all was weU. But If compliance was refused, what remained for the faithful but to separate from the corrupt party, and, thus adhering to the Apostles, abide in connection with the true Christian Church .'' Not only is the existence of sec^slon prospectively recognised In the apostolical writings ; the lawfulness of it, when other measures for effecting reformation are defeated. Is clearly asserted ; and it is expressly enjoined as a duty. " Now, we command you, brethren, in the name of our Lord Jesus Christ, that ye withdraw yourselves from every brother that walketh dis- L 2 164 DOCTRINAL STATEMENTS. orderly, and not after the tradition which ye received of us. If any man obey not our word by this epistle, note that man, and have no company with him, that he may be ashamed ;" 2 Thess. iii. 6, 14. Again, " If any man teach otherwise (than the Apostle had taught), and consent not to wholesome words, even the words of our Lord Jesus Christ, and to the doctrine which is according to godliness, &c. from such withdraw thyself — not from such an individual merely, but from " such kind of persons," however in fluential or numerous, and the rather, because the evil is magnified by numbers and influence ; 1 Tim. vl. 3 — 5. See also Acts xix. 9. ; 2 Cor. vi. 14. ; Rev. iU. 11. 4. We reject the opinion, " That separation, and the consequent exhibition of a testimony, Is a hostile measm-e, Inconsistent with Christian charity." HostUe it must be to the evils against which the measure Is directed, but not hostile to the persons of men, to the true interests of the Church, or to the peace and welfare of so ciety, else such a measure had not been divinely sanctioned under any dispensation. Nothing can be more hostile to human corrup tions than God's testimony against them in his word, which aU are bound to adopt and apply ; yet this testimony is the fruit and in tended Instrument of love, as truly as the revelation of mercy it self; Psalm 1. 7—15. ; Jer. in. 12—15. The Jews hated our Lord, because he testified of their deeds that they were evU, yet no one could have their best interests so much at heart, as He who is emphatically the Faithful and True Witness. Did Paul act un charitably to Peter, or deny either his apostleshlp or his saintship, when he was so affected with his conduct, and that of those who dis sembled with him, as to reprehend him severely ? Gal. 11. 14. Let the terms of the ancient law be pondered, " Thou shalt not hate thy brother in thy heart, thou shalt in any wise rebuke thy neigh bour, and not suffer sin upon him ;" Lev. xix. I7. 5. As in cases of offence, exclusion from communion becomes an act both of duty and of love, so when, owing to the relaxation of diseipllne and the general prevalence of corruption, withdrawing or separation comes to be the only course left. It must proceed on the same principles, be attended with the same sorrow on account of the cause, and have the same object in view — the reclaiming of those who unhappUy occasion recourse to the measure. There Is no denial of validity of office in testifying against Irregularity and un faithful administration. The true Christian, even when he feels himself compeUed to withdraw, wUl stUl rejoice over aU that is worthy of approbation in the body he has left, wUl ever be ready to VISIBLE STATE AND PROFESSION OF THE CHURCH. 165 discern and allow it, and will hall with gratitude every favoiu-able symptom of returning glory. Sorrow will be felt, and properly evinced, for the necessity of separation. And In resorting to this and Its concomitant measures, the objects wiU be to avoid contami nation, to reclaim the erring, to do honour to religion, and to bene fit posterity. However much the course may be misconstrued or disliked, it Is demanded by the glory of God, and enjoined under high responsibUity. Indifference, though little accounted of by many, though frequently extolled under the idea of moderation, and dignified with the names of liberality, prudence, and charity, is odious and detestable in the estimation of our Lord and Master ; Rev. III. 15, 16. XI. CONCERNING COVENANTING. Adhering to the doctrine of our standards relative to oaths and vows, Conf. c. xxii. L. Cat. Q. 112, 113. ; and approving, as In the fifth article of the Basis of Union, " the method adopted by our reforming ancestors for mutual excitement and encom-agement, by solemn confederation and vows to God," — we consider the foUowing positions, as mistaken views of covenanting, and some of them cal culated to cast unmerited obloquy on the manner in which the Re formation was prosecuted. 1. The position " that covenanting Is not a moral duty, but either a ceremonial observance or a political measure." Both these Ideas are equally Inapplicable to it, whether we consider it as per sonally performed in the solemn devotement of the individual to God by his own act, or as publicly performed, either in social vow ing, or in confederation in regard to some special aspect of the cause of religion. Vowing is clearly a form of honouring God, which, like the Sab bath, is not connected with any particular dispensation. In the Chm-ch It must proceed on the principles of Revelation. As no one is warranted to devote himself to God in conditlonary obedience, or engage to the performance of duties in his own strength, so, if men avouch the Lord to be their God, and bind themselves to waUc in his ways, it must be according to the tenor of the covenant of grace, recognising the mediation of Christ, and relying on him as at once theu- " righteousness and strength ;" Ps. 1. 5. ; Is. xllv. 5. ; xlv. 24, 25. But this exercise befits alike the Patriarchal, the Jewish, and the Christian dispensations. Vowing Is in Scripture ranked with other moral expressions of homage, Ps. Ixv. 1, 2. ; . I66 DOCTRINAL STATEMENTS. it was foretold, as a mode In which God should be honoured by the Gentiles, Is. xix. 18—21. ; — and It is clearly sanctioned and suffi ciently warranted, by the first three precepts of the moral law. Confederation is a measm-e dictated by reason, or the light of nature, which the members of any community may adopt for mu tual defence or support in the prosecution of a great cause. Leagues and covenants have, accordingly, been formed by secular communi ties for civU, commercial, and political purposes, whUe the general propriety of the measures has never been questioned. The law fulness of each particular transaction must depend on the condition of the parties, the object proposed, the cause to be maintained, and other ch-cumstances which It Is not necessary to enumerate. Al though reUgion Is not to be propagated by force, yet liberty of con science, which secures the free exercise of our religion, is a natural right, and when invaded, chm-ch members, as members of the civil community generally, may enter into public leagues and covenants in defence of it ; and, in prosecuting the end of such an engage ment, they may, on the common principle of self-preservation, war rantably adopt such measures, and use such means, as are compe tent to be used in defence of other natural rights. But the mem bers of the Church have not only rights common to them with other men, but peculiar privUeges, far more valuable than those of any secular community. These, when assailed, they are also required to defend and maintain. Whether the contest be with Paganism, or Antlchrlstianism, or any other foi-m of corruption. It is only by spiritual weapons we are aUowed to sustain the cause of supernatu ral religion ; and, therefore, the confederation which may be formed In Its behalf, if conducted on the true principles of the kingdom of Christ, can never assume a political aspect, so as to become either a measm-e of rebellion or an engine of state. The whole or a part of the Church may thus, according to the calls of providence, war rantably enter into solemn engagements to stand fast, " striving to gether for the faith of the Gospel." In such cases, the federal bond. Instead of being general, will distinctly refer to those articles of truth, or departments of revealed religion, which seem to be in danger. This was called by our fathers, a Bond suited to the times. 2. We reject the sentiment, " That covenanting is an ordinance of religion, the actual observance of which ought, in aU circumstan ces, to be a term of communion." This opinion is manifestly in consistent with the true nature and proper design of the transaction in any of the views in which it is usuaUy contemplated. If, by co- CONCERNING COVENANTING. 167 venanting, were meant simply a personal accession to the Christian faith, and engagement to Christian duties, this ought doubtless to be demanded of all entrants into communion. But when, in dis tinction from this, it means social vowing. It is an extraordinary and altogether voluntaty service; and when it includes, as it has usually done, special confederation in defence of the privileges bestowed on the church, it is evident, from the nature of the thing, that it can only be occasional. From the histoty of it, accordingly, we do not find that it was constantly practised, either in the Jewish church or imder the Christian economy. When Paul commends the Macedo- nkns for the manner in which they came forward in the contribu tion for the Jewish converts, he says, " This they did, not as we hoped, but first gave their own selves to the Lord, and to us by the wiU of God," — ^referring, as the language seems to imply, to a so lemn act of devotement worthy of high approbation, but at the same time an occasional, and therefore no ordinary, service In the church. Instead of being Itself a stated ordinance in any system of divine Institutions, it Is evidently a measure resorted to for seciiring the possession, faithful observance, and pm-e celebration, of aU the ordi nances under which the church Is placed for the time. 3. We reject the opinion, " That the necessity of covenanting Is entirely superseded by baptism, by the chm-ch-vow at admission to communion, and by the observance of the Lord's Supper." As baptism does not supersede the necessity of the church-vow, which ought to precede that ordinance when administered to advUts, and to foUow it in due time when administered to infants, so this vow cannot be viewed as rendering covenanting. In aU circumstances, unnecessary, — the one being easUy distinguished from the other, as already stated, — and the former, in many cases, faUing to answer the pm-pose of the latter, by secm-Ing purity of doctrine and feUow ship. Neither can covenanting be viewed as in all circumstances superseded by the observance of the Lord's Supper ; for however solemn the dedication impUed In that sacrament is, its immediate object is different from that of covenanting ; and, as a positive in stitution of the Christian economy, it is itself a part of the system of ordinances, the scriptural purity of which It is the object of co venanting to maintain. As the Jews covenanted to observe the Passover after the due order in common with other departments of their system, so our ancestors, lUte the Waldenses and others, who separated from the Church of Rome, rejected the Mass In their fe deral bonds, and solemnly engaged to resist aU superstitious forms of observing the Lord's Supper. 168 DOCTRINAL STATEMENTS. 4. We reject the opinion, " That past federal transactions, by which eminent privUeges have been secured and transmitted, brmg no obligation on those who enjoy these privileges, or who have sm- fiiUy relinquished them." On the contrary, recognising the Church of Christ as a permanent Society, and particular organised Churches as subjects of moral obUgation, while we cherish unfeigned venera^ tion for our refoi-mlng ancestors, and a deep sense of the inestimable value of the benefits which accrue to us from their noble and suc- cessfiU efforts in the cause of civil and religious liberty, we not only approve of the method adopted by them for mutual excitement and encom-agement, by solemn confederation and vows to God, but we acknowledge that we are under high obligations to maintain and prosecute the work of reformation, in consequence of what they have done™ XII. CONCERNING THE RELATIONS OF CHURCH AND STATE. Receiving the doctrines of the Confession of Faith relative to the power of the civil magistrate, in ch. xx. § 4. ; xxiii. § 3. ; and xxxi. § 2, with the same limitations with which It was received by the Chm-ch of Scotland, Act of Assembly, August 27, 1647, sess. 23, and according to the Act of the General Associate Synod in April 1796, and of the Preamble sanctioned by the Associate Synod in AprU 1797 • — and without entering into any litigated point, which cannot presently affect the interests of religion, we judge the statement of the following propositions a sufficient expres sion of our views and testimony against mistakes on the subject of this article. 1. Religion, abstractly viewed. Is essential to the AveU-being of society, and to the efficient exercise of civil government, and is therefore the concern of legislators and civil rulers, as well as of all others, in their several situations. 2. The Christian religion, as might be expected from its divine origin and intended universality. Is the best calculated for promot ing the Interests of civil society, and therefore deserves the counte nance of the civil powers. — As it is their own Interest and duty to embrace it, so they ought to favour its introduction among their subjects. And where it Is Introduced, it ought to have the con troul which belongs to it over the formation of laws, the admini stration of justice, the swearing of oaths, and other matters of civil jurisdiction. 3. But the countenance to be given to it must not be inconsistent RELATIONS OF CHURCH AND STATE. l69 with its own spirit and enactments. — It must not be introduced or propagated by force. It disclaims and prohibits aU persecution. 4. The Church and the State are entirely distinct, capable of existing without the slightest intrusive interference with the proper province of each, and ought not so to Interfere. — Erastian supre macy of the State over the Church, and antichristian domination of the Chm-ch over the State, and all schemes of connection tending to either, ought to be avoided. The church has a spiritual autho rity over such of the subjects and rulers of earthly kingdoms as are In her communion, and the civU powers have the same secular autho rity over the members and office-bearers of the church as over the rest of theu- subjects. But the church has no power over earthly kingdoms in theu- coUectlve and civil capacity, nor have they any power over her as a church. 5. The Church and the State owe mutual duties to each other, and, acting according to theu- sphere, may be signally subservient to each other's welfare. — As many of these duties must arise from cb-cumstances, and be regulated by them, there is no call to deter mine them minutely in such a document as this. 6. It is the duty of all Christians to be subject to the powers that be, as ordained of God, for a terror to evil-doers, and a praise to them that do well. " Fear God ; honour the King," 1 Pet. ii. 17- 7- Liberty of conscience ought to be protected by the civil power ; but protection cannot be claimed in behalf of principles or practices obviously hurtful to the interests of civil society, and still less in behalf of those which would subvert Its existence. CHAPTER III. WARNING AGAINST PRACTICAL EVILS. The gloty of the Church consists not only in the conformity of her constitution, doctrine, and forms of worship to the divine pre scription, but in the purity of her fellowship, and the practical ex cellence of her members. It cannot be too frequently repeated, that the source of aU the evils which have disgraced human society in Its various forms, whe ther civil or ecclesiastical. Is the natural depravity of man. These evils, however, are fostered by opposition to the Holy Scriptures, disregard of their authority, and Indifference to them. Nor is the influence of error less pernicious. " Evil communications," says lyO WARNING AGAINST PRACTICAL EVILS. an apostle, expressly refemng to erroneous sentiments, such as the denial of the resurrection of the body, " corrupt good manners." If, as our Saviour declares, we are " sanctified by the truth," then. In proportion to the extent to which error prevaUs, the proper means of sanctlfication are wanting. It would not be difficult to shew how every error has a tendency to cherish corruption, either by po sitively favouring it in some of its forms, or by withdrawing from the mind those considerations which are best fitted to controul and suppress It. But let it be remembered, also, that the Truth may be held in unrighteousness ; — that, under the purest profession of religion, there may be " a falling from first love," — a disposition to rest In " a name to live," — a vain Imagination that we are " rich and increased in goods, and stand in need of nothing," — a subsid ing into " lukewarmness," so offensive to our Saviour, a want of fer vour in devotion, of ardom- In charity, and of true zeal for the glory of God. It becomes the Church to lift up her voice against practical evUs of every description, whether they be such as are beyond the reach of her discipline, — such as may attach to her members, and ought to subject them to discipline, — or such as, either within or without her pale, can be assailed only by solemn warning or Christian counsel. 1. The first practical evil to which we advert, is Impiety. The extent to which impiety prevaUs is to be deeply deplored by evety genuine Christian. Among the unfavourable aspects of our times, must be ranked the sending forth of blasphemous publications, the assiduity em ployed to bring these into general circulation, the eagerness with which they have been sought after by many, and the consequent extension of then- baleful Influence. How much to be lamented is the levity with which sacred things are treated, the practice of burlesqueing or parodying the Holy Scriptm-es, and those profane mockings of the mysteries of reUgion iu which many indulge. Be ing forewarned, that, in the last days, scoffers would appear, walking after their own lusts, and vUifying the faith and hope of Christians, we need not be "shaken in mind or troubled ;" but it becomes us to remember the commandments of the Holy Apostles relative to such characters, and to cleave to their testimony against them; 2 Pet. ii. ill. ; Jude, throughout. Profane swearing, In common conversation, Is another crime which continues to be the disgrace of our country and age, — a WAR'NlNG AGAINST PRACTICAL EVILS. 171 crime for which there can be no excuse, which neither brings profit nor honour to those who commit It ; which directly insults the Ma jesty of Heaven, and which, therefore, provokes certain and awful retribution, however it may escape punishment among men. " The Lord wiU not hold him guiltless who taketh his name in vain." If we " fear not this glorious and dreadfiU name, the Lord our God," he wiU make " our plagues wonderful." " Because of swearing," the land of Israel was made to mourn ; Exod. xx. ; Deut. xxvili. 58, 59. ; Hos. Iv. 2, 3. This sin is chargeable on those who use Irre verently the name of God, — who Intermingle in their conversation minced oaths or exclamations, which plainly profane what ought ever to be held most sacred. Cursing, which Is commonly connected with profane swearing, besides being included in the same condemnation, greatly aggra vates the crime. What must be the character of that man who can Invoke damnation on his own soul ; and what would it be for him to be taken at his word, — to be, by his own sentence, consigned to irremediable torments ? If the imprecations levelled against others mean nothing, as Is often alleged, they are a wanton insult to God and to man, and shew a disposition to sport with the ter rors of the Almighty ; if they are seriously Intended, they Indicate not only a most unchristian, but a most inhuman, and truly dia bolical temper. It Is lamentable, when those who profess friendly regard, or in prayer use the forms of benevolent expression sanc tioned by Scripture, are heard, in any casual transport of rage, imprecating damnation on the objects of their wrath. " Out of the same mouth may proceed blessing and cm-slng." But this Is described as a strange thing, is supposed to be of rare occm-rence among Christians, and when it does occm-, so unnatural that it must render the character suspicious ; James iii. 10 — 12. " Bless and curse not" Is the Christian law. To curse, Is an Impious In trusion into the province of the Judge of all. " Vengeance is mine, saith the Lord." The true Christian will be "slow to wrath," wiU endeavour to " rule his own spirit," and will have It for his anxious concern, that if angry he sin not, nor speak unad visedly with his lips. He will tremble at the thought of " giving place to the devU ;" Eph. iv. 26, 27. But the name of the Lord is not less dreadfuUy profaned by Prevarication and Perjui-y, particularly by the latter, in false swearing, and the violation of oaths ; Zech. v. 1—4 ; Mai. iii. 5. It Is lawful to swear, on proper occasions, either in bearing testimony, or for the termination of strife, Math. xxvi. 63. ; Heb. vi. 13, 16. ; 172 WARNING AGAINST PRACTICAL EVILS. Is. Ixv. 16. But the man who is worthy of the feUowship of the Church, " feareth an oath ;" he regards it with sacred awe, and " changeth not," though It involve him " to his hurt ;" Eccl. ix. 2. ; Ps. XV. 4. We deplore the hardships to which many are exposed on this head, in the prosecution of trade and commerce. In certain Moral Institutes It has been justly stated, that much may depend on the very form of administering an oath, for impressing the mind Avith a deep sense of its solemnity and high obUgation, — that, amongst the Jews, and thus with divine sanction, the jm-or held up his right hand towards heaven, as appealing to the omniscient Governor and Judge of all, — that while this form is used in Scot land, in England the jm-or, after repeating the words of the oath with his hand on the Bible or Fom- Gospels, adds, " So help me God ;" or has the whole matter of the oath addi-essed to lUm by the administrator, with the adjuration, too, " So help you God," — that the adjuration, though sufficiently strong, if properly under stood, is yet confessedly obscure, — that " this obscure and ellipti cal form, together with the levity and frequency with which it is administered, has occasioned a general inadvertency to the obliga tion of oaths, which, both in a religious and political view, is much to be lamented ; and that it merits public consideration, whether the requu-ing of oaths on so many frivolous occasions, especiaUy in the Customs, and in qualification for petty offices, has any other effect than to make them lightly thought of by the people. Let the law continue its sanctions, if they be thought requisite ; but let it spare the solemnity of an oath. And where, for the want of something better to depend upon, it is necessary to accej)t men's own word, or account, let it annex to prevarication penalties pro portioned to the public mischief of the offence *." How desirable that relief, from what cannot but be grievous to tender consciences, should be speedily adopted ; and may it not be hoped, that, in the progress of amelioration, the wishes of the enlightened and the pious will be duly regarded .'' Another indication and form of impiety is the lamentably exten sive Profanation of the Sabbath, — by parties of pleasure, by unne cessary traveUing, by the transaction of business, and by devoting the day to mere bodily recreation. To what devices do many re sort for the purpose of evading the laws which have been wisely and justly enacted to secure Its external observance ! and how is the authority of the divine precept disregarded by those who pri- * Paley"? Moral Philosophy, book iii. chap. xvi. sect. 1 . WARNING AGAINST PRACTICAL EVILS. 173 vately appropriate this sacred portion of time to the assorting of ac counts, writing letters of business, and other arrangements as to se cular affairs ! The precept is as reaUy, and sometimes as grossly, violated by the carnal, and altogether unbecoming conversation too prevalent among those who make other and higher professions. We cannot too strongly reprobate the practice of limiting the ob servance of the Sabbath to the hom-s of public worship, and forth with, as if no farther obligation existed. Indulging in feasting, visit ing, walking, amusements, the reading of profane authors and of newspapers, and the prosecution of secular studies. Ought religion to be deemed a labom- to be as slightly undergone, and as speedily dispatched, as possible .'' How criminal every attempt to rob the Most High of what, in a liberal grant to man, he hath appropriated to himself .' No recreation can be lawful on the Sabbath, but what accords with the principal design of the day, which is manifestly to rest with God in the delighted contemplation of his gloty as dis played in the works of nature, but especially in the mystery of re demption; and to render to him the homage he requires. It is thus only we are fitted for returning to the business of life, under pious Impressions, and prepared for that Sabbath when bodi ly recreation shall be no longer needful. So far from tolerating the least encroachment on that sacred day, the Scriptures condemn the very disposition to say, " What a weariness is it ? when wiU the Sabbath be over ?" that we may return to our seciUar employ ments ; Amos viii. 5. : Mai. I. 13, 14. Both spiritual and tempo ral prosperity are, by the promise of Him who alone can bestow them, connected with due respect to the Sabbath ; Is. Ivi. 2 — 7- " Blessed is the man that keepeth the Sabbath from polluting It ;" ch. Iviii. 13, 14. " If thou turn away thy foot from the Sabbath, from doing thy pleasure on my holy day ; and call the Sabbath a delight, the holy of the Lord, honourable ; and shalt honour him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words : Then shalt thou delight thyself In the Lord ; and I wUl cause thee to ride upon the high places of the earth, and feed thee with the heritage of Jacob thy father : for the mouth of the Lord hath spoken It." 2. Among the vices aUied to impiety, must be ranked intempe rance, prodigality, revelling, and wantonness, secret or undisguis ed adulteries, and Impurity of all sorts. " Many walk," said an Apostie, " of whom I now teU you even weeping, that they are the enemies of the cross of Christ, whose end is destruction, whose god is their belly, whose glory is in their shame ;" PhU. iU. 18, 19. 174 WARNING AGAINST PRACTICAL EVILS. " In those things," said another, " which they know naturally, as bi-ute beasts, in these they corrupt themselves ;" Jude 10. To subvert by drunkenness that superiority, intellectual and mo ral, which distinguishes man from, the beast of the earth, and to act in any circumstances as if it had not been conferred, Is to sin against nature, to do violence to the divine constitution, and to op pose the renovating Influence of the Gospel. The Christian rule Is, that we " be not drunk with wine," or any species of intoxicat ing liquor, wherein Is excess, but that we be filled with the Spirit ; Eph. V. 18. ; 1 Pet. Iv. 3. This rule decidedly condemns, not only the hopeless and ruinous, and almost incurable, habit of solitary intemperance, but those convivial excesses, by which the rational pleasm-es of social Intercourse are overwhelmed, and the parties unfitted for the duties of life, for the claims of devotion, and for that appearance before God in judgment, the time of which is al ways uncertain. Much as we approve of the numerous institutions which have been formed for the religious education of the young, it is still to be regretted that the necessity of resorting to these should in a great measure arise from the negligence of professedly Christian parents. Among the youth, especially of populous cities, how many, instead of the modesty and sobriety which are the great or naments of their age, present habits of dissipation which it could scarcely be supposed they could have acquired, and mutually cor rupting and corrupted, proceed to a boldness in sin which the last terrors of justice can scarcely restrain ! Nothing can be more per nicious than resort to the haunts of lewdness ; Prov. vii. 6 — 27- Should any professed Christian take " the members of Christ, and make them the members of an harlot .''" Should he sin directly " against his body" as well as his soul, and fearlessly profane " the temple of the Lord !" How solemn are the injunctions, " Flee fornication, — flee youthful lusts, which war against the soul, — avoid the appearance of evil." " Whoremongers and adulterers God will judge." " Be not deceived, neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves Avlth man kind, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God ;" 1 Cor. vi. 9 — 20. ; 2 Tim. ii. 22. ; Tit. ii. 12, 13. ; Gal. v. 24. ; Eph. v. 3, 4. ; Rom. xIU. 13. 3. We join with the wise and the good of every age in condemn ing all incentives to vice, and especially those public amusements WARNING AGAINST PRACTICAL EVILS. 175 which at once display and jn-omote it. The following passage of our standards we recommend to be seriously considered and care- ftdly observed in practice. " All corrupt and filthy communica tion ; aU light behaviour and Immodest apparel ; all lascivious'songs, books, pictures, dancing, and stage-plays," say the venerable com pilers of the Larger Catechism, Q. 132, " are among the sins for bidden in the seventh commandment." They who are partakers of a divine nature, but who feel themselves still liable to seduction or contamination, wUl determine to " set no wicked thing before their eyes." Instead of wilfully exposing themselves to scenes where pollution may be contracted, they will " watch and pray that they enter not into temptation." " Far be it from us to proscribe innocent amusements, let them only be well-timed, properly limited, and moderately used ; but those which are either sinful in themselves, or likely to prove occa sions of seduction, ought to be carefully shunned. Some of these are local, and much Christian wisdom and holy resolution wUl be manifested In marking and avoiding them. If there be any amuse ments, even only of doubtful character, which some conceive they might enjoy without sin, but which they are fully aware would ' gi-ieve their brethren in Christ,' we must still require, and with out imposing any undue restraint on theu- conscience, or exacting any surrender of their Christian liberty, we may require, that, for the sake of their brethren, and the peace of the Church, they exer cise that self-denial which the Scriptures so frequently enjoin *." Though we by no means object to evei-y species of fictitious de scription or representation, we regard the present state of the Thea tre as sufficient to render the practice of frequenting it clearly con- demnable. Even when the pieces performed are comparatively harmless, the practice consumes much valuable time, without re warding the spectator with any adequate return of Intellectual or moral Improvement. It interferes with the religious economy of famUies ; unfits for devotional exercises ; and incapacitates those who indulge in it, especially on the last days of the week, for a pro per attention to the duties of the Sabbath. In those pieces which profess to be true representations of human life, how much occurs that is low and mean, incapable of exciting dignified or worthy emotions, and only calculated to famUiarise the mind to the Ideas and manners of the baser sort of mankind ! And what has the higher order of stage • See Pastobai. Address of the United Associate Synod, published immediate ly after the Union, p. 17 — 19. 176 WARNING AGAINST PRACTICAL EVILS^. exhibitions produced, but that sickly sentimentalism which weeps over Imaginary distress, but shi-inks from the contemplation of real suffering, and thus turns aside its votaries from the proper scenes and subjects of active benevolence ? The youth M'ho attend these exhibitions are apt to be misled, by having such notions of life in stilled into their minds, as are as truly at variance with the real state of things in this world, as with preparation for the world to come. The morality of the stage, even ^vhen morality is taught, is dubious, and generally more allied to the vain philosophy of the heathen, than to the principles of Christianity. But how frequent ly is it, though a pretended vehicle of morality, debased by blas phemy, licentiousness, revenge, contempt of life, sentiments favour able to duelling, and even to suicide. The true Christian has learn ed, that " filthy communication, foolish talking, and jesting," can at no time, and in no place, and upon no pretext, be " convenient" or becoming ; and that only the things which are " pure and love ly, and honest, and of good report," should be the chosen subjects of his contemplation, and the models of his practice. Suppose he should make a selection of plays, which he conceives he might ^vlt- ness without detriment, still he is countenancing an institution which he knows to be so corrupt as to lay him under the necessity of making such a selection ; and since selection on his plan is not attended to by the conductors, his example in resorting to the thea tre may have a most pei-nicious effect upon others, and especially on his own family. He may " put a stumbling block, or occasion to fall, in theu- way." Not dissimilar to theatrical amusements, but characterised ra ther by impiety than vice, are those Musical Festivals, which con vert into subjects of mere entertainment some of the most sublime and pathetic passages of the Holy Scriptures. In pretending to represent the actings of the divine power In that work which Jeho vah claims as peculiarly his own ; In pretending to imitate the groans of our blessed Redeemer, under the last infiictions of that wrath which was due to our own sins ; and in combining the celebra tion of His trlumjihs with amatory and secular songs in one festival, there Is something which Is so truly shocking to aU Christian feel ing, that not the finest music, nor the plea that such music can be attached to no other pieces, can satisfy conscience, or form a valid excuse for countenancing such entertainments. Many of our public diversions are condemnable on their own merits, abstract from the betting and gambling by which they are rendered utterly disgraceful among Christians. Other public amuse- "WARNING AGAINST PRACTICAL EVILS. 177 ments may be less infamous than the brutal exhibitions of pugi lism, but many of them, in addition to the betting with which they are connected, and for which they are specially Intended by those who patronise them, are marked by cruelty to the inferior crea tures. They are Irreconcilable with the principles of humanity, and clearly opposed to the spirit and tendencies of the Christian religion. 4. We have just referred to Gambling. We gratefully acknow ledge the existence of laM's calculated to diminish this great evU ; and we congratulate our country on the legislative abolition of public lotteries ; but we still deplore the extent to which gambling is prosecuted. We as truly tempt God by putting om- property in hazard on the throw of a die, as by the unnecessary exposm-e of our persons to danger. If loss, or even ruin, should foUow, the gambler is the cause of his own misfortunes, and of all the misery they may entail on his family or friends. He who Incurs this guilt, and, by the consciousness of such criminality, deprives himself of aU the solace which, in other circumstances, would have been connected with humble submission to the will of God, evidently disregards the command, that, " as the children of God, we be blameless and without rebuke ;" — the salutary admonition, " Do thyself no harm ;" — and the true proverb, " Sufficient to the day is the evil thereof." If success he the result, the gain is often acquired at the expence of the voluntary contributions of others to their laun ; and is, in all cases, gain on which the divine blessing can neither be confidently implored, or justly expected. What principles does gambling caU forth and display .'' What means does it resort to ? What habits does It form ? What are its fearful concomitants and consequences .'' Let these things be seriously considered, — let the covetousness, the fraud, the dissipation, the reckless cruelty, the evU passions, the rage against man, the blasphemy against God, the agony of reflection, and the depression of mind not unfrequent- ly prompting to suicide, by M'hich gambling Is characterised, be only thought of, — and the practice must appear to be utterly in consistent with the faith and the morals of a Christian ; Prov. xxvili. 22. ; 1 Tim. vi. 9, 10. 5. Dishonesty and lying are conjoined In the divine prohibition, as the latter is usuaUy made subservient to the former. Lev. xix. .11, " Ye shaU not steal, nor deal falsely, nor lie one to another ;" Eph. iv. 25, 28. " Putting away lying, speak every man truth with his neighbour. Let him that stole steal no more;" Col. Hi. 9, ," Lie not one to another, seeing ye have put off the old man with M 178 WARNING AGAINST PRACTICAL EVILS. his deeds ;" Rom. xii. I7, " Provide things honest in the sight of aU men." Every scheme of fraudulent dealing proposes the ad vantage of those who resort to It at the expence of their neigh bours, and involves Imposition, or depends upon it for success. How contrary at once to the principles of justice and of love, — that love which " worketh no UI to our neighbour," and is therefore declared to be " the frilfiUing of the law ;" Rom. xUi. 10. Fraud, which combines the injurious treatment of our neighbour, in re gard to his property, with deception, is evidently a violation of both the eighth and the ninth commandments of the Moral Law. It is often lamentably apparent in the faUures of those who are en gaged In trade and commerce, and it is known to prevaU to a la mentable extent in the ordinary transactions of business. The plea of self-defence, or of the necessity of complying with the customs of the mercantUe world, can neither excuse it in the sight of God, nor satisfy a tender and weU-informed conscience. Christians must sacrifice much that they might have acquired " according to the course of this world," from respect to the divine wiU, and only in this way can they look for the blessing of " the Most High God, the possessor of heaven and earth." Their rejoicing must be this, " the testimony of their conscience, that, in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, they have had their conversation in the world ;" 2 Cor. i. 12. " What soever things are true, whatsoever things are honest, whatsoever things are just, M^hatsoever things are lovely, whatsoever things are of good report ; if there be any virtue, and if there be any praise," they must " think on these things," and do them ; Phil. Iv. 8, 9. " The getting of treasures by a lying tongue is a vanity tossed to and fro of them that seek death ;" Prov. xxi. 6. The eighth commandment, according to the interpretation of its spirit given in our standards, and sustained by appropriate passages of scripture, condemns not only theft and robbery, but every species of pecula tion, embezzlement, extortion, bribery, and fraudulent dealing, taking advantage of the ignorant and simple, monopoUsIng commo dities to enhance the price, swindling, using false weights and mea sures, unlawful caUings and gains of every description. In the ninth commandment are forbidden, not only false evidence in courts of law, and the suborning of witnesses, to procure an unjust sen tence, but lying, forging, slandering In all its forms, misconstruc tion of intentions, words or actions, denying the exceUencIes of others, or unnecessarily discovering their infirmities, talking to their disadvantage, and gladly entertaining or eagerly circulating evil re- WARNING AGAINST PRACTICAL EVILS. 179 ports. By these statements, fully developed In the Larger Catechism, on the commandments referred to, all the members of our Church are expected to regulate their conduct in the transactions of business, and in their intercourse with one another, and with civil society. 6. While no man is required to brook Insults without remon strance or recourse to warrantable means for sustaining his charac ter, the duellist In practice, or even in avowed principle, forfeits all claim to be recognised as a member of the Church, and ought not, therefore, to be tolerated in communion by any religious society. 7- While we regard the peace of the Church, and wish to see her members " walking together in love as brethren," we cannot but regret the existence of any institution such as that of Masonry, which may render the conduct of some suspicious to others, or oc casion division of sentiment, and not Unfrequently alienation of heart. The Christian rule is plain, that every thing of question able character ought to be avoided. The law of love requires, that none be captious or prone to take offence ; but it also re quires, that none shall give offence. In this spirit, the foUowing considerations should be candidly weighed, and ought to have due influence with all who Inquire into the subject. That secret asso ciations are not to be approved, which are liable to be made subser vient to licentious or dangerous purposes, as masonic institutions have been on the continent ; — that it becomes not Christians to en ter voluntarily into close and solemnly avowed fraternity with per sons of every character ; — ^that it is hazardous, and not consistent with safety of conscience, to take any oath, the form, and terms^ and object of which are not previously known, so that the swearer may be able to judge for himself, whether the form be not supersti tious, the terms unlawful, and the object unworthy of such a so lemnity, or how far the secrecy required may be likely to affect his moral responsibUity to God and society ; Eccl. v. 2, 6. ; Jer. iv. 2. ; 1 Pet. iii. 15. ; — that it does not become Christians to employ the Bible for the purposes of pageantry, as by irreverently cartying it open in pubUc processions ; — that, in fine, by such connections, ha bits are apt to be formed, unfavourable both to religion and morali ty, and that there is nothing to be gained that can compensate for the risk, or effectually prevent it. 8. We deeply regret and condemn the neglect of divine ordi nances, and the careless or merely formal observance of them by M 2 180 WARNING AGAINST PRACTICAL EVILS. many. Has God strengthened his natm-al claims on our homage," by the disclosure of new and gracious relations .'' Has he even, by a revelation from Heaven, notified the forms of acceptable worship ? Is there a Mediator provided expressly for us ? Has the Spirit come, according to promise, to help our infirmities ? And are we invited and encom-aged to come boldly to the throne of the Most High as a thi-one of gi-ace, where we may obtain mercy, and find grace suit ed to our need ? How criminal It must be to disregard all these pri vUeges ! Let it be remembered, that each of the divinely prescrib ed forms of worship rests on its own grounds, Is recommended by its own advantages, and Is enjoined under its own sanction. Prayer cannot be superseded by praise, nor private by public devotions. Evei-y one who is at aU acquainted with himself must know, that there is much as to his personal condition which ought to be the subject of confession before God, connected with the application for mercy and help, but which he has no caU to utter in the hearing of others, and which cannot be introduced into famUy or public pray ers. By the neglect of personal devotions, therefore, or mere for-i mality in them, professing Christians not only indicate how little they are acquainted with themselves, or aware of the extent in which they have to do with God, but defraud him of much of the homage which is his due, and violate the express precepts of his law. Our Saviour has enjoined secret prayer, and prescribed it as a test of love to religion for its own sake ; Mat. vi. 6. By his Apostles we are required to " pray with all prayer," to be " instant" in this duty, " and in every thing by prayer and supplication to make our requests known unto God ;" Eph. vi. 18. ; Rom. xii. 12. ; 1 Thess. v.l7.;PhU.iv.6. The frequent neglect of family worship is evidently calculated to weaken its influence In cherishing piety among the members of the family, especially among children and servants. When it Is never observed, the felicity of that fellowship which combines the sympathies of domestic relations, and of that devotion which Is elevated and sweetened by the social affections of the family circle, cannot be known, and seems to be despised. The salutary influence, too, which the stated recurrence of domestic devotions must have, in in ducing the members of the family to walk in love, and holiness, '.« that their prayers be not hindered," is either unthought of, or but lightly esteemed. The appropriate homage of a conjimct recog nition of family mercies Is refused ; the solace of united suppUcation in regard to family trials is withheld ; and all the principles, both natiiral and gracious, which prompt to the one and the other, are WARNING AGAINST PRACTICAL EVILS. 181 denied their proper sphere of operation. No account is made of the special countenance promised to two or three met in the name of Christ ; and this disregard is shewn in the very scene where the best opportunities exist for enjoying the fulfilment of the promise. Reli gion must be low indeed, or even treated with absolute indifference, where it is not deemed " pleasant to shew forth the loving-kindness of God in the morning, and his faithftilness every night ;" Mat. xviU. 19, 20. ; Gen. xviii. 19. ; Ps. cl. 2. ; Luke I. 6. ; Acts x. 2. But " God loveth the gates of Zion more than aiU the dweUIngs of Jacob." Those who neglect or contemn public ordinances, give no evidence that they are " partakers of the divine nature," which would assuredly lead them to love what God loves, and to delight in " the place where his honour dweUeth." While their conduct proclaims them strangers to religion In secret and private. It places them also beyond the reach of the means which are commonly bless ed for conversion, and thus serves to render their condition fearfidly hopeless. But how reprehensible are others, who, professing to ac knowledge the divine appointment of these ordinances, and their own obligations to observe them, yet frequently desert them on trif- Ung pretexts, — such as they dare not plead at the throne of God, and such as theu- own conscience, when they suffer Its voice to be heard, cannot approve ! " Let us hold fast the profession of our faith," says an Apostle, " not forsaking the assembling of ourselves togetherj as the manner of some is ;" Heb. x. 23, 25. Those who even par- tiaUy subject themselves to this charge, by frequent absence from public ordinances, without sufficient reason, render dubious their past profiting by these ordinances. Injure what they have attained^ lose interest in the prosecution of divine subjects, and unfit them selves for deriving much advantage from the occasional attendance they give. The exercises to which they may resort in secret and private, wUl not compensate for the loss they sustain ; nor can they, with confidence, ask the blessing of God on those exercises, when observed out of place, or substituted for what he expressly prefers. But absence is not the only evU we ai-e called upon to condemn. The ends of the gospel dispensation are not less effectually defeated, and the ordiaances of gi-ace dishonoured, by careless and merely formal attendance, — not entering Into the spirit of the song In praise, neither steadUy observing, nor seriously adopting, the sentiments uttered in prayer, — not regarding nor receiving the trath preached as the word of God, but treating it as if It were the word of man, indulging in merely ci-Itlcal hearing, — seeking only InteUectual enter tainment or sentimental gratification, — overlooking the Import of the 182 WARNING AGAINST PRACTICAL EVILS. Benediction pronounced in the name of the Lord, neither beUevingly accepting, nor thankfully acquiescing in it. " This people draw- eth nigh unto me with their mouth, and honoureth me with their lips ; but their heart is far from me." " God is a Spirit, and they that worship him must worship in spirit and in truth." Much of the benefit is lost by the neglect of serious preparation for attendance on pubUc institutions, and by the want of meditation after, or when no effort is made to recaU to remembrance vi'hat has been heard, to treasure it up in the mind, and especlaUy to live under its influence. It is surely enough that the Gospel has to combat the natural depravity of men, though that depravity be not displayed in positive resistance. But It ought to be remembered, that absence from pubUc ordinances, inattention, and the irreverent and in evety re spect indecorous, practice of sleeping during the time of their ad ministration, are more calculated than even the natural resistance of depravity, to make void the ends of the Gospel dispensation. In other cases, the devil may carry away the seed which has been sown, or the cares of the world may choke it, or the produce may be only a sentimental or temporaty impression ; but all this may also be counteracted by the powerful energy of the Holy Spirit accom panying the minlstty of the word. Absence, inattention, or sleep, however, completely prevents the gracious experiment from being made in the very sowing of the seed. The superstitious notions of Baptism and the Lord's Supper entertained by many, and the abuse of these ordinances In certain Communions, having been censured al ready, we only notice here as condemnable the too prevalent custom of making the administration of baptism rather a festive occasion, than a season of devotion, and of such exercise as befits the nature and design of a sacramental Institution. 9. Finally, we condemn the unhaUowed temper so frequently dis played both in regard to religious matters and other concerns. The distance which Christians observe with regard to one another, is much to be deplored. Can it become those who profess to be fellow-heirs, fellow-citizens, fellow-soldiers, and of the one " house hold of faith," who are even associated In the same visible bonds of communion, and members of the same congregation, to be estranged from one another as to aU spiritual concerns, to dislike the demonstration and cultivation of their holy fellowship in socie ties for prayer and religious conference, to meet only as the men of the world meet, and to merge all the intimacy of their peculiar re lations In merely secular intercourse ? What do they more than WARNING AGAINST PRACTICAL EVILS. 183 others, if their friendship, in its cast, Its fervour, and its forms of ex pression, exceed not the friendship of this world ? "Be kindly affec- tloned one to another, with brotherly love," Rom. xii. 10. " Be ye aU of one mind, \o\e as brethren, be pitiful, be courteous ;" 1 Pet. ill. 8. " Exhort one another ;" Heb. UI. 13. ; x. 25. " Com fort yourselves together, and edify one another ;" 1 Thess. v. 11. " Let your speech be always with grace, seasoned with salt, that ye may know how ye ought to answer evety man ;" Col. Iv. 6. " Let no corrupt communication proceed out of your mouth, but that which is good to the use of edifying, that it may minister grace to the hearers ;" Eph. Iv. 29- As we are forewarned of offences and scandals, so we have been taught to expect divisions in the Church. If the former are to be lamented, the existence of the latter, however unavoidable in some cases, ought also to be deeply regretted. It gives to the Church an aspect unlike to that which was at first exemplified In the Christian constitution, and which we expect to re-appear In the grand display of the glory and exceUence of that constitution during the millennial age. With what anxiety, then, ought divisions to be avoided, so long as this can be done in consistency with a good conscience ! With what care and candour ought their causes to be Investigated ! And how strenuously ought Christians to co-operate for their pre vention or their removal. We are obtested by the most touching considerations, to be " of one accord, of one mind," and to see that nothing be done " through strife or vain-glory ;" PhU. U. 1 — 4. The e»i//»ass«ows particularly, which are often excited by difference of opinion, cannot be sufficiently reprobated. While complacential love must always be regulated by evidence of soundness in the faith, and of general moral excellence, the love of benevolence and benefi cence depends on no conditions, — knows no limitations. Is there always a due concern to prevent religious dissension ? And when difference of opinion occurs, do the parties strive to bear down the prejudice which it is apt to occasion ? How often is party-spirit mis taken for godly zeal ! " Enviest thou for my sake ?" said Moses to Joshua, Numb. xi. 29- How often, too. Is zeal aUowed to become intemperate ! " Ye know not," said our Lord to John and his bro ther, " what manner of spirit ye are of;" Lulie ix. 55. Ought un fair means ever to be resorted to, even In support of a good cause .^ " WUl ye speak wickedly for God, and talk deceltfuUy for him ? WiU ye accept his person .''" Job xiil. '], 8. Should the most sa cred and the most important of aU causes, ever be prosecuted In that " wrath of man," which " worketh not the righteousness of God .?" The servant of the Lord must not " strive, but be gentle unto aU 184 WARNING AGAINST PRACTICAL EVILS. men, — in meekness instructing those who oppose themselves, U" God peradventure will give them repentance to the acknowledging of the truth, and that they may recover themselves out of the snare of the devil, who are taken captive by him at his will ;" 2 Tim. ii. 24 — 26. But how foreign to the pm-e spirit of Christian benevolence are the readiness with which private quarrels are commenced, the as perity with which they are prosecuted, the influence they are allow ed to have on Christian communion, and even on domestic relations, and the unforgiving and even revengeful temper which they display ! " These things ought not so to be." This wisdom, if any applaud themselves for it as wisdom, " is earthly, sensual, devilish." The " wisdom that is from above is first pure, then peaceable, gentle, and easy to be entreated, full of mercy and good fruits, without partiality and without hypocrisy. But if ye bite and devour one another, take heed that ye be not consumed one of another. Put off the old man with his deeds, and put on as the elect of God, bowels of mer cies, kindness, meekness, long-suffering ; forbearing one another, forgiving one another ; even as Christ forgave you, so also do ye. And above all these things, put on charity, which is the bond of perfectness ;" James ill. 13 — 18. ; Col. iU. 12, 13, 15. ; 1 Cor. xili. If there be any thing more condemnable than wrath, it is the dis position to detraction, the strange satisfaction which some feel in talking to the disadvantage of others, — eagerly listening to, and tak ing up, an evil report, fabricating additional circumstances, devising and cu-culating injurious surmises, or putting the M'^orst construction on occm-rences seemingly favourable to their views. " The words of a tale-bearer are as wounds," and deadly wounds; Prov. xviii. 8. The practice was prohibited by the Jewish code ; Lev. xix. 16. ; the character is condemned by the Christian law ; 1 Tim. v. 13. ; 2 Thess. ill. 11 — 14. ; 1 Pet. iv. 15. Christians are peremptorily enjoined to " put off' evil-speaking, and all malice ;" Ephes. iv. 31.; " Lord, who shall abide in thy tabernacle ? Who shaU dweU In thy holy hill ? He that walketh uprightly, and worketh righteousness, and speaketh the truth in his heart ; he that backbiteth not with his' tongue, nor doth evil to his neighbour, nor taketh up a reproach against his neighbour ;" Ps. xv. 1 — 3. Let all who belong to the United Secession beware of " holding the truth in unrighteousness." Let them mourn over those evils, and practically testify against them. " FinaUy, brethren, what soever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report, if there be any virtue, and if there be any praise, think on these things, and do them ; and the God of peace shall be w'lth you."' ( 135 ) APPENDIX FIRST. No. I, BASIS OF UNION. AGREED UPON BY THE UNITED ASSOCIATE SVNOD OF THE SECESSION CHURCH, SEPTEMBER 8. 1820. Without interfering with the right of private judgmentrespecting the Grounds of Separation, both parties shaU carefully abstain from agitat ing in future the questions which occasioned it; And with regard to the Burgess Oath, both Synods agree to use what may appear totliem the most proper means for obtaining the Abolition of that Religions Clause which occasioned the original strife, in those towns where it may still exist. Art. I. — We hold the word of God, contained in the scriptures of the Old and New Testament, as the only rule of faith and manners. Art. II. — We retain the Westminster Confession of Faith, with the Larger and Shorter Catechisms, as the confession of our faith, expressive of the sense in which we understand the holy Scriptures : It being al ways understood, however, that we do not approve or require an appro bation of any thing in those books, or iu any other, which teaches, or may be thought to teach, compulsory or persecuting and intolerant principles in matters of religion *. * in elucidation of this Aiticle respecting passages in our standard books, and in the deeds of our Church, which imply, or have been interpreted to imply, that the Magistrate may use coercive measures iu matters of religieus profession ; we remark, that, while we grant the Magistrate's right to restrain and pimish whatever, under pretence even of religion, violates the order of civil society, we disapprove of compulsion'in things religious, and of all persecution for conscience-sake. And we further state, that though we do not require uniformity of sentiment on the subject of the Magistrate's power about eccle siastical afiGurs, we adhere to the doctrines formerly stated by the Associate Presbytery in 1743, viz. " That the public good of outward and common order in all reasonable society, unto the glory of God/ is the great and only end which those invested with Magistracy can propose, in a sole respect unto that; oilice ; and as, in prosecuting this end, civilly, according to their office, it is only over men's good and evil works tliat they can Iiave any inspection, so it is only over those which they must needs take cog nizance for the said public good ; wliile, at the same time, their doing so must be in such a manner, and proceed so far allenarly, as is requisite for that end, without assiuning any lordship immediately over men's consciences, or making any encroachment upon the special privileges and business of the Church." And we take this opportunity of avowing our adherence to the Presbytery's doctrine, viz. " That we ought to acknowledge the present CivU Government of these nations, and subjection thereto in lawful commands." 186 BASIS OF UNION. Art. Ill The Presbyterian Form of Church-Government, without any superiority of oflSce to that of a Teaching Presbyter, and in a due subordination of Church Judicatories, being the only form of govern ment which we acknowledge, as founded upon, and agreeable to, the Word of God, shall be the Government of the United Church ; — and the Directory, as heretofore, shaU be retained as a compilation of excellent Rules. Art. IV. — We consider as valid those reasons of Secession from the prevailing party in the Judicatories of the Established Church, which are stated in the Testimony that was approved and published by the Associate Presbytery ; particularly the sufferance of error without ade quate censure, — the settling of Ministers by Patronage even in reclaim ing Congregations, — the neglect or relaxation of Discipline, — the re straint of Ministerial freedom in testifying against mal-administration, — and the refusal of that party to be reclaimed. And we find the grounds of Secession from the Judicatories of the Established Church in some respects increased, instead of being diminished. Art. V. — We cherish an unfeigned veneration for our Reforming Ancestors, and a deep sense of the inestimable value of the benefits which accrue to us, from their noble and successful efforts in the cause of civil and religious liberty : — We approve of the method adopted by them for mutual excitement and encouragement, by solemn confedera tion and vows to God : — We acknowledge that we are under high ob ligations to maintain and prosecute the work of Reformation begun, and to a great extent carried on by them : — And we assert, that public religious Vowing or Covenanting is a moral duty, to be practised when the circumstances of Providence require it : — but as the duty, from its nature, is occasional, not stated, and as there is, and may be, a di versity of sentiment respecting the seasonableness of it, we agree, that, while no obstruction shall be thrown in the way, but every scriptural facility shall be afforded to those who have clearness to proceed in it, yet its observance shall not be required of any in order to church com munion. Art. VI. — A Formula shall be made up from the Formulas already existing, suited to the United Secession Church. Note. — That it be recommended to the United Synod to prepare, as soon as possible, a more detaUed view of the above Articles, as the Tes timony of the United Church, containing the substance pf the Judi cial Act and Testimony, the act concerning the Doctrine of Grace, and the Answers to Nairn's Reasons of Dissent. ( 187 ) No. II. FORMULA OF ORDINATION, AGREED UFON BY THE UNITED ASSOCIATE SYNOD OF THE SECESSION CHURCH, September 13. 1820. Question I. Do you believe the Scriptures of the Old and New Testa ments to be the Word of God, and the only rule of faith and manners ? Q. II. Do you acknowledge the Westminster Confession of Faith, with the Larger and Shorter Catechisms, as the Confession of your Faith, expressive of the sense in which you understand the Scriptures ; and do you resolve, through Divine Grace, firmly and constantly to ad here to the doctrine contained in the said Confession and Catechisms, and to assert and defend it to the utmost of your power against all con trary errors ; it being always understood that you are not required to approve of any thing in these books which teaches, or may be supposed to teach, compulsory or persecuting and intolerant principles in religion? Q. III. Are you persuaded that the Lord Jesus Christ, the only King and Head of his Church, has appointed therein a form of Govern- ment and discipline distinct from, and not subordinate to, Civil Govern- nient ; and is the Presbyterian form of Government, without any supe riority of office above that of a Teaching Presbyter, and in a due subor dination of Church Judicatories, the only form of Church Government which you acknowledge as founded upon, and agreeable to, the Word of God ? And do you promise to submit to the said government and discipline, and that you will not attempt the prejudice or subversion of it; but to the utmost of your power, in your station, maintain, support and defend the said government and discipline, together with the purity of worship received and practised in this church ? Q. IV. Are you persuaded that public religious Vowing or Cove nanting is a moral duty, to be practised when the circumstances of Pro vidence require it ? Do you approve of the Method adopted by our Reforming Ancestors, for mutual excitement and encouragement, by solemn confederation and vows to God ; and do you acknowledge that "we are under high obligations to maintain and prosecute the work of reformation begun, and to a great extent carried on, by them ? Q. V. Do you consider as still valid, those reasons of Secession from the Judicatories of the Established Church, which are stated in the Testimonies emitted by the Secession Church ; namely, the sufferance 188 FORMULA OF ORDINATION. of error without adequate censure ; the infringement of the rights of the Christian People in the choice and settlement of their Ministers under the law of Patronage ; the neglect or relaxation of Discipline ; the re straint of ministerial freedom in opposingmal-administration ; and the re fusal of the prevailing party to be reclaimed • ? And do you, through grace, resolve to prosecute the design of the Secession ? Q. VI. Do you promise that you will submit yourself, willingly and humbly, in the spirit of meekness, to the admonitions of the Brethren of this Presbytery, agreeably to the Word of God, and to be subject to them in the Lord, and to the other Presbyteries of the Association, and to the United Associate Synod of the Sucession Church, as the Lord in his Providence shall cast your lot ? Q. VII. Are zeal for the glory of God, love to Jesus Christ, and the desire of saving souls, and not worldly designs or interests, as far as you know your own heart, your great motives and chief inducements to enter into the functions of the Holy Ministry ? Q. VIII. Have you used any undue methods, either by yourself or others, to procure this call ? Q. IX. Do you engage, in the strength and grace of Jesus Christ, our Lord and Master, to rule well your own house ; to live a holy and circumspect life ; and faithfully, diligently, and cheerfully, to discharge all the parts of the ministerial work, to the edifying of the Body of Christ? Q. X. Do you accept of the call to be Pastor of this Associate Con gregation, and promise, through grace, to perform all the duties of a faithful Minister among this people, in preaching the gospel among them, " not with tlie enticing words of man's wisdom ;" but in its purity and simplicity " not shunning to declare all the counsel of God ;" as also in catechising, exhorting from house to house, visiting the sick, and performing whatever other duties are incumbent on you from the word of God as a faithful minister of Jesus Christ, for convincing and converting sinners, and for edifying the church of the living God ? Q. XI. And all these tilings you profess and promise, through grace, as you shall be answerable at the coming of the Lord Jesus Christ, with all his saints, and as you would be found in that happy company at his second coming. Extracted from the Minutes of Synod by David Black, Synod Clerk. * Bya deed of Symxl, Wth September 1827, the /ollowing clause is appointed to be insetted heie:— " Do you approve of the principles and design of the Secession, for the more full iUustration of which Oie Testimony, as adopted by the United Associate Synod in September 1827, has been emitted ?" For the Formulas now authorised by the Synod, see Appendix Second, p. 19?. ( 189 ) No. III. SUMMARY OF PRINCIPLES, AGIIEED UPON BY THE UNITED ASSOCIATE SYNOD OF THE SECESSION CHURCH, SEPTEMBER 14, 1820. " The Synod agreed. That this Paper is to be regarded as a compen dious Exhibition of our Principles, and as a Directory for the admission of Members, who are to be considered as acceding to the principles con tained in this Summary, according to the measure of their knowledge.'' PREFACE. A Short Exhibition of the tenets held by the Secession Church hath long been necessary, for the information of her members, and of those not of her communion. The laudable zeal which led her members, for some time after her separation from the judicatories of the Church of Scotland, to inquire minutely into her principles, may be supposed to have suffered some diminution. The Doctrines exhibited in the Westminster Confession of Faith, and Larger and Shorter Catechisms, contain a statement of truth so extensive, as by many cannot be easily apprehended and remembered. The Reasons of Separation from the prevailing party in the Established Church, are to be sought for in works which many of the people do not possess and have never read ; and from which, if they should con sult them, they might find it difficult to obtain a distinct idea of the grounds of secession. In these circumstances, it would be an impor tant acquisition to many Members of the Secession Church, to have a view of her principles, so plain that it could be easily understood, and so short that it could be remembered without difficulty. Such an abridgment may be of use to those who are not Seceders. The Testimony of a Church to the truth ought not to be shut up in publications to which many can have no access, or which may deter a reader by their size, or perplex him by the multitude of particulars. It should be such that all may read and understand. The interests of Religion call upon the Secession Church to lay her principles before the world in a short and simple form. A publication of. this kind might have been profitable at any titne, but seems to be particularly called for, when a Re-union of Seceders igO SUMMARY OF PRINCIPLES. must awaken in many a desire to know the principles on which their agreement is founded, and which are to be maintained in their united state. The following Summary of Principles is intended to answer these important purposes. It must, however, be distinctly understood, that it is not meant to supersede the larger authorised Exhibitions of our Principles, or even to withdraw the attention of Church-Members from them. This statement, therefore, is to be viewed as only an accredited abridgment of the most important things contained in these Exhibi tions, which may lead some to examine the larger publications them selves, and may give that information to others, which, without such assistance, they would not possess. DOCTRINAL TRUTHS. OF the scriptures. The Holy Scriptures of the Old and New Testaments, which are proved to be the word of God by miracles ; — the fulfilment of prophecy ; — the excellency of the truths which they contain ; — and the blessed effects which they produce ; — are the only rule of Faith and Practice. OF GOD. There is only One God, who is a Spirit, every where present, inde pendent, eternal, infinite in knowledge, power, holiness, goodness, and every other perfection. — In the Godhead there are Three Persons, the Father, the Son, and the Holy Ghost, who are one in essence, and, as Persons, are equal in power and glory. OF THE decrees OF GOD, AND THE KXECUTION OP THEM. God hath from eternity, for his own glory, unalterably decreed every thing which comes to pass ; — and this plan of his works he executes in Creation, in which he made all things very good ; — and in Providence, in which he upholds and governs every thing according to his pleasure. OF man's original and fallen state. The first man was created in a state of perfect holiness and happi ness ; but by the breach of the Covenant of Works, which God had made with him for himself and bis natural posterity, he brought himself and them into a state of sin and misery. — In their fallen condition man kind are guilty before God; and their whole nature is depraved; — so that, in this state, they are not only incapable of performing actions acceptable to God, but they are also liable to present and eternal punishment ; — nor have they any ability to deliver themselves from this condition. OF redemption. God having, in sovereign love, before the World began, chosen some SUMMARY OF PRINCIPLES. 191 of the human race to eternal life, through sanctification of the Spirit and belief of the truth, did enter into a Covenant of Grace with his Son for their salvation. The Son of God having taken the human nature, free from sin, into union with his Divine Person, and being filled with the Holy Ghost in that nature, was thus prepared to finish the work which the Father had given him to do. Having, as the surety of his people, been made under the law, he perfectly obeyed its precepts, and endured its curse. The dignity of his person gave such value to his work, that their iniquities were ex piated, and eternal life obtained for them. Upon the third day after his death, he rose again from the dead, and afterwards ascended to Heaven, where he intercedes for his people, — receives for himself glory and joy, — exercises the power delivered to him by the Father for the benefit of the Church ; — and at the last day he shall descend to judge the world. OF the application of redemption. The Salvation obtained by the Son of God is presented, as the gift of Heaven, to all who hear the Gospel ; — and the ordinances of religion are the external means by which it is applied to the soul. These are rendered effectual by the Holy Spirit in regeneration, by whom the sinner is enlightened in the knowledge of the truth, — is per suaded and enabled to receive the testimony of God in the Gospel, — and is made spiritually alive to God in holiness. When by faith a man receives the Lord Jesus, and is united to him, having an interest in his imputed righteousness, he is pardoned, — ac cepted, — and made an heir of Heaven. The work of holiness, begun in regeneration, is carried on by con tinued communications of Divine Grace, by which the believer is pre served, strengthened, and comforted, till he is prepared for being re moved to Heaven. At death, the souls of believers are made perfect in holiness, and enter into glory. — Their blessedness shall be completed at the last day, when their bodies shall be raised incorruptible ; and, after being judged, they shall be taken to Heaven, where they shall be perfectly happy in the full enjoyment of God through eternity. of the condition of unbeliesvers. They who will not by faith receive the Lord Jesus the Saviour, but continue in unbelief and disobedience, increase the depravity and wretchedness of their natural condition, and aggravate their future pu nishment ; — at death, their souls shall depart to the place of torment ;— 192 SUMMARY OF PRINCIPLES. they shall afterwards rise to shame and contempt; — they shall be condemn ed in the judgment, and they shaU be driven away into everlasting misery. OF PRACTICAL RELIGION. As faith without works is dead, the doctrine stated above should lead, and where sincerely believed will lead, to holy practice ; which is to be maintained in the strength of Divine Grace, not as meritorious of any blessing, but from regard to the authority of God ; — from a principle of love to liim, — for the glory of his name, — as the evidence of faith in the promise, — and as the means of present comfort, as well as a preparation for Heaven. of our duty to god. God is to be served, by seeking after the knowledge of him in bis works, and especially in his Word ; — by searching the Scriptures, in which we have eternal life ; — by prayer and praise :^and these ser vices ought to be punctually observed in secret and in the family. — Public Worship should be conscientiously attended. — The Sabbath is to be sanctified, byspending the whole day in religious services, except so much as is to be taken up in the works of necessity and mercy ; — and by avoiding all worldly thoughts, conversation, and amusements. As this worship is offered unto the Father of spirits, it should be accompanied with the homage of the heart, — with the knowledge of Him, — a holy reverence of Hira, — a choosing of Him as the portion of the soul ; — fervent love, — a strong faith, — and a surrendering of our selves to his disposal and service. Under the New Testament, there are Two Sacraments, Baptism and the Lord's Supper. They are ordinances, in which outward signs represent spiritual things. In Baptism, the application of water to the body, in the name of the Father, Son, and Holy Ghost, signifies the washing of the person bap tized from his sins, and his dedication to the service of God. — This or dinance is to be administered, not only to adults newly converted to the faith, but also to the infants of Church-Members. The Lord's Supper is to be observed by believers, as a memorial of Christ's death, — as a public profession of faith in Him, and subjection to His authority, — and as an expression of the communion which they have with Hira, and with one another. — In this ordinance, bread and wine signify His body and blood, or the sacrifice He once offered for the sins of men, which, with all its benefits, is exhibited to believers, for the con firmation of their faith, and their advancement in holiness. — It is pro faned, when it is observed in a state of unbelief, or in the allowed prac tice of sin. — The act of communicating ought to be preceded by serious SUMMARY OF PRINCIPLES. 198 examination of the state and character before God, and performed in the ejfercise of faith, love^ repentance, and dedication to the Lord. OF THE duties WHICH A CHRISTIAN OWES 'TO HIMSELF. A Christian ought to shun profane swearing, drunkenness, and im purity in discourse and conduct, — suppress the wicked passions, and mortify the lusts from which these and other sins proceed : — and as God who hath called him is holy, he should be holy in heart, and in all manner of conversation ; studying to know himself, and to maintain contentment, patience, meekness, and purity. OF RELATIVE DUTIES. They who believe in God, are under special obligations to put away lying, evil- speaking, guile, dishonesty, and quarrelling. As parents or children, husbands or wives, masters or servants, rulers or subjects, ministers or people, they ought to be mindful of the duties of their star tions ; and should perform these and all other services they owe to So ciety, as persons who fear God, and are desirous to do to others what they wish that others should do to them. — They should submit them selves in all things lawful, to civil and ecclesiastical authority They should edify one another in love, and should cherish a spirit of scrip tural zeal, for advancing the interests of the Redeemer's kingdom, and for promoting the salvation of mankind. All these services should be performed in dependence upon the grace of God, and should be offered to him for acceptance through the me diation of his Son, for whose sake only they can be graciously received. OF THE CHURCH. The Visible Church of Christ consists of all those who make a pro fession of the true religion, and their chUdren. The Communion of a particular church is the public association of those who are agreed with regard to the doctrine and worship, and government of the Church of Christ, for the purpose of observing di vine institutions ; and those who are admitted into it, should have a competent measure of knowledge ; — should have a credible profession of their faith ; — and are bound to a conversation becoming the Gospel and to submit to the discipline of the church. The Officb-Beaeers in the church of Christ are Teaching and Ruling Elders, and Deacons. As the Presbyterian form of Church government is the only form which the Secession Church acknowledges as founded upon, and ao-ree- able to, the word of God, a practical subjection to it is required from all her members: N 194< SUMMARY OF PRINCIPLES. REASONS OF SECESSION. The Secession did not originate in any dissatisfaction with the pro fessed principles of the Church of Scotland, which Seceders venerate as a precious summary of Divine Truth, — the most valuable inheritance they have received from their fathers, — and which they are anxious to transmit in purity to their chUdren. But for some time before they were expelled from the communion of the national Church, a tide of defection had been flowing in from the prevailing party in her Judicatories, which, while it spared the erroneous in doctrine, and the irregular in conduct, bore down the Christian people contending for their religious privUeges, and those Ministers who testified faithfully against ecclesiastical misconduct. A professor of Divinity, in one of the Universities, taught, that the souls of children are as pure and holy as the soul of Adam was in his original condition, being inferior to him only as he was formed in a state of maturity ; and that the light of nature, including tradition, is sufficient to teach men the way of salvation. For these doctrines, sub versive of the first principles of Christianity, a process was instituted against him, in which it was clearly proved, that he was chargeable with teaching publicly those and other errors. But so far from being subjected to the censure he deserved, he was permitted to retain his place in the University and the Church, and the General Assembly were satisfied with declaring. That some of his opinions were not evidently founded on the word of God, nor necessary to be taught in divinity ; — and prohibiting him from publishing such sentiments in future. The " Marrow of Modern Divinity" teaches, " That God in the Gospel makes a gift of the Saviour to mankind sinners, as soeb, war ranting every one who hears the Gospel to believe in him for salva tion : — That believers are entirely freed from the law as a covenant of works : — That good works are not to be performed by believers, that they may obtain salvation by them." In the unqualified condemnation of these principles, the General Assembly materially condemned some of the most important doctrines of the Gospel ; such as the unlimited extent of the Gospel call, and the free grace of God in the salvation of sinners. For a short time after the revival of the Law of Patronage, in 171 2, such as received presentations were backward to accept them, and the Church courts were unwilling to proceed to their settlement, where op position was made by the people of the vacant charge. But presentees and judicatories became gradually less scrupulous, and several settle ments afterwards took place, in reclaiming congregations, which gave plain evidence that the rights of the members of the Church would be no longer regarded. — The little influence which might occasionally be left to the people in the choice of their Ministers, was destroyed by an act pf the General Assembly, passed immediately before the com mencement of the Secession. This act, providing that where patrons SUMMARY OF PRINCIPLES. 195 might neglect, or decUne to exercise, their rights, the Minister should be chosen by a majority of the Elders and Heritors, if Protestant, was unconstitutionaUy passed by the Assembly, as a great majority of the Presbyteries, who gave their opinions upon the subject, were decidedly hostUe to the measure. Many pious and faithful Ministers were grieved by these defections ; but being deprived, by the prevaUing party in the Assembly, of the liberty of marking their disapprobation in the minutes of the Court, no method of maintaining a good conscience remained, except testify ing against defection in their public ministrations. This method was adopted ; and for a public condemnation of these corruptions by the Reverend Ebenezer Erskine, a process was instituted against him, which terminated, in first suspending him and three of his brethren, the Reverend Messrs William Wilson, Alexander Moncrieff, and James Fisher, who had joined him, from the exercise of the mi nisterial office, and afterwards dissolving their relation to their Con gregations and the National Church. During the progress of these violent proceedings, they stated a for mal Secession from the prevailing party in the Chm-ch of Scotland, and constituted themselves into an Ecclesiastical Court for the support of the important cause in which they had engaged. The reasons of Se cession have since that period gathered strength ; for though, in some parts of the Church, there has of late been an increase in the number of Evangelical Ministers, in which we rejoice, yet it may be justly doubted, whether, upon the whole, her condition is not worse than when the Fathers of the Secession separated from her communion. Several prosecutions for error have, since that period, commenced be fore the Church Courts, and have terminated in a way which manifest ed a lamentable indifference to the purity of the truth. — In many pa rishes there is no regular exercise of discipline, and in some there are not even resident Ruling Elders. The settlement of Ministers, in opposition to the minds of parishioners, is now so common, that it attracts very little attention. The people disregarded, either quietly leave the Estab lished Church, or tamely submit to the imposition ; and Ministers who oppose such settlements, have been enjoined to attend them, and thus to countenance, by their presence, the procedure of which they disapprove. The chief reasons of Secession then are : — The sufferance of error without adequate censure ; — The settling of Ministers by patronage even in reclaiming congregations ; — The neglect or relaxation of disci pline : — The restraint of ministerial freedom in testifying against mal administration ; — and the refusal of the prevailing party to be reclaim ed. For these and other reasons, that they may carry on the work of Reformation, in which their pious ancestors so fervently laboured, Seceders have separated, and still maintain a separation, from the Ju dicatories of the Church of Scotland. 196 SUMMARY OF PRINCIPLES. DIVISION and he-union OF THE SECEDERS. Several years after the commencement of the Secession, a difference arose in the Associate Synod, regarding the interpretation of a clause in the BURGESS OATH of some burghs, which unhappily produced a division of the Seceders into two bodies. This division was a cause of much grief to many pious persons in both bodies, and several attempts were made to heal it, all of which proved ineffectual. It continued for more than seventy years ; when a spirit of conciliation diffused itself in an uncommon measure, through both sides of the Secession. Ministers and people associated for conversation and prayer upon the subject, and petitions were presented to both Synods, from a large proportion of the Congregations under their inspection, requesting them to adopt the measures which might be necessary for effecting a Union. The Synods entered upon. the consideration of the matter with cordiality and zeal : a Committee was appointed to meet, composed of members from both Synods, to prepare a Basis of Union. By the abolition of the Burgess Oath, which had already been effect ed in some of the principal towns, on the joint application of the Ses sions of both sides ; and by the general abolition of it, which soon fol lowed, or the rescinding of the religious clause of it where the oath itself was not totally abolished, a principal obstacle to their re-union Avas removed ; so that, without interfering with the private judgment of either party as to the grounds of the original difference, they finally agreed on a Basis of Union, of the following purport. That the United Synod hold the Scriptures of the Old and New Tes taments as the only rule of faith and manners : — The Westminster Con fession of Faith, and the Larger and Shorter Catechisms, as expressive of the sense in which they understand the Scriptures : — The Presbyte rian form of Church Government, without any superiority of office above that of a Teaching Presbyter, and in a due subordination of Church .Ju dicatories, as the only form which they acknowledge to be founded upon and agreeable to the word of God ; together with the Directory, as a ciimpilation of excellent rules : — The validity of the Reasons of Seces sion iVoin tlie prevailing party in the Established Church : — And, the propriety of the conduct of our Ancestors, in entering into Covenants for the support of the Truth and of Religious Liberty ; and of Public Covenanting when the circumstances of Providence require it. This Basis was submitted to both Synods, and, after mature delibe ration, was approved of in 1820, when they united into one Society, to be denominated The United Associate Synod; and may they walk in love, and in the fellowship of the Gospel, earnestly contending for the laith once delivered unto the saints. Extracted from the Minutes of the United Associate Synod, by AViLLiAM KiDSTON, Synod Clerk. ( 197 ) APPENDIX SECOND. FORMULAS OF THE UNITED SECESSION CHURCH, WITH THE ALTEBA TIONS AGREED ON, MaY 22. 1828, BEING THE NOW AUTHOKISED FORMULAS. No. I. FORMULA OF ORDINATION OF MINISTERS. Question I. Do you believe the Scriptures of the Old and New Tes taments to be the Word of God, and the only rule of faith and manners ? , Q. II. Do you acknowledge the Westminster Confession of Faith, with the Larger and Shorter Catechisms, as the confession of your FAITH, expressive of the sense in which you understand the Scriptures ; and do you resolve, through Divine Grace, firmly and constantly to ad here to the doctrine contained in the said Confession and Catechisms, and to assert and defend it to the utmost of your power against all con trary errors ; it being always understood that you are not required to approve of any thing in these books which teaches, or may be supposed to teach, compulsory or persecuting and intolerant principles in religion? Q. III. Are you persuaded that the Lord Jesus Christ, the only King and Head of his Church, has appointed therein a form of Govern ment and discipline distinct from, and not subordinate to. Civil Govern ment ; and is the Presbyterian Form of Government, without any supe riority of office above that of a Teaching Presbyter, and in a due subor dination of Church Judicatories, the only form of Church Government which you acknowledge as founded upon, and agreeable to, the Word of God ? And do you promise to submit to the said government and dis cipline, and that you will not attempt the prejudice or subversion of it ; but, to the utmost of your power, in your station, maintain, support, and defend the said government and discipline, togiether with the purity of worship received and practised in this church ? 198 FORMULAS OF ORDINATION. Q. IV. Are you persuaded that public religious Vowing or Cove nanting is a moral duty, to be practised when the circumstances of Pro vidence require it ? Do yon approve of the method adopted by our Reforming Ancestors, for mutual excitement and encouragement, by solemn confederation and vows to God ; and do you acknowledge that we are under high obligations to maintain and prosecute the work of Reformation begun, and to a great extent carried on, by them ? Q. V. Do you consider as still valid, those reasons of Secession from the Judicatories of the Established Church, which are stated in the Tes timonies emitted by the Secession Church ; namely, the sufferance of error without adequate censure ; the infringement of the rights of the Christian People, in the choice and settlement of their Ministers under the law of Patronage ; the neglect or relaxation of Discipline ; the restraint of ministerial freedom in opposing mal-administration ; and the refusal of the prevailing party to be reclaimed ? Do you approve of the principles and design of the Secession, for the more full illustration of which the Testimony, as adopted by the United Associate Synod in September 1827, has been emitted ? And do you, through grace, resolve to prosecute the design of the Secession ? Q. VI. Do you promise that you will submit yourself, willingly and humbly, in the spirit of meekness, to the admonitions of the Brethren of this Presbytery, agreeably to the Word of God, and to be subject to them in the Lord, and to the other Presbyteries of the Association, and to the United Associate Synod of the Secession Church, as the Lord in his Providence shall cast your lot ? Q. VII. Are zeal for the glory of God, love to Jesus Cheist, and the desire of saving souls, and not worldly designs or interests, as far as you know your own heart, your great motives and chief inducements to enter into the functions of the Holy Ministry ? Q. VIII. Have you used any undue methods, either by yourself or others, to procure this call ? Q. IX. Do you engage, in the strength and grace of Jesus Christ, our Lord and Master, to rule well your own house ; to live a holy and circumspect life, and faithfully, diligently, and cheerfuHy, to discharge all the parts of the ministerial work, to the edifying of the Body of Christ * ? Q. X. Do you accept of the caU to be Pastor of this Associate Con gregation, and promise, through grace, to perform aU the duties of a faithful Minister among this people, in preaching the gospel among them, " not with the enticing words of man's wisdom," but in its purity and simplicity, " not shunning to declare all the counsel of God ;" as also in catechising, exhorting from house to house, visiting the sick, and per- • Here the Moderator will give the Congregation an opportunity of testifying theii adherenw to their CaU by holding up the right hand. FORMULAS OF ORDINATION. 199 forming whatever other duties are incumbent on you from the word of God, as a faithful minister of Jesus Christ, for convincing and convert ing sinners, and for edifying the Church of the living God ? Q. XI. And aU these things you profess and promise, through grace, as you shall be answerable at the coming of the Lord Jesus Christ, with all his saints, and as you would be found in that happy company at his second coming ? Extracted from the Minutes of Synod, bff William Kidston, Synod Clerk, No. ir. FORMULA OF ORDINATION OF ELDERS. Question 1. Do you believe the Scriptures of the Old and New Testa ments to be the Word of God, and the only rule of faith and manners ? Q. II. Do yon acknowledge the Westminster Confession of Faith, with the Larger and Shorter Catechisms, as the Confession of your FAITH, expressive of the sense in which you understand the Scriptures ; and do you resolve, through Divine Grace, firmly and constantly to ad here to the doctrine contained in the said Confession and Catechisms, and to assert and defend it to the utmost of your power against all con trary errors ; it being always understood that you are not required to approve of any thing in these books which teaches, or may be supposed to teach, compulsory or persecuting and intolerant principles in religion? Q. III. Are you persuaded that the Lord Jesus Christ, the only- King and He-dd of'his Church, has appointed therein a form of Govern ment and Discipline distinct from, and not subordinate to. Civil Govern ment; and is the Presbyterian Form of Government, without any su periority of office above that of a Teaching Presbyter, and in a due subordination of Church Judicatories, the only form of Church Govern ment which you acknowledge as founded upon, and agreeable to, the Word of God ? And do you promise to submit to the said govern ment and discipline, and that you will not attempt the prejudice or sub version of it; but to the utmost of your power, in your station, main tain, support, and defend the said government and discipline, together with the purity of worship received and practised in this church ? Q. IV. Are you persuaded that public religious Vowing or Cove nanting is a moral duty, to be practised when the circumstances of Pro vidence require it? Do you approve of the method adopted by our Reforming Ancestors, for mutual excitement and encouragement, by 200 FORMULAS OF ORDINATION^ solemn confederation and vows to God ; and do you acknowledge that we are under high obligations to maintain and prosecute the work oi Reformation begun, and to a great extent carried on, by them ? Q. V. Do you consider as still valid, those reasons of Secession from the Judicatories of the Established Church, which are stated in the Testimonies emitted by the Secession Church ; namely, the sufferance of error without adequate censure ; the infringement of the rights of the Christian People in the choice and settlement of their Ministers under the law of Patronage ; the neglect or relaxation of Discipline ; the re straint of ministerial freedom in opposing mal-administration ; and the refusal of the prevailing party to be reclaimed ? Do ywu approve of the principles and design of the Secession, foe the more full Ulustration of which the Testimony, as adopted by the United Associate Synod in September 1827, has been emitted ? And do you, through grace, re solve to prosecute the design of the Secession ? Q. VI. Do you promise that you will submit yourself, willingly and humbly, in the spirit of meekness, to the admonitions of the Brethren of this Session, agreeably to the Word of God, and to be subject to them in the Lord ? Q. VII. Are zeal for the glory of God, love to Jesus Christ, and the desire of saving souls, and not worldly designs or interests, as far as you know your own heart, your great motives and chief inducements to enter into the office of Ruling Elder in this congregation ? Q. VIII. Have you used any undue methods, either by yourself or others, to procure your election to this office ? Q. IX. Do you accept of the call of this congregation to the office of Ruling Elder ; and do you engage, in the strength and grace of Jesus Cheist, our Lord and Master, to rule well your own house ; to live a holy and circumspect life ; and faithfully, diligently, and cheerfully, to discharge your duties as a Ruling Elder ? Q. X. And all these things you profess and promise, through grace, as you shall be answerable at the coming of the Lord Jesus Christ, with all his saints, and as you would be found in that happy company at his second coming ? ( 201 ) No. in. FORMULA OF LICENSE OF PROBATIONERS. Question I. Do you believe the Scriptures of the Old and New Testa ments to be the Word of God, and the only rule of foith and manners ? Q. II. Do you acknowledge theWestminster Confession of Faith, with the Larger and Shorter Catechisms, as the confession of your faith, expressive of the sense in which you understand the Scriptures ; and do you resolve, throiigh Divine Grace, firmly and constantly to adhere to the doctrine contained in the said Confession and Catechisms, and to assert and defend it to the utmost of your power against all contrary- errors ; it being always understood that you are not required to approve of any thing in these books which teaches, or may be supposed to teach, compulsory or persecuting and intolerant principles in religion ? Q. III. Are yon persuaded that the Lord Jesus Christ, the only King and Head of bis Church, has appointed therein a form of Govern ment and Discipline distinct from, and not subordinate tOj Civil Governi ment ; and is the Presbyterian Form of Government, without any supe riority of office above that of a Teaching Presbyter, and in a due sub ordination of Church Judicatories, the only form of Church Govern ment which you acknowledge as founded upon, and agreeable to, the Word of God ? And do you promise to submit to the said govern ment and discipline, and that you will not attempt the prejudice or sub version of it; but to the utmost of your power, in your station, maintain, support, and defend the said government and discipline, together with the purity of worship received and practised in this church ? Q. IV. Are you persuaded that public religious Vowing or Cove nanting is a moral duty, to be practised when the circumstances of Pro vidence require it ? Do you approve of the method adopted by our Reforming Ancestors, for mutual excitement and encouragement, by solemn confederation and vows to God ; and do you acknowledge that we are under high obligations to maintain and prosecute the work of Reformation begun, and to a great extent carried on by them ? Q. V. Do you consider as still valid, those reasons of Secession from the Judicatories of the Established Church, which are stated in the Testimonies emitted by the Secession Church ; namely, the sufferance of error without adequate censure ; the infringement of the rights of the Christian People in the choice and settlement of their Ministers under the law of Patronage ; the neglect or relaxation of Discipline ; the re straint of ministerial freedom in opposing mal-administration ; and the refusal of the prevailing party to be reclaimed ? Do you approve of the principles and design of the Secession, for the more full illustration of which the Testimony, as adopted by the United Associate Synod in 202 FORMULA OF LICENCE OP PROBATIONERS. September 1827, has been emitted ? And do you, through grace, re solve to prosecute the design of the Secession ? Q. VI. Do you promise that you will submit yourself, willingly and humbly, in the spirit of meekness, to the admonitions of the Brethren of this Presbytery, agreeably to the Word of God, and to be subject to them in the Lord, and to the other Presbyteries of the Association, and to the United Associate Synod of the Secession Church, as the Lord in his Providence shall cast your lot ? Q. VII. Are zeal for the glory of God, love to Jesus Christ, and the desire of saving souls, and not worldly designs or interests, as far as you know your own heart, your great motives and chief inducements to devote yourself to the service of God in preaching the Gospel ? Q. VIII. Do yon engage, in the strength and grace of Jesus Christ, our Lord and Master, to live a holy and circumspect life ; and faithfully, diligently, and cheerfuUy, to discharge your duty as a Preacher of the Gospel ? Q. IX. And all these things you profess and promise, through grace, as you shall be answerable at the coming of the Lord Jesus Christ, with all his Saints, and as you would be found in that happy company at his second coming ? FINIS. EDINBURGH: H. & J. PILIANS, PRINTERS, 7. JAMBS'S COURT. TESTIMONY UNITED ASSOCIATE SYNOD SBOESSION CHURCH. En ©Sbo 4^att0, * HISTORICAL AND DOCTRINAL. PRINTED BY ORDER OF SYNOD. THIRD EDITION. EDINBURGH : PRINTED BY H. & J. PlLlANS, FOR THE UNITED ASSOCIATE SYNOD. 1831. Price 2J6 each, t ^ YALE UNIVERSITY LIBRARY 3 9002 04077 2577 ''•'.''''5'-'i'i"'"'j' '¦ ''I.-''.''