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BX 9183 .N3 1S17 
 Douglas, James. 
 Strictures on occasional 
 hearing 
 
A^ 
 
 ''^^ ^'^ STRICTURES i/-^' 10 I 
 
 OCCASIONAL HEARING; 
 
 IN AN INQUIRY INTO SONG L 7. 
 
 TVHY SHOULD I BE AS ONB THAT TURNETH ASIDE BY THE FLOCKS OP TK9 
 COMPANJONS? 
 
 IN TWO PARTS. 
 
 I. ARGUMENTS AGAINST THE PRACTICE. 
 
 II. ARGUMENTS IN ITS FAVOUR ANSWERED, 
 
 TO WHICH ARE SUBJOINED 
 
 OBSERVATIONS ON PRAYER FOR KINGS. 
 
 B Y J A MES DO UGLAS. 
 
 Let us bold fast our profession without wavering— That we hence- 
 forth be no more children tossed to and fro, and oarried about 
 with every wind of doctrine, by the sleight of men, and cunning 
 craftiness, whereby they lie in wait to deceive — Search the scrip- 
 tures — I speak as to wise men; judge ye what I say. 
 
 Scriptures. 
 
 " All that is meant is merely to suggest a few hints on the general 
 aspect of the subject, and especially such as are calculated to 
 guard against mistakes, and to expose the fallacy of some very 
 popular doctrines, and predomintfnt practices concerning it." 
 ^ ^ ^ Christ. Mag. 
 
 PRINTED BY STEPHEN YOUNG, 210, HIGH-STREET* 
 
 18 IT. 
 
To the writer aldxie responsibflity attaches for what is contained 
 in the following |SQblicatioii».«.4««««.*«»..«.«...*.«...«..*. J. J)^ 
 
CONTENTS. 
 
 Page, 
 Preface, - - - - - - - --1 
 
 Introduction, „-- - - - -3 
 
 arguments against occasional hearing. 
 
 1. It is destructive of the unity of the church, - - ]0 
 
 2. It encourages them in their evil courses, - - - 15 
 2. It is at variance with the injunction, •< Go forth hy the foet- 
 
 stepe cf the flock," - »,-.,. -16 
 
 4. It is inconsistent with stedfastness in a religious profession, - 20 
 
 5. It counteracts a Scriptural separation and a public testimony, 23 
 
 6. It is offensive to Christian brethren, - - • - 26 
 
 7. It is prejudicial to practical and ezperimental religion, - 27 
 
 8. Some passages of Scripture to which it is contrary, - 30 
 
 ARGUMENTS IN ITS FAVOUR ANSWERED. 
 
 1. There is no harm in hearing a good sermon any where, - S5 
 
 2. In opposing it we count all wrong but ourselves, ^ - 4.2 
 
 3. Opposition indicates a want of charity, - - - - 44 
 
 4. Hearers may take the good and leave the bad, - - 48 
 
 5. There are many good, both ministers and people, among them, 5'i 
 
 6. Attendance may be necessary to contribute for some benevo- 
 
 lent purpose, - - - - - - - ' 56 
 
 7. Peculiarities ought to be laid aside, &c. . - ^ - 57 
 
 8. The practice is very common, ----- 62 
 
 9. Christian assocFation is allowed, and why not ministerial ? - 66 
 JO. Christ attended the Jewish Synagogue, though the worship 
 
 there was much corrupted, - - . - , gg 
 
 11. The Apostles did not require separation from corrupt churhes 
 
 in their times, - - - -- - - 69 
 
 12. The twenty-sixth cliapter of the Confession of Faith defends 
 
 the practice, -- -- ---70 
 
 13. Some passages of Scripture adduced in support of the prac- 
 
 tice, -------- - 74 
 
 The whole summed up in a few questions, - - - - 81 
 
 Conclusion, -^84. 
 
 Appendix I. containing notes and quotations, - - - 91 
 Appendix II. coatainiug obseryatiops on prayer for kings, - 12Q 
 
A SUMMARY OF THE MORE IMPORTANT PARTICULARS, NOT SO 
 PROMINENTLY BROUGHT TO VIEW IN THE GENERAL CONTENTS. 
 
 ^^^o::f^~- 
 
 The utility of subordinate standards in the church, pp. 17,* 19.J: 
 Note E. 96 ; ¥. 9? ; BB. IIT—Footsteps of the flock, the church's 
 former attainments, of which see a summary, H 98. — The proprie- 
 ty of making known distinctive principles, 76, f 77; CC. 117.— The 
 propriety of being acquainted with principles before profession is 
 made, K. 101, — The evil consequences of unprincipled admission, 
 78.f — The duty of initiating the young in the principles of the pro- 
 fession in which they are brought up, J. 100 — Novelty influencing 
 occasional attendance, 63, f 65. — The difference between occasional 
 hearings and occasional communicating^ 15,* 85, J 88 ;|: D. 94. — 
 The difference between the Reformers and others who profess to 
 *ollow them, 17 ;t I. 98 ; Y. 115.— The aspersion being bomidup to 
 hear no other but those of our own connexion, 66-* V. 113, 114 ; 
 X. 115. — Cases of occasional hearing warrantable, 41 ;* W. 114. — 
 A vindication against the charge of bigotry, 47 ;* S. 108. — Lay- 
 preaching a violation of Scripture order and precept, A. 91. — The 
 grievous and hateful nature of patronage, 92.* — The want of sermon 
 pled as an excuse for occasional hearing, 49, foot note. — The influ- 
 ence of convenience in the choice of a profession, 77 ;* DD. 118. 
 — On the expressions " Prove all things," and " Try the Spirits," 
 79,* 80.t — Whether a particular profession will be a matter of in- 
 quiry in the general judgment, 77.t — Address to those who deride 
 the doctrine of restricted communion, 89. f See also, 119.J: 
 
 • Near the top. f Near the middle. \ Near the bottom. 
 
 TvPOGRAPHICAIi ESCAPES TO BB CORRECTED BT THR READER. 
 
 Page 3^ line S, /or flocks read flock P. 19, /. 11, he/ore creed insert her, 
 P. Z3, foot note, for ingenuous rearf ingenious ; and before rcputation,/or a rM</high. 
 P. 33, /. 12, for there nad their. P. 62, /. 4, after heal,/or; insert^ P. 69, /. 5, 
 
 for i[ read of, P. 99, /. SI, at the beginning ^ erase the nam* of. P% 108, /. 6» 
 
 from the foot, for circumstances rw^ circumstance. 
 
PREFACE. 
 
 There are, perhaps, few subjects more unpopular than 
 that discussed in the following sheets. The writer is 
 aware that general custom, which is a prevalent principle 
 of action, is entirely against him. It is not, then, popu- 
 larity, but the reverse, that is to be expected as the re- 
 ward of such an undertaking. And since the following 
 observations drop from the pen of one whose circum- 
 stances are too solitary to procure general reception, 
 his sole dependance for acceptance is upon the merits of 
 the arguments and manner of execution. If these have 
 the support of Scripture and reason, it is sufficient, 
 — if not, other recommendations can be of little avail. 
 It is requested, that, before decision be given, and the 
 work condemned, these may be duly and inipartially 
 considered.* 
 
 Having had occasion to employ some verbal arid epis- 
 tolary communication on the subject, and especially by 
 consulting the most judicious expositors, to whom he 
 had access, on the passage of Scripture used as the theme 
 of discussion, thie writer's mind became deeply impressed 
 with the leading idea suggested from it, which still in- 
 creased the more he thought of it. An ardent desire 
 to impede the progress of a growing evil induced him 
 to exhibit a few considerations on the subject to public 
 view. 
 
 A favourable reception can only be expected from those 
 unbiassed in favour of the practice condemned. With 
 relation to others, from the peculiar nature of the subject, 
 
 * " Blame not before thou hast examined the truth ; understand 
 first, and then rebuke." Ecclus. xi. 7. 
 
 A 
 
their derision is rather to be expected. Nevertheless, if any 
 thing be here suggested, in the least beneficial in directing 
 to the footsteps of the Redeemer's flock, (those who wish, 
 as the church here does, to avoid the flocks of the com- 
 panions,) and to stop, if possible, the mouths of those who 
 invidiously attribute all opposition to the practice to pre- 
 judice and bigotry, he shall the more cheerfully submit 
 to that reproach, which is almost the unavoidable con- 
 sequence of whatever is singular, and wants the sanction 
 of custom. If, however, he fail, even in these respects, 
 he shall not count his labour entirely lost, if any, qualifi- 
 ed by more advantageous circumstances, be excited by 
 this to undertake a work (already too long neglected) that 
 shall more effectually accomplish these important ends. 
 
 However unpopular the subject here treated is, the 
 writer's views are not peculiar to himself and the church 
 to which he belongs. These obtain ample support from 
 highly respectable writers, upon the same subject, of 
 other communities. With a view to elucidate the subject, 
 and render the essay as interesting as possible, large quot- 
 ations are given from these writers.* In these quota- 
 tions, to which particular attention is solicited, perhaps 
 the greater utility of the present publication may consist. 
 The writer hopes the judicious reader will allow the con- 
 siderations here presented to his notice to have their due 
 weight, and let the arguments for the respective sides tfe 
 compared together, and both with the Scripture stand- 
 ard, — Ihe law and the testimony. 
 
 * These quotations, with some noteis, are mostly inserted in Ap- 
 pendix I, to which reference is made by letters in alphabetical 
 order. 
 
INTRODUCTION. 
 
 -=x=»i)4««^»>»»«a«=- 
 
 Bone i. 7. WHY SHOULD I BE AS ONE THAT TURNKTH ASIDE BY 
 
 THE FLOCKS OF THY COMPANIONS? 
 
 Intercourse with Christ fs the supreme desire of the 
 church. For the enjoyment of this, she inquires where 
 he feeds his flock^, and makes them to rest at noon. 
 Without this direction, on his part, she insinuates that 
 she is ill danger of turning aside after the flocks of his 
 companions. Companions, in the proper sense of the 
 term, design persons of friendly dispositions : — " The 
 companions hearken to thy voice."* — " The virgins her 
 companions that follow."! But in the present case, they 
 are so denominated, merely from their appearance, rank, 
 and circumstances in the church : — " Friend, how earnest 
 thou in hither ?'*J — *' Friend, wherefore art thou come r"[j 
 The one at the marriage supper, the other giving the 
 friendly kiss, appeared real friends, and were so deno- 
 minated, though they sustained a character entirely the 
 reverse. In the same situation are the companions, 
 otherwise the church would not be so apprehensive of 
 danger in turning aside after them. By these companions 
 we are to understand the same as the mother's children, 
 verse 6. They are nominally m the church, but not qjf 
 the church. The idea that the companions are so deno- 
 minated from their resemblance to those wiio are in reali- 
 ty devoted to the Redeemer's interests, appears from 
 chap. V. 7, where the church designs them watchmen ; 
 a designation by which also, she denominates the faithful, 
 ministers of Jesus : — " The watchmen that go about the 
 city found me," &c.S They have an identity of name 
 from their striking resemblance, and sameness of office 
 in the church ; while, however, their real character is 
 entirely the reverse. The one acts the part of a friend 
 
 * Chap. viii. 13. f Psal. xlv. 14, J Mat. xxii. 12. 
 
 II Mat. xxvi. 50 § Chap, iii. 3. 
 
and faithful guide, in directing her in quest of her beiosr* 
 ed ; while the other treats her with asperity, even barba- 
 rous cruelty, in smiting and wounding her, and taking 
 away her vail from her. 
 
 This similarity in these companions, to those who are 
 such in reality, is forcibly shown by Christ, Mat. vii. 1 5, 
 where they are called prophets; but, to distinguish them 
 from those who are really such, they are designed Jhlse 
 prophets. Their resemblance, and yet destructive na- 
 ture, is farther brought to yiew in the same passage, by 
 their being designed wolves in sheep's clothing. Their 
 real character as wolves is concealed by their woolly 
 fleece, which represents those external circumstances that 
 constitute their resemblance to real sheep. And their 
 "wolfish dispositions afterward appear in their voracious 
 greediness to accumulate wealth ; fitly designed " greedy 
 dogs which can never have enough."* Converting the 
 sanctuary into a house of merchandise, they are said to 
 ** look to their own way ; every one for his gain from 
 his quarter."* They are precisely like those of old, who 
 said, " Put me into the priests' office for a piece of bread." 
 Such are fitly described by an apostle as acting from the 
 base motive of " filthy lucre ;" and, says the same apos- 
 tle, *' through covetousness shall they, with feigned 
 words, make merchandise of you.'* 
 
 They are farther represented as shepherds feeding 
 themselves, and not their flock ; — as clothing themselves 
 with the wool, but scattering the sheep ;t — as hirelings, 
 who care not for the sheep, but leave them defenceless 
 to the merciless attack of every depredator, instead of 
 defending them by every possible mean of warning and 
 reproof. Being actuated by the low motive of gain; 
 or, as it is expressed in Scripture, ** for sake of advan- 
 tage," the appellation hireling is most descriptive of their 
 real character. | These comparisons suitably represent 
 
 * Isa. Ivi. 11. f Ezek. xxxiv. 
 
 % To none is the term more applicable than to those who, in the 
 face of every remonstrance, however rational and well-founded, are 
 thrust into office by the most violent measures. Submission to such 
 disorderly and unscriptural intrusion is expressive of a mind exceed' 
 
0ie companions, both In respect of circumstances of re- 
 semblance, and of injurious consequences. This simila- 
 rity is sometimes so strikingly great, that, saith Christ, 
 ** if it were possible, they would deceive the very elect." 
 This says, " therefore, we ought to give the more ear- 
 nest heed." They all say, ^ " Lo, here is Christ'^—" This 
 is the way, walk ye in it,*' kC^ 
 
 But when we consider Christ in the account given of 
 him by these companions, we find him^ greatly in want 
 of that fulness and glory, which, as Saviour and Head of 
 the church, are ascribed to him in the divine word. 
 
 The injurious nature, at least, of some of the compan- 
 ions, arising from circumstances of resemblance, is well 
 shown, 2 Cor. xi. 13, where they are represented as 
 transforming themselves into the apostles and ministers 
 of Christ, &c. No rational doubt can be entertained, that 
 the companions are the very same with the persons de- 
 signed in these different passages. If so, the danger of 
 
 ingiy base. Can any who want an orderly call, from those over 
 whom they are to preside, be viewed in any other light, than as 
 thieves and robbers, however high the authority otherwise may be, 
 by which they are patronised? Whether does gain or godliness 
 seem more to influence their conduct? Whether do such seem to 
 rank among the followers of Christ, or of his companions ? 
 
 * This is done by those very notorious heretics, who have bold- 
 ness enough to *' deny the only Lord God, even our Lord Jesus 
 Christ." Can any thing be more entitled to the designation " dam- 
 nable heresies," than the denial of Jesus' divinity and the necessity 
 of his atonement ? — Can any heresies be more calculated to sap 
 the very foundation of the Christian system? — Can anything more 
 effectually bring " swift destruction" upon themselves, and their 
 deluded votaries, who follow their pernicious ways ? Although such 
 have a mode of worship protected under the shade of a toleration, 
 which allows every heresy, however damnatory, to pass with impuni- 
 ty, yet since they want the most fundamental doctrine of the Chris- 
 tian system, — the acknowledgment of God in his scriptural character, 
 they are not entitled even to the designation of companions: for, 
 as already observed, the term denotes such circumstances of resem- 
 blance, that the church has difficulty in distinguishing them, and 
 applies to Christ, her beloved, for direction. But the flagrancy of 
 those is so manifest, that none can hesitate to ascertain their true 
 character, except those to whom the gospel is hid, whose minds the 
 god of this world has blinded, lest the light of the glorious goepe! 
 of Christ the Son of God, should shine into them. 
 
luriiing aside after them is the more nianli'e.vt. And by 
 the flocks we are to understand their deluded votaries ; 
 flocks in the plural, from the numerous herds that attend 
 their dangerous ministrations ; and also as distinguished 
 from the few followers of Christ, designed thy Jlock^ 
 a little Jlock, &c. 
 
 But farther ; by the companions, also, we are to un- 
 derstand those who claim supremacy in the church. Such 
 are designed by an apostle, " lords over God's heri- 
 tage.*'* This will apply to all dignitaries in the church, 
 who occupy places for the sake of honour or advantage ; 
 or, as expressed by an apostle, " for filthy lucre's sake." 
 Supremacy in the church, upon this principle, appears 
 in the different orders of superior clergy in the two 
 kindred churches of England and Rome ; the constitu- 
 tional and practical difference of which is more nominal 
 than real. An essential principle of both is supremacy, 
 with this difference ; the one acknowledges the pope as 
 universal head ; the other, the sovereign of the nation 
 over which he presides. The latter is, in this respect, 
 joined by that of presbyterian name established in our 
 own land. In nothing can any appear more the compan- 
 ions of Christ, than in claiming the prerogatives, which 
 are his undeniable right, t Submission to such is tacit 
 assent to a robbery of the most sacrilegious nature. It 
 is supporting the Erastian claims of those who, instead of 
 being nursing fathers to the church, rob her of her most 
 invaluable privileges. 
 
 Farther ; among the companions will, also, rank un- 
 qualified persons in the public station of teachers in the 
 church. The indispensible qualification of capacity^ is 
 expressed by the apostle in these words ; " apt to each ;" 
 —beautifully illustrated, Jer. iii. 15; "I will give you 
 pastors according to my heart, which shall feed you 
 with knowledge and understanding."! Another requi- 
 site qualification is an orderly call from those whom they 
 
 * 1 Pet. V. 3. See also Mark x. 42—44. f 2 Thess. ii. 4. 
 
 X See an excellent illustration of this passage by Dr M'Leod, 
 on the Constitution, Character, and Duties of the Gospel Ministrt/. — 
 Christian Selector, vol. i. p. 321. 
 
are to teach ; oiherwise every appointment is but intru- 
 sion, and to officiate is only to invade a place to which 
 they have no other claim than that of usurpation ; or, to 
 express it in Scripture language, — to " run unsent,'*— to 
 " prophesy while God hath not spoken."* 
 
 In connexion with these companions, we may, also, 
 rank such as " teach for doctrines the commandments 
 of men,** and not the doctrine which is according to god- 
 liness,— sound doctrine only, which is productive of sal- 
 vation. Public teachers may be free from the charge of 
 error, and yet equally guilty in respect of neglect. As 
 death is no less the effect of withholding support than it is 
 of poisonous application ; so the neglect of doctrines to 
 be taught, or of duties to be performed, renders equally 
 exceptionable as perverting the most obvious truths. 
 The Christian minister is a steward under high responsi- 
 bility, and has before him a variety of objects that claim 
 his attention. He has not only to preach sound doctrine, 
 which cannot be condemned, but must also warn of sia 
 and danger. His duties are well shov/n in those of the 
 watchman ;t and in those of the shepherd j| and expres- 
 sed in strong martial language by Isaiah : '* Cry aloud, 
 spare not ; lift up thy voice tike a trumpet, and shew my 
 people their transgression, and the house of Jacob their 
 sins." 11 The Scriptures are given for correction and re- 
 proof, as well as for doctrine and instruction 5 and if they 
 are to be received as the unexceptionable pattern of imi« 
 tation, the Christian minister must act a similar part, 
 or be liable to the charges brought against undurifui 
 watchmen.^ Since to testify against prevailing evils is 
 offensive, this part of ministerial duty they are careful to 
 avoid. This cost the undaunted Harbinger his life ; and 
 Christ by testifying of the world, that the works there- 
 of were evil, laid himself obnoxious to its censure and 
 hatred. To avoid similar treatment, many of his pretend- 
 ed followers neglect the example which he hereby gave 
 them : so, for wane of warning and reproof, thousands 
 
 * See Appendix, Note A. f Ezek. xxxiii. 6, &c. J Jer. 
 
 xxiii. Exek* xxxiv. || Isa. Iviii. 1. J Isa. IvirlO — 12. 
 
are allowed to pen'sli in their ignorance and infidelity^ 
 Smooth and inoffensive doctrines being most acceptable, 
 are almost the only subjects of public discussion. The 
 faithful followers of Jesus have in every age distinguished 
 themselves from his companions, by being explicit in 
 warning, and sharp in reproof; in order to arouse from 
 security, and endeavour, by every possible means, to 
 prevent their eternal ruin. An enci so important is not 
 CO be gained by soothing addresses; — fitly designed by 
 an apostle, " Mattering words.'* Those who neglect this 
 important part of ministerial duty, are, in very appropri- 
 ate language, designed '' dumb dogs, that cannot bark," 
 —a principal design of which being to prevent wandering 
 and going astray. 
 
 The companions, also, appear in this respect ; that the 
 public interests of religion are to them a matter of little 
 concern. As they do not value, they are little careful 
 to regard, what God has done for his church in former 
 times. Fond of popularity, they readily applaud, even 
 with cringing adulation, existing systems, though consti- 
 tutionally hostile to the interests of true religion. Appro- 
 bation of any exercising supremacy in the church, and 
 engaged in support of prelatic and antichristian systems ; 
 which, being eversive of the religion of Jesus, evidences 
 that they rank among his companions. And as this ap- 
 probation is shown by every community, whether pub- 
 licly patronised, or existing under the shade of approved 
 toleration, the charge must be of equal extent. 
 
 Without farther enlargement upon the character of the 
 companions, it may be observed, in one word ; that the 
 expression includes all who are not " going forth by the 
 footsteps of the flock." Whatever circumstantial diffe- 
 rence may appear among them ;— whatever excellencies 
 some may seem to have above others, if this characteris- 
 tic be awantmg, they must all rank among the compan- 
 ions. This, I apprehend, may be granted, without the 
 supposition that they are all upon a level and equally 
 guilty. There may be considerable difference, and even 
 
superior excellence, and yet rank among the compan- 
 ions. Yea, many among these, may be distinguished 
 with very liberal endowments of grace, — high degrees of 
 communion with God. — and well ascertained prospects 
 of eternal felicity, who, notwithstanding, are exceedingly 
 defective in duty to him whom their soul loveth.* 
 
 * Note B. 
 
 * As it is of consequence in the present essay, to distinguish be- 
 tween the companions and the lawful ministers of Christ, the follow- 
 ing passages, being exceedingly appropriate, are here worthy of 
 quotation : " It is necessary that we must acknowledge them minis- 
 ters of Christ, and his ambassadors, clothed with his commission, 
 from whom we receive the ordinances of the gospel : for otherwise 
 they must be looked upon as thieves, robbers, usurpers, and stran- 
 gers, whom Christ's sheep will not, nay must not hear. John x. 1, 
 5. And how shall they preach, or be heard, except they be 
 sent? Rom. x. 15. For such whom we know may not la^vfully 
 preach, we cannot lawfully hear. Those from whom we may receive 
 the mysteries of God, we must account ministers of Christ, and am- 
 bassadors for Christ, standing in his stead, beseeching us to be re- 
 conciled to God. Hence such as we doubt to acknowledge minis- 
 ters of Christ, clothed with his commission, them we cannot hear 
 without sin." — Hind Let Loose, p. 273. 
 
 It is by no means meant to be insinuated, that there are no real 
 Christians among other denominations than that to which the writer 
 belongs ; nor is it at all thought, that the doctrines of salvation 
 by Christ, are not taught by the ministers of other churches. 
 These God, in his holy sovereignty, may bless to the objects of his 
 love, even in corrupt communities. It cannot, then, be said (as 
 is basely alleged) that we allow none to be saved but those of our 
 own connexion. As there are tares among wheat, there are also 
 lilies among thorns. But the precise subject of discussion is, whe^ 
 ther it be lawful for Christians, who have embraced the principles 
 of the covenanted reformation, to countenance official administra- 
 tions in communities where these principles are either avowedly op- 
 posed, or treated with silence and neglect. A proof of th€ negative 
 is attempted in the following sheets. 
 
 & 
 
PART I. 
 
 containing considerations, or arguments, which mili- 
 tate against latitudinarian principles in church 
 communion; and which may be regarded as reasons 
 why the church is averse to turn aside after the 
 companions. 
 
 I. The act of doing so leads to a violation of tliat uni- 
 ty ^ wliich ought carefully to be maintained in the church 
 of Christ. 
 
 As the church is " but one,*' and designed thy Jioch 
 in opposition to the flocks of the companions^ unity must 
 be regarded as one of her distinguishing characters. The 
 practice opposed iias a direct tendency to destroy this, 
 by encouraging and increasing these flocks, in the multi- 
 plication of which, the church is already grievously rent. 
 Saith an apostle : *' Now, I beseech you, brethren, mark 
 them which cause divisions and offences contrary to the 
 doctrine which ye have learned ; and avoid them.*'* — 
 And, " Now, I beseech you, brethren, by the name of 
 our Lord Jesus Christ, that ye all speak the same thing, 
 and that there be no divisions among you ; but that ye 
 be perfectly joined together in the same mind, and in the 
 same judgment.'*! — " Stand fast in one spirit, with one 
 mind, striving together for the faith of the gospel."| 
 
 These, and similar passages, show, that " unity in 
 sentiment and design is absolutely necessary to the purity 
 of the gospel church, and by a multitude of evidences it 
 appears to have been the great object of the apostles, and 
 primitive saints, in their church-feliowship." This senti- 
 ment obtains ample support and illustration from the fol- 
 lowing appropriate passage, quoted from a paper on re- 
 stricted communion. 
 
 " Now the first thing that determined me to abstain 
 from occasional communion, was my abhorrence of divi- 
 
 * Rom. xvi. 17. f 1 Cor. i. 10. f Phil. i. 27. 
 
11 
 
 sions in the Chnstian church. I find by reading the 
 Scriptures she should be one. There is one body, one 
 spirit, one faith, one Lord, one baptism; and v/e are 
 called to keep the unitxj of the spirit in the bond of peace. 
 We are directed also to strive for the faith of the gospel, 
 by standing fast in one spirit and with one mind. The 
 spirit of Christianity is a spirit of unity ; and as a proof of 
 this, our Redeemer, in his intercessory prayer,* speaks 
 of unity as a mark of the disciples that belong to him. 
 But at the present moment, this character of the Chris- 
 tian church seems to be, in a great measure, forgotten 
 in all Protestant countries. On the most frivolous ac 
 counts, and often in a rash manner and with a vindictive 
 spirit, a separate ministry is called in, a new place of 
 worship is built, a different communion table is spread, 
 and a new plan of church order and government is form- 
 ed. At the present moment there seems to be no end of 
 multiplying religious sects, and mournful are the conse- 
 quences that flow from this custom. The lukewarm and , 
 the ignorant are indignant at the endless quarrels that 
 prevail among those who make high pretensions to zeal ; 
 and they think themselves justified in that settled contempt 
 they shew for sacred things. The influence of a gospel- 
 ministry is decreasing every day, and there is some dan- 
 ger that these endless factions, which rage in the church, 
 may discourage men of learning, piety, and of a candid 
 and peaceable disposition, from coming forward to the 
 ministry, as they feel their labours cramped by unwarran- 
 table contentions. And a third evil that (lows from them 
 is, itching ears. A love of novelty, a spurning at any 
 thing like restraint by Christian discipline, and a dispo- 
 sition to evil speaking, rapidly increase. All these things 
 are opposite to the Christian temper. — 
 
 Now, one thing that prevents unity in the church, and 
 that encourages division in her, and all the ill fruits 
 v/hich follow it, is the practice of countenancing every 
 new scheme of religion that is set on foot. If a restless 
 individual bring forward this with apparent piety, and a 
 
 * John xvii. 
 
12 
 
 fervent zeal, however wrong this scheme may be, the 
 multitude for a time flock to his ministrations, without 
 taking time to examine them by the Scriptures, and the 
 cry is raised, Lo, here is Christ, and lo, he is there ! 
 The countenance he gets from the fickle multitude streng- 
 thens his hands. He brings forth this as a proof that 
 he has the presence of God with him ; and if he had any 
 doubts at the outset of his scheme about its goodness, 
 every new proselyte he makes tends to dispel his doubts, 
 and confirm him in the belief he is right. Now, the 
 course of church-fellowship which I follow has a great 
 tendency to counteract the plans of restless and enthusias- 
 tic men that rise up from time to time, and divide the 
 church. If all would act as I do, though it would not 
 hinder division from appearing, yet it would cause it to 
 have little bad effect ; it would waste away for the want 
 of encouragement."* — " This sort of communion is in- 
 consistent with stedfastness in the maintenance of a 
 Christian profession, and with the character of a witness 
 for the present truth ; it is equally inconsistent with that 
 ymformity in the matters of religion which is expected of 
 all those who are united together in the profession of the 
 same faith ; and accordingly all those who are charge- 
 able with it are guilty of schism in the body.'^t — " I take 
 schism to be a factious and disorderly disjoining and 
 breaking off from a constitute church, into which persons 
 were formerly joined ; and taking separate courses at 
 their own hand, without any respect to the peace, or 
 order of the church. If without any regard to this, we 
 turn aside by the flocks of Christ's companions, we com- 
 mit schism, a gseat sin."J 
 
 It is objected that to prevent occasional hearing is to 
 maintain difference among the various communions of pro- 
 fessed Christians ; for the practice opposed has a tendency 
 to promote unity : but it has not, for it has no tendency 
 to reclaim them ; and unity in profession, without unity in 
 
 * Christ. Mag. for 1809, p. 254. f I^ev. Mr Culbertscn 
 
 on Occasional Communion, p. 24-. J Shield's Letter in Ren- 
 
 wick's CoUec. p. 276. See also Dodwell on Occasional Commun- 
 ion, pp. 5^6, 
 
13 
 
 faith, could neither be beneficial nor of long continuance. 
 The futility of this sentiment is well shown by a judicious 
 American writer upon the subject, " Occasional hearers/' 
 says he, " contribute no more to true peace between op- 
 posite church communions, than whisperers and tale-bear- 
 ers do to the reconciliation of two persons at variance. In 
 both cases they seldom or never fail to imbitter the parties 
 against one another by their anecdotes and misrepresen- 
 tations. There will be no genuine healing of breaches, 
 till churches be brought to an humbling sense of their 
 errors and defections, and to a sincere, unanimous and 
 particular acknowledgment of the various articles of 
 divine truth, which they have injured, either by denying 
 or refusing to own. In order to this healing, churches 
 and their members must be brought under such deep 
 concern to attain the true knowledge, and to walk in a 
 stedfast adherence to it, as will cere them of the levity 
 of occasional hearing," &c.* 
 
 II. To turn aside after' the companhns, hi/ attending 
 t^ieir official admijii.strationSy is to encourage them in their 
 corr^upt evil courses. 
 
 By our separate profession w^e declare our belief that 
 they are wrong ; but our countenancing them, instead of 
 reclaiming them in the smallest degree, has the most di- 
 rect tendency to strengthen the hands of evil doers. 
 And, is it not sin to be accessary to the sin of others? 
 But you will say. What sin in hearing the word of God 
 preached ? — But by whom ? Are they not the compan- 
 ions, who have already been described as chargeable 
 with propagating error, or of concealing truth ? And is 
 it not evil to attend the administrations of any such ? 
 Countenancing erroneous teachers, or praying for their 
 success, is recognizing them as the ambassadors of Christ, 
 and saying amen to the errors, with which they are charge- 
 able. It must be a great curse to have shepherds that 
 
 * Anderson, of America, in his excellent Sermon on the «in and 
 danger of countenancing erroneous teachers, pp. 50 — 55. 
 
14 
 
 cause their flocks to err: for blind guides will unavoid- 
 ably l^ad their blind followers into the ditch of error, 
 profanity, aiid final ruin. They are injurious to their 
 flocks, not only by erroneous doctrine, but by pernicious 
 example. It is a maxim proved by long experience, that 
 JE.rample has more irrfluence than precept. There is ano- 
 ther of similar import and equally true ; Like priest like 
 people. When teachers themselves symbolize so much 
 with the times as to countenance fashionable vices, cease 
 to be examples to their flocks in personal and family re- 
 ligion, become partial in Sabbath sanctification, by paying 
 social visits, perusing public newspapers, indulging world- 
 ly conversation, attending funerals, dishonouring it by 
 the idolatrous designation of Sunday^ &c. all contrary to 
 Isaiah Iviii. 1 3, it cannot be matter of surprise if in these 
 and similar respects, their deluded votaries be their ser- 
 vile imitators. Thus, instead of being ensamples to the 
 flocks over which they are overseers, they contribute to 
 their s^in and misery. The injury that the companions 
 do the church by error, example, neglect of warning, 
 &c. seems to be the very ground of complaint : " They 
 made me the keeper of the vineyards ;"* which design 
 their erroneous systems of worship propagated under the 
 notion of true religion. Their close connexion, mother* s 
 children^ renders them capable of more injury than open 
 enemies ; as adman's greatest enemies are they of his own 
 house. These are the false brethren, of whom an apostle 
 most complains, — they are as wolves among lambs, and 
 as little foxes that spoil the tender vines. *' As we would 
 not partake of their judgment, in countenancing their 
 administration of ordinances, so we should keep ourselves 
 free from all participation of their sin ; for we must not 
 be partakers with any in sin. And not only ministers in 
 ordainino:, but people in hearing may be in hazard of par- 
 taking of some men's sins, who enter into the ministry, 
 and if we cannot hear them, without partaking of their 
 sins, we must not hear them.f 
 
 " It is a self-contradiction to separate from a church 
 
 So»g i. 6. +1 Thens. v. 22. Hind Let Loose, p. 29S. 
 
15 
 
 on account of her corruptions and yet countenance her 
 ministers in their public services ; and has a direct tenden- 
 cy to harden thera in their evil courses.'* Persons of such 
 a description we may not be able to reclaim, nor can our 
 voice of reproof and warning reach their ear. The least 
 testimony, then, of disapprobation that we can give, is to 
 discountenance their administrations.* 
 
 It may farther be observed here, that while occasional 
 hearing is practised and defended, sacramental commun- 
 ion, on the same principle, is rarely or never sought : as if 
 an important difference existed between the one and the 
 other. If a public character be possessed of sufficient 
 qualification, in respect of talent, profession, conduct, 
 and official appointment, to induce us to hear him, why 
 not receive from him the seals of the covenant also ? 
 Hearing is an act of worship much more solemn than, 
 perhaps, many are aware of. Very remarkable upon 
 this subject are the words of the Centurion of the Italian 
 band : -' We are all here present before God, to hear all 
 things that are commanded thee of God."t We behove 
 to be satisfied, as Cornelius was, that the person whom 
 we hear is commissioned from God ; — and that what he 
 delivers has his command. In the belief of this we are 
 to receive what is spoken ; not as the word of man, but 
 as it is in truth the word of God. Throueh the divine 
 ordinances, in this way, he continues to speak to us, as it 
 were from heaven. And because in hearing, " we are 
 before God," we are required to keep our foot with all 
 diligence in the house of God, and be more ready to 
 hear, than to give the sacrifice of fools, who consider 
 not that they do evil.| Without such considerations, 
 there can be no hearing in faith. If these observations 
 be admitted, the difference between hearing and commu» 
 nicating, as to administrators, entirely evanishes. U 
 
 * Note C. t Acts X. G3. } EccI, v. 1. jj Note D. 
 
16 
 
 III. To turn aside after the flocks of the compajitons 
 is in opposition to the injunction in the following verse : 
 *' Go thy way forth by the footsteps of the flock.'* 
 
 Obedience to this precept all will acknowledge to be 
 duty : but that these companions are not doing so is evi- 
 dent from the aversion which the church here expresses at 
 turning aside after them. The very circumstance of be- 
 ing directed to go forth by the footsteps of the flock, is 
 evidence sufficient that these companions are not doing 
 so. 
 
 These footsteps, I apprehend, are just the attainments 
 of the church in former times, in respect of greater con- 
 formity to Scripture in doctrine and practice. These are 
 left on record for our imitation ; and the divine command 
 with relation to them is, — " Whereunto we have already 
 attained let us walk by the same rule, let us mind the 
 same thing, — that which ye have already hold fast till I 
 come,— hold fast that which thou hast that no man take 
 thy crown, — be followers of those who through faith and 
 patience inherit the promises," &c. To assist in distin- 
 guishing between sin and duty, truth and error, and to dis- 
 tinguish the flock of Christ from those of his companions, 
 it has been the practice of the church to retain and bring 
 to view in her subordinate standards the attainments of 
 former times. The propriety of her doing this is well 
 shown in the followirig quotation : " Upon this," viz, 
 the word of God, " the church is founded, and upon 
 this she professes to be regulated. About the meaning 
 of this rule, however, there may be, and often really are, 
 very different sentiments. In order, therefore, to ascer- 
 tain their harmony in the truth, the church is under the 
 necessity of expressing her own views of the word of God, 
 and fixing the sense in which she receives it, upon the 
 controverted doctrines, in so many distinct propositions 
 as subordinate regulations for the society. The necessity 
 of thus forming a distinct, though not opposite system of 
 regulations, arises not from any defect in the divine rule, 
 but from the interposition and contrariety of human ap- 
 prehension concerning it. And nothing can be more 
 
17 
 
 weak and contemptible in point of argument, than to 
 represent this as equivalent to the making of our own 
 will or judgment our rule and standard, and not the au* 
 thority of God."* 
 
 The Westminster Confession of Faith is partially ac- 
 knowledged as the subordinate standard in all churches 
 that bear the Presbyterian name, while, however, important 
 parts of the same compilation are entirely omitted ; as the 
 Covenants, considered as national transactions. This is 
 done even by some who once regarded the rejection of the 
 covenanted uniformity of Scotland, a sufficient ground for 
 secession from the National Church. But these now re-i 
 ject the whole civil part of the reformation, and deny the 
 moral obligation of former deeds on succeeding genera- 
 tions.! This is the more remarkable, that the obligation 
 of civil transactions is never once called in question.* 
 
 As these covenants constitute a fundamental article of 
 the reformation, the rejection of them necessarily includes 
 a rejection of it. In vain shall any pretend to follow the 
 footsteps of the flock, while they reject the most distin- 
 guishing articles of their creed, and the most approved 
 part of their conduct. A profession of respect to their 
 memory, and of adherence to their example, with the 
 exception of these articles, is like a Unitarian professing 
 faith in the Christian system. Is it asked. Why bring so 
 frequently to view the leaders of the church in a former 
 <!entury ? — Because they were most distinguished for their 
 fidelity in the ways of God ; most highly honoured as in- 
 struments for advancing the interests of his kingdom 5 and 
 
 * Note E. 
 
 f It was an erroneous assertion, and most unbecoming an Asso- 
 ciate Presbyterian ; that predecessors could in no respect bind their 
 posterity ; and that the latter had no concern in the deeds of the 
 Ibrmer. With some shadow of consistency might an Independent 
 Baptist say so, who professedly acts upon this principle ; but from 
 ■a Presbyterian, who, in respect of baptism, is daily acting upon the 
 opposite principle, it is wholly inadmissible. 
 
 X See the Rev. Messrs Mason, Paxton, and Wylie, on the na- 
 ture and obligation of public covenants ; and Thomson's, of Kirkin- 
 tilloch, Sermon on stedfastness in the faith, from 1 Cor. xvi. 13, 
 pp. 37, 38. 
 
 c 
 
18 
 
 m all respects the most perfect patterns of imitation, that 
 history has transmitted to us since apostolic times. This 
 perfection designs only a high degree of superiority to 
 others in the time specified ; not that they were already 
 perfect. Their view of hereditary succession to royalty is 
 a prominent indication of that imperfection which is inci* 
 dent to the best in this life.* Their sentiments, however, 
 of the qualifications and duties of Christian magistrates, 
 are truly admirable. It may be presumed, that since Paul 
 wrote his Epistle to the Romans, the Scripture doctrine 
 upon that subject has never by any been brought to view 
 in such a luminous manner, as by the AssembHes of 
 Glasgow and Westminster, towards the middle of the 
 seventeenth century. They held that magistracy is an 
 ordinance of God, ordained by him for his own glory and 
 his church's good ; and of consequence, that those in of- 
 iice, in virtue of their character, ought to defend the first 
 as well as the second table of the law ; that the defence of 
 the church in her privileges, belongs equally to the duties 
 of their function, as that of men in the enjoyment of their 
 civil rights. To deny this is to rob the church of a great 
 privilege arising from an " ordinance of God," and to 
 frustrate the precious promises made in her behalf; viz. 
 that kings shall he her nursing Jathers ; — kings shall mi' 
 nister unto her^ <§r. 
 
 Farther ; to deny that magistrates, as such, ought to 
 regard the interests of the church, as involved in the 
 duties of their oflfice, is in effect to deny that " Jesus 
 is the Prince of the kings of the earth, — that all domin- 
 ion shall serve him, — that he is given to be head over 
 all things to the church. In this way the Reformation 
 is betrayed by these mother* s children, who are unduly 
 lavish, in their approbation of a system, by which, in 
 many parts, that cause is so eminently overthrown. To 
 acknowledge as the ordinance of God, — as ministers of 
 
 . . * The Westiminster Dirines, as a body, were truly eminent, 
 though sentiments, by no means defensible, were, by individuals of 
 them, entertained on different subjects. Their excellency and im- 
 perfections are impartially stated in their well v/ritten Biography, a- 
 publighiiig at present, by the Rev. Mr Held of Newton-stewart. 
 
19 
 
 God, — as nursing fathers to the church, those who main- 
 rain a character entirely the reverse, — who exercise an 
 aniichristian supremacy over the church, — who give to- 
 leration to systems of worship even the most erroneous,— 
 and who support the prclatic and popish religion, is not- 
 only giving up wholly with the reformation, JDut in effect 
 pronouncing the reformers themselves erroneous in their 
 sentiments and fanatical in their sufferings.* All of this, 
 however, is perfectly consistent with the character of the 
 companions and mother^s. children, who are ever angry 
 with the church in all articles of creed, and in all parts of ^^i^ 
 her conduct in which they do not fmd it convenient to 
 follow her. This presents a forcible reason Vvhy the su-^ 
 bordinate standards of the church fall so much into discs- 
 teem ; viz, because the doctrines vi^hich they contain and 
 the duties which they require, are entirely at variance 
 with the views of those who thus oppose them. They 
 are rejected professedly for the restraint which they are 
 alleged to impose upon inquiry and freedom of thought ; 
 and to stand in the way of going on to perfection. This, 
 however, is a charge entirely unfounded : for while they 
 are a happy mean of holding fast what we have already 
 attained, and of preventing innovations and novelties^ 
 which may, perhaps, be viewed as improvements, but are 
 in reality the very reverse, they impose no restriction in 
 the most diligent search after truth, nor stand the least 
 in the w^ay of progress in knowledge and reformation in 
 either church or state.f 
 
 The rejection of the subordinate standards must be a 
 great injury to the flock of Christ ; for by these, former 
 footsteps or attainments are brought to view as examples 
 for their imitation. J Since it is the character of the true 
 church that she goes forth by these ; that is, makes ad- 
 vancement in religion upon the same principles, their ac- 
 knowledgment will serve as a characteristic to distinguish 
 between Christ's flock and those of his companions : and 
 the rejection of these is reason sufficient why she should 
 not turn aside after them. By this a ready criterion is 
 
 * Note F. t Note 6. t Note H, 
 
20 
 
 always at hand by which to judge of parties— -Are they 
 going forth by the footsteps of the flock ?* 
 
 IV. Turning aside after i]i3 flocks of the companions is 
 inconsistent with that stedjastness xvhich is necessarily re* 
 quired in a religious profession. 
 
 It was the character of early Christians that they conti- 
 nued stedfastly in the apostles' doctrine and fellowship. 
 And it is the express command of Scripture to be stedfast 
 and immoveable, and to hold fast our profession without 
 wavering, — Be no more children tossed to and fro, and car- 
 ried about with every wind of doctrine, by the sleight of 
 men, and cunning craftiness, whereby they lie in wait to 
 deceive,! — Be not carried about with diverse and strange 
 doctrines, for it is a good thing that the heart be establish, 
 cd with grace, — And beware lest, being led away with the 
 error of the wicked, ye fall from your own stedfastness.J 
 And it is said of Christ's flock, that a stranger they will 
 not follow, but will flee from him, " for they know not the 
 voice of strangers." II These passages unite in requiring 
 stedfastness in religion, and of consequence forcibly for- 
 bid turning aside after the companions. 
 
 This practice, moreover, tends to encourage sectarian- 
 ism, vv'hich is ever found injurious to the interests of real 
 religion. But it is something more, — it is a step towards 
 apostacy. This, however, is strenuously denied, by those 
 who advocate the cause of occasional hearing. It is only 
 in following the footsteps of the flock that true religion 
 can be maintained ; but turning aside is a deviation from 
 the path of duty ; and every deviation is a step towards 
 apostacy. Of apostacy there are various steps ; ^he last 
 of which may be regarded a total relinquishment of a 
 
 * Note I. 
 t On this passage, a writer, (treating of the same subject) hath 
 the following words : *' Shew not when such a temptation occurs, 
 that you are weak in knowledge, weak in faith, and wavering in 
 judgment, by being catched, like children, with every thiftg that 
 is new," 
 
 t Acts ii. 42. 1 Cor. xv. 58. Eph. iv. 14. Heb. iii. 14. an4 
 Jf. 23. 2 Pet. iii. 17. 1| John x. 5, 
 
21 
 
 religious profession ; the criminality and dismal conse- 
 quences of which are by all admitted. But to this abys» 
 of profligacy, there are various steps. None become final 
 apostates instantaneously. A primary step towards the 
 deprecated ultimate, is that of considering stedfastness in 
 religion a matter of indifference ; the next will be that of 
 turning aside occasionally after the flocks of the com- 
 panions, which seems to be the very thing deprecated in 
 the passage under consideration, and not final apostacy. 
 Why, as if she had said, should I even seem to apostatize, 
 by turning aside from Christ's flock after those of his 
 companions ? ^ 
 
 All that is pleaded for is only occasionally, on particu- 
 lar occurrences, without any design of abandoning present 
 connexion. But if occasionally, why not more frequently ? 
 and why not always ? and so why separate^ at all ? '• I 
 can perceive no proper ground," says a writer upon the 
 subject, '^ for the idea of occasional communion. A man 
 ought never to separate from a church, with which he 
 can conscientiously hold communion. If I can hold com- 
 munion with a church to-day, why not to-morrow ? If 
 I do not sin in this instance to-day, as little can I do so 
 to-morrow. The difference of time can make no differ- 
 ence as to the morality of the action."* The same grounds 
 that occasioned former separation still exist, and militate 
 equally against occasional as constant communion. 
 
 One material cause of unstedfastness in profession, and 
 even of desertion, is lax admission, which is no less injuri- 
 ous to the applicant himself, than to the community of 
 which he becomes a member. In making a profession, 
 principles ought carefully to be examined and approved 
 of; not only those principles which that church holds in 
 common with other churches, but those in which she 
 differs from all others. These are chiefly the terms of 
 admission to that distinct community. Every other mode 
 of precedure is highly inconsistent ; it is only acting on 
 implicit faith; which is scarcely ever done in matters of 
 common life. Without such examination, one can give 
 
 * Christ. Mag. for 1798. p. 5^h 
 
22 
 
 no satisfactory reason for his profession. This ought to 
 be done equally in the profession in which he is brought 
 up, as in the prospect of a distinct association ; otherwise 
 he never can in faith say, Thus saith the Lord,* And the 
 standard of examination is the law and the testimony. It 
 IS by these we are to prove all things : whatever principles 
 differ from these are destitute of the truth, and to be 
 rejected as the invention of men. " If 1 act like one pri- 
 vileged with reason and divine revelation,*' saith one, 
 *' I must consider it my duty to examine matters as im- 
 partially as I am able by the unerring rule, and whatever 
 party I am convinced keeps nearest to the word of God, 
 there my conscience binds me to connect myself, with 
 an obligation far superior to empty name, or mere design 
 nation. It were much to be wished that young people, 
 particularly, would consider this, when about to fix their 
 religious connexion ; and not suffer themselves to be 
 imposed upon by empty sound. I would advise my 
 young friends to consider, that the empty name of Churchy 
 Secession and Belief, ^c, cannot bind their conscience: 
 it is their duty to examine matters by the unerring rule, 
 and whatever denomination they are convinced, in their 
 judgment, comes nighest the divine rule, there they ought 
 to fix their connexion.'*! 
 
 Instead of due pains in examining principles, a profes- 
 sion is often made from no higher motive than that of its 
 being the religion of a friend or acquaintance, or some 
 other circumstance of mere convenience. Stedfastness in 
 such cases is not to be expected, A profession of religion 
 without a knowledge of its principles is like a house found- 
 ed on the sand, which must necesarily give way, when the 
 storms of temptation and trial arise. + 
 
 Fluctuation in religion indictates that conscience has 
 been little exercised in its assumption, and as little in its 
 relinquishment. With many, change in profession is es- 
 teemed a matter of as small importance, and is done with 
 as much facility as they would the place of residence ; and, 
 
 * Note J. t Walker's Aniraad. p, 225. t Note K. 
 
2S 
 
 perhaps, for the same reasons, merely circumstances of 
 convenience,* 
 
 Farther ; mutation in religion is not confined merely to 
 practice, but often obtains also in the respective principles 
 of a profession. Articles that stand in the way of acces- 
 sion are readily erazed, and others less offensive are sub- 
 stituted in their place : the change has the designed effect. 
 It is, with a witness, becoming all Ihings to all men^ that b^ 
 all means they may gain some I 
 
 To be of a religion different from that designed the 
 establishment is, by some, reckoned highly ungenteelj 
 while others join associations, whose religion, which dif- 
 fers from that of the state more in appearance than in re- 
 ality, has acquired high reputation from eminent members 
 of former times ; whose constitutional name they are more 
 rigid to retain than their faith and footsteps, in doctrinal 
 purity or gospel conversation. Distinctive names are 
 continued while the system is materially altered. Were 
 names to be changed along with .the system, it might ex- \ 
 cite suspicion and lead to inquiry ; which might be pro- 
 ductive of unfavourable consequences.! 
 
 V. Turning aside by the flocks of the companions coun* 
 ieracts a Scriptural dissent, separation, and public testu 
 mony, which the faithful followers of Christ have lifted 
 up against them, 
 
 A Scriptural separation is one upon Scriptural princi- 
 ples ; as when the constitution or administration of a 
 church, from which the separation is made, is contrary to 
 Scripture. It is not personal offence, nor circumstances 
 of inconvenience, that will constitute a Scriptural separa- 
 tion. Whatever evils may attach to the church, every such 
 separation can be viewed in no other light than that of 
 schism or desertion. Separation from a community aU 
 
 * , Note L. 
 f This resembles the irigentous scheme of a London Bookseller, 
 who paid to his predecessor, of long corxtinuance and ^ ^reputation' '^'J 
 a considerable sum to allow his name to remain : the design is obvi- ^ 
 ous. 
 
24 
 
 ways Supposes evils, on account of which associailon is no 
 longer warrantable. Is it not, then, a direct inconsistency 
 again to associate there, while former grounds of separa- 
 tion still continue ? The same remarks will apply in re- 
 gard of a public testimony lifted up against them. Sepa- 
 ration itself is a part of testimony. bearing against a cor- 
 rupt community ; for when means of reforming them be- 
 come unavailing, the Scripture call then is, " Come out 
 from among them, and be separate, touch not the unclean 
 thing, and I will receive you/' A testimony is still more 
 explicit in a judicial exposure of the errors with which 
 they are respectively chargeable. Having subscribed this 
 testimony by explicit assent, and engaged in its support, 
 by countenancing those against whom it is directed, are 
 you not acting a part very inconsistent ; in as much as 
 your present conduct is condemnatory of your former 
 separation, — is an approbation of those against whom you 
 have testified as the companions of Christ, — and is, for the 
 time, a relinquishment of the testimony to which you 
 have professed adherence ?* and contrary to the divine 
 command, " Let them return unto thee ; but return not 
 thou unto them."t But as this idea is w^ell illustrated by 
 the author last quoted, his observations may supply the 
 place of any additional remarks by me, I only observe, 
 as matter of regret, that that fidelity, in point of testimony- 
 bearing, which he so ably defends; — that i*egularity, which 
 he so warmly inculcates, are not shewn in the party to 
 which he belongs. The reasoning employed, nevertheless, 
 forcibly shows the impropriety of the professed followers 
 of the Redeemer's flock turning aside after those of his 
 companions. ** It is, in a particular mannfer, the concern 
 of these men to bear testimony, in behalf of those truths 
 which are most keenly opposed, and in greatest danger of 
 being lost : — which truths have been emphatically styled 
 The prese?it truth, ztA The word of Christ's patience; yea, 
 Chriit's nante,\ — Seceders are witnesses for the present 
 
 * Saith one, " It is destructive of all faithful testimony-bearing, 
 as nothing can be more absurd than to testify against a church on 
 account of unfaithfuhiess, and yet join with tha^ very church in her 
 public acte of wcrship." f Jer. xv. 19. % Rev. iii. 8. 
 
25 
 
 truth. The testimony of their church is lifted up in be- 
 half of this, and in opposition to prevailing errors and 
 corruptions. They have avowed their attachment to this 
 testimony in the face of the sun, by publishing it, to 
 he known and read of all men ; and they cannot, in a 
 consistency with the truth and dignity of that character 
 which every honest Seceder is emulous to maintain make 
 any deposition which would contradict a single article of 
 that testimony which they have espoused. Did they do 
 otherwise, they would have no claim to the high charac- 
 ter of being faithful. The witness who can swear to, and 
 forswear the same thing, has no title whatever to the 
 reputation of an honest man ; and that person has as lit- 
 tle claim to the character of being faithful for God, who 
 can appear with Christ's Father's name upon his forehead 
 to-day, and on the morrow can conceal it as in the hollow 
 of his hand, or flatly deny it by an opposite profession. 
 
 In some of those communions with which the Secession 
 church is surrounded, the word of Christ* s patie?ice is ac- 
 counted as a thing of nought. In others it is furiously op- 
 posed ; and in all of them there are some things which Se- 
 ceders have declared they are bound, from a regard to 
 truth and duty, to oppose. How, then, could any Seceder 
 be consistent with himself did he join in these communions ? 
 In so far as the profession of any of these churches keeps the 
 word of Christ's patience out of view, a Seceder, joining 
 in that communion, would forfeit his claim to the title of 
 a witness for it ; and in as far as any of them are opposing 
 the truth, and are aiding the common enemy in his war- 
 fare against it, a Seceder in joining with such would forfeit: 
 his claim to honesty and integrity in the matters of God. 
 In short, every occasional visit paid by him to these com- 
 munions would not only rob him of his character, as a 
 witness for the present truth, but would be a practical de- 
 claration, that his testimony in other matters was not to 
 be depended on ; seeing in those articles where uniformi- 
 ty in the deposition is most to be regarded and expected, 
 he would occasionally contradict all that he had asserted 
 before. His character, therefore, as a witness for the 
 present truth, requires that he shun the communion of 
 
 D 
 
thdse charches where this article is counted as a thing of 
 nought, and especially the communion of those who 
 trample it under foot."* 
 
 VI. The practice of turning aside after the companions 
 is offensive to Christian brethren^ who are endeavouring 
 cmscienliously to go forth by the Jootsteps of the flocks 
 and mkose edificalion we are bound by the closest ties to 
 promote. 
 
 Supposing for a moment that the point in dispute were 
 a matter of indifference, as it is generally imagined, then 
 the decision of an apostle is in our favour : for what is a 
 matter of indifference ^o one must be yielded to another, 
 who holds the same thing to be a matter of conscience. 
 It was a matter of indifference with the apostle to eat 
 flesh, that had been in the idol's temple, but this became 
 offensive to the conscience of weak brethren, who were 
 imboldened to eat from mere example without know- 
 ledge. The apostle saw that by thus using his Christian 
 liberty he contributed to the destruction of those for 
 whom Christ died : but rather than offend even a weak 
 brother he would eat no flesh while he lived. Agreeably 
 to which he says, *• We then that are strong ought to bear 
 the infirmities of the v;eak, and not to please ourselves. 
 Let every one please his neighbour for his good to edifi- 
 cation."t Christ shows the great criminality of offend- 
 ing any that belonged to him : " Whoso shall offend one 
 of these little ones which believe in me, it were better 
 for him that a millstone were hanged about his neck, and 
 that he were drowned in the depth of the sea."| The 
 supposition that the point under consideration is a matter 
 of indifference, for sake of illustration, is no concession 
 that it is so. The remarks already made evince the 
 contrary. The practice is also incompatible with the 
 apostle s injunction : Let all things be done unto edifying* 
 It is evident that such instead of pleasing their neighbour, 
 
 * Culb. pp. 17—20. Note M. f Rom, xv. 1, 2. 
 
 J Mat. xviii. 6. 
 
27 
 
 by promoting his good and edification, act a part entirely 
 the reverse. They would of consequence be much more 
 consistent entirely to abandon present connexion, and 
 associate with those whose ministrations they wish to 
 enjoy. In doing so they would be much less injurious 
 to their religious connexions. Not venturing to take the 
 same liberty in following their example, but wishing to 
 follow the footsteps of the flock, to contend for the whole 
 faith, and to hold fast what they have already attained, 
 they are reproached as bigots, contracted in their ideas, 
 illiberal in their sentiments, and pretending to more 
 strictness than those of superior discernment. Thus they 
 put a stumbling-block and an occasion to fall in their 
 brother's way.* But rather than give offence in this way, 
 those devoted to the Redeemer's interests will not please 
 themselves in turning aside after the companions.! 
 
 VII. The practice here opposed is not calculated topro* 
 mote practical and experimental religion. 
 
 Were it other\^dse, then it might reasonably be expected 
 that those, who are most frequent in the practice, were the 
 most prosperous Christians. But is this really the case ? 
 Are they the most intelligent Christians, — most tender of 
 the Sabbath, — most regular in personal and family reli« 
 gion ? Than which the very reverse is found most fre- 
 quently to take place. Then, it can be no argument that 
 the practice is subservient to the interests of religion. Vari- 
 ous reasons may be assigned for this : one is, opposition of 
 views ; as in nature contraries destroy one another. It is 
 not supposable that truths can be deeply impressed upon 
 
 * " This is properly, in the Scripture sense, giving offence to 
 our brethren : for giving tliem offence, is not, as is commonly ima- 
 gined, displeasing them, but rather being any way an occasion of 
 their falling into sin. Besides, it is breaking the bonds of church 
 communion, in vexing the hearts of our brethren, who rightly judge 
 occasional hearing to be a sin, and inconsistent with our profession 
 of Christ's name." — Anderson, of America^ on the sin and danger of 
 countenancing erroneous teachers: A Sermon on Prov. six. 27. p. 35. 
 
 t Note N. 
 
28 
 
 the mind, that are keenly opposed by an eloquent or fa- 
 vourite speaker. If the speaker be consistent with himself, 
 he mast view your principles to be wrong, and he may have 
 occasion to reprobate them in your own hearing.* If 
 really wrong, it is proper ; but in the whole of this tract 
 it is taken for granted that your principles are right. — that 
 you are following the footsteps of Christ's flock, — and that 
 the persons opposed rank among the companions. And 
 *' it is surely a plain dictate of common sense, that no- 
 thing can promote real religion, which is unscriptural. 
 No doctrine, nor religious service, can be really benefi- 
 cial which is not warranted by the word of God." 
 
 The consideration also of not being immediately con- 
 nected, powerfully operates to prevent even salutary dis- 
 courses from having the designed effect. Farther ; fluc- 
 tuation must be regarded a considerable obstruction in 
 the way of benefit from ordinances. According to the 
 proverb, " A rolling stone gathers no fog," so frequent 
 changes in religion materially prevent the advantages 
 which stedfastnes is calculated to afford. The fluctuating 
 Christian remains in a great measure unfruitful, like the 
 tree undergoing frequent transplantation ; while the 
 Christian who stedfastly adheres to his profession, — acts a 
 
 * " The ministry of any church must be supposed to be agree- 
 able to their declared principles, and agreeable to the course they 
 are in ; and therefore the best in corrupt churches at this time must 
 vindicate their own conduct, and their continuance where they are, 
 on that very scheme of latitudinarian opinions, which it is the design 
 of that testimony we maintain to oppose. If what we profess is right, 
 the instruction of such men is manifestly calculated to make us err 
 from it. The tendency of their ministry will ever be to draw us in- 
 to the way they choose to walk themselves. If the ministry of such 
 men has drawn the most of their ordinary hearers astray, as to their 
 filling them with prejudices at any proper testimony against the 
 common backsliding and indifference of this generation ; will not 
 occasional hearing of them by degrees produce the same effect?" — 
 Act of the Associate Presbytery of Pennsyl. Against Occasional Hearingy 
 p. 8. " As I believe my principles to be scriptural, I consider it 
 my duty to avow them ; and I durst not seem to give up with them, 
 no, not for an hour. But were I to countenance the ministers of 
 others who are running them down, every thinking person must con-* 
 sider me as acting the part of the hypocrite." Christ, Mag. 
 
29 
 
 constant part, — will advance in religion, like the growing 
 tree planted by the water courses. It has been justly re- 
 marked, that stedfast Christians are observed to be much 
 more prosperous in religion, even where ordinances are 
 rarely obtained, than others of latitudinarian practice, 
 who have the most plentiful dispensation of divine ordi- 
 nances. This receives illustration from a circumstance of 
 frequent occurrence in common life ; viz* versatility ia 
 trade and commerce, which is ever found to be highly 
 disadvantageous. A person engaging in various pursuits, 
 fluctuating from one employment to another, seldom or 
 never succeeds like one pursuing a uniform line of con- 
 duct. A conviction of this is so universal and deeply 
 impressed, that every precaution is employed to be sted- 
 fast and regular in the affairs of civil life. It is but rea- 
 sonable to expect that the interests of religion should be 
 promoted by a similar train of conduct. But another and 
 more important reason is assigned why the practice fails 
 of the designed effect ; viz. the want of the Divine blessing. 
 An experienced father like Paul, and an eloquent orator 
 like Apollos, may preach, even with the utmost sublimity 
 and cognecy of argument, but it is the Divine blessing 
 alone that can give the increase. The church was well 
 aware that only with Christ's own flock his presence was 
 to be enjoyed : for he hath said, '* Lo, I am with you al- 
 way." And for the enjoyment of his presence, she ear- 
 nestly desires to be directed to the place where his flock 
 fed and rested at noon ; knowing that this was not to be 
 expected with the flocks of the companions. 
 
 The Divine blessing is now little enjoyed in ordinances j 
 because it is little sought. The eloquence of the speaker, 
 or some other adventitious circumstance, is regarded suf- 
 ficient reason for associating with a community, though 
 the constitution be corrupt, and the administration im« 
 pure. But no circumstance of eloquence, popularity, 
 number, or patronage, will satisfy the believing spouse 
 without Christ himself: so she goes through the streets 
 of the city in quest of her Beloved, and says to the watch- 
 men, " Saw ye him whom my soul lovcih ; if ye And my 
 Beloved, tell him that I am sick of love/' &c. 
 
30 
 
 It is true, without the Divine blessing the ear may be 
 gratified, affections may be excited, and the understand- 
 ing may be informed, while no real change is produced 
 in the heart or conversation, I would not dispute that 
 members of exceptionable communities may obtain the 
 sanctified use of ordinances therein dispensed, while this 
 is justly withheld from those who turn aside to gratify 
 an itching ear. Were it here to be objected, that instan- 
 ces could be mentioned of real benefit being obtained in 
 the case supposed, I would answer; that acts of Divine 
 sovereignty are not the rule of human conduct. Pure 
 doctrines may be preached by the most unqualified per- 
 sons, and these may be rendered beneficial to the subjects 
 of divine grace in corrupt communities. These observa- 
 tions may be realized in a Romish or a prelatic church, 
 which, however, could certainly be no argument to be- 
 come a member of these communities. We find persons 
 may prophesy, cast out devils, and do many wonderful 
 works in the name of Christ, and yet be entire strangers 
 unto him.* Without regarding acts of Divine sovereign- 
 ty, or the engaging eloquence of speakers, or the popu- 
 larity of parties, we must exercise our own understand- 
 ings, and bring the principles and practice of different 
 parties to the law and to the testimony ; if they speak not 
 according to these, it is because there is no light in 
 them.f 
 
 VIII The practice of turning asside is contrari/ to the 
 express coimnands and declarations of Scripture : and to 
 none more than that U7ider more immediate consideration : 
 *' Why should I be as one that turneth aside by thejiocks 
 of thy companions ?*' 
 
 The language is expressive of strong aversion against 
 her doing so ; which, again, as it indicates high impropri. 
 cty, amounts to a strict prohibition. She is well aware 
 that to turn aside must be at the expense of forsaking her 
 
 * Mat. vii. 22. f Note O. 
 
SI 
 
 Beloved, and incurring his displeasure by associating with 
 his rivals, his pretended companions. 
 
 So direct and explicit is this passage against the evil 
 complained of, that it were of itself a sufficient prohibition, 
 though there were no other. But there are others which 
 clearly support the same sentiment ; says Christ, " Take 
 heed what ye hear,'** The words require that they take 
 heed both what persons and what doctrines they hear. If 
 to hear any indiscriminately be a matter of indifference, 
 the prohibition is unnecesary. Tiie character and quali- 
 fications of gospel ministers are clearly described in Scrip- 
 ture : the caution imports that where these are awanting, 
 there we are not to hear ; otherwise the words can have 
 no meaning. " The plain import of the injunction is, we 
 are to hear only evangelical ministers, who preach evan- 
 gelical doctrine." Again ; *' Be no more children tossed 
 to and fro, and carried about with every wind of doctrine, 
 by the sleight of men, and cunning craftiness, whereby they 
 lie in wait to deceive."! " Be not carried about with di- 
 verse and strange doctrines. "| These passages, without 
 comment, are explicitly at variance with the practice of 
 turning aside after the companions 5 who are the very per* 
 sons designed in the verses, 
 
 " Withdraw from every brother that walketh disorder- 
 ly,"|) They may be brethren, not only by profession, as 
 the " mother's children," but in reality, being partakers 
 of divine grace, yet to be separated from on account of 
 disorderly walking. And unquestionably with this, those 
 are chargeable, however gracious as to state, who go not 
 forth by the footsteps of the flock, but rank among the 
 companions. Upon the same principle that we are to 
 withdraw from an individual for disorderly walking, we 
 must also withdraw from a disorderly church. " Here 
 we are evidently injoined to withdraw from every brother 
 that walketh disorderly ; and, how much more forcible 
 the obligation lying on us by this Divine command, to 
 withdraw from a churchy when the majority both of her 
 
 ♦ Mark iv. 24. f Eph, iv. 14. ± H«b. xiii. 9. 
 
 [\ 2 Thess. iii. 6. 
 
office bearers and members are become erroneous and dis- 
 orderly, In their faith, their worship, discipline, or go- 
 vernment ?"* 
 
 *« Let them return unto thee ; but return not thou unto 
 them."t To return unto them is to turn aside after the 
 companions ; but for them to return unto thee, is to return 
 to their duty, and to go forth by the footsteps of the flock. 
 
 " Cease, my son, to hear the instruction that causeth 
 to err from the words of knowledge."| This injunction 
 evidently amounts to an express prohibition not to at- 
 tend ; for if we must cease to hear^ we must also cease 
 even outward attendance. A good reason is assigned for 
 this : '* For tKe leaders of this people cause them to err ; 
 and they that are led of them are destroyed."|| " With 
 respect to our public deportment, we are to withdraw 
 from those church communions whose constitutions are 
 founded on error and defection from the truth, and whose 
 public administrations are thereto subservient." § 
 
 " Now, 1 beseech you, brethren, mark them which 
 cause divisions and offences contrary to the doctrine which 
 ye have learned ; and avoid them.'\ The practice of turn- 
 ing aside, it has already been observed, necessarily gives 
 offence ; and offence as necessarily leads to divisions : so 
 the persons chargeable with these evils are here strictly 
 reproved. It is the character of the prudent man, that 
 he foreseeth the evil and escapeth. A view of the perni- 
 cious consequences, mentioned in the verse, will induce 
 every religious and considerate person, to avoid the evil 
 
 * Walkers Animad. p. 227. 
 
 On this passage see appropriate remarks in the Christ. Mag. for 
 3 «09. pp. 4S2, 433. And Mr Culbertson's Vindication, pp. 34, 35 ; 
 where he observes on the 14th verse (which is " If any man obey not 
 our word by this epistle, note that man, and have no company with 
 him, that he may be ashamed.") that if it be the duty of a church to 
 exclude from her communion, a disorderly and disobedient indi- 
 vidual, it is equally the duty of individuals to withdraw from disord- 
 erly churches, and that until they be ashamed of their apostacy, 
 and evidence a disposition to reform what is amiss in them." 
 
 t Jer. XV. 19. X Prov. xix. 27. || Isa. ix. \Q. 
 
 § Rev. Mr Anderson's, of America, excellent Sermon on the words, 
 p. 23. 5f Rom. xvi. 17. 
 
SB 
 
 practices that become their unavoidable cause. Those 
 sectaries which are established upon an unscriptural ba- 
 sis, (as must be the case with the companions) occasion 
 much division in the church. Although this evil, as such, 
 is carefully to be avoided, it does not in the least prohibit 
 secession from corrupt communities: when means em- 
 ployed to reclaim them become entirely unavailing, then 
 separation becomes an imperious duty. Saith one on the 
 passage : " Nothing is plainer than that they who teach 
 such doctrine, and justify such corruptions, as render a 
 state of separation necessary, are causing divisions and of- 
 fences contrary to the doctrine which we have learned, ^ 
 and therefore to be avoided ; that is, tfeeee public admln-Zv't^ 
 istrations are not to be countenanced by us, lest we be 
 chargeable with countenancing their corrupt schemes, 
 whereby they cause divisions and offences."* This charge 
 is undoubtedly applicable to all who are not going forth 
 by the footsteps of the flock, who are not contending for 
 the present truth against prevailing error, nor holding fast: 
 what they have already attained. Saith another : " We 
 cannot join with such as thereupon cawse divisions and qfi> 
 fences^ contrary to the doctrine which we have learned; 
 either by maintaining the causes of these divisions, or cast- 
 ing fuel on the fire, by reproaching the faithful ; or by 
 good words and fair speeches deceiving the hearts of the 
 simple."! This is frequently verified by the flattering ad- 
 dress, and prepossessing manner, employed by many pub- 
 lic characters, to insinuate themselves into the favour of 
 those whom they wish to proselyte to their party. In 
 this way they often succeed, when they could not by more 
 judicious means ; as that of solid argument, — -an exhibition 
 of superior principles, — ^and administration more conform- 
 able to Scripture precept and example : thus being crafty 
 they take them with guile. 
 
 This passage, with others against the practice here op- 
 posed, is well illustrated and applied in Mr Culbertson's 
 
 * Anderson, p. 26. t Rom. xvl. 17, 18. Shield's Letter 
 
 upon the subject, in Renwick's Collection, p. 287. 
 
34 
 
 Vindication, &c. pp. 34 — 39, to which I shall allow a 
 reference to supply the place of any farther illustration, 
 
 " Earnestly contend for the faith which was once del^ 
 vered unto the saints."* By secession we profess a be- 
 lief that those from whom we separate either omit articles 
 of faith, for which we are enjoined to contend, or hold 
 articles inconsistent with the faith once delivered unto the 
 saints. In either way they are wrong ; and in turning 
 aside after them, instead of contending for, or holding 
 fast the faith, we are countenancing and encouraging 
 them in the opposition which they make to it. But to 
 this it will be objected : — *' They preach the doctrines of 
 grace and salvation.'* It is not uncommon that doctrines, 
 which immediately concern our salvation, are clearly 
 taught and pressed upon the auditory, while others of 
 equal importance are rarely noticed, and even by many 
 reckoned a matter of little moment whether they be be- 
 lieved or not. Of this sort are ; Christ's headship of the 
 church, — his dominion over all things, as mediator, — the 
 form of church.government, — the duties of civil rulers 
 relative to religion and the church, &c. One class of 
 doctrines is called essential^ and the other circumstantial : 
 an erroneous distinction which leads to pernicious and 
 disorderly consequences.! 
 
 * Jude S. t Note P. 
 
PART II. 
 
 CONTAINING ANSWERS TO SOME OF THE PRINCIPAL OBJEC- 
 TIONS, WHICH HAVE BEEN STATED IN OPPOSITION TO TH» 
 DOCTRINE TAUGilT IN THE FOREGOING PAGES. 
 
 I. There can he no harm in hearing a good sermon 
 any where. 
 
 This is, perhaps, of ali objections the most popular : in 
 answering which, it may be observed, that a discourse of 
 itself, however good, can be of no real benefit, without 
 the Divine blessing ; which, however, we have no reason 
 to expect in the case supposed. Any, even the most 
 erroneous, may make an unexceptionable discourse upon 
 a subject, in which their peculiar errors are not concerned. 
 An Arminian, a Unitarian, a Popish or Episcopalian priest, 
 could make an unexceptionable discourse on moral ho- 
 nesty, brotherly love, filial and parental duty, &c. But 
 does the bare circumstance, that a discourse is good and 
 unei^ceptionable in itself, authorise us to countenance 
 persons, who in other respects we know are erroneous, 
 and hold sentiments utterly inconsistent with the scheme 
 of the gospel ? Persons may be wolves in sheep's clothing, 
 and yet preach a good sermon.* But, says the apostle,t 
 we are not to bid such God speed, lest we?'be partakers of 
 his evil deeds. J But can any thing do this more than to 
 countenance them in their administrations ? As in com- 
 mon life, to be found among enemies is always construed 
 
 * Mat. vii. 22. t 2 John 10, II. 
 
 J " According t© what is here injoined us by the apostle, ^re are 
 not to receive erroneous teachers into our houses, nor bid then 
 God speed ; much less, are we to hold ministerial and Christian 
 communion and fellowship with them, for this is to countenance and 
 bid them God speed with a witness. And, if we are not to bid 9 
 corrupt church God speed, we are certainly to separate from her, 
 after every scriptural and orderly method of reclaiming her has been 
 attempted in vain, whether she csat us out of her coKununion or 
 3aot." Walkers Animad, p, 228. 
 
36 
 
 into the circumstance of giving them encouragement and 
 supporting their interest. 
 
 Although the preacher were wholly unexceptionalDle, 
 both as to doctrine and to practice, yet as he ranks among 
 the companions and is one with them, he becomes charge- 
 able with the evils of the community of which he is a 
 member. He has not acted the dutiful part of coming 
 out from among them. He must of consequence partake 
 of their sins, and is in danger of receiving of their plagues. 
 Good preaching, as it is called,* is almost all that is 
 sought ; hence many enibrace a profession from no high- 
 er consideration than the eloquence of an engaging speak- 
 er. Whatever preference is due to superior talent in the 
 t»ame profession, this is a low and unworthy motive in the 
 choice of a profession ; the principles of which ought 
 primarily to be examined, and to regulate our conduct ; 
 and no recommendatory qualifications of particular mem- 
 bers. The remark will equally apply in respect of occa- 
 sional association. It may also be observed, that the rea- 
 sons which originally led to a separation still exist, and 
 continue equally to militate against turning aside, even but 
 occasionally, after the flocks of the companions. 
 
 The observations of the following respectable writers 
 will both farther elucidate the subject, and obviate the 
 objection ; ^' What harm can their be in hearing a good 
 sermon from preachers of other denominations ? 1 an- 
 swer ; none at all, provided that we do not, by hearing 
 such a sermon, fail in the duty which we owe to the 
 preacher and his congregation. In this objection, it is 
 obvious that there is a great fallacy, which every pains 
 is taken to conceal ; but if the objection were fairly laid, 
 a child might repel its force. Let us state it in this man- 
 ner : What harm is there in hearing a sermon delivered 
 by one from whom we have found it our duty to separate 
 
 * Good preaching designs faithfulness in all the duties of the 
 ministerial function ; — in reproving vice, — warning of danger, <Src. as 
 Acts XX. 27 : I have not shunned to declare the whole counsel of 
 God. This, however, is not the idea that is generally attached to 
 the expression, but eloquence in the speaker. It is, then, good 
 ppeaking, and not good preaching, that is designed. 
 
37 
 
 on account of his backsliding from Christ ? — To hear in 
 this case, he must either condemn his own separation as 
 groundless, and therefore criminal, or he must affirm, 
 that he has connected himself with a religious body, whose 
 separation from that which he has been countenancing, 
 is perfectly groundless, and consequently highly sinful. 
 Whichever of these sides he takes, the defender of occa- 
 sional hearing must either condemn himself, or the church 
 to which he belongs,'**-^" Is the apostle's maxim true, 
 that " a httle leaven leaveneth the whole lump ?'* surelv, 
 then, these ministers, however respectable in their per- 
 sons or administrations, are leavened in the corrupt com- 
 munion of this national church. Made partakers of other 
 men's sins, they themselves cannot be pure. And when 
 we go to hear such a minister, we cannot view him mere- 
 ly in his amiable personal character and in the purity of 
 his administrations ; but as a member and minister of an 
 incorrigibly corrupt church."! "These things, no doubt, 
 say you, are very serious : but I cannot think yet, that I 
 hold any communion with these men. O, Sir, do not, 
 under the influence of prejudice, contradict common sense; 
 Ai'e you not in the same church connected together in the 
 same establishment, and in subjection to the very same 
 courts ? Don't your ministers sit in the same judicatories 
 with these very men, and give them the right hand of fel- 
 lowship ? Don't they deliberate together about the afrairs 
 of the same church } exert their mutual influence to pre- 
 serve her peace ? preach in each other's pulpits, by mutu- 
 al invitation, as brethren, and, as becometh brethren too, 
 in the same church fellowship ? Don't your ministers 
 use all their endeavours with the people of reclaiming 
 parishes, to abide in the church ? and for the purposes of 
 strengthening the hands of the intruded, unsound brother, 
 preach to them betimes, in order to cool their temper, 
 and keep them from seeking the gospel in its purity out 
 of her communion ? You see then, Sir, you are mistak- 
 en. If you allow that you are in communion with your 
 own minister, you must allow that you hold communion 
 
 * Kobertson's Letters; p. 32, f Ramsay's Review, p. 33. 
 
with the rest also.* — " If we may wanantably attend on 
 the administrations of such ministers occasionally, we may 
 attend on them always, and we may receive the sacra- 
 nient from them as well as the word, and then separation 
 from them must be unnecessary : and if unnecessary, then 
 unlawful."! " It is an ignorant as well as a malicious 
 calumny, to say that our withdrawing from some minis- 
 ters, for their offensive defections, is a disowning all the 
 ministry of Scotland. Though we do discountenance 
 many of them with sad hearts, for not keeping the word 
 of the Lord's patience in this hour of temptation, nor 
 adhering to the principles and constitutions of the Church 
 of Scotland, yet this is not a disowning of the ministry, 
 but a refusing to countenance them in their present admi- 
 nistrations, till these offences be removed."! " It is in 
 our day very common language : " I will hear a good ser- 
 mon where I can find it ; there can be no wrong in this." 
 Nothing wrong, surely, if hearing sermon be not an act of 
 public worship, in which you countenance the dispensa- 
 tion of ordinances in that church with which you refuse 
 to hold regular communion. — You say, perhaps, that you 
 continue separate from that church, because the majority 
 cf her ministers preach corrupt doctrine ; and that you 
 hear only those who are sound in the faith. But when 
 you hear such, do you not countenance them in their 
 public character, or as fulfilling their ministry in a church, 
 from which your conscience declares it to be necessary to 
 separate ? — When you hear them discharge their office in 
 that church from which, in your judgment, they ought 
 to separate, do you not countenance them in what you 
 account sinful ; nay, virtually condemn yourself for the 
 separation you have made ? According to your principles 
 with respect to the unity of a church, and diffusive influ- 
 ence of error when tolerated, do you not by hearing them, 
 virtually countenance those very errors and defections, on 
 account of which you have separated ?"(| " Is it possible 
 
 * Taylor's Letters on Liberty, &:c. p. 15. f Anderson's 
 
 Sermon, p. 45. t Hind Let Loose, p. 268. 
 
 H This sentiment is denied by many ; viz. that their occasional 
 attendance upon any party implies an acknowledgment of any pe- 
 
S9 
 
 for you, in an act of public worship, to disjoin the indi- 
 vidual from the church, to which he adheres ? What 
 induced you to leave the pale of that church of which 
 you were formerly a member ? It was not because you 
 denied her the character of a church of Christ, or be- 
 lieved that the gospel was not preached by any of her 
 ministers. Was it not in consequence of your being con- 
 vinced, tiiat as you could not reclaim her from error or 
 corruption, no other v^ay remained for you to avoid be- 
 ing a partaker of her sin ? How does your conduct agree 
 with the sense in which you understand the apostolical 
 language, A little leaven leaveneth the "whole lump ^ If 
 you believe that those men, although good men, and 
 sound in the great doctrines of Revelation, do not keep 
 themselves puYe, because they continue in an impure com« 
 munion ; can you keep yourselves pure, while you coun- 
 tenance their public administrations ? If you can satisfy 
 me, either that there is no communion in hearing the 
 word, or that the holy Scripture permits this degree of 
 communion with those with whom we cannot join in 
 breaking bread, I will cheerfully give up the point in 
 dispute. I can safely affirm, that I do not keep at a dis- 
 tance from others from love to separation. Nothing 
 would give greater joy to my heart than to hold the most 
 intimate fellowship with all who appear to have the image 
 of Christ, notwithstanding differences comparatively of aa 
 inferior kind, if I could do it without selling the truths 
 or without sacrificing the honour of my Master, in vari- 
 ous res|>ects, to external and public communion with 
 some of my fellow servants."* 
 
 From the above remarks and quotations, it is evident 
 
 culiarities or errors attaching to them. But personal presence always 
 implies consent ; and is constructively an approbation of their prin- 
 ciples. The circumstance that the persons themselves have no de- 
 sign of this, but positively refuse it, does not in the least prevent its 
 being the case. In addition to the above authority in proof of thii, 
 we have the following : «♦ Whoever attends on the public ordinances 
 of any particular church, says he approves of the constitution and 
 principles of that church, and that he is one body and one bread 
 with the other members of it." Andersojis Sermon, p. S7. 
 
 * Note Q, 
 
40 
 
 that the exipresslon, a good sermon^ is but common caril 
 without any warrantable foundation : for all that is gene- 
 rally meaitt by it^ is popularity in the speaker ; which 
 things are in themselves entirely different, and may, and 
 no doubt often do, actually exist apart. It is but a pitiable 
 excuse, that a person, merely by his popularity and elo- 
 quence, however distinguished^ should induce occasionally 
 to associate with the corrupt community of which he is 
 a member.'^ His talents, whether natural or gracious, do 
 not ivl the smallest degree obviate the objections, to which 
 the constitutional principles of his church are liable. If 
 these are to be entirely overlooked, perhaps there are 
 others of the sam.e connexion ^ who have upon the occa- 
 sional hearer greater claims for attendance. Though of 
 less engaging address, which of itself can be of small avail, 
 they may possess greater piety and orthodoxy, and on the 
 whole be more adapted to general edification : " for God 
 liath chosen the weak things of the world, and the things 
 ■which are despised, to bring to nought the things that 
 are ; for it is net by the excellency of speech, or the en- 
 ticing words of man's wisdom, but by the foolishness of 
 faithful preaching, in the powerful demonstration of the 
 Spirit, God is pleased to save them that believe." 
 
 As already observed, more is to be attended to in a 
 discburse, than its perfection in composition, orthodoxy 
 and delivery, it is necessary to take into ?iew also the 
 constitution und administration of the church to which 
 the preacher belongs; and the manner of his coming 
 into office ; whether by the scriptural call of popular elec- 
 tion ; or by the unscriptural law of patronage, which is 
 at the expence of sacrificing a Divine ordinance to anti- 
 christian usurpation. He may be highly exceptionable 
 in these respects, while no blame can otherwise attach to 
 his character or doctrine. And to every quantum of 
 superior excellence possessed by any, whether personal 
 
 * The very circumstance of their popularity, on account of which 
 they are attended, is rather an argument against them ; for therebjr 
 they induce others to remain in a community, from which they 
 ought, (and might otherwise) on account of corruption, to separatee 
 themselres. 
 
41 
 
 or ecclesiastic, we are willing to acknowledge its utmost 
 worth ; but nothing of this kind will vindicate a violation 
 of Scripture precept, consistency and good order. It will, 
 then, perhaps, be asked ; is occasional hearing in every 
 case unlawful, but at the place (that is, in the connexion) 
 of usual attendance ? I answer no. The following con- 
 siderations will, I apprehend, warrant occasional hearing : 
 It is lawful in that connexion whose creed embraces 
 more of gospel truth than that of your own community, 
 — if their constitutional principles be possessed of more 
 Scripture purity, — truth more clearly pointed out, — error 
 more clearly exposed and testified against, — sin more 
 faithfully reproved, — and speakers themselves qualified 
 and called according to Divine appointment, &c. Occa- 
 sional attendance in such cases is perfectly admissible: 
 it must be so ; for such considerations claim regular 
 attendance. It is further noticeable ; that in such attend- 
 ance there is no relinquishment of any of your principles, 
 for they are all included in the case supposed, and some- 
 thing more ; but the very reverse of this takes place ia 
 the case opposed. It is farther evident, that where the 
 above considerations are awanting, no circumstances of 
 popularity can, upon rational and Scriptural principles, 
 claim attendance. And by the way ; is it not very incon* 
 sistent to join in ordinances, dispensed by persons in a 
 community against which you have joined in lifting up 
 the standard of a public testimony ? Besides, when we 
 withdraw from the communion of a corrupt church, do 
 we not also withdraw from the administrations of its 
 ministers ? and while the reasons of former withdraw- 
 ment still exist, does not every subsequent return condemn 
 our own conduct in separation ? A regard to consistency 
 in this, as in other respects, will impose a check upon the 
 claims of curiosity,* 
 
 * Note R. 
 F 
 
42 
 
 11. It is objected y that by our restricted views ^e count 
 all wrong but ourselves. 
 
 Whatever blame may seem, from want of considera- 
 tion, to attach to this idea, it must, from the nature of 
 consistency and good order, necessarily be the case, in 
 those particular points in which we differ from others j 
 for opposite positions cannot be true : then, if I think my- 
 self in the right, 1 must of necessity reckon the man who 
 differs from me in the wrong, in that particular point in 
 which we differ.* " Seceders have been reproached, 
 *' that they think no body right but themselves." Thus 
 I think It ought to be ; for if they can be supposed to be- 
 lieve that any other party have better principles than they 
 have, more agreeable to the Divine word than their's are ; 
 in that case they are obliged in conscience to relinquish 
 their own, and to embrace the other ; unless they shel- 
 ter themselves under scepticism and indifference in reli- 
 gion, Laodicean- like, neither cold nor hot, such as God 
 
 detests."! 
 
 We find great men are not always wise, nor are good 
 men always right. Paul withstood Peter to the face, b^ 
 cause he was to be blamed. Persons, when wrong, are 
 to be separated from, whether they be good or bad. The 
 words, " why should I be as one that turneth aside after 
 the companions ?" convey the idea that they were wrong ; 
 which is the very reason why the church is studious to 
 avoid them. To countenance them, is not to reclaim, 
 but to encourage them in their evil ways ; and we are 
 to withdraw from every brother that walketh disorderly. 
 This may be done without the smallest insinuation, that 
 those from whom we separate are in a state of condemn- 
 ation, as the charge seems to allege. It is a very rash 
 and unfounded assertion, that because we refuse asso-- 
 ciation with others in public worship, we reckon none 
 are to be saved but ourselves : this is only the language 
 of slanderous vilification, for between the two ideas, there 
 
 * Christ. Mag. for 1798, p. 496. f ^er. iii. 16. Thorn, 
 
 Apolo. p. 10. 
 
43 
 
 is not the slightest connexion. Were they the most emi- 
 nent characters under heaven, If they are not contending 
 for the whole faith, nor going forth by the footsteps of 
 the flock, we are injoined to whhdraw from them as dis- 
 orderly walkers. Saith Paul, were we, or an angel from 
 heaven, to preach another gospel, let him be accursed.* 
 
 " Perhaps you are now saying, that, by the principles 
 laid down in my letters, Seceders consider every persoa 
 who is not of their communion, as heathen men and pub- 
 licans. But I beg leave to differ from you in this infer- 
 ence. It is by no means a just one, from the principles 
 I formerly inculcated. There may be a two-fold with- 
 drawing ; one from the society of heathens and publicans ; 
 another, from holding church fellowship with churches 
 walking disorderly. In the former case, we avoid the so- 
 ciety of heathens and publicans, judging them to be the 
 enemies of Christ ; in the latter, we avoid the commu- 
 nion of disorderly churches, not as being heathens, but 
 as being still brethren in Christ, although we cannot any 
 longer keep church-fellowship with them, on account of 
 their backslidings and apostacies. For, as the Scripture 
 itself teaches us, that, when we have withdrawn from a 
 disorderly- walking brother, we are still to account him 
 as our brother ; so, when we forsake the communion of 
 corrupt churches, they still retain our charitable opinion, 
 that they are Christ's, though fallen to such a degree, as 
 to make a separation from them, on our part, absolutely 
 necessary, in order that we may preserve our consciences 
 void of offence towards God and men. This I deem suf- 
 ficient to shew the injustice of your inferences ; and as to 
 the length to which we carry our withdrawing, when we 
 are once convicted of pushing it farther than reason and 
 Scripture require, we will give up the point."!— r'* They 
 have judged it inconsistent with that profession which they 
 have espoused for the whole truths and interests of Jesus 
 Christ, to have church- fellowship v/ith any society, whose 
 public profession, in any of its articles, is opposed to 
 their own. And while, as a body, they have uniformly 
 
 * Gal. L 8 t Rob. p. 41. 
 
44 
 
 adhered to this principle, they have always suffered re- 
 proach on account of it ; and from no party have they suf- 
 fered more, than from those whose pretensions to can- 
 dour, forbearance, and hberaHty of sentiment, have been 
 most flaming,*'—'' Occasional communion cannot be held 
 with any of those churches whose profession is opposed 
 to that of our own, without losing our great end, in re- 
 maining, as a professing body, dictinct from them.'** 
 
 III. It is farther objected, that opposition to the praC' 
 iice is an indication of bigotry; and a want of that charity ^ 
 and tH)erality of sentiment, which Christianity inculcates 
 towards others : we are to love all^ especialii/ the house^ 
 hold of faith, ^c. 
 
 For the want of charity there is, no doubt, much 
 ground of complaint, but that this is really so in the case 
 supposed, the ground of complaint is no indication. For 
 allowing that they are of the household of faith, if they 
 rank among the companions, which is still supposed, and 
 must be the case, if not going forth by the footsteps of 
 the flock, they must be separated from as persons walk- 
 ing disorderly. And in doing so, there is no reason for 
 the charge, a wa^it of charity. There is a love of com- 
 miseration, and a love of esteem. While they have for- 
 feited the latter, by disorderly walking, they remain in 
 every respect entitled to the former : which is really evi- 
 denced by discountenancing them in their evil courses ; 
 as it is in this way, and not the contrary, that they are 
 most likely to be reclaimed. But the objection seems 
 rather to indicate that an indiscriminate regard is due to 
 all; at least such an unlimited charity as overlooks all 
 distinction between right and wrong, — between the com- 
 panions and the followers of the flock. Many, chiefly 
 those tinctured with error, and fond of conformity, are 
 very wishful to have all distinctions in matters of religion 
 kept entirely out of view. " This must arise from the 
 low ideas, which they have of the importance of divine 
 
 * Culb. pp. 4, 33. 
 
45 
 
 truth. They are at no diligence to Investigate it for 
 themselves, and grow up in great unacquaintance with it | 
 and either make no particular profession at all, or, in con- 
 formity to others, adopt that which is most convenient, 
 having the same regard, or rather indifference, to all. 
 And this false charity, the idol of the age, is made by 
 many the standard of enlightened Christianity ; while 
 those who would discriminate and hold fast that which is 
 good, are reproached as illiberal and austere ; and all 
 stedfastness and zeal in religion are promiscuously run 
 down as bigotry and enthusiasm.*'* Farther; " The cha- 
 rity of the present age is as friendly to error as to truth, 
 and such as oppose and condemn the former, or attempt 
 to point out its pernicious tendency are accounted illiberal 
 and bigoted."! It may also be remarked, tha^ that cha- 
 rity, which overlooks all distinction between the compan- 
 ions and the followers of the flock, is entirely at variance 
 with that speciality which is due to the household of faith. 
 Besides, it is at variance with itself ; in other words, the 
 practice is inconsistent with real love ; as is well shown in 
 the following quotations: " Our duty to themselves, yea, 
 our greatest office of love we owe to them in order to their 
 conviction, does oblige us to withdraw from them. This 
 may seem a paradox, yet it will be apparent, if we search 
 the Scriptures to see what we owe to offending brethren. 
 There wc fmd it is a duty, to endeavour to shame them 
 out of their sin'; and it is an indication of hatred, when 
 we do not rebuke our neighbour, or when we suffer sin 
 upon him. If we consider them as neighbours and friends, 
 we must endeavour to take away their sin from them. If 
 we consider them not as such, but as enemies, then we 
 must avoid them, «nd not be mingled with them. But I 
 suppose all who oppqse my thesis, would have them con- 
 sidered as friends ; well, then, this is the way prescribed 
 by the apostle, to deal with them, in order not to sufier 
 sin upon them, that we should withdraw from them our 
 company ; and if we must withdraw our company, then 
 
 * Synod's Causes of Fast for 1812; p. 4r. f Thomson's Dis- 
 courses, Preface; p. i. 
 
48 
 
 also much more must we deny them our religious commu- 
 nion."* " Is this tenacious strictness, then, justly liable to 
 be impeached, as uncharitable ; as inconsistent with that 
 charity, which ought to animate all the children of God ? 
 No, surely : Christian charity can never oblige us, to make 
 light of any truth of our God ; or of any divine institu- 
 tion, or of any part of that faith^ wherein we are called 
 to standfast It cannot lead us into such a scepticism in 
 religion, as that we should not, with any certainty, think 
 ourselves right in the faitli^ and others who differ from 
 us wrong. How frequently is that made a reproach, 
 which is indeed essential, to a conscientious and steady 
 conduct? They think no hodij right hut themselves, I 
 cannot help saying. The man who thinks otherwise^ neu 
 ther acts a Christian nor a manly part. If a man thinks 
 others right, in what they differ from him, he is bound 
 in conscience to give it up ; if he looks upon the mat- 
 ters in difference, to be trivial, it is childish to be tena- 
 cious. But if the matters in difference are the things of 
 God, the faith in which we are to stand fast ; every man 
 is to be fully persuaded in his own mind. Can the man 
 act a conscientious, a Christian or manly part, who does 
 not think he is right, in those things wherein others dif- 
 fer from him? There is no place for compliments in re- 
 ligion. If we will make compliments, we must not make 
 them at the expense of our duty to God. But upon the 
 other hand, charity itself calls for this tenacious and 
 steady conduct in religion. — Every pretence, then, of cha- 
 rity, edification, or the like, must give place to these, a 
 regard to which is our immediate allegiance to our heav- 
 enly Sovereign. And can we suppose, that Christian or 
 gospel charity could require such indifference, about any 
 truth of our God ; or, that our edification would require 
 such indifference ? Nothing can be more vainly inconsis- 
 tent."! 
 
 Farther ; the objection supposes that opposition to the 
 
 * Hind Let Loose, p. 305. + Thomson's Ser, on Sted- 
 
 fastness in the Faith, p. 34;. See also Christ. Mag. 1809, pp. 290, 
 291. Rob. pp. 25, 26. 
 
47 
 
 practice arises from bigoti^, and illiberality of sentiment, 
 &c. To refute this idea, attention may be paid to the fol- 
 lowing appropriate quotations, in which the futility of 
 this consideration is amply shown. — " It is needful to un- 
 derstand what hi^olry is, before we can avoid it. Now 
 it is not bigotry, when we think ourselves right and others 
 wrong, with regard to the particular point in which they 
 and we differ ; though we maintain that the system of re- 
 ligious principles which we profess approaches, upon the 
 whole, nearest to the standard of God's word, and there- 
 fore we wish that all others would accede to our church, 
 and be of the same communion with us. Doing this is 
 nothing more than consistency itself requires ; for if we 
 did not judge our own profession the best, why did we 
 embrace it at first ? And why do we continue to adhere to 
 it, after we have embraced it ? And if we believe it to 
 be the best profession that is, the most Scriptural, and 
 best calculated to promote the glory of God and the in-, 
 terests of our precious souls, surely charity obliges us to 
 wish that all others may join in it, and be of the same 
 communion with us. As the Apostle John says, That 
 which we have seen and heard, declare we unto you, 
 that ye also may have fellowship with us ; and truly our 
 fellowship is with the Father and with his Son Jesus 
 Christ."* ** It is bigotry in the extreme, tenaciously to 
 adhere to principles or opinions, merely because they are 
 one's own. It ought to be branded with a worse name 
 than bigotry, to adhere to any thing as a matter of reli- 
 gious profession, without a persuasion that that article is 
 founded on the word of God."t 
 
 " Not a few who make great pretensions to liberality, 
 discover even a bitterness of spirit towards those whom 
 they are pleased to call bigots. They believe that those 
 of whom they speak are good and conscientious men ; but 
 they are so narrow and confined in their ideas, that they 
 can have no patience with them. — That indignation which 
 some feel at bigotry is not liberality ; it is itself the very 
 soul of bigotry. You are displeased with another, be- 
 
 * Christ. Mag. for 1809, p. 259* f Culb. p. i?. 
 
48 
 
 cause he cannot see with your eyes, because he cannot 
 make a present of his judgment to you. It was a strik- 
 ing likeness of that Hberahty, of which we Iiave too many 
 examples, that was unwittingly given by one, who meant 
 in this respect to exhibit the character of a deceased 
 friend in the most favourable light ; he said, " he was the 
 most Kberal man I ever knew : he was so liberal that he 
 could not endure any one who was not as liberal as him- 
 self." Some, who reckon themselves very far removed 
 from bigotry, seem to be liberal of nothing so much as 
 of severe reflections on those who differ from them.*'* 
 
 *' The term bigotry seems now, especially among pres- 
 byterians, to be generally substituted for what was for- 
 merly called zeal for the truth, or stedfast adherence to 
 it. Were those men to arise who were the instruments 
 of a glorious reformation from popery, or of another 
 from prelacy, they would be flouted off the stage, as a 
 parcel of ignorant, ill-bred bigots. What opinion can 
 the liberal Christians of this day consistently form of their 
 predecessors, who would on no account submit to the 
 ministrations of the curates, and who adhered to their 
 principles as presbyterians, even at the expence of life, 
 but that they died " as a fool dieth ?*' Rather than make 
 any compliance with episcopacy, they cheerfully sacrificed 
 every thing that men hold valuable in this world."! 
 
 IV. A7i attempt is made to elude the objections made a* 
 gainst occasional hearings from a comideration that they 
 mil take the good and leave the bad. 
 
 Both the circumstances of the case and the words of 
 the objection suppose something to be bad. This may 
 respect either error in what is delivered, or partial views 
 of the important truths that are discussed. There is as 
 much unfaithfulness manifested in the one way as infidel- 
 ity in the other. Either or both evidence that the persons 
 rank among the companions, and that their administrations 
 
 * Christ. Mag. for 1799. Very excellent Letters on Bigotry, 
 p. 151. t ^ot^ *• Christ, Mag. for 1798. Letter ii. on Bigotry. 
 
49 
 
 Sire unworthy to be attended. But some will be so simple 
 as to say, it is better to take it, stick as it is, than entirely/ 
 io "want. Would a thirsty person say it is better to take 
 poisoned drink than want ? The mode of reasoning sup- 
 poses that means of themselves are sufficient without the 
 Divine blessing. Nay, it supposes something worse, — 
 that what is evil will really do good. But effects must al- 
 wa)^s resemble the cause by which they are produced : 
 " Men do not gather grapes of thorns, nor figs of thistles." 
 We are not to do evil that good may come,* 
 
 * The remark supposes that a dispensation of ordinances in puri- 
 ty is rarely enjoyed. It must be confessed that the temptation, in 
 this case, of turning aside, is much greater than otherwise. Yet 
 even this will not vindicate the doing of what is in itself blamable. 
 The temptation is to be overcome, by viewing it as a trial in Provi- 
 dence ; as a part of the cross which, for Christ, the Christian is cal- 
 led to bear, as a necessary consequence of the church's being in the 
 wilderness. Patience must be exercised, and submission yielded^ 
 while waiting upon him for a more abundant supply in the way of hisf 
 own appointment. The trials, to which, in Providence, the flock of 
 Christ are subjected are many ; and this is no doubt one of consider- 
 able magnitude. This may be for a trial of consistency and sted- 
 fastness, if, under such a bereavement, they follow the Lord fully. 
 This scarcity of public enjoyment may also be to check an undue 
 attachment, that is sometimes formed for ordinances themselves. It 
 is making an idol of ordinances, when, to obtain them. Scripture or- 
 der must be violated. It is no wonder though in this case the God 
 of ordinances deprive such of their enjoyment. — It may also be to 
 check a disesteem of them, an evil of which there is much more 
 danger than the other. Sometimes valuable objects come to be 
 appreciated only by the want of them. It is an unhopeful way of 
 obtaining a recovery of such a bereavement, by making an unscrip- 
 tural administration supply the place of what bears the stamp of 
 Divine authority. As it was said to some of old, *' Go to the 
 gods, whom ye have served;" so he may be provoked to punish 
 the evil of turning aside after the companions by refusing to give 
 pastors according to his heart ; nay, he may be provoked to give 
 up to such total indifference as to receive indiscriminately the 
 followers of Christ, or his companions, just as convenience serves. 
 But it may farther be remarked, that the very circumstance of at- 
 tending the administrations of the companions, natively tends to 
 prevent the enjoyment of ordinances otherwise dispensed ; for where 
 these are received, others more worthy of reception are necessarily 
 excluded. It may also be noticed here as a circumstance intimately 
 connected with this, lliat in the history of Christ's faithful followers, 
 we do not find that they supplied the want of a piu"e dispensation 
 
 G 
 
50 
 
 The objection also supposes capacity sufficient to dis- 
 tin<^uish betv/een right and wrong. These are sometimes 
 brought to view in a light not sufficiently clear to render 
 
 of ordinances, by attending the ministrations of others, whose fide- 
 lity to the cause of truth they had reason to call in question. It is 
 said of them, " a stranger will they not follow.'* With relation to our 
 reforming ancestors, it is said, " As true to the principles of the 
 presbyterian order, they would not call to the exercise of a part of 
 the ministerial work, any whom they could not invite to the dis- 
 charge of the whole ot its duties. They would not call any one to 
 preach the word to them, whom they could not admit to dispense 
 the sacraments. Neither would tliey attend any where to the mi- 
 nistry of the word, except where they could conscientiously join, 
 in visible communion. As public teaching is, equally with the ad- 
 Ininistration of the sacraments, exclusively the province of the mi- 
 nistry, they attended to the more private ordinances of the gospel, 
 in hopes that God would visit them in time, with faithful pastors. 
 They lived as brethren ; they worshipped socially in praying socie- 
 ties : they conversed freely about the whole of salvation by Christ : 
 they read many valuable authors; and were uniformly considered 
 as more pious and intelligent, than those who had an opportunity 
 of hearing sermons every Sabbath." — Sketches of EccL Hist. p. 89. 
 See also Christ. Mag, for 1800, p. 358. And Andersons Ser. pp. 
 40—42. 
 
 Their example in these respects, with that of their successors in 
 the same cause, is no doubt one of those footsteps of the flock, which 
 in going forth we are called to observe ; and which says to us when 
 similarly situated, " Go ye and do likewise :" while, at the same 
 lime, it cannot be denied, that those destitute of regular supply 
 from stated overseers have a claim upon those of others, who ought 
 cheerfully to forego a part of ministerial enjoyment to diminish the 
 inconveniencies that arise from a state of vacancy. 
 
 To this note the following quotation may be subjoined : " The 
 Committee recommend a patient continuance in a wise, bold, and 
 stedfast maintenance of the covenanted testimony of the church of 
 Britain and Ireland in her purest times ; a testimony that hath been 
 •marked with signal tokens of the Divine approbation ; stood the 
 test of ages ; and has been sealed with the best blood of faithful 
 martyrs. As you have withstood the force of the artifices laid to 
 insnare you into the common apostacy, in the day of coalition, en- 
 deavour, in dependence upon grace, etill to exercise a continued 
 vigilance, lest any avail themselves of philosophy and vain deceit to 
 spoil you of your crown of glory. You have kept the ground whilst 
 others have fallen ; let it never be said in any sdfter period, that ye 
 also have gone away* Remember that perseverance to the end is 
 the criterion of Christ's faithful witnesses. It would be inconsis- 
 tent with a proper testimony against backsliding spiritual guides to 
 
iiistinction readily manifest. Extremes are easily distin- 
 guished, while affinities require considerable discernment. 
 Persons duly qualified for discrimination must be grated 
 at hearing truth perverted: even this itself disqualifies 
 them for giving a cordial reception to what is really good. 
 Such persons can have very little inducement to turn 
 aside after them ; for the case supposes them to be placed 
 in those very circumstances, in which something offen- 
 sive must necessarily be expected. 
 
 Again, with relation to persons incapable of accurate dis- 
 crimination, it can scarcely be refused, that they are equal- 
 ly, if not more ready to receive the evil than the good ; 
 and that without the least design of doing so. Sentiments 
 congenial to their own views are readily received, how- 
 ever remote from truth. 
 
 Incapacity for accurate discrimination is the situation 
 of by far the greater part of public assemblies. They be- 
 lieve, or rather take it for granted, that what they hear is 
 right, and from no higher authority than that of some fa- 
 vourite speaker, without ever having searched whether 
 these things be so, which is the only foundation of many 
 a catholic's faith, when he believes the doctrine of transub- 
 stantiation, or the infallibility of the pope. 
 
 The above view is supported, and farther amplified, by 
 the following quotations : 
 
 " Olyj. But may we not hear and take the good and 
 let the bad alone ? Ans» We would not be willing to try 
 the experiment in our natural food, to eat where there may 
 be poison mixed with it. Our hearts are naturally dispos- 
 
 go after tliem, and to attend upon their official ministrations. You 
 will at once evidence the truest love for their good, and exhibit the 
 fairest testimony against their evils, by a continued declining of their 
 public ministry. And though in your forlorn state, you may not 
 enjoy the sweet voice of the gospel from the mouth of men, as for- 
 merly, yet remember, that the Master of assemblies can feed your 
 souls, manifest himself to your consolation, and advance your 
 eternal salvation, in the believing and diligent use of the private 
 means of grace, to which the faithful have had recourse in similar 
 circumstances, and which in their joyful experience, have been 
 found to their disconsolate souls refreshing wells of salvation,"— 
 Rej\ Pres. Confu, of the Asso, Ref. S^n, 
 
52 
 
 ed to err from the right ways of the Lord. Mankind in 
 general are disposed to think lightly of erroneous doc- 
 trine, as if it was of small consequence. Such is the cor- 
 ruption of our hearts, that we are in danger of taking 
 the bad and letting the good alone/'* — " Though the ser- 
 mons which I hear be not, in respect of orthodoxy, un^ 
 exceptionable, I can refuse the evil and choose the good. 
 And would you run the same risk with your natural food ? 
 were you told that there is death in the pot, would you 
 eat on ? what horror would seize you, lest the whole mass 
 were infected ? and are we to feel no alarm, lest poison 
 be served up with our spiritual food/'f — " Many do not 
 scruple to attend on the ministrations of false teachers, as 
 apprehensive of no danger; for, say they, we are not 
 so ignorant as not to know what is to be received as true, 
 and what is to be rejected as false. To such we say, the 
 Lord forbids you not only to believe the instruction that 
 causeth to err, but even to hear it : he commands you to 
 cease from giving even an outward attention to it : and 
 therefore in your attendance thereon, you are manifestly 
 going out of the Lord's way ; you are trampling on his 
 authority. And while you are doing so, your confidence 
 that you will not be seduced, is but a vain and presump- 
 tuous leaning on your own understanding, and running a 
 greater risk than eating food mixed with poison. Whilst 
 you are thus venturing out of the plain road of duty, you 
 are in great hazard of being left to follow the bent of your 
 corrupted nature, and to embrace error instead of truth. 
 You should consider that there is a hellish energy attends 
 ing error, as well as a heavenly energy attending divine 
 truth.''t 
 
 V. There are^ we have reason to helievey many good 
 among them, both nanisters and people ; and what harm 
 can their be in countenancing those who obtain the divine 
 favour ? 
 
 Without saying who do, or who do not, enjoy the Dif 
 
 * Act of the Asso, Presb. of Pennsyl. p. 20. f Christ. Mag* 
 for 1800, p. 357* ^ Anderson's Ser. p, 3 L 
 
53 
 
 vine favour, it is readily granted, that pious persons may 
 be found among very corrupt communities, while the pu- 
 rest churches are not without corrupt members. *' In 
 a church very corrupt, and as such rejected by God, 
 there may be some of his own people, if they have not 
 gone along with her in all her defections.*'* There will 
 be tares among the wheat, and goats among the sheep, 
 till the end of the world. There may also be among the 
 flocks of the companions persons much more worthy of 
 membership, than some that make a more open profession 
 of following the footsteps of the flock. While the one 
 consideration can be no argument against the flock, the 
 other cannot be sufficient reason for turning aside after 
 the companions. The best see but in part ; and there are 
 points in which some are more deficient than in others. 
 However much pious persons are entitled to our regard, 
 yet we have the authority of an apostle injoining us to 
 be followers of them only as they also are of Christ. It 
 is perfectly supposable, that there may be in a church 
 evils of very considerable enormity, but to which the 
 persons in view pay not the slightest attention, A reli- 
 gious presbyterian must be shocked at the unmeaning 
 superstitious observances in the prelatic and popish com- 
 munities ; while persons of these connexions never thought 
 that there was or could be a more acceptable mode of 
 worship. In like manner, a Christian, impressed with the 
 importance of Christ's alone headship over the church, 
 must be equally shocked at the indignity done him by the 
 usurpation of his prerogatives ; while members of patroni- 
 sed churches never thought that supremacy in the church 
 included an invasion of his unalienable right. So their 
 being members of corrupt communities can be no reason 
 that we should countenance these on their account. This 
 inference admits the supposition that these persons are 
 not nominally but in truth religious. It may also be pre- 
 sumed that, were they as sensible as we are of the corrup- 
 tion of such communities, they would do as we have done ; 
 they would come out from among them, and be separate, 
 
 * Thom, Dis. vol. ii. p. 575. 
 
54; 
 
 according to the Divine command. It was upon this prin- 
 ciple that Luther and Calvin and many other eminent re- 
 formers acted, when they left the Romish church. When 
 they found reformation of her corruptions impracticable, 
 they had no hesitation in leaving her communion. Had 
 they not acted upon this principle, where had been either 
 our first or second reformation ? It is not unreasonable to 
 suppose that they left others sensible of her corruptions ; 
 who, however, were not under convictions sufficiently 
 strong to induce separation. Upon the principle alleged, 
 Luther and Calvin might have associated occasionally with 
 the Romish church, because good persons v/ere to be 
 found in her communion. But in so doing few, I appre- 
 hend, would argue in their defence. This is precisely 
 agreeable to the case in hand, and will apply to every o- 
 ther of a similar nature. 
 
 Farther; it has been justly observed, that visible saint- 
 ship cannot be a proper ground of church fellowship. It 
 is not enough to believe one is a Christian as to his state, 
 he must also be visibly walking in all the commandments 
 and ordinances of the Lord blamelessly. Those, however, 
 are not doing so, who are not obeying the commandment 
 cf going forth by the footsteps of the flock, but are 
 chargeable with the error of turning aside after the com- 
 panions. In this case, however safe they may be as to 
 their state, though brethren in reality, by a participation 
 of divine grace, it is acting according to the command- 
 ment to withdraw from them as persons walking disor- 
 derly, and pursuing divisive courses in the church. To 
 show farther the futility of this popular argument, I shall 
 insert the following appropriate quotations, from respect- 
 able writers on the subject. 
 
 "We are bound to think charitably of all who are 
 owning the doctrine of salvation by grace through the 
 righteousness of our Lord Jesus, and whose practice is in 
 the general tenor of it agreeable to the commandments of 
 Christ. But no favourable opinion we may justly enter- 
 tain of particular men in a corrupt or backsliding church, 
 supersedes the necessity of a testimony which ought to be 
 
55 
 
 maintained against it, or the necessity of a stedfast and 
 uniform adherence to that testimony."* 
 
 ** Obj, May we not occasionally hear where we have 
 ground to beHeve the Lord is graciously present, and his 
 people holding communion with him? Ans, The Lord's 
 presence, communicating his grace along with his truths 
 dispensed with many corruptions cannot be the rule of 
 our duty, — and of this v/e are very imperfect judges. If 
 this has any weight it condemns all who hold any separ- 
 ate communion from any, where w^e may charitably be- 
 lieve the Lord has any of his people. It would lead us 
 into communion with Baptists, Independents, Episcopali- 
 ans, and perhaps into the church of Rome. I should 
 think it a very uncharitable sentiment, that there were 
 none of the Lord's people among these, or that the Lord 
 does not bless his word and ordinances when they are dis- 
 pensed with manifold corruptions. 
 
 Communion with Christ is one of the distinguishing 
 privileges of the church invisible, and is neither the stan- 
 dard nor rule of external fellowship in the church of 
 Christ. If this is the case, all confessions of faith should 
 be laid aside ; and then a new controversy will ensue. — 
 Some will be extending their fellowship to Independents ; 
 some to Anabaptists ; some to Episcopalians ; some to 
 Unitarians ; some to Papists. It is a fact, that those who 
 plead for occasional communion are by no means agreed 
 about the extent of it." " We have always declared that 
 our separation is not from persons, but on account of the 
 public state of matters in the churches. Our great objec- 
 tion against some orthodox ministers is, that they remain 
 in communion with others that are erroneous, and active 
 in carrying on a progressive defection from the reforma- 
 tion attained to."t 
 
 * Act of the Asso. Presby. of Pennsyl. p. 8. + Idem, pp. 
 
 22,23. NoteT. 
 
Vr. .Again, refuge Is lakejifor the practice under the 
 consideration that attenda7ice maij he necessary to coiitribute 
 for same benevolent purpose » 
 
 That we ought to do good according to our circurri-* 
 stances no doubt can be entertained ; but the most laud^ 
 able end will not always sanction the means of its ac- 
 complishment ; neither are we to do evil that good may 
 come : and that evil attends the practice there can be no 
 doubt, if the truth of the foregoing observations in this 
 tract be admitted. But as there is a well written paper 
 on this point in the Christ. Mag. for 1809, p. 93, the 
 object of which is to vindicate non-attendance on these 
 occasions, I shall allow a quotation from it to supply 
 the place of farther illustration. The writer most cor- 
 dially admits the propriety of such collections, for their 
 professed design, the circulation of the Scriptures ; but 
 shows this is no reason that we should attend the minis- 
 trations of all indiscriminately who may be employed on 
 such occasions, especially as the contribution can be 
 made without personal attendance. He goes on to ob- 
 serve ; — " But surely, in this enlightened age, it is needless 
 to remark, that, in order to right acting, especially about 
 religion, more is necessary than having a good end in 
 view. That the end will sanctify the means, is a position 
 that will eternally disgrace any understanding, and it is 
 totally unworthy of refutation. But in this affair that 
 absurd principle is recognized and acted upon. 
 
 There were some absent, therefore, on the day above 
 referred to, because the preacher was not a member, 
 much less a minister, of the church to which they belong. 
 After all their thinking on the subject, they could find 
 no good reason to give countenance to a baptist preacher, 
 on that day more than on any other occasion. If, on 
 such occasions, presbyterians acknowledge the ministerial 
 character of an episcopalian, or an independent, may they 
 not do so a^ any other time ? And if so, why do they 
 belong to different and opposite societies ? If a devout 
 presbyterian minister can gravely exhort his people to 
 attend the ministrations of such persons, on occasions for 
 
51 
 
 collecting m behalf of the poor Indians, why not do the 
 same, if they have an opportunity, when they are collect- 
 ing for the poor of the parish at home ? Does our right 
 and obligation to acknowledge the religious character, and 
 ecclesiastical relation of such persons, depend on the mere 
 circumsrance of the purpose to which the collection is to 
 be applied ? It is absurd. But, absurd as it is, this is 
 certainly supposed and acted upon, when such persons 
 are countenanced on these occasions, and not on others. 
 For the minister to have exhorted his people to contribute 
 liberally for such a purpose is certainly very proper: 
 But cannot this be done, without the inconsistency of 
 exhorting people to countenance a ministry which, by 
 their profession, they have condemned as unscriptural ?— 
 It should be remembered, that when persons come to hear 
 sermon, they come to worship God, with him therefore 
 and their own conscience, they have to do. Persons ought 
 therefore to take heed not only /foip, but whom^ they hear. 
 Is there any necessary connexion between submitting, 
 even for a day or an hour, to the ministration of one 
 whose distinguishing religious creed we have condemned, 
 and still continue to do so, and our contributing to pur- 
 chase the Bible to the Indians ? Can the one not be done 
 without the other ? None will be so stupid as to say so. 
 Why, therefore, adopt a method of collecting for this 
 valuable purpose, so injurious to truth, honesty, and a 
 good conscience ? God certainly does not require us to 
 commit sin, in order to convert any one, whether he be 
 in India, or in Britain." 
 
 VII. WJiere there is an agreement about fundamental 
 doctrines^ peculiarities ought to be laid aside ^ and not 
 maintained as grounds of difference. 
 
 This objection has already been partly considered In 
 attending to the difference between essential and circum- 
 stantial doctrines. By peculiarities I understand the respec- 
 
 H 
 
58 
 
 tive principles of different denominations? ; clilefiy those by 
 which they are distinguished from one another.* 
 
 These peculiarities are agreeable to Scripture, or other- 
 wise. In the one case, to lay them aside is, in other 
 words, to lay aside those portions of Scripture by which 
 they are supported : for a religious principle is just what 
 one believes to be agreeable to Scripture. According to 
 this, it is a peculiarity or principle with some, that national 
 covenanting is a duty in New Testament times ; and that 
 such deeds implicate succeeding generations : because 
 they believe it to be agreeable to the moral law, and ap- 
 proved practice of the church in former times : while 
 others believe it to be only a Jewish peculiarity. It is a 
 principle with some, that Christ is the alone Head of the 
 church, while others allow a creature, as the king or 
 pope, a share of the honour. With some it is a pecularhy 
 or principle, that all things both in and out of the church 
 are under Christ as mediator ; because they believe it is 
 only in that character, that a transference of all things 
 can be made to him : according to Mat. xi. 27 ; xxviii. 18; 
 John iii. S5 ; v. 22 ; } Cor. xv. 27 ; Eph. i. 22 ; Phil. 
 ii. 9, 1 1 J Heb. ii. 8. With others it is a principle, that 
 his mediatory power extends only to the church. With 
 some it is a principle, that civil rulers rank among the 
 all things over which Christ is given to be Head to the 
 church ; and that they ought to possess Scripture quali- 
 fications, and act for the good of the church : according 
 to 2 Sam. xxiii. 3 ; Isa. xlix. 23. With others these are 
 not principles, because they believe the whole duty of 
 
 * " It is manifest that each particular church exists for the sake 
 of the principles for which it is distinguished from other churches : 
 for it is plain that there is no occasion for its existence in order to 
 the maintaining of what it holds in common with other churches." 
 — Andersons Ser, p. 21. " General principles carefully deduced 
 from the word of God, and well digested in the judgment, ready to 
 apply on every emergency, are of great use to the Christian, to en- 
 able him to stand fast in the faith. The want of these makes the 
 Christian weak in the faith, easily staggered, hesitating in his de- 
 terminations, and even ready to be'imposed upon."— T/iow. Ser, of? 
 Sied/aatness, p. 25. 
 
59 
 
 civil rulers is to defend their subjects in the possession of 
 their property, &c. 
 
 These instances may serve as an illustration of the re- 
 mark, that the rejection of peculiarities (as they are called) 
 is unavoidably a rejection of those Scriptures by which 
 they are supported ; for the peculiarity (rather principle) 
 is nothing other than the belief of such doctrines as these 
 passages contain. If principles be wrong, let their errone- 
 ous nature and tendency be pointed out, and confuted 
 upon principles of Scripture and reason ; but under the 
 conviction of their coinciding with these, none can be 
 blamed for maintaining them, and acting in the closest 
 conformity to them, to the exclusion of every other. 
 
 Peculiarities, or grounds of difference, are generally 
 viewed as matters of small importance, and so may readily 
 be laid aside. Tenaciously to hold and defend truths 
 against those who oppose them, or treat them with indif- 
 ference, is represented as arising from a disputative mind 
 and inclination to maintain animosities and divisions, than 
 which, it is judged better to allow matters of small im- 
 portance to drop. This, I am afraid, will be found selling 
 the truth instead of buying it. Though the practice ob- 
 tains the sanction of general custom in an age when truth 
 is made to symbolize with the times, and grounds of dif- 
 ference accounted " harmless disagreements about minute 
 matters, which have not the least influence upon faith and 
 practice.'** " How contrary is this to the principles and 
 practice of our renowned reformers and martyrs, though 
 quite agreeable to the wisdom of this world, which has 
 too much influence with many professors of religion? 
 These sentiments do indeed make the gate of religion 
 wide, and its way broad : I know not but it might admit 
 polygamy or popery." 
 
 '' It is not my design at present to examine and prove 
 the divine authority of our principles. This has been 
 done many times, and by a great variety of eminent per- 
 sons, not only in the kingdom, but likewise in all the 
 reformed churches. They were constantly embraced, 
 
 * Dick's Synod Sermon, p. 29. 
 
60 
 
 warmly maintained, and zealously defended by the church 
 of Scotland, in her purest times. They were maintained 
 by a numerous train of martyrs, both in Scotland and 
 England. They were embraced by our fathers in the 
 Secession, as their constitutional and distinguishing cha- 
 racter ; and thus continued, till of late, that innovating 
 upstarts have arisen among ourselves, and have exerted 
 all their powers, in opposing and controverting these 
 principles, and that by means unmanly, unchristian, and 
 unministerial. They have never evidenced either honesty 
 or courage, by bringing their new principles and plan to 
 open view, and a fair trial, nor attempted a defence of 
 them by Scripture or reason, even by a single argument. 
 Their only defence, as far as I have heard, is a denial of 
 the authority of the Old Testament in these matters, and 
 that declaration of our blessed Lord, My kingdom is not 
 of this world; in both which they follow the tract of 
 heretics, exploded by all the reformed churches j and, 
 to conclude their ministerial system of defence, they 
 allege, that these are only minute matters, and of no 
 importance."* 
 
 " And although a great many, who even bear the char- 
 acter of Seceders, esteem our differences to be only minute 
 matters, and are indeed taught so by their ministers, I 
 yet think that those who are Seceders in principle, have a 
 just claim to indulgence: (I.) Because we believe them 
 to be sealed, by divine authority, in the sacred Scriptures 
 of the Old and New Testaments. (2.) Because they were 
 maintained, defended, and handed down to us, by the 
 church of Scotland, in her purest period of reformation. 
 (3 ) Because they have been preserved to us by the testi- 
 mony, sufferings, and blood, of as eminent martyrs as 
 ever suffered for the cause of Christ. (4.) Because w^ 
 have not only made the most public acknov/ledgments of 
 their divine authority, and indeed were required to do so 
 by our ministers, but have likewise taken upon ourselves 
 the most solemn obligations, by vows, to maintain and de- 
 
 ♦ Thomson's (Associate Burgher Miwster) Apology for Secederg, 
 
 pp. 9; 10 " 
 
61 
 
 fend them. (5.) Because they were espoused as the con- 
 stitutional principles of the Secession, and as such, have 
 ever since been assented to."* 
 
 " Those who, according to their solemn engagements 
 at license and ordination, contend for the whole doctrine 
 contained in the Westminster Confession, Catechisms, 
 and Covenants, are represented as blind and ignorant ; 
 as not going forward in reformation ; as having an undue 
 veneration for the principles of their fathers ; as persons 
 of narrow views and illiberal principles; as contending 
 about abstract questions, which fall not within the pro- 
 vince of the church ; as devoid of charity, moderation and 
 forbearance ; as guilty of an unwarantable separation ; as 
 disturbing the peace of the church ; as causing unneces- 
 sary divisions ; as contending for that which is not of suf- 
 ficient importance to be maintained in the profession of a 
 church, &c. : and the reason of ail these representations is, 
 because they will not go along with them, nor approve of 
 their new deeds."! 
 
 Those whose peculiar sentiments want Scripture sup- 
 port, are chiefly desirous of having grounds of difference 
 entirely laid aside. In this way, they endeavour to con- 
 ceal their errors, and to obtain reception. Those who 
 are so fond of laying aside peculiarities, are themselves 
 chargeable with unnecessary schism in the church, in the 
 erection of separate associations ; the professed grounds 
 of which are in general, orthodoxy, and admission to office 
 on the footing of popular election : but provision is made 
 for both these, in connexion with the established church, 
 by the erection of chapels of ease. So that in acting up- 
 on the principle pleaded for, separate associations are not 
 only inconsistent and unnecessary, but highly criminal. 
 
 Those who can readily drop their principles, indicate 
 that they have little concern about them ; and that they 
 are as ready to adopt others, if more fashionable and con- 
 venient. In this respect such are distinguished from the 
 faithful followers of the Lamb j who profess nothing, ac- 
 
 * Thomson's (Associate Burgher Minister) Apology for Secedcrs, 
 p. 19. t Hill's Synod Sermon from Isa, xlix. 23. p. 4. 
 
62 
 
 cording to their judgment, but the truth, and endeavour, 
 by every possible mean, to hold fast what they have alrea- 
 dy attained. 
 
 Another method is employed to heal , it is pretended, 
 the breach, which is occasioned by a maintenance of pe- 
 culiarities, viz. that if they may not entirely be laid aside, 
 their influence may be suspended upon principles of for-, 
 bearance. According to this principle, every disputed 
 truth must be given up. In this way, peace is gained at 
 the expence of truth. This bond of peace cannot, cer- 
 tainly, be said to be in the unity of the Spirit. It ought 
 to be remembered that " Truth is no enemy to Peace ;" 
 and we are to buy the truth, and not to sell it ; to con- 
 tend for the faith j and to hold fast what we have already, 
 attained.* 
 
 VIII. The practice is very commoUy and are all to be 
 condemned that do so? 
 
 We are not to follow the multitude to do evil. Many 
 things are highly esteemed among men, which are abom- 
 ination in the sight of God. The flocks of the compan- 
 ions are much more numerous, than that of Christ. All 
 the world is said to wonder after the beast. General 
 practice, though a very common principle of action, is of 
 most injurious tendency. It regards neither the divine 
 law, nor the footsteps of the flock, as the rule of conduct^ 
 in matters of religion. Many, it is to be feared, in the 
 choice of their religion, regard no higher recommendation 
 than its general reception. If it be the place of the most 
 populous and fashionable attendance, this is to them suf* 
 ficient reason for giving it the preference. Than which^ 
 however, scarce can any consideration be more remote 
 from the dictates of religion and reason. It is equally so 
 in occasional hearing, as in making a religious profession. 
 When we consider the general character of those, who 
 
 * NoteU. 
 * The baneful consequences of this idol principle of forbearance^ 
 Is shown in a Testimony to the original principles of the Secession, 
 \>y a Society of Seceders iu Glasgow, p. 7. 
 
G3 
 
 are least scrupulous in the practice, we cannot, even from 
 the claims of charity itself, say it is either in obedience to a 
 divine command, or for the real benefit of their own soul. 
 The very consideration, that persons least under the in- 
 fluence of religion are most forward in the practice, at 
 least ought to excite others to think more seriously, whe- 
 ther they are not running with the multitude ro do evil ; 
 and acting in a matter of such high importance from the 
 low motive of novelty or custom. Such are designed by 
 an apostle, persons " having itching ears ;** because from 
 an undue fondness of variety and novelty, they are said 
 to heap, that is, to multiply or increase, to themselves, 
 teachers in great abundance. 
 
 " Another extreme,^' saith one, " is affectation of no- 
 velty, a rage for innovation, which prevails so much 
 among professors of religion in the present day. — New 
 men and new things ; we are for a new form of church- 
 government, a new mode of preaching, new expressions 
 and new ideas ; nothing pleases unless it be new. We 
 love the praise of originality, and so will open to oui'selves 
 a new path, though no better than the old one, perhaps 
 it is not so good. We scorn to be in leading-strings all 
 our days, and will follow our forefathers no longer ; we 
 ourselves are wiser than they.'** 
 
 Instances of indulging this vain curiosity have recently 
 occurred in attending the consecration of Romish bishops 
 and chapels. Will any pretend thai the attainment of good 
 was, in the smallest degree, their design on such occasions ? 
 If not, into what then was their conduct resolvable, but the 
 gratification of a vain curiosity ? Even some who have 
 seceded from the national church, on account of error, 
 cannot plead exemption from mingling with the heedless 
 crowds on such occasions. And is there no criminality 
 attaching to such gratification of a vain curiosity ? Is it 
 not encouraging them in their superstitious and idolatrous 
 religion, to the dishonour of God, and the obstruction of 
 the gospel in an enlightened land ? Is it not encouraging 
 a scheme, believed till of late by the protestant world 
 
 * Christ. Mag. for 1809, p, 261. 
 
64 
 
 to be delusive in itself, and ruining to its deluded vota- 
 ries ? Obtaining the countenance of so many of opposite 
 profession, does it not imbolden them to push for unre- 
 stricted liberty? which, when obtained, has ever been, 
 as it still is, improved to the effusion of protestant blood. 
 Is not such an attendance, an attempt to oppose, as much 
 as possible, the complete overthrow of the devoted system, 
 and to support what God has declared in his word shall 
 be destroyed ? This is especially done by the pecuniary 
 contribuiions, which on some of the occasions mentioned, 
 were so lavishly great, as almost to exceed credibility itself. 
 This, I apprehend, can be ascribed to no other cause, than 
 a participation of the intoxicating cup, by which the na* 
 tions of Europe are so infatuated, as to be madly devoted 
 to the support, even at any expence, of the abominable 
 system. But when the time of the end come?, the help- 
 ers and the holpen shall both fall together ; and the 
 splendid edifices, which seem to promise long continuance, 
 will only render the overthrow the more distinguished. 
 Farther; is not your attendance, on such occasions, incon- 
 sistent with your own profession as protestants? And 
 are you not in effect making a bold effort to counteract 
 the national reformation from popery, and in the violation 
 of the most solemn engagements, again to overwhelm the 
 land in the ignorance, superstition and bloody cruelty of 
 former times ? But perhaps these considerations are en- 
 tirely out of view. 
 
 If so, is not your conduct, then, on such occasions, the 
 more evidently resolvable into the indulgence of a vain 
 curiosity ? But will the circumstance of your having no 
 such designs in view, prevent, in the smallest degree, these 
 dismal consequences of your unprincipled attendance ? 
 But you will perhaps vindicate your conduct with the 
 common cant, that they are now greatly reformed, and 
 that the objects of abhorrence, characteristic of former 
 times, now no longer exist. Incontrovertible facts, how- 
 ever, evince the futility of every such sentiment. For ins- 
 tance, the reformed Lewis, (according to vulgar charity) 
 after the protestant powers of Britain had sheltered and 
 protected hin\ during a period of twenty years' exilement. 
 
65 
 
 snd then replaced him on the throne of his ancestors, at 
 the expence of immense blood and capital, repaid the 
 kindness by the most barbarous persecution of his protes- 
 tant subjects.* 
 
 Although novelty be the principal incitement in such 
 cases, this is rarely admitted : it is too low to be admitted 
 by almost any. Yet its truth is evidenced by the prac- 
 tice being discontinued, when this principle ceases to 
 operate. The instance of Zaccheus is sometimes adduced, 
 but with as much propriety might persecution be defend- 
 
 * That the catholic system is nothing reformed, appears farther 
 from the following occurrence, which, as it is perfectly descriptive 
 of the true spirit of Catholicism, is here worthy of insertion : and 
 if its truth be called in question, I am prepared, if needful, to 
 prove it. 
 
 A gentleman of my acquaintance engaged a female servant, who, 
 unknown to him, was of the catholic persuasion. Instead of joining 
 with the family in worship, she romped through the house, and oc- 
 casioned as much disturbance as possible ; when prohibited such out- 
 rages, she went to bed during acts of worship, to attend which she 
 could be prevailed upon by no circumstances of entreaty. To know 
 whether this was from malignancy of disposition, or from principles: 
 of profession, the gentleman, very judiciously, called upon her priest, 
 and acquainted him with the circumstances of the case. He very 
 frankly confessed, that to attend the exercise of family worship was 
 not allowable in their community, unless performed according to the 
 rules of the church ; — the prayer in Latin, and the Scriptures their 
 own version. 
 
 This same priest was lately extolled in a public news-paper for his 
 liberality of sentiment, his friendly disposition towards Bible Associ- 
 ations, and his ready attendance upon them : yet in the course of 
 this conversation he said, he would prevent with all his might any 
 other version, than that mentioned, from being put into the posses- 
 sion of any. 
 
 To the question, — did he think the Romish religion would ever be 
 reformed ? he answered in the negative, assigning as reasons for 
 the impossibility of this, its perfection and infallibility, &c. These 
 facts go very far to show that the religion of Rome slill is what it has 
 been for hundreds of years past ; that it is really antichristian, being 
 hostile to true and vital religion, however much defended and pa- 
 tronized, to the disgrace of the protcstant name in our own land, 
 and to the violation of the most solemn engagements entirely to re- 
 ject it, and to prevent its recurrence. In these cases, attendance, 
 though but to gratify a vain curiosity, can by no means hi a matter 
 of indifference. 
 
 I 
 
65 
 
 ed, from the circumstance of Paul being converted, when 
 breathing out blood and slaughter. 
 
 Others are induced to turn aside from a different consi- 
 deration than the gratification of curiosity, viz, to avoid 
 the vihfication of bigotry and contraction of mind, and 
 the charge of being bound up by their clergy to hear none 
 but themselves.* This, for such unvi^orthy reasons, is 
 certainly very inconsiderate and unjustifiable conduct ; for 
 if acting according to principles of religion and reason, 
 you ought to do so, hovi^ever much your conduct may be 
 reproached as austere and illiberal. In the one case you 
 endure as suffering v^^rongfully ; in the other you sin, by 
 improper concession to avoid suffering. As the religion 
 of Jesus possesses much singularity, compared v/ith the 
 popular professions of mankind, it can then be no ground 
 of surprise though vilification attend the observance of its 
 pecuharities.f 
 
 Encouragement is taken, by many, from the example 
 and permission of their teachers. To impose restraint is 
 difficult, and attended with felt inconvenience : so uniim- 
 ited permission is granted, and has the beneficial effect of 
 gaining accession. As in the state, unlimited toleration 
 is employed as a political engine to concentrate national 
 attachment, this has a similar effect in the religious world. 
 The sentiment, " lest we offend," has a powerful effect. 
 The following expression is worthy the attention of those 
 whose conduct is influenced by the example of others : 
 *' You never, surely, thought seriously of making the 
 conduct of poor fallible men your rule ; though you may 
 eagerly lay hold on their example as part of your apolo- 
 gy." Appropriate also to the case in hand are the follow- 
 ing quotations.}; 
 
 IX. Christian association is allovced^ and "why not mi- 
 7iisterial^ 
 
 Christian association or communion, is that intercourse 
 which men, as Christians, are allowed in private with one 
 
 * Note V. t Note W. % Note X. 
 
67 
 
 another. This does not in the least recognize the pecu- 
 liarities of the churches to which they respectively belong: 
 which ministerial communion must necessarily do. " la 
 order to Christian communion, nothing farther is requisite, 
 than that the persons who join in it do, in the judgment 
 of charity, consider one another as the friends of Christ. 
 The peculiar principles of neither party enter into this 
 fellowship. But in church-communion it is very dif- 
 ferent. Here there is an open avowal of attachment to 
 the doctrine, worship, discipline, and government of that 
 church ; for in all her pubhc assemblies the church avows 
 the public profession which she has espoused. We can- 
 not, therefore, join in the communion of any church, 
 whose public profession contradicts our own, without 
 contradicting it also. But no such evils can flow from 
 private Christian communion."* 
 
 " They cheerfully appreciate the talents and piety of 
 their acquaintances, and, as opportunity may offer, com- 
 mune with them as friends and as Christians ; but they 
 cannot extend to any one the right hand of fellowship in 
 the visible church, upon any other principles, than those 
 contained in the Declaration and Testimony, nor can they 
 consistently join, either statedly or occasionally, in the 
 communion of any other church, by waiting upon its mi- 
 nistry, either in word or sacraments, while they continue 
 opposed to these declared sentiments.'*! 
 
 " There is a joining among Christians, considered as 
 such, which for distinction's sake we may call catholic; 
 it is founded upon the communion of saints, obliging all 
 the members of the same mystical body, to join in all 
 things that may evidence that communion." — " And 
 there is a joining, which we call ecclesiastical^ among 
 the members of the organical church, considered as 
 church-members ; concerted together in the same cause, 
 and engaged in the same covenant, for promoting the 
 same covenanted reformation : and also owning a unani- 
 mous subjection to the same reformed doctrine, worship, 
 discipline and government ; enjoying the same pure or- 
 
 * Culb. p. *7. t Sketches of Ecclesiastical History, p. 12?. 
 
68 
 
 dinances of Christ, dispensed according to his own insti- 
 tution, by his own appointed officers and ministers, ap- 
 proven and chosen, or submitted unto, by all the fellow- 
 members of that society or church : and this is a nearer 
 joiriing, and -requires more strict conditions, and more 
 certain qualifications than the other.'** 
 
 From the distinction between Christian and ministerial 
 communion, brought to viev/ in the above quotations, it is 
 manifest, that occasional hearing belongs to the latter and 
 not to the former, as it is sometimes grossly misstated. 
 
 X. Christ attended the Jewish synagogue, though the 
 worship there was much corrupted. 
 
 The Jewish religion was the only one at that time of di- 
 vine authority ; though it was now becom.e old, and rea- 
 dy to vanish away. As all the parts of that religion respect- 
 ed Christ himself, he behoved to observe its institutions, 
 even though now greatly corrupted, that he might honour 
 it as a system of divine appointment ; and also show that 
 the whole had its completion in himself. He must fulfil 
 all righteousness ; and as he is the end of the law, both 
 moral and typical, he must obey both, that he might 
 ihagnify them and make them honourable. 
 
 As he was born King of the Jews, he was born a mem- 
 ber of the Jewish church, was regular in his attending 
 sanctuary service, and was never found joining occasion- 
 ally with others in their respective forms of worship. 
 Besides, to attend the temple- worship afforded him a con- 
 venient opportunity of preaching the gospel, and of mak- 
 ing himself known in the character of a Saviour, to mul- 
 titudes of his countrymen, to whom he was sent, who 
 might not otherwise have an opportunity of attending his 
 personal ministry. From the whole of these considera- 
 tions it is manifest that no argument for occasional hearing 
 can be taken from Christ's practice in attending the Jewisl> 
 worship. 
 
 * Renwick's Letters, pp. 269, 274. See also the Presbytery's 
 Confi|tation of the Associate Reformed Synod in America; p. 14, &c. 
 
69 
 
 See the subject elucidated by Mr Culb. pp. 40, 41 ; and 
 Act of the Asso. P. of Pen. p. 1 6, the conclusion of which 
 runs thus : " If this Objection has any weight it would lead 
 persons to attend on the ministry of the grossly erroneous 
 and profane, which is not pled for ; and^i^hose who de- 9^ 
 ny the doctrine of grace, and place their salvation in the^ 
 works of the law, and in the observance of things not re- 
 quired of the Lord, which doctrines were taught in the 
 ^wish church, yea, some denied the resurrection, and 
 the existence of angels. An argument that proves too 
 much proves nothing at all." 
 
 XL The apostles did not require separation from 
 corrupt churches in their times. 
 
 This is contradicted by express declaration ; for when 
 persons could not reclaim the corrupt churches of which 
 they were members, they were injoined to come out from 
 among them and be separate, and to touch no unclean 
 thing.* I shall allow a quotation from the last mentioned 
 publication to serve as an answer to the objection. " The 
 corruptions which prevailed in the apostolic churches, are 
 reproved by the apostles. Christ sharply reproves the 
 churches of Asia for what was amiss in them ; and if 
 they did not reform it was certainly the duty of such as 
 would be found faithful to separate, and then to withdraw 
 from public administrations in them. The eyes of the 
 Lord Jesus are as a flame of fire, and are certainly upon 
 his church, and the corruptions which prevail in our day 
 are as oflfensive to him as in the Corinthian and Asiatic 
 churches ; and when churches are obstinate in their back- 
 sliding courses, we are commanded to come out from 
 among them and be separate. If it was otherwise, why 
 are we commanded to contend earnestly for the faith once 
 delivered to the saints. Says an apostle, " If any man 
 obey not our word, note that man and have no company 
 with him, that he may be ashamed."! If we are thus to 
 
 * 2 Cor. vi. 17. t Pp- 16, 17. See also the subject dis- 
 
 pussed in Culb. Vind. pp. 4-2 — 4-5. 
 
10 
 
 have no fellowship with a disobedient and refractory in- 
 dividual, that he may be ashamed and reclaimed, much 
 more, certainly, are we to decline communion with a 
 church for the same reasons. 
 
 XII. The advocates for occasional hearing have made 
 great use of the xxfi. chapter of the Confession of Faith 
 in support qf their opinion. 
 
 This is done chiefly by the members of the Relief 
 Church. Mr James Smith, (a quondam member of that 
 community) in his Sketches of the Relief Church, p. 33, 
 quotes the first section, from which he supports the doc- 
 trine here opposed.* But it need not be matter of wonder 
 that the subordinate standards are perverted to support a 
 favourite topic, since the Scriptures themselves are often 
 so treated. Taken in a disconnected state, and by attending 
 only to the bare sound of words without regarding paral- 
 lel Scripture, they may, no doubt, be wrested to support 
 sentiments of the most erroneous nature : but this chapter 
 of the Confession has not even the appearance of ambi- 
 guity, in this respect, attaching unto it ; so that nothing 
 but the grossest inattention could induce any to drag in 
 this passage in support of such a sentiment. It is ex- 
 pressed with the greatest perspicuity, and with every 
 necessary precaution. *' All saints — are obliged to the 
 performance of such public and private duties as conduce 
 to their mutual good." On this passage I would make 
 the following remarks : 
 
 1. Can it be to mutual good to attend the administra- 
 tion of ordinances, where, on account of an unscriptural 
 constitution, not to speak of other disqualifications, we 
 have no reason to expect the divine blessing ? nay more, 
 where, from the circumstances of the case, error of one 
 kind or other must be expected ? Again ; since no other 
 term of communion is required than visible saintship, 
 this admits persons of upright appearance out of almost 
 every denomination. It removes all differences among 
 
 * Note Y. 
 
71 
 
 Presbyterians, Independents, Episcopalians, and Catho- 
 lics j as, who dare venture to say that there are no saints 
 among these, and others of worse name than they ? But 
 can there be any thing Hke concord or order in such as- 
 sociations ? How can two walk together except they be 
 agreed ? 
 
 2. It is said, they are " united to one another in love." 
 We are to love our neighbour as ourselves ; and to love 
 what is good even among the worst. This, however, 
 never can include such a unity of love, as to look over all 
 Scripture grounds of difference, and to associate indiscri- 
 minately with all. The love of unity, which is designed 
 in the passage, includes an approbation of their public 
 profession, as well as of their personal character. But, 
 as already observed, it is not love to countenance and 
 encourage any in the maintenance of unscripturai associ- 
 ations. We are injoined to withdraw from brethrea 
 walking disorderly, whether the charge apply to personal 
 conduct or mode of worship. 
 
 3. In section second, they are said to be " saints by 
 profession.** Certainly this includes the idea that their 
 profession be Scriptural. But this cannot be the case 
 where error is maintained ; and all separate communion 
 supposes error, on account of which church fellowship 
 cannot be continued. Or if error, properly so called, do 
 not exist, there may be evils equally exceptionable ; as 
 the omission of truths, arbitrary and unscripturai admi- 
 nistration and government, Erastian headship over the 
 church, &c. It is not d,enied, or even doubted, that there 
 may be gracious persons in communities chargeable with 
 such evils ; but even in the judgment of charity itself, 
 which thinketh no evil, these persons must be viewed 
 as brethren walking disorderly, so must be separated 
 from as such ; otherwise we cannot be free of encourag- 
 ing them in their evil ways, and partaking of their sins. 
 
 Farther ; the Compilers of the Confession cannot be 
 understood in the sense of modern latitudinarians, without 
 the charge of gross inconsistency ; which, however, must 
 be the case, if, after having established the presbyterian 
 mode of administration, as their declared belief of its con- 
 
n 
 
 formity to Scripture, in its opposition both to Independ- 
 ency and episcopacy, they were indefinite in extending 
 their fellowship to persons of these communities. The 
 very expressions, " saints by profession," indictates that 
 they design only (he profession, which in all its parts is 
 founded upon, and agreeable to the word of God ; which 
 is the only profession that saints ought to maintain. And 
 if we at all allow them to be consistent with themselves, we 
 can be at no loss to understand what they meant by the 
 profession of saints. It can be no other than what is con- 
 tained in their own compilation, the Confession of Faith : 
 and that in all us parts, including the thirty-three chap- 
 ters, so denominated y — the Catechisms, Sum of Saving 
 Knowledge, and Practical Use thereof. Covenants, Na- 
 tional and Solemn League, Acknowledgment of Sins 
 and Engagements to Duties, Directory for Public and 
 Family Worship, and the Prebyterian Form of Church 
 Government. Since they explicitly reject Episcopacy, 
 Popery, Independency,* and all Sectarianism, if the least 
 consistency be allowed them, they never can design unre- 
 stricted association with the members of these different 
 communities. How very inconsistent and blameable, then, 
 to adduce their authority in support of sentiments, the 
 very reverse of which they strenuously maintained. It is 
 charging them with all the disorder and inconsistency, 
 which the scheme involves. 
 
 4. The following words, it must be confessed, have 
 more the appearance of favouring the practice here op- 
 posed, and are actually employed for that purpose : 
 *' Which communion, as God affordeth opportunity, is 
 to be extended to all those who, in every place, call upon 
 
 * Though Independents be, in many respects, greatl)'' superior 
 to Episcopalians, with whom they are sometimes ranked, yet their 
 denying the eternity of Christ's Sonship, (as many if not all of them 
 do) their opposition to national churches, and national covenanting; 
 their rejection of creeds and confessions ; their refusing magistrate 
 interference about matters of religion, so robbing the church of the 
 benefit of kings becoming nursing fathers unto her; and their pecu- 
 liar mode of church-government, are matters of such importance as 
 entirely to prevent unity, and their being received into church fel- 
 lowship. 
 
the name of the Lord Jesus." As already observed, 
 it is nothing uncommon to pervert both Scripture and 
 other writings in support of erroneous sentiments. But 
 no responsibility attaches unto them for the errors which 
 they are perverted to support. The words themselves 
 are taken almost verbally from I Cor. i, 2. It is worthy 
 of remark that our venerable reformers, in their admirable 
 coinpilaiion, have evidently as much as possible expressed 
 their sentiment with brevity, and in Scripture language; 
 which was exceedingly proper, since it was to be received 
 as a subordinate standard of orthodoxy in the church. 
 Let us see the consequence of taking the words according 
 to their bare sound. This communion is said to " extend 
 to all who in every place call upon the name of the Lord 
 Jesus." Now, will not this include the whole Christian 
 world, without the exception of Catholics, Arminians, 
 Unitarians, &c. ? None can be excluded but Jews, Maho- 
 metans and Pagans, who make no profession of acknow- 
 ledging Christ. This evidently is the native consequence 
 of taking the words merely according to their sound ; 
 which must be the sense in which they are understood^ 
 when employed to support a sentiment so much at vari- 
 ance with the scope of Scripture, and the compilation 
 itself, of which they are a part. 
 
 As it is the sense, and not the sounds to which we are 
 to attend in the explanation of Scripture ; and as Scripture 
 is the best interpreter of itself, I shall refer for their true 
 sense to 2 Tim. ii. 22, where they are said to " call on 
 the Lord out of a pure heart." It will be found, however, 
 that thousands and ten thousands of those who call upon 
 the name of the Lord Jesus, want the qualification " of a 
 pure heart.** The expression may betaken for the whole 
 of gospel worship, which must be in spirit and in truth. 
 In this limited sense of the words,, which cannot well be 
 refused, it is evident that communion can be considered 
 as extending only to those whose profession is according 
 to Scripture, and a pure and upright heart. Or to express 
 it in their own words, " all such as in all ages and places 
 of the world do profess the true religion, and their chiU 
 
 K 
 
74 
 
 dren.*'* The unity of sentiment in religion, for which 
 they so much contended, shows, beyond the possibility of 
 doubt, that the communion of which they speak can be 
 considered as extending only to those engaged in the same 
 cause and testimony of Jesus, and united together by the 
 same bonds of faith and church- fellowship.! 
 
 XIII. / have only farther to attend to some passages 
 of Scriptiirty tliat are adduced in support of occasional 
 hearing, 
 
 ** Sow beside all waters."| This, without affecting the 
 question in the least, can but design a diligent use of ordi- 
 nances according to divine appointment, as Phil. ii. 12, 
 
 An apostle rejoiced that Christ was preached though 
 of envy.jl Though these persons were actuated by the 
 base motive of envying the apostle's reputation, he never- 
 theless without any emotions of resentment, rejoiced that 
 Christ's gospel was preached. The gospel might be bles- 
 sed, and be a mean of doing good, though the persons 
 themselves were influenced by wrong ends. But the cir- 
 cumstance of good being done in this way, is no more 
 encouragement to attend the administration of unqualified 
 persons, than that of a thief's obtaining pardon encoura- 
 ges to steal in the* hope of impunity. 
 
 Christ reproved his disciples for being offended at one 
 who cast out devils, but did not follow him.J " This man 
 was engaged in the same cause, and prosecuting the same 
 end, as the apostles, and had Christ's approbation by 
 casting out devils. He was probably one of John's disci- 
 ples who did believe in Christ ; though not one of the 
 twelve, or of the seventy, he held the same faith, Un- 
 
 * Chap. XXV. and Larger Catechism, Quest. 62. And, saith one, 
 *' this communion can properly be enjoyed only with such as are of 
 one heart, and of one mind, in receiving and observing ; in keepmg 
 jiure and entire all such religious worship and ordinances as God hath 
 appointed in his word ; and who walk by the same rule, and who 
 mind the same things Taylor^ p. 4-8. 
 
 t Note Z. % Isa. X3utii. 20. }j Phil. i. 18. 
 
 i Mark ix. 38, &c. 
 
less it be argued that this man held some different articles 
 of faith, or order of worship, this quotation does not 
 give any support to the cause it is intended to serve. In 
 this way the word of God is perverted by many to their 
 destruction"* 
 
 " AH, therefore, whatsoever they bid you observe, that 
 observe and do/'t " Our Lord's words bear no command 
 to the people to hear them at all, but only not to reject 
 sound doctrine because it came from them : surely he 
 would not bid them hear such as he calls plants that his 
 Father had never planted ; whom he bids let alone, and 
 who were thieves and robbers, whom his sheep should 
 not hear.**J Since these Pharisees rejected the gospel 
 scheme, and taught for doctrines the commandments of 
 men, and the observance of circumcision ; yea, to keep 
 the whole law of Moses ; and the apostles were injoined 
 to teach the observance of all things that were command* 
 ed them, it is not reasonable to suppose that they would 
 be required to attend the place of instructions so entirely 
 opposite : nevertheless the words, without affecting the 
 case in hand, require that those who did there regularly 
 attend, should carefully observe and practise whatever 
 good was there taught ; as much good may attend very 
 unwarrantable administrations. These very persons, not^ 
 withstanding, were under strict command to come out from 
 among them, and be separate : and not to hear the in- 
 struction which causeth to err.|| 
 
 " Prove all things : hold fast that which is good. "5 
 This is most proper, but how is it to be done ? not surely 
 by simple hearing. We may suppose a person goes in at 
 random to a Unitarian chapel, or to a Romish cathedral. 
 In the former he may hear a discourse on the Unity of the 
 Divine nature ; in the latter, he may hear one on the Tri- 
 nity ; and both unexceptionable. Then, if one is to judge 
 of a party from simple hearing, he may become a Unita- 
 rian, a Papist, or a member of any other community, ac- 
 cording as he happens to hear an eloquent preacher. To 
 
 * Actof, &c. Penn. p. 21. f Mat. xxiii. S. i Hind 
 
 Let Loose, p. 292. 1| Note A A. f 1 The*, v. 21, 
 
1h 
 
 choose a profession from simple hearing is rearing a su- 
 perstructure without searching for a foundation. Al- 
 though it be the exclusive prerogative of God to search 
 the heart, yet we are not always to judge according to the 
 outward appearance. Neither the preacher nor the party 
 with which he is connected, is to be judged of exclusive- 
 ly by simple hearing. The principles of the party ought 
 primarily to be examined. This, indeed, is in some cases 
 extremely difficult, even impossible, because none are 
 exhibited to public view. And why ? — perhaps because 
 they will not bear examination.* The practice of form- 
 ing a religious connexion, merely from the acceptability 
 of a preacher, though common, is very erroneous. He 
 may be wholly unexceptionable in his character, and doc- 
 trine which he delivers, while the principles of the party 
 with which he is connected are highly erroneous. These 
 ^re to be compared with the law and the Testimony ; if 
 they are not according to these, then we know there is a 
 want of truth in them. 
 
 The respective principles of parties are, to many, mat- 
 ters of little concern : and to examine these is a labour 
 to which few are willing to submit. Nor is this deficien- 
 cy supplied by the preacher ; for rarely is any thing of 
 principle brought to view in pulpit discussion : so that by 
 simple hearing, even of long continuance, you may be in- 
 capable of distinguishing between one party and another 
 in respect of principle.! Hence it must appear that the 
 popular mode of trial by simple hearing is very false and 
 insnaring to the individual, but very advantageous for 
 gaining proselytes to popular parties. Engaging address 
 on the part of the speaker, and want of discernment in 
 the auditory, are a combination of circumstances most 
 likely to secure success. In this way multitudes are coz- 
 ened into a profession without the least inquiry into princi- 
 ple, so can assign no satisfactory reason for the preference 
 m the present association. If evils, even of a fundamen- 
 tal nature, be pointed out as attaching to the party, you 
 will be plainly told, these are things about which they are 
 
 f Note BB. rj. Note CG. 
 
11 
 
 at no trouble to make inquiry. But is it too much to in- 
 quire what profession is most glorifying to God ? what 
 most calculated to bring comfort and salvation to their 
 own souls ? Is a profession in which we design to live and 
 die ; and in the faith of which we risk our eternal all, a 
 matter so unimportant as to be taken up upon such trivial 
 grounds, as the eloquence of a speaker, the popularity of 
 a party, or because others do so, a friend or companion 
 in life, or merely from circumstances of local convenience ? 
 •' The love of ease, of convenience, of interest, of repu- 
 tation, &c. has a powerful influence upon many, even of 
 the professed witnesses for Christ and his cause, in these 
 shaking times, wherein our lot is cast. Spare thyself, is 
 deemed, by many, a maxim of wisdom, which they wish 
 to keep in view in matters of religion. They resolve to 
 go on in the beaten and easy track, to follow the multi- 
 tude, or the mere voice of human leaders. Hence the 
 indifference, neutrality, and lukevarmness, which in the 
 present times appear among the professors of religion.*'* 
 
 But these are considerations that will have little weight 
 at the judgment of the great day : yes, but we are told 
 by some, who even rank high in profession, " that it ne- 
 ver will be asked in the great day of what profession they 
 were 1" — And shall every work be brought into judgment, 
 with every secret thing, whether it be good or evil, and yet 
 a work the greatest and most important of all entirely over- 
 looked ? Does a profession of religion, which involves 
 so important consequences rank neither among the good, 
 nor evil, nor secret things which shall be brought into 
 judgment ?t A sentiment this, the most inglorious to 
 come from the mouth of a Christian teacher ! Shall God 
 be particular in giving us a rule how we may glorify and 
 enjoy him, and yet leave us at pleasure, without the pros- 
 pect of responsibility, to make choice of any profession 
 that may suit our inclination or convenience, without the 
 grand inquiry, does such a profession bear the stamp of 
 Divine authority ? Who can inculcate this delusive senti- 
 
 * Hill's Synod Sermon, p. .5. Note DD. 
 \ See suitable remarks on this subject in Mr Henderson's Preface 
 to the Diyine Right of Church Government, p. 1. 
 
78 
 
 ment, will not find much difficulty in persuading them- 
 selves, that they may teach what they will, without the 
 apprehension of future inquiry. Such sentiment makes 
 way for the perpetration of the highest enormities ; and is 
 even a covert for false teachers to bring in the most dam- 
 nable heresies. Such mercenary companions may have, 
 2s the fruit of their unscriptural doctrine, the momentary 
 satisfaction of increasing their number, but never can be 
 free from the charge of causing them to err. 
 
 We have above attached blame to persons making a 
 profession without due trial by the investigation of princi- 
 ples : but no less degree of blame attaches also to another 
 quarter; viz> to those communities who readily admit 
 without due inquiry into the knowledge and principles of 
 those who make application.* The baneful consequences 
 of such unprincipled admission seldom fail to castigate 
 those who act so disorderly a part. As the individuals 
 themselves are actuated by no principle in their admission, 
 they will as readily relinquish their profession upon the 
 same trivial grounds on which it was taken up. The pre- 
 sence of a more eloquent speaker, the occurrence of a 
 slight offence, or some other circumstance of external in- 
 convenience, will readily occasion a change as the native 
 effect of unprincipled admission. But this is not the worst ; 
 incalculable evil is done to the applicant himself. He is 
 admitted to every external privilege of the church, even to 
 sealing ordinances, without the least evidence of Scripture 
 qualification. This must tend to harden in sin and retain 
 in a state of impenitency, " Thus God's honour is in- 
 sulted ; his sacred ordinances are profaned ; sinners are 
 insnared, hardened and imboldened in iniquity ; and by 
 departing from the rule in his word, and violating the 
 comely order of his church, you are the cause."! Such 
 administrators of ordinances contribute to their eating and 
 drinking judgment to themselves. People are to examine 
 
 * As those least reserved in the practice are not in general other- 
 wise the most exemplary ; so there is reason to dread, that those 
 communities that are most liberal, as they call it, are not the most 
 |>ure and progressive in reformation. 
 
 f Taylor'iS Letters oa Liberty, &c. 
 
79 
 
 themselves and so to eat : but this is not enough ; admi- 
 nistrators are also to examine, and to act according to 
 evidence. There is oftentimes an undue delicacy shown 
 on such occasions ; the judgment of charity is stretched 
 beyond due bounds- Although we are not to quench the 
 smoking flax, lenity is not to be shown to the abuse of 
 the ordinance, the scandal of religion, and the injury of 
 the individual, by an indiscriminate admission of unworthy 
 applicants. 
 
 From a writer on the passage, *' Prove all things," 
 the following quotations are taken : " In order to prove 
 all things, it is not necessary that men should become 
 sceptics in every thing. — The public administrations of 
 individuals can be no criterion of , the doctrines held by 
 the body collective. If we would know these, we must 
 look into the standards of that church ; we must compare 
 these standards with the public management of the body, 
 and both of them with the word of God. And this caii 
 be done with far more propriety at home, than in a wor- 
 shipping assembly. To prove all things, in the sense of 
 the apostle, is to bring every doctrine and line of conduct 
 to the infallible standard of the Scriptures, and to receive 
 or reject as they are consonant or repugnant thereunto. 
 Again, they are to try the spirits, &c. They are to re- 
 ceive no doctrine upon the authority of him that delivers 
 it. They are endowed with the right of private judgment, 
 which they are bound to exercise in all matters of God ; 
 but what countenance does this text give to the scheme 
 of running into other communions, and seeing whether 
 their teachers deliver sound doctrine or not. It is not 
 with their ministry we have to do, but the ministry of 
 those belonging to the same church with ourselves. And 
 while we are injoined by the highest authority to try 
 those with whom we are connected, we have no charge 
 given us to hear or judge of others. Neither does the 
 reason which the apostle gives to enforce this exercise of 
 private judgment, favour in the smallest degree the cause 
 of occasional hearing,'** 
 
 * Culb. pp. 53—56. 
 
so 
 
 « Occasional hearing is not a proper v^ay of coming 
 at the knowledge of the peculiar principles of a particular 
 church : for you may frequently hear the public discour- 
 ses of its preachers, without ever getting any proper or 
 satisfactory account of these principles. It would be un- 
 just to lay every unguarded expression to the charge of a 
 church which may fall from one of its public speakers ; 
 and on the other hand it would be rash to conclude that 
 a church, as such, holds every article of divine truth that 
 the public speakers of it may happen to utter."* 
 
 " We are required to try the spirits, whether they be of 
 God — Now the best way is to find out what are there de- 
 clared principles, and distinguishing practice, Jand try 
 these by the rule of God's word. By going to hear we 
 may be led to think better or worse than they deserve, by 
 the talents of him whom we hear ; we may hear a point 
 of truth handled very orthodoxly, and be deceived ; or 
 we may hear truth attacked in an artful manner and be 
 misled. Error is often so artfully wrapt up in phrases 
 that it is not easily seen through. But supposing the 
 word was purely taught, when the worship of God is 
 mixed with human inventions, and the ministry of it is 
 in stated opposition to a pointed testimony for present 
 truth, how can we in that case attend upon it without 
 giving up with that, since we are called to hold fast that 
 which is good ? Nebuchadnezzar's image consisted of 
 different materials ; clay, iron, brass, silver, and gold : 
 now you would form, a false opinion of the image, if you 
 examined one of these and deemed it consisted altogether 
 of this."t 
 
 Thus, I have finished my design in opposing the prac- 
 tice of occasional hearing, and obviating the arguments 
 employed in its defence. And though the foregoing ob- 
 servations may want the sanction of personal authority^ 
 they will, I hope, be allowed to have what is superior; 
 •viz. the high authority of Scripture, of right reason, and 
 of respectable writers. 
 
 * Anderson's Sermon, p, 43. f Act of, &c. Penn. p. 19. 
 
81 
 
 The whole may be summed up in a few questions, to 
 which, it is hoped, persons, to v/hom they apply, will 
 either give satisfactory answers, or give up a practice 
 which is incapable of defence. 
 
 1. Ought not all Christians to be fully satisfied that the 
 worship in which they engage is strictly according to the 
 law of the God of heaven, and that all other ought to be 
 separated from, whether for want of Scripture authority 
 or unfaithfulness in the administrators ? 
 
 2. Has not your conduct a tendency to destroy the uni- 
 ty of the church, and to encourage sectarianism ? 
 
 3. Whether does your conduct in countenancing admi- 
 nistrators, whom you have already professionally declared 
 to be wrong, tend more to reclaim or to encourage their 
 perseverance in evil courses ? And by your presence are 
 you not, at least for the time, professedly saying amen to 
 the errors with which they are chargeable ? 
 
 4. In attending their administrations you behove to pray 
 for them 05 the ministers of Christ: but is it not inconsis- 
 tent to pray for the Divine countenance to those whose 
 constitutional principles you have declared are wrong, 
 and who are otherwise liable to the charge of walking dis- 
 orderly ? 
 
 5. While they rank among the companions, can the 
 Divine blessing be expected to attend their administrations ? 
 If not, what important purposes call for your attendance ? 
 Is it in obedience to a Divine command ? Is it in love to 
 Christ ? But does he require the violation of Scripture or- 
 der for the sake of edification ? Or is this to be expected 
 where you have no reason to expect the Divine blessing I 
 
 6. Is your conduct, in turning aside after the compan- 
 ions, consistent with the injunction, '^ Go forth by the 
 footsteps of the flock ?** 
 
 7. Do not the words, " Why should I be as one that 
 turneth aside after the companions," imply the utmost im- 
 propriety in turning aside after any other than the flock 
 of Christ ? But are those after whom you turn aside go-^ 
 ing forth in the observance of reformation attainments ? 
 or are they not rather in a state of backsliding therefrom. 
 
82 
 
 ekher by a total neglect of them, or by approving a sys- 
 tem foanded on their enth'e overthrow ? 
 
 8. Is the practice of turning aside consistent with that 
 sted Fastness which is required in a religious profession, 
 and such expressions as these ; '• Be stedfast and immove- 
 able — hold fast your profession without wavering," &c. r 
 And must not fluctuation be equally injurious in religion 
 as in the affairs of common life ? 
 
 9. Is the practice of turning aside after the companions 
 not at variance with the public testimony which the church 
 has emitted against them; to which testimony you have 
 already declared your adherence ? And " Is not your ad- 
 herence to that testimony rendered doubtful and uncer- 
 tain, by your occasional attendance upon the administra- 
 tions of those who maintain a stated opposition unto it ? 
 I3 not a steady and consistent adherence to that testimony 
 the way to obtain the enjoyment of public ordinances un- 
 der the banner of it ?*** 
 
 10. Did you believe your profession to have the sanc- 
 tion of Divine authority ? If so, are you not liable to the 
 charge of inconsistency in countenancing those who are 
 in opposition to it, and of counteracting a Scriptural separ- 
 ation from them ? ^' Let them return unto thee, but 
 return not thou unto them." Is it not inconsistent to 
 return while former grounds of separation still continue ? 
 
 11. Did you design, on actually becoming a church- 
 member, again to associate with those from whom you 
 separated ? If you and others, even in your own time, 
 were not in the practice of doing so, what circumstances 
 of inducement are there now that did not formerly exist ? 
 Have they come nearer to your principles, or is it that 
 you are less scrupulous in yielding to them ? 
 
 1 2. Is the practice of turning aside consistent with the 
 command, " Contend earnestly for the faith once deliv- 
 f;red to the saints ?" Are there not articles of faith omitted 
 by them for which you are to contend ? Or, are there 
 not with them articles of faith, or modes of administration, 
 against which you ought to testify ? If so, is not your 
 
 ♦ Anderson, p. 42. 
 
83 
 
 conduct inconsistent with your character as a public wit- 
 ness for the whole truth ? 
 
 13. Ought not the circumstance, that the practice is 
 offensive to your brethren, to stand in the way of your 
 doing so ? Do not the injunctions of Christ, and of Paul, 
 explicitly forbid all unnecessary offence ? 
 
 14. Is it found that the practice here opposed is calcu- 
 lated to promote practical and experimental religion ? 
 Or is this to be expected from the different views that are 
 given in different places of the same subjects ? And will 
 not this have a strong tendency in leading to consider 
 disputed points in religion as matters of indifference ? 
 
 15. Does the circumstance that the practice is com- 
 mon, warrant your attendance ? Is there no reason to 
 apprehend that this, which is so much the idol of the 
 present age, especially of nominal Christians, is one of 
 those things which, though highly esteemed among men, 
 is abomination in the sight of God ? Is not a Scriptural 
 singularity to be preferred to an unscriptural conformity ? 
 
 16. Does the circumstance that good men are to be 
 found among the companions, warrant your attending 
 them? Are you not to withdraw even from a brother 
 that walketh disorderly ; and equally so from a church 
 upon the same principles ? 
 
 17. Does the circumstance that a good sermon may be 
 had, warrant your attendance, while moral disqualifications 
 otherwise attend it ? Is the Divine countenance to be 
 expected to succeed even unexceptionable discourses 
 in corrupt communities ? 
 
 18. Ought we not to be satisfied that constitutional 
 principles are according to Scripture as well as public 
 administrations ? Must not the foundation be good that 
 the superstructure may be safe ? 
 
 1 9. Can an ecclesiastical constitution be good, which 
 is incorporated with one of a civil nature, that includes 
 supremacy in the church as an essential prerogative of the 
 crown ? Does the acknowledgment of such a constitu- 
 tion as good, merely because agreeable to the inclinations 
 of the people, notwithstanding its hostility to the coming 
 
84 
 
 of Christ's kingdom, characterize the followers of Christy 
 or his companions ? 
 
 . 20. Can loyalty to such as exercise supremacy in the 
 church, and promote the interest of antichrist, be " good 
 and acceptable in the sight of God our Saviour ?"* Is 
 there a possibility of praying, or joining in prayer, for 
 success to the administrations of such as are expressly 
 said to make war with the Lamb, without, at least profes- 
 sionally, saying amen to the horrid warfare ? 
 
 21. Do not such circumstances of conformity indicate 
 much unfaithfulness to the cause of truth-^that the per- 
 sons themselves rank among the companions, after whom 
 the true church is careful not to turn aside, and against 
 whom she has Hfted up a public testimony ? To support 
 evils of such enormity, is it not to build again what was 
 by both church and state formerly destroyed ? 
 
 22. Is your practice not at variance with the different 
 passages of Scripture brought to view against it, especial- 
 ly that under consideration ? If not, what is its import ? 
 And if the considerations here suggested are not sufficient 
 to influence your conduct, do they not forcibly call upon 
 you, at least, to pause and reflect, whether you are turn- 
 ing aside after the companions, or are going forth by the 
 footsteps of the flock ? 
 
 The following extracts may be subjoined as forming 
 .211 appropriate 
 
 CONCLUSION. 
 
 " There are some who are of one mind in religion, 
 because they have never searched, they have never ex- 
 amined, they have never thought for themselves j they 
 take every thing upon trust, and implicitly follow their 
 guides ; they have put out their eyes, or rather they never 
 had any, and in the dark all colours are alike. They 
 adopt the religion which had been transmitted to them 
 from their progenitors, or that which happens to be ge- 
 
 * Christian Repository, p. 347. 
 
aeralbjr professed in the country where they dwell, "and 
 they give themselves no farther trouble. All controver- 
 sies about religion are to them a matter of words and 
 names, and, like Gallio, they care for none of these 
 things. 
 
 Thus some persons are of one mind in religion, be* 
 cause they have never thought on the subject at all; 
 while others are of one mind, or rather they are of no 
 mind, because they have thought too much. A kind of 
 rational inquirers, they would scorn to take any thing 
 on the testimony of others. They have thought, they 
 hav€ read, they have examined, they have disputed a 
 great deal ; but all the time, it may be, they never came 
 to the throne of grace for light. They have been long 
 learning without being able to come to the knowledge of 
 the truth. So many controversies about religion in their 
 heads, and no life of religion in their hearts, they fall in- 
 to a conceit that all is but juggling together. They know 
 not what to believe, and therefore resolve to believe no- 
 thing. One says, Lo, Christ is here ! another says, Lo, 
 he is there ! from which they are tempted to think he is 
 no where, and therefore are determined they will seek no 
 more after him. A most dangerous extreme this, O my 
 brethren ! beware of it. It is the way to become infidels 
 and sceptics ; and if you make shipwreck of the faith al. 
 together, how can you escape the damnation of hell !"* 
 
 " Occasional fellowship is equally incompatible with 
 the grounds of a warrantable separation. Where full and 
 stated fellowship would not be consistent with our duty 
 to God, to the church, or to ourselves, occasional fel. 
 lowship could as little be consistent therewith. The 
 difference betwixt stated and occasional communion, is 
 merely a circumstantial thing. In their nature, these 
 kinds of fellowship are the same. In both, the commu- 
 nicants say, that they are one body and one bread ; and 
 accordingly where the first is unlawful, the second must 
 be unlawful. The rule of duty is invariable : "Where 
 many actions of a particular kind are sinful, every action 
 
 * Christ, Mag. for 1809; p. 262. 
 
ss 
 
 of that kind must be sinful." The repetition of a sinful 
 action is an aggravation of the offence, but the nature or 
 quality of that action is not affected by the repetition 
 thereof. Upon this principle, the practice of occasional 
 communion must be condemned, where full and stated 
 fellowship would be unlawful. For, as occasional church- 
 fellowship is the same in its nature with stated, where the 
 last is condemned, the other must be condemned. The 
 grounds of our separation from other churches have been 
 shown to be valid ; and while we cannot, in a consistency 
 with these grounds, have full or stated fellowship with 
 them, we can as little have any of that fellowship which 
 Las been termed occasional.*'* 
 
 " Latitudinarinism, an idol to which this generation 
 seems to be so absolutely attached, that there is reason to 
 apprehend that such a severe calamity will be necessary 
 fo wean them from it, as was necessary to wean the Jews 
 from their idolatry. Let us hope and pray that the 
 blessed work which was begun in the reformation from 
 popery, which was advanced in the reformation from 
 prelacy, and which is still carried on amidst great and 
 manifold opposition, may speedily issue in the more emi* 
 nent glory of the latter day. 
 
 We conclude with an exhortation to tliose that are 
 engaged in a professed adherence to a testimony for the 
 principles of the first and second reformation, against the 
 various defections therefrom, in the present state of the 
 visible cliiirch. We call upon you In the Lord's name, to 
 study a firm and consistent adherence to that testimony in 
 profession and practice, The charge which the adversar- 
 ies of Paul brought against him and from which he vindi- 
 cated himself, that his word towards the Corinthians was 
 ijea and naij, an afErmation and denial of the same thing, 
 holds lamentably true against many professors at this day. 
 One part of their conduct says, yea^ they are adhering 
 to a testimony for truth ; another part of it says, nay^ they 
 are making light of it. Be concerned that your adherence 
 to the present truth may, through the grace of our Lord 
 
 ^ Culbertson, p. 11. 
 
87 
 
 Jesus Christ, he yea, that is, steady and consistent. Iloli 
 fast the profession of your faith without wavering."* 
 
 " There are three questions about the duty of hearing 
 the word, concerning which the Lord Jesus gives us very 
 weighty cautions, viz, 'what we should hear, how we 
 should hear, and whom we should hear — And certainly 
 if there had been more advertancy in this point, there 
 had not been such inconsideration and licentiousness ia 
 the matter and manner of hearing. Nor would that itch- 
 ing humour and luxuriancy of lust, in heaping up teach- 
 ers to please the fancy, have been so much encouraged, 
 to the great detriment of the church, disgrace of the gos-, 
 pel, and destruction of many poor souls. But through 
 the ignorance and neglect of this duty of trying whom we 
 should hear, by seeking some satisfying evidence of their 
 being clothed with authority from Christ, the world hath 
 been left loose in a license to hear what they pleased, and 
 so have received the poison of error, instead of the true 
 and wholesome food of Christ's precepts from those that 
 had power and skill to administer them. Hence the many 
 sects, and schisms, and errors that have pestered the 
 church in all ages, have in a great measure proceeded 
 from this latitude and laxness of promiscuous hearing of 
 all whom they pleased ; whom either the world's autho- 
 rity impowered, or by other means were possessed of the 
 place of preaching, without taking any cognizance whe- 
 ther they had the characters of Christ's ambassadors or 
 not. If this had been observed, and people had scrupled 
 and refused to hear those whom they might know should 
 7iot have preached; neither the great antichrist nor the 
 many lesser antichrists, would have had such footing in 
 the world as they have this day. It is then of no small 
 consequence to have this question cleared ; what charac- 
 ters to fix for a discovery of Christ's true ministers ; 
 whom we should submit to and obey in the Lord, and 
 love and esteem them for their work's sake, and for their 
 qualities' sake j as standing in Christ's stead, having the 
 
 ♦ Anderson's Sermon, p. 44. 
 
8I§ 
 
 dispensation of the word of reconciliation committed unto 
 
 them."* 
 
 '« Our principles have had many enemies, but those 
 whom we now contend with, entered our society under 
 the mask of friendship, and gave us all the security possi^ 
 ble for their attachment to our principles, even solemn 
 vows and oaths. In open Yiolation of ail v/hich, they 
 have perfidiously attempted to undermine and overturn 
 them. And is it possible for any, who conscientiously 
 espouse these principles, not to be fired with indignation ? 
 The author could enlarge upon these, but he desists,^ and 
 shall close this apology with a short extract from the em- 
 inent Mr Brown's Dying Advice to his Children: "Adhere 
 constantly, cordially, and honestly, to the covenanted 
 principles of the church of Scotland, and to that testimony 
 which hath been lifted up for them. I fear a generation 
 is rising up, which will endeavour silently to let slip 
 these matters, as if they were ashamed to hold them fast, 
 or even to speak of them. May the Lord forbid that any 
 of you should ever enter into this confederacy against Je- 
 sus Christ and his cause ! This from a dying father and 
 minister, and a witness for Christ, John ETrown."! 
 
 " I would only add, act the manly, the Christian, the 
 self- consistent part : bring not a reproach upon yourselves, 
 by contradicting or counteracting your own profession j 
 beware of indulging a giddy curiosity, or criminal levity, 
 though clothed with the specious name of liberty, at the 
 expence of your own profession, as witnesses for, and de- 
 fenders of the presbyterian system, or covenanted refor- 
 mation. See that the whole of your conduct be consis- 
 tent with this character ; beware of imagining, that occa- 
 sional church communion can be lawful, where conscience 
 could not allow of stated and ordinary communion. If 
 there is not sufficient ground for secession, defensible by 
 the word of God, renounce it as a schism ; but halt not 
 ever between two opinions. Let not secession be wound- 
 ed in the house of its friends. Hold that fast which yot^ 
 have that no man take your crown.— Adorn the doctrine 
 
 ♦ Hind Let Loose, p. 258. f Thomson's Apologj^ p. 24. 
 
83 
 
 of God our Saviour, by a conversation in all things be- 
 coming the gospel ; and let your light so shine before 
 men, that others, seeing your good works, may glorify 
 your Father who is in heaven."* 
 
 " Thus the Reformed Presbytery may justly be con- 
 sidered as a. remnant of the true Presbyterian Church of 
 Christ in these Isles, who have been labouring both in 
 Scotland and Ireland (though in much weakness and 
 manifold failings) to cleave close to the reformation- prin- 
 ciples, attained to between the years 1638 and 1649 in- 
 clusive ; cordially concurring, in their places and stations, 
 with such of the ministers and professors that have gone 
 before them, and with them faithfully witnessing, both 
 against defection and apostacy, in church and state. Let 
 me refer you to their religious principles published to the 
 world, which are to be seen at large in the Informatory 
 Vindication, the Judicial Testimony," &c.t 
 
 Only a word or two to those who ridicule the oppositiott 
 made to occasional hearing, and I have done. I would, 
 then, call upon you seriously to consider the arguments 
 that have been used, and the authorities that have been 
 adduced both from Scripture and human writings. If 
 the considerations suggested have no tendency to influence 
 your conduct, you will, it is hoped, have the generosity 
 to allow them to apologize for those, who not only feel 
 disposed, but consider themselves obliged , to regard in 
 their religious conduct, considerations of such high im- 
 portance. If you allow importance at all to attach to 
 these, you may see that their conduct is not to be ascrib- 
 ed to a capricious fondness of singularity, or love of se- 
 paration ; but to important reasons, which originate with 
 yourselves, and others who rank among the companions. 
 The blame, then, if any, of not associating with you in 
 acts of worship, attaches to you and not to us. Are we 
 not injoined to " go forth by the footsteps of the flock ?** 
 Are you doing so ? Are you holding fast the attainments 
 
 * Thorn. Ser. on Stedfastness, p. 38. t Janies' Letter to 
 
 Holmes, p, 14. 
 
 M 
 
90 
 
 of the church m her purest times ? Or are you engaged 
 in support of a constitution and administration in direct op- 
 position to these ? Then, certainly, we are entitled to ex- 
 cuse in giving the preference to the former : for in the na- 
 ture of things we cannot approve of both. If nothing can 
 free us from your reproach but the giving up of our princi- 
 ples, and associating, though but occasionally, with you in 
 the present state of matters ; we must say, " Mock on, we 
 will maintain our own way before him." But beware lest 
 by your deriding a profession, which, from the paucity of 
 its adherents, or the peculiarity of its principles, you dis« 
 approve of, you lead to apostacy from the ways of righte- 
 ousness : and remember that mockers' bands are made 
 strong. But if you are disposed to attend to the injunc- 
 tion, " Go forth by the footsteps of the flock," we shall 
 cordially associate with you, not only occasionally but 
 constantly. In this we ask no more than what the Scrip, 
 tures require ; and if you will not comply with Scripture, 
 order, we must be excused in observing a Scriptural se- 
 paration, lest we be found turning aside after the flocks 
 of the companions, and not going forth by the footsteps 
 of the flock. 
 
APPENDIX I. 
 
 CONT.UNING ADDITIONAL QUOTATIONS FROM RESPECTABLE WRITERS, 
 WITH SOME NOTES, FARTHER ILLUSTRATIVE OF THE DOCTRINE 
 TAUGHT IN THE PRECEDING PAGES, 
 
 Note A. from page T — There is one class of public teachers expli- 
 citly condemned by the above considerations; viz. lay-preachers, 
 whose want of qualifications is often supplied by confidence, vocifer- 
 ation, and bold pretensions to apostolic example. Being ignorant of 
 the original languages, the philosophy of nature, and ancient customs, 
 to both of which allusions are often made, the cause of truth, when 
 attacked, and made a subject of controversy, must necessarily suffer 
 in the hands of such illiterate declaimers. Although they want re- 
 comendation to entitle them, even to the rank of companions, few- 
 have been more successful in gaining herds of attendants ; and none 
 more so, than those who have scarcely intelligence enough to know 
 their own ignorance. The most, indeed, of this self-authorised class 
 consists of persons actuated by a principle of self-conceit, if not, of 
 a deluded mind ; for few under the influence of modest humility and 
 a sense of disqualification, have had the temerity to violate the laws 
 of decency and order, by the invasion of an office of such high re- 
 sponsibility, and for which the greatest preparation possible is requi- 
 site. This unguarded scheme of lay-preaching makes way for the 
 public appearance of every enthusiast, whose deluded imagination 
 leads him to seek popularity at the expence of truth, qualification, 
 and orderly introduction to pulic ofHce. Or if actuated by thi; more 
 laudable motive of doing good, their misguided /eal, it is to be 
 feared, is such as wants the direction of knowledge. It is no wonder 
 that by such self-created preachers, literature, judicative courts, and 
 doctrinal bonds of associatietfi, should be treated with contempt, 
 since they are insurmountable barriers in the way of tlieir ecclesias- 
 tical preferment. Without, however, litigating the point with them, 
 I, would only ask what satisfactory solution they would give to these 
 interrogatories: Who hath required these things at your hand ? Does 
 the Divine commission, '' Go ye^ preach, and baptize," extend to 
 all indiscriminately ? If so, then, what constitutes the difference 
 between teachers and taught ? Is not a regular call from those to 
 be taught necessary ? Is not judicative appointment, by the laying 
 on of the hands of the Presbytery, a part o£ Scripture qualification? 
 Are not the spirits of the prophets to be subject to the prophets ? 
 But how can this be, if any, who considers himself capable of public 
 speaking, may at pleasure assume this office without the trial and 
 appointment of judicative authority ? In vain shall the irregularity 
 of patronized appointment, and that often of very unworthy cha- 
 
92 
 
 racters, be pleaded as an excuse, ex-cept one evil may be pleaded 
 as an apology for another. 
 
 The following passage, as it shows well the hateful nature of pa- 
 tronage, is worthy of being here quoted. — " The remains of Scot- 
 tish pride are frequently roused, by that disagreeable, and indeed 
 destructive engine, patronage. Nor can I help saying, it is a decent 
 pride: though I could wish it were accompanied with a superior 
 principle ! How abject the state of the poor people, who are sub- 
 jected to it 1 How abject their spirit, who can submit to it ! How 
 melancholy the state of the church of Scotland, when an irreligious 
 patron has it in his power, to sell the spiritual interests of a Chris- 
 tian congregation, to a candidate, whose best qualification, perhaps, 
 is, that he, or a friend for him, can advance 4*200 or £300, as the 
 price, or where this is not the case, what better are the other quali- 
 fications, which usually recommend to a patron ? What a prostitution 
 of the wise and prudent forms, devised by our pious and zealous 
 forefathers, in the church of Scotland ; if not a prostitution of the 
 holy ministry, and of common honesty, in patching up something 
 to supply the place, and assume the name of a gospel call ! I am 
 at a loss to conceive, how a court of Christ can, in his name, and 
 by his authority, sustain such a deceitful shadow, as a gospel call ; 
 as the call of a Christian congregation, to one to take the charge of 
 their souls, as a minister of Christ ; and how they can in his name, 
 and by his authority, ordain the candidate, not only to the holy 
 ministry, but to that particular charge or congregation. How in- 
 congruous is it in an honest pre^byterian minister, to give the right 
 hand of fellowship to such, and to clothe him with the title of. 
 Reverend Brother: and what pitiful shifts must be submitted to, to 
 mipport the candidate's new character, in the congregation, and 
 neighbourhood, to prevent a schism. Yet these things not only 
 are, but are terms of ministerial and church communion. How 
 weighty to a sensible and honest mind ! How chimerical the project 
 of the well-meaning, though mistaken £ew, Avliom I cannot help 
 revering, who vainl}^ entertain hopes, of steming the torrent of per- 
 verted church power." — Thomsons (of Kirkintilloch) Sermon on 
 Stedfastness, p. 29. 
 
 Note B. from p. 9. — " It is necessary, also, that all with whom 
 we own communion as ministers, should be Christ's ambassadors, 
 holding their commission from Christ as King, and only Head of his 
 church." — " If, then, they take a new holding, and close v/ith a 
 new conveyance of the ministry, from a new usurped power in th» 
 church, encroaching on Christ's royal prerogative, we dare ftot ho- 
 mologate such an aflFront to Christ, as to gii^e them the respect of 
 his ambassadors, when they become the servants of men, and sub- 
 ject even in ministerial functions to another head than Christ; for 
 then they are the ambassadors of men, and by men, and not by Jc- 
 (5US Christ. Hence those that receive and derive their church powef 
 from, and are subordinate in its exercise to, another head than 
 
93 
 
 Christ, should not be received, and subjected to as the mini«ters of 
 Christ in his church." 
 
 " They must be such as we can own communion with, in the or- 
 dinances administrated by them, as to the matter of them. Other- 
 wise if they pervert and corrupt their ministr3% by preaching and 
 maintaining errors, either in doctrine, worship, disciphne, or go- 
 vernment, contrary to the Scriptures, our Confessions, and principles 
 of our covenanted reformation, and contradictory to our testimony 
 founded thereupon, and agreeable thereunto, maintaining errors con- 
 demned thereby, or condemning truths maintained thereby, we must 
 withdraw from them. For if any seek to turn us away from the 
 Lord our God, we must put away that evil, and not consent nor 
 hearken to them. — We must cease to hear the instruction which 
 
 causeth us to err from the words of knowledge We must have a 
 
 care of these leaders that will cause us to err, lest we be destroyed 
 with them — We must mark these who contradict the- doctrine that 
 we have learned, and avoid them.— If any man teach otherwise we 
 
 must withdraw ourselves from such If there come any and bring 
 
 not this doctrine, we must not receive him nor bid him God speed, 
 in that work of his preaching or practising against any of the truths 
 we have received from the word. — Hence we must not hear false 
 teachers, who in preaching and prayer bring forth false doctrine 
 contrary to the principles of our reformation." 
 
 <* They must not only be such as we can join with in the ordi- 
 nances as to the matter of them, but in the manner also they must 
 be such administrators, as we are obliged in charity to think the 
 Lord will approve of them, and their administrations, and of us in 
 our communion with them." — " We find that not only the prophets 
 of Baal, and inticers to idolatry, are threatened, but also many 
 terrible charges and adjurations laid upon ministers, in reference to 
 a faithful diligence in their ministerial function, and a suitable tes- 
 timony concerning the sin and duty of the time, that they are com- 
 manded to cry aloud and show the people their sin, Isa. Iviii. 1. 
 And as they would not have the blood of souls upon them, they 
 must be instant in season and out of season, to give faithful warn- 
 ing touching the people's case and hazard, sin and duty, especially 
 in times of great sin and judgment, when God is terribly pleading 
 his controversy with them," &c — Hind Loose, pp. 283, 293, 294-. 
 
 Note C. from p. 15. — The following appropriate quotation hap- 
 pily illustrates the case in hand. — " With churches which are less 
 pure than the great majority of these are, they could hold commu- 
 nion in teaching and in sealing ordinances too, provided they were 
 going forward in reformation, and manifested a disposition to have 
 every thing done in them according to the law of the God of the 
 house. But they do not perceive a disposition of this nature, either 
 in the Church of Scotland, or in any of those who have separated 
 from her. They have long had occasion to remark the tendency of 
 a disposition, which is direetly the reverse of this. They see a 
 
94 
 
 varietT of evils in the public profession, or ordinary course of man- 
 agenient in all these bodies, which are contrary to ths rule of 
 the word of God. They see that each of these bodies refuses 
 to let go what is amiss in them : and yA\\]e the testimony of the" 
 Reformation " church is laid in opposition to the errors and cor- 
 ruptions of the whole? the friends of that testimony must decline 
 church- communion with every one o£ them." -^Cul&ertson, p. 8. 
 
 Note D. from p. 15 — Very suitable to the same purpose are the 
 following quotations. — " It is supposed, as yet, thsctjull communion 
 io unlawful ; if it is not, why state a separation at all ? It will readily 
 be granted, that we ought to be sure of a Scripture foundation, for 
 every dhiinction we make about religious matters. 1 would there- 
 fore recommend it to these, who view full commimum as unlawful, 
 but occasional hearing as a duty, to consider where they will find a 
 v/an-ant for such a distinction in the word of God. If they cannot, 
 they are certainly substituting their own humour, in the room of the 
 unerring rule." — Walkers Animadversions, p, 157- 
 
 " When v/e go to hear, we should then have reasonable grounds 
 to jfctisfy our minds that the pastor we are going to hear is one ac- 
 cording to God's own heart, and that what he will deliver will be 
 agreeable to the Divine will. We never can be said to hear in faith, 
 while we are in doubt about these two points ; and the word will not 
 profit unless it be mingled with faith in the hearing. Men in all ages, 
 from itching ears, have heaped to themselves teachers, and they 
 have been fonder of their own inventions in religion, than the ap- 
 pointments of God."— C/im^. Mag. for 1809, p. 334, 
 
 " If I hear a mhiister with any degree cf reverence, I expressly 
 hold communion with him in my doing so. I declare by this act, 
 that he is a sent servant of Christ; that he is acting a consistent 
 part at the present moment, and that I am to receive the law at his 
 mouth. I hold also communion with that congregation that stat- 
 edly adheres to him, for I declare to them, by m}'^ presence among 
 them, and by joining in the same prayer and praises along with 
 them, that I consider them Christian brethren, who are walking 
 orderly. 
 
 While I consider hearing as a public approbation of the pastor and 
 congregation with whom I worship, at the same time I look on it as 
 a ver}'^ solemn act of homage which I offer to Jehovah. I endeavour 
 to consider myself, when worshipping, as in his immediate presence, 
 as a guilty, helpless creature, owning my relation to my Creator, 
 my Preserver, my God, and my Redeemer ; and that I come at the 
 time, humbly, thankfully, and sincerely, to receive in faith what 
 is spoken by a sent servant of Christ, and that I will, in the strength 
 of grace, practise what I am directed unto. 
 
 Now, if my view of the duty of hearing the word be Scriptural, 
 it is a very solemn act of communion with the minister I hear, with 
 the congregation that statedly adheres to him, and with the Great 
 God. If I receive the word at the minister's mouth, why should I 
 
95 
 
 not receive the sacrament also from his hands ? If I join with hun 
 once, why not always ? My continuing in another communion is a 
 piece of mere humour, or it is an unscriptural schism." — Christ, Mag. 
 for 1809, p. 257. 
 
 " Objection; It is not intended that occasional communion should 
 be Ccirried all the length of sealing ordinances: pray what harm 
 can there be in hearing a good sermon any where ? Answer; And 
 what harm can there be in taking a seat at a communion table, 
 likewise ? If we may warrantably hear a good sermon any where, 
 we may also sit down at a communion table wherever it is covered. 
 There is a fellowship in the apostles' doctrine^ as well as in breaking 
 of bread and in prayers. In public prayer, and praising, and in ail 
 other acts of public worship, the worshippers say that they are one 
 body, and one bread. If they can make such declarations as these 
 before God, and before one another, in one ordinance, why not in 
 another ? Wliy not at a communion table ? Upon what principle 
 can they decline this ? Tlie dispensation of the word and tlie dis- 
 pensation of the seals of the covenant are so closely connected, that 
 where it is a person's duty to join in the one, it must be his duty to 
 join in the other. The primitive Christians continued in the apostles* 
 doctrine, and in fellowship, and in breaking of bread. And how 
 these things come to be separated noiv, ought to be accounted for 
 hy those who are guilty of this irregularity. I can find no warrant 
 in Scripture to communicate with a church in teaching, but not in 
 sealing ordinances. Wherever it is a person's duty to do the first, 
 there it appears to be his duty to do the last. The Scriptures uni- 
 formly injoin a diligent attendance upon all Divine ordinances, and 
 warn us in the most solemn manner, against parting asunder what 
 God has joined together. Not to^ communicate therefore in sealing 
 ordinances, where communicating hi the hearing of the word is vindi- 
 cated, instead of being any apology, is an additional aggravation of 
 the offence." — Culbertson, p. 64. 
 
 */ An occasional attendance on the public administrations in dif- 
 ferent and often opposite church-communions, is contrary to the 
 right manner of attending on gospel ordinances; which our Lord in- 
 joins upon us, when he says. Take head koxv ye hear. For, in the 
 first place, this occasional attendance on ordinances is a self-contra- 
 dictory attendance : for whoever attends on the public ordinances of 
 God in any particular church, must be considered either as a mere 
 spectator of the public exercises there, or as having communion with 
 that church in them. But a mere spectator he cannot be : because 
 the public exercises of praying, praising, and hearing the word, are 
 of such a nature, that for a person to be present at them from choice, 
 is to be under the highest obligation to join in them : a person that 
 deliberately attends on such exercises as a mere spectator, is a pro- 
 faner of God's name ; and he will find, sooner or later, that there is 
 no such thing as being an unconcerned spectator of God's ordinan- 
 ces in the visible church. Whoever therefore attends on the public 
 ordinances of any particular chui'ch, must be considered as having 
 
96 
 
 public communion with that church. Thus, in the supposed ciase 
 the person is involved in a contradiction. His attendance on the 
 public ordinances of one particular church, says he approves oi" the 
 constitution and principles of that church ; and that he is one body, 
 and one bread, with the other members of it : but all this is contra- 
 dicted by his attendance on thp public ordinances of another church, 
 which is in a state of separation from the former. 
 
 Farther; it is a partial attendance ; for when persons, in the sup- 
 posed case, attend on the public administrations of a church, from 
 which they are in a state of separation, they are chargeable with 
 putting asunder what God hath joined together; namely, the 
 preaching of the word and the dispensation of the sacraments; 
 Where will they find a Divine warrant to receive one as authorised 
 to preach the word to them, from whom it is unwarrantable to re- 
 ceive tlie sacraments ; or to join in communion with a particular 
 church in such public exercises of Divine worship, as prayer, praise 
 and hearing the word preached, while it is unwarrantable to join 
 with the same church in baptism and the Lord's supper ? Paul ap- 
 pears to represent the public and authoritative dispensation of the 
 word as the principal part of the trust that was committed to him as 
 a minister of Christ : Christ sent me not to baptize but to preach the 
 gospely 1 Cor. i. 17. Eph. iii. 8. It seems unwarrantable, therefore, 
 to consider the preaching of the word as a less sacred or important 
 part of the ministerial office than the dispensation of the sacra- 
 ments." — Anderson, pp. 36 — 39. 
 
 It may reasonably be supposed, that the considerations suggested 
 and supported by these respectable authorities, are sufficient to show 
 that tlie distinction, which is usually made between these two classes 
 of divinely instituted ordinances, is entirely without the fodndatioo 
 either of Scripture or right reason. 
 
 Note E. from p. 17. — *' A Confession of Faith is a declaration 
 made by a church, of the sense in which she understands the Scrip- 
 tures, on those subjects, the belief of which she judges to be neces- 
 sary, as the condition of ministerial and Christian communion."— 
 " That a Confession, or Formulary of doctrine, may answer this 
 most important end, it must be expressed in human words. A sub- 
 scription of the Bible, for which some earnestly plead, would be 
 perfectly nugatory ; and it cannot be proposed by any man who un- 
 derstands his own proposal, but with a design to deceive. Papist* 
 and Protestants, Calvinists and Arminians, Arians and Socinians, 
 profess to believe the Scriptures to be the word of God, and are 
 ready to subscribe them as often as you please. What then would 
 be the consequence of making the Bible the only test ? The church 
 would be immediately filled with teachers of discordant principles, 
 by whose contradictory instructions the minds of the people would 
 be distracted and unsettled ; many would be poisoned with damnable 
 doctrines, and some perhaps would be driven to infidelity and athe- 
 ism."—'' A Conisssion of Faith is necessary to preserve tlie purity 
 
97 
 
 Qf truth ; and this, indeed, is the chief purpose which it is intended 
 to serve. It is a standard, with which the opinions of those who 
 ask admission into the church, and particularly of candidates for the 
 ministry, are compared, that as they agree or disagree with it, they 
 may be received or rejected. It is a test, by the application of 
 
 which the real sentiments of the candidate are ascertained." 
 
 *' What purpose, for instance, would it serve to accept from a Soci- 
 nian an assent to these inspired declarations, when we know that he 
 holds the very doctrines which they expressly condemn ? What 
 purpose would it serve, but to deceive ourselves with our eyes open, 
 and to ruin the church, while v/e are fully apprised of the danger ? 
 It is evident, therefore, that to preserve the purity of the truth, a 
 subscription of the Bible will not suffice. Its doctrines must be 
 expressed in human words, which are precise and determinate, and 
 tliese must be apphed as a test, of which nothing but down-right 
 dishonesty can defeat the design, that no voolf in sheep's clothing may 
 be admitted into the fold to devour the flock ; that Jalse brethren, 
 may not creep in unaxuares to deceive the souls of the simple; and that 
 the ministers of religion may receive none into their order who will 
 not walk with them in thej unity of the faith." — Mr Dick's Synod 
 Serino.i upon 2 Tim. i. 13 : Hold fazt the form of sound xuords^ p. 5, 
 See also aij excellent paper on this subject in the Christian Selector^ 
 vol. ii. p. 2G0. And Mr Ramsay s Sermon on Rom. x. 10. p. 12. 
 
 Note F. from p. 19. — '' Have they not reason to be offended 
 with those ministers, who, under the mask of Secession, are attempt- 
 ing to overturn its original constitutions and distinguishing prin- 
 ciples ? Have they not reason to be offended with those, who are 
 slanderously impeaching the reformed Church of Scotland, and our 
 covenanting fathers, with principles which they detested ; impeach- 
 ing our Confession of Faith, Catechisms, and Covenants, with un- 
 scriptural, antichristian principles, yea, with tyrannical principles ? 
 Have we not the utmost reason to be offended with those, who again 
 pass sentence of condemnation upon our martyrs, and covenants, 
 and yet retain the name Seceders? Can Seceders countenance their 
 ministry, or continue in union with them, without being partakers 
 of these evils, and bringing the blood of Christ's faithful witnesses 
 upon their heads ? Or can they suppose to receive edification by 
 the ministry of such?" — Mr Thomson, late Burgher Min. of Kirkin- 
 tilloch, in his *♦ Apology for Seceders withdrawing from the ministrif 
 cf their backsliding Leaders^ p. 22. And can such be considered as 
 more entitled to occasional attendance, tlian others, who never pro- 
 fessed respect to their memory, so never could so effectually betray 
 the reformation cause, in defence of which they suffered unto 
 bonds and imprisonment, even unto death itself? 
 
 Note G. from p. 19. — " Our innovators indeed foolishly pretend 
 to go forv/ard in retormation, which is retrograde or going back- 
 ward : cur fathers miglu have saved much trouble and evaded suffer- 
 
 N 
 
'^6 
 
 irif^, could tliey hava been satisfied with such a backward reforma- 
 tion, as that now carrying on. It was for our principles that our iV 
 thers fought, and martyrs suffered ; and it must be a strange pro- 
 gress in reformation to join their enemies in putting a grave stone upon 
 their principles and throwing dust on their character ; it is for their 
 principles we contend ; not because they are their's, bat because they 
 are sanctioned by the authority of God in his word, and yet we re- 
 joice in being their followers, and in being found in such company : 
 and as for those who attempt to degrade them, not only by rejecting 
 their principles, but also by aspersing their character, we adopt the 
 expression of the Patriarch : " O my soul, come not thou into their 
 secret ; unto their assembly, mine honour, be not thou united 1" — 
 Test, for the original princijjles of the Secession, p. 10. 
 
 Note H. from p. 19. — In appealing to these standards for a vlcv 
 of the church's former attainments, the following summary may be. 
 extracted from them: The Divinity of Christ; — his eternal Son- 
 ship ; — his Headship over the church ; — and over all things to the 
 church ; — that his righteousness is the alone ground of a sinner's jus- 
 tification, in opposition to the popish and legal doctrine of creature- 
 merit ; — that national covenanting is founded in the moral law, and 
 so no less becoming Christians in the present than in the former 
 period of the church, and that such public transactions are binding 
 on posterity ; — that it belongs to the office of civil rulers, now as for- 
 merly, to promote the interests of the church, and be guardians of 
 the first, as well as of the second table of the law ; — that the super- 
 stitious religions of popery and prelacy, as well as all other errone- 
 ous systems, are to be discarded as human inventions, of most inju- 
 rious tendency to the interests of real religion; — that the presbyte- 
 rian plan of ecclesiastical administration obtains the sanction of 
 Scripture precept and example, in opposition to indep(?ndeiTt ^attS 
 hierarchical schemes ; — that the church judicative, as public witnes- 
 ses for Christ, ought to maintain and transmit a testimony for present 
 truth, and against prevailing evils both of doctrine and practice ;— 
 that genuine Christians are no less distinguished by the observance 
 of personal and family religion, than by attendance upon tlie public 
 administrations of the sanctuary, «Src. 
 
 Note I. from p. 20. — The different classes of independents re- 
 ject all written articles of association, as things which '* they deem 
 both improper and useless :" creeds and confessions they view 
 with as much jealousy as a protestant would the articles of Trent. 
 Their aversion, then, to the subordinate standards of the Re- 
 formation church cannot to any be a matter of surprise. But 
 it is difficult to account for the conduct of those, who give out 
 lo the world that they, and they only, are the genuine succes- 
 sors of the venerable Reformei*s, while they avowedly reject one 
 part of their principles, and impose a total silence upon others. 
 The Westminster league, r.-hich united the three nations in a reli- 
 
99- 
 
 gious uniformity, rejects every part of the popish and prelatical 
 hierarchies, and pledges fidelity to rulers in the defence of the true 
 religion ; then is it not an inconsistency of the most palpable nature 
 to approve of a constitution in support of these hierarchies, and at 
 the same time require an acknowledgment of the covenants, on&> 
 object of which is a total rejection of both. The inconsistency of 
 such procedure must remain till a discovery be made of reconciling 
 contradictions. Farther ; if they profess to follow the footsteps of 
 the flock, why do they not brin^ to view their example as a pattern 
 of imitation ? which certainly they ought if agreeable to Scripture ; 
 if not, its variance therewith ought to be shown, and the whole 
 system avowedly given up. This would be consistent, and a much 
 more ready way of reclaiming those that they think ai"e wrong, 
 than, in the first instance, to attack them with violence as the per- 
 verters of truth, while yet they believe their conduct is Scriptural 
 and worthy of imitation. Sheltered by the bulwarks of Scripture, 
 subordinate standards, and example of the flock, they will ever 
 consider themselves safe from abusive attack, until by some battering- 
 ram of infidelity these be thrown down ; and then indeed they must 
 stand in their own defence. 
 
 These companions are no doubt aware of the difficulty in which 
 they are involved ; for avowedly to abandon the example of prede- 
 cessors might offend and remove the generation of the righteous 
 among them, who are still disposed to revere them : and to hold 
 up to view their example as worthy of imitation, would be at vari- 
 ance with their own views, and might be a considerable barrier in 
 the way of accession ; for it must be confessed these principles are 
 far from being popular in this day of new light and mutation in re- 
 ligion. Then, to avoid offence on either side, a dexterous scheme is 
 employed to accommodate both, viz. a total silence is imposed upon 
 lUl 'UUiuL uf every thing that bears the name of reformation prin- 
 ciples. There is one case, especially, in which this silence is very 
 culpable, that is, in the case of new erections. It is usual with some 
 to make a bold push for an establishment in almost every village, if 
 sufiiciently remote so as not to encroach upon the boundaries of 
 one of the same connexion. In this case it might naturally be ex- 
 pected that the peculiar principles of the party were explicitlj' 
 maintained ; their difference from others, their closer connexion 
 with Scripture, and their more salutary tendency clearly pointed 
 out ; for as the last quoted v/riter well observes, *' the ministers of 
 the church of Christ ought to be open and explicit in their profes- 
 sion and principles." This certainly is necessary, that people may 
 know the grounds on which they go : this also would afford a suit- 
 able answer to that question, IVIiat do ye more than others ? And 
 witiiout this those designing to become members cannot be con- 
 sidered as acting from faith or knowledge. " It is no more," saith 
 one, *' than fair dealing, and v/hat any inquiring mind must desire, 
 before he can make a judicious choice of any denomination." And 
 if such. important differences do not exist, why occasion schism in 
 
100 
 
 the church, by the formation of separate parties without reaiosi 
 sanctioned by Scripture ? 
 
 Note J. from p. 22.— With relation to a profession in which per- 
 sons are baptized and educated, although it is highly improper to 
 continue it merely because it was the religion of their father; it is' 
 equally improper, if not worse, to abandon, without sufficient reason, 
 the particular profession, in the principles of which, they have been 
 taught. It is an erroneous sentiment acted upon by some, that they 
 have nothing to do with their father's religion, in which they have 
 been brought up. Religion, however, as such, has to do with them 
 as moral and responsible creatures, and not to be abandoned, but 
 upon discovery of its being unsupported by Scripture authority ; 
 otherwise the desertion can be viewed in no other light than that of 
 apostacy. 
 
 It may not be improper here to observe, that much blame often 
 attaches to parents, in respect of their children, whose minds are 
 not duly impressed with the knowledge and importance of religious 
 principles. The injunction in the following verse is little attended 
 to : — " Feed thy kids beside the shepherds tents" It is no forced in- 
 terpretation, surely, to understand this of children, (as well as of 
 young converts in religion) and that they be induced, even in this 
 early period of life, to attend the dispensation of ordinances by the 
 faithful shepherds of Jesus, and not be allowed to turn aside after 
 the flocks of the companions. But instead of this nurture and du- 
 tiful training up of children in the way that they should go, are 
 they not often allowed unrestrained liberty to wander wherever their 
 inclination or companions may lead them ? Thus a practice at first 
 allowed to gratify a vain curiosity, or in compliance v/ith the solici- 
 tations of a friend, a practice so congenial to inclination, and sanc- 
 tioned by the unprincipled crowds around, is readily continued even 
 in advanced life, when the understanding may be supposed capable 
 of distinguishing between the principles of the flock, and the loose 
 views of divine truth held by the companions. Since the exercise 
 of acquiring fixed principles in religion is in early life so culpably 
 neglected, it cannot be matter of wonder if the practice here op- 
 posed be afterwards rarely or with difficulty restrained. The neglect 
 of this important duty, and the violation of solemn engagements on 
 the part of parents, is afterwards punished by the mortification, (not 
 to say worse of it) of not seeing their children " walking in the 
 same steps," but pursuing courses, even in matters of religion, of the 
 evil of which they themselves have been fully convinced ; courses 
 in which they consider it unsafe to live and die. It must be painful 
 to parental feeling, to see those to whom they are so closely related, 
 and in whose welfare they are so deeply interested, neglecting the 
 j-eligion of their sincerest faith ; a religion, which has often been to 
 themselves a source of present joy and of future hope. But their 
 advanced life is burdened with vexation, from those who might 
 oJicrwise ctmfort then: declining years, by walking in the truth. 
 
101 
 
 and serving God in their generation, and transmitting to posterity 
 that religion, which is their greatest glory and only hope. The con* 
 sideration that their unprincipled conduct is chiefly owing to the 
 neglect of their own solemn engagements, cannot fail to imbitter 
 those otherwise painful reflections, principally occasioned, as in the 
 
 case of Eli of old, by their own undue indulgence I may add, 
 
 " the low insinuations of pretended, yet carnal and treacherous, 
 friends ; the disagreeable imputation of foolish preciseness, and un- 
 fashionable singularity, combining with the pride of the human' 
 heart ; the head-strong vanity of a young generation, who have not 
 known the works of the Lord ; and the fond, blind indulgence of 
 declining parents, supported by that all-prevailing fatal seduction, 
 the example of good men, men of high character and esteem, — are at pre- 
 sent gradually undermining our faith, and stealing it away by piece- 
 male with our own consent." — A Sermon on Stedfastness in the Faith, 
 p. 20, by the author of the Apology^ 8^c. quoted p. 97. Upon the 
 subject, Brotvn's Discourse on training vp spiritual children to Christ, 
 may be perused with much advantage. 
 
 Note K. from p. 22 — -The following passages from approved 
 authors show the consequences of a profession without a knowledge 
 of its principles : " So lightly is the important matter of separation 
 naw considered, that the personal grudges of one member against 
 another will break up their fellowship in the ^ame church-commu- 
 nion. The influence, conveniency of situation, a spirit of retaliation 
 for any petty affront, and a thousand other insignificant whims, pro- 
 duce the tame effect in the present day, becoming causes of separ- 
 ation from a church, and of adherence to another communion." — 
 Robertson, p. 15. 
 
 *' Those who can fly off from the communion of one church, and 
 run into that of another, when they have nothing but their own 
 whim and humour for doing so, are chargeable with much guilt ; 
 they rend and divide the body of Christ from a sinful cause, and 
 give great occasion to the adversary to blaspheme. They are un- 
 worthy of the privileges of any Christian society, and seldom or 
 never prove an ornament to any cause which they espouse. These 
 unstable souls do not desert the assemblies of their old friends, in 
 obedience to any call, which a well informed conscience told them 
 was addressed unto them, to come out from among them, and to 
 be separate. They are as little influenced by a regard to the rule 
 of the word, in espousing the public profession of another society : 
 and as they can clothe themselves with such indifference in the garb 
 of a new profession, they are in danger, from every silly temptation 
 which comes in their way, of putting it off, and casting it aside."— 
 Culbertson, p. 8. 
 
 Note L. from p. 23 — The following quotation is in relation to 
 this exceedingly appropriate, and, though long, worthy of insertion : 
 f* Seceders refuse to join in communion with churches from which 
 
102 
 
 they are in a state of separation, because it v/culd be inconsistent 
 with stedfastness in the maintenance of a Christian profession. 
 
 Having once espoused a rehgious profession ; founded upon and 
 agreeable to tlie \rord of Gcd, we are never to reckon ourselves at 
 liberty to throw it aside ; though the maintenance of this profession 
 should cost us the loss of all things, we are still to adhere to it. 
 Stedfastness is one great ornament of a Christian profession. We 
 are commanded " to be stedfast, and immoveable ; to hold fast that 
 which we have received, and to be faithful unto death." But com- 
 munion* with churches, from v/hich we are in a state of separation, 
 i'i utterly inc6nsistent with stedfastness. In so far as the pubhc pro- 
 fession of these churches is opposed to that of our own, joining in 
 communion with them is a material dereliction of our former profes- 
 sion. It is impossible that a person can be in a state of fellov/ship 
 with two churches at one and the same time, where the pubhc pro- 
 fession of the one, in any of its parts, contradicts that of the other. 
 His cleaving to the one, must be at the expense of renouncing fel- 
 lowship, at leait for the time, with the other. Were a Seceder, 
 therefore, to join in the communion of any of those churches, against 
 which the Secession testimony is lifted up, he would inevftably puti 
 down everj' thing peculiar to his old profession, and which he had 
 solemnly engaged to build up. 
 
 It will not make any alteration ia the nature of the case here, 
 that it is not intended persons should remain in the communion of 
 any church, but the one with which they are already connected ; 
 •and which they are persuaded is most agreeable to the word of God. 
 All that the friends of lax communion plead for, is only an occa- 
 sional visit to the places of pubhc worship belonging to other 
 churches; and that as soon as the public services of the day are 
 over, these occasional communicants should return to the bosom of 
 that church with which they have stated and ordinary fellowship. — 
 But this also is inconsistent with stedfastness. Going into these 
 communions without any intention of abiding there, is of itself, a 
 sufficient proof of the person's dissatisfaction with these churches, 
 so that he could not have stated fellowship with them. And where 
 a person cannot have full and stated fellowship, it has been shown 
 alreatly, that he ought not to have occasional. If the first would be 
 yinful the last would be sinful likev.'ise. 
 
 But this conduct is also inconsistent with the duty of holding fast 
 that which we have already received. Were a Seceder to give up 
 with a pointed testimony for truth altogether, and join the com- 
 munion of those churches where no such testimony is displayed, he 
 would certainly be considered as an apostate from his old profession. 
 For if deserting the communion of a pure church, and joining stat- 
 edly with one which is corrupt, would justly fix upon him the charge 
 of apostacy ; the deserting of her communion, were it but for a 
 
 • As it is occasional hearing of which the author Is treating in the passage, 
 it is this, aad cot sacramental communion, that is to be understood by the ex- 
 pression, 
 
ios 
 
 single day, must likewise fix upon him the same charge while that 
 day is continued. 
 
 If a man is not chargeable with apostacy, who has deserted his 
 profession, and communicated with a corrupt church for one day, 
 I cannot see how he can be chargeable with this evil, though he 
 had continued with her twenty or a thousand days in succession. 
 Mere length of time makes no change in the nature of the acts 
 themselves ; neither does it establish or refute the charge of a^ws- 
 tacy. That man is as really guilty of theft who has pilfered his 
 neighbour's property in the space of a few minutes, as another who 
 has spent a whole night in rummaging his coffers, and carrying off 
 the prey. And that person is as really chargeable with apostacy, 
 who deserts a pure profession for a single day, as another who de- 
 serts it for the space of twenty years. What is apostacy but the 
 falling from former attainments in religion ? and can any man be 
 said to hold fast these attainments when he joins in the communion 
 of a church, where her public profession, or ordinary course of 
 public managements, are in the most direct opposition to thosij 
 things whercunto he had attained?" — Culbertson, pp. \2 — 16. 
 
 Note M. from p. 26 — " That such a separation once made, 
 should be faithfully maintained. If separation be necessary for ex- 
 hibiting a testimony against a corrupt church ; to persevere in that 
 separation, while she persists in her corrupt courses, must be reoui- 
 site, in order to the due maintenance of that testimony. For a per- 
 son to separate from a church to-day, and return to her communion, 
 to-morrow, is a manifest inconsistency, and tends to defeat the end 
 of all warrantable separation, as far as it is intended as a testimony 
 against the corruptions of that church." " None can continue in 
 the communion of a corrupt church, without strengthening her hands 
 in her sinful courses, and discouraging them who are contending for 
 truth and duty." 
 
 " The conduct of those who have separated from a corrupt church, 
 and yet practise or plead for occasional comm.union with her, is to 
 act inconsistently with themselves ; and virtually to den}', that the;,' 
 had any just grounds of separation." — Assujiais ( AniiUirghcrJ 
 Test27Jio?ii/, pp. IS I— 183. 
 
 Note N. from p. 27- — " As we would endeavour to avoid sin in 
 ourselves, so we must have a care to give no occasion to others in 
 sinning ; by our taking liberty in a promiscuous joining in church- 
 communion, whereby we may offend and stumble the conscience of 
 others. They that sin so against the brethren, and wound their 
 weak conscience, sin also against Christ, 1 Cor. viii. 12: we must 
 forbear some things for conscience' sake, not our ovrn, but of others, 
 giving none offence neither to the Jews, nor to the Gentiles, nor to 
 the church of God, &c. These commands discharge whatever 
 practice gives occasion of our brother's sinning, of calling truth in 
 question, of acting with a doubting conscience; and neither the 
 
104 
 
 lawfulness nor indifferency of the thing itsclf, nor men's authority 
 commanding it, nor the weakness, yea, or wickedness of those in 
 ^lazard to be stumbled, will warrant the doing of that, out of which 
 offence arises." — Hind Let Loose, pp. 303, 304. 
 
 Note O. from p. 30. — ■" Occasional communion with these 
 churches," saith one, " can do them no good, and is calculated in 
 its nature to do the occasional communicant a great deal of harm." 
 -— " Occasional communion throws persons in the way of that in- 
 struction which causeth to err from the words of knowledge. A re- 
 gard to our own interest certainly requires that all communion of 
 this kind ought to be shunned."—'' Admitting that the administrator 
 advances nothing in his pulpit discourse in opposition to any article 
 contained in the testimony of the Secession Church, but confines 
 himself solely to those doctrines of Christianity upon which all good 
 men are agreed ; yet in all his ministrations he is bearing a practical 
 testimony against our separation, and against the necessity of any , 
 judicial vindication of those truths, in behalf of which our testimony 
 has been lifted up. By dispensing ordinances under the banner of 
 the profession of that church with which he is connected in minis- 
 terial and Christian communion, he is saying, in a much more for- 
 cible manner than by any sermon he can deliver, that it is the duty 
 of all others to join statedly in her communion, as he does, and that 
 the conduct of those who have separated themselves from her is un- 
 warrantable." — Culbertson, pp. 24, 27, 23. 
 
 " And though the Spirit should work very powerfully in the hearts 
 of many belonging to that church from which we have separated our- 
 selves, while the grounds of our separation are valid, we can have . 
 no warrant to return ; nor can we have the smallest encouragement 
 to expect that the dispensation of ordinances in her would be bles- 
 sed as to us. — I never yet knew of an individual who deserted a pure 
 church and connected himself with one that was corrupt, &nd pros- 
 pered. These persons generally become leaner from day to day. 
 Others around them may be basking in the sunshine of sr>tritual pros- 
 perity, but they are starving for v/aht. Callousness and indifference 
 in the things of God usually mark the character of these men ; many 
 of them throw off the mask of godhness altogether, and become op- 
 enly immoral. 
 
 There is a wide difference betwixt the case of one who has not 
 seen it warrantable to separate from the communion of a corrupt, 
 clmrch, and another who has both seen this, and has actually separ- 
 ated from her. While the first attends upon ordinances dispensed 
 there, he is walking according to his light : and though error and 
 corruptions will never be advantageous unto any, yet the Lord often 
 renders these things, which a backsliding church still retains, of the 
 most essential benefit to those in her communion, who are endea- 
 vouring to be faithful according to the measure of light which they 
 enjoy. But when others, who are better informed with respect to 
 the warrantable grounds of separation, return to her communion. 
 
105 
 
 they are not walking according to that light, which they have re- 
 ceived ; and instead of being enriched by the dispensation of ordi- 
 nances there, they have too good reason to fear, lest that saying of 
 our Lord should be fulfilled upon them, John ix. 89 : " For judg- 
 ment I am come into this world, that they which see might be made 
 blind." — We may safely conclude, that it is our duty and our in- 
 terest to go wherever the revealed will of God has pointed out the 
 way : but till ohce we can adduce a Divine authority, for this or 
 the other religious exercise we intend to be engaged in, we have 
 no ground whatever to conclude that our observation of it would 
 profit either ourselves or others. If it cannot be shown from the 
 word of God, that we may warrantably have occasional fellowship 
 with churches which are obstinate in their backsh'ding courses, there 
 cannot be a single grain of encouragement held forth unto us to joia 
 these communions, though in different parts of that church the min- 
 istration of the Spirit should be most abundant." — Culbertson, pp. 
 49, 51. See also Durham on the Rev. vol. i. p. 159. There is on this 
 very subject a well written paper in the Christ, Ma<r, for 1809, 
 p. 462. ^ 
 
 Note P. from p. 34.~" The expression, the faith, is comprehensive 
 of the whole system of Divine revelation, as contained in the sacred 
 Bible. Some persons, indeed, would foolishly confine such expres- 
 sions unto what they call, the essential doctrines of Christianity ; 
 doctrines essentially necessary to our own salvation ; which they 
 profess a high regard to ; while they make light of other revealed 
 truths, as of small value and importance ; because we may b6 saved 
 without them. — Faith is an act of obedience to Divine authority ; 
 and the smaller the matter be, on which this authority is stamped, 
 the more pure is that obedience, by which it is received. This au- 
 thority is the supreme reason of faith, considered as the obedience 
 of the reasonable creature ; and thcjse who can dispense with Divine 
 authority, in the smallest matters, undermine that solid rock, which 
 alone sustains the greatest ; he materially gives up with the whoje of 
 thejaiih and destroys its very essence. — The small stones, which pin a 
 building, are of as real importance to ihe building as the foundation 
 and corner-stone ; and the man who would make light o? these, who 
 should not reckon them worthy to be contended for, and should suf- 
 fer an enemy to pick them out one after another, would as certainly, 
 as effectually, though perhaps more slowly ruin the fabric, as if he 
 should suffer the enemy to sap the foundation, or puil down the 
 corner-stones.^' — Thorn. Ser. on 1 Cor. xvi. 13, pp. 6, 8. 
 
 On the futility of the hacknied distinction between essential and 
 circumstantial doctrines. Letters on Bigotri/, in the Christ. Mag, for 
 1798, p. 541, may be perused with considerable advantage. 
 
 ♦' The question here is not what is essentially necessary t© salva- 
 tion, or to the being of a Christian, but what is the duty which 
 our God and Saviour reauires of us, as hisj redeemed peogle*?"— ^ 
 Thorn. A vol. p. 10. 
 
 
 
106 
 
 We are told, not to go after everyone that says, Z.o, here is Christ, 
 OK io, there. We are not to judge of persons or parties, whether 
 they are the followers of Christ, or of his companions, from their 
 holding a variety of leading doctrines. The Scriptures contain a 
 system of revealed truth which must be taken in connexion. It is 
 like a chain the breaking of one link destroys the whole. The con- 
 cealing of truth is equally a violation as the promulgation of error. 
 To turn aside after those chargeable with either is encouraging them 
 in perverting the truth. 
 
 " Many commend zeal for the doctrines of the church, who think 
 that this should be laid aside as to forms. But forms are the subject 
 of Divine doctrines. They concern not practice only, but also 
 faith. We are as much bound to believe a Scriptural doctrine 
 which respects a form, as if it respected something essential to sal« 
 vation. The faith once delivered to the saints, certainly includes 
 all those instructions which our Lord gave to his apostles in things 
 pertaining to the kingdom of God ; for these things we are to con- 
 tend earnestly, not merely as individuals, but collectively as a 
 church. And how can we do so, if we hold communion with those 
 who adhere to a system directly the reverse of that which we con- 
 sider as revealed." — Christ, Mag. for 1798, p. 54<3. 
 
 " Now, were 1 to mingle with those persons in their religious 
 assemblies, who either neglect or oppose the truths which I stand 
 up for, I for the time would cease to be a consistent witness. I 
 would be unsteady in my own confession. I would show a want 
 of zeal for the truths that need presently to be stood up for, be- 
 cause these worshipping assemblies are kept up in open contempt 
 of these truths." 
 
 " ITiis Scripture (viz. Jude 3.) ever appeared to me to require 
 a courageous appearing for the gospel against all opposers of it.- 
 Now, it is opposed, not only by a petended regard to moral preacli- 
 ing, but also by a love of novelty, and a partial attachment to a few 
 particular truths that are fashionable, to the neglect of others that, 
 are revealed in the v/ord. The private individual regularly con- 
 tends for this faith, by a steady adherence to those public pastors, 
 who are uniform in their defending it, by a steady profession of it, 
 and by improving their talents to confirm the wavering, and oppose 
 the erroneous."— CAm#. Mag. for 1809, pp. 292, 293. 
 
 " The question ought not then to be, is such a doctrine essential 
 to our salvation ? but is it true or false ? is it contained in the Scrip- 
 tures or not?&c — These general reasonings tend to show, that 
 the foundation-principles of the latitudinarian scheme of commun- 
 ion are erroneous. But to be more particular, we would notice the 
 following things : — That the plan of ecclesiastical fellowship iw 
 question, has a positive tendency to foster error in the Christian 
 church, by giving it direct and obvious encouragement : — That ic 
 has a directly pernicious influence on morals^ by corrupting the 
 h^arf, and vitiating the active principles of our nature : — And that, 
 8-5 a natural consequence of the two former, it tend* to cherish en- 
 
107 
 
 tliusiasm, delusion, and spiritual pride, in the religious exercise of 
 its votaries." — Christ. Ma^, for 1809, p. 467. 
 
 " The distinction between essential and circumstantial truths, so 
 much used and acted on in regard to church-communion in our time, 
 is unknown to the word of God. And as it has never been deter- 
 mined what truths are to be considered as essential, and what not, 
 this principle renders the terms of communion quite vague. It has 
 also a native tendency to make persons consider almost all the truths 
 of Christ as of little or no importance ; although they are all more 
 precious than goidy i^ea, than much Jine gold." 
 
 Note Q. from p. 39. — *' Next I was led to consider the general 
 character of those persons, who made no scruple to hear a good 
 sermon (as they phrased it) any where ; and I must own I became 
 strongly prejudiced against the thing itself, by considering the 
 people that were fondest of this practice. Blame me not for this, 
 for our Saviour has taught us to judge of a tree by its fruits. 
 
 Now the first class, that scruple not to hear a sermon any where, 
 is the ignorant and indifferent about Scriptural religion. They have 
 never seriously inquired what the Scriptures have revealed about 
 this subject, or what effects it produces on the heart when it is real- 
 ly believed. All religions are the same to them ; they can therefore 
 go to any place of worship, provided it be a fashionable one, or a 
 ft-iend is to be obliged or complimented by their compliance. — Ano» 
 ther class is the children of religious parents, who have been brought 
 up in strictness in the country. If these remove in their youth into 
 large cities, where they find the church of God cast into all shapes, 
 when they find themselves from beneath the eyes of their parents ; 
 if they want the fear of God in their hearts, they make no scruple of 
 running to the different places of worship, that they may satisfy 
 their curiosity. — A third class, who follow the same practice, is those 
 students of divinity who aim at b^ing orators. They think they would 
 excel when licenced to preach, if they could imitate some famous 
 preacher ; and instead of attending to worship God in his house, 
 they are viewing the preacher as the audience in the theatre does 
 some noted actor in one of his favourite characters ; and j>erhaps 
 they practise at their glass in the evening v/hat they saw through 
 the day in the church. — A fourth class are the unsettled and the 
 unstable. Some of these are honest enthusiasts. They judge of re- 
 ligion by the warmth of their passions ; and finding their attention 
 roused more by hearing a strange minister occasionally, they con- 
 sider this a mark of the Lord's presence ; and from a misguided zeal, 
 they are to be found in those places of worship where a minister 
 from a distance is preaching to a crowded audience with candle 
 light, and the singing good, because these circumstances have a 
 tendency to raise the animal passions ; though the moving of these 
 is no decisive proof of growth In grace. Others of tlii« unsettled 
 tribe are pious professors of some religious knowledge, with little 
 humility and little tenderness of conscience. A strange minister in 
 
108 
 
 a fine subjtct for them to display their critical talents o« ; and they 
 make a point to hear him, because they can show a x.-ay m the cir- 
 cle in -which they wish to shine, by telhng nis excellencies, and 
 oftener his defects. . r r ^ i. . 
 
 I wish not to fall under the imputation oi one of these characters, 
 and therefore show my regard to ordinances in a very different way." 
 ^Christ. Mz^. for 1809, on restricted church-communion, p. 256. 
 A ver)' good paper upon the subject may also be seen in the Christ, 
 Mag. for 1810, p. 224. 
 
 Note R. from p. 41.—" Many things may be borne with in per- 
 sons or churches, making progress in reformation, or such who are 
 babes, weak in the faith, but endeavouring to advance ; which are 
 not to be tolerate in them that have advanced in knowledge and re- 
 formation too, but are turning back and declining, as Ephraim, a 
 back-sliding heifer, and to whom it may be said, Ye have gone away 
 from mine ordinances since the days of your fathers, which I think 
 is the case with you and your brethren." — Thomson^ of Kilmaniej in 
 his Defence of the Confession a7id Corena?its, S^c. p. 53. See also 
 Hind Let Loose, p. 266. 
 
 The frequent and unguarded use of the expression, a good sermon, 
 3fc. will, it is hoped, be admitted as sufficient apology for so many 
 quotations ; which, it is also hoped, will, if duly attended to, in- 
 validate the argument, and check the practice, which the expres- 
 sion is employed to defend. 
 
 Note S. from p. 48.— Bigotry is applied in general only to those 
 who are actuated by stedfast adherence to, and zeal for truth. Ig- 
 norance, party-spirit, superstition, blind and irrational zeal, are 
 charged upon those who study stedfastness to their religion, which, 
 though reproached for singularity, &c. they believe, from the best of 
 evidence, its divine authenticity, to be the cause of truth. 
 
 Some who boast most of their libirality, are liberal in nothing so 
 much as in casting out severe aspersions upon those who differ from 
 them ; they will also become the umpire of the heart, in charging 
 their conduct with the base motive of party-splrit, &c. Bigotry, &c. 
 are supposed chargeable only upon certain classes of rigid dissenters. 
 None, perhaps, will consider themselves more free from the charge 
 than the community designed the Establishment, while at the same 
 time none are more ready to tax it upon others. B\it perhaps it 
 will be difficult, if not impossible, to produce a greater instance of 
 bigotry and ungenerous illiberality, in the most rigid class of dis- 
 senters, than is expressed in the following statement : 
 
 The circumstance^ of the case was this ; Mr Dunlop, minister of 
 the Burgher Associate Congregation, Dumfries, was to preach an 
 evening sermon for a collection in aid of the Bible Society, June 
 1811. His own place of worship being judged too small for so 
 public an occasion, the ministers and magistrates generously offered 
 ih^ use of the new church. This was advertised in the Dmnfrieg 
 
109 
 
 and GalloT^-ay Coun;?r, The advertisement was read at the ensu. 
 ing meeting of Presbytery ; on which the Presbytery express them- 
 selves as follows : " The Presbytery, after maturely deliberating the 
 above paragraph, were unanimously of opinion, that the churches 
 of the bounds cannot, without violation of the principles of the Estab- 
 lishment, be given to any other than those that are licentiates, or 
 members of the Established Church of Scotland: and though perfectly 
 satisfied of the parity of the motives of all concerned, yet as guardi- 
 ans of the church, they felt themselves called upon to express their 
 disapprobation of the liberty granted ; and in order to prevent the 
 recurrence of similar irregularities, they appointed this Declaration 
 to be published in the two Dumfries news-papers." Dumjl and Gal, 
 Cour. June 18, 1811. 
 
 After this none of that connexion have any thing to say of ilii- 
 berality or bigotry in any other ; at least they may first wipe their 
 own mouth ; and cast the beam out of their own eye, and then shall 
 they see clearly to cast the mote out of their brother's eye. This 
 might have passed unnoticed here, had it not been to show the odious 
 inconsistency of taxing upon others an imaginary evil, which in all 
 the aggravated circumstances of undoubted certainty is chargeable 
 upon themselves. 
 
 Those who are disposed to resolve the restricted views of dissen- 
 ters into bigotry, &c. will certainly be able to trace their conduct 
 to a different source ; at least to attach that term with much more 
 propriety to other denominations, who even boast of their liberality, 
 when they contrast the foregoing considerations, (vvliich resolve it 
 into a religious regard to truth, duty, decency and order) with the 
 rigid, not to say irrational conduct of these on the same subject, as 
 is well shown in Mr Robertsons Letters, pp. 26 — 30, in respect of 
 the Church of Scotland, the Church of England, the Scotch Epis- 
 copal Church, the Tabernacle people; and with relation to the 
 Burghers, he says, they have published no law upon the subject : 
 they do not hinder their members from hearing where they please. 
 
 I shall conclude this particular with the following quotations ; 
 <' Charity, forbearance and peace, are words that carry in them a 
 very amicable sound ; but alas ! as they are now used thev import 
 something very different from their true meaning, and very opposite 
 to the signification which they bear in the Holy Scriptures, 'i'liese 
 are indeed no other than different names given to indifference, luke- 
 warmness and unfaithfulness to God and his cause ; so odious in his 
 sight, and pernicious to the church's welfare. By a strange per- 
 version of language, those who in our day propagate the most neu- 
 tral and inactive principles, and adopt the most selfish, partial and 
 ungenerous scheme of religion, assume the character of the only 
 catholic, charitable, and liberal-hearted Christians ; while those who 
 are striving for general piety and a revival of public reformation ; 
 who are maintaining a testimony which has this for its declared ul- 
 timate object, &c. are by the same perversion of language, repre- 
 sented as persons of a contracted party-spirit, and totally devoid of* 
 
no 
 
 charity to all the world but themselven." -^Brvces True Patri. quoted 
 ia the Act of the Asso. Pres. ofPennsyl. p. 52. 
 
 Mr Thomson in his Apologyy observing that the aspersions of 
 bigotry, &c. are cast upon all our Scottish and English martyrs, 
 says, " I think, if we are bigots, we are among excellent company, 
 the excellent ones of the earth: and though we will call no man 
 father, with respect to our faith and principles ; yet we rejoice in 
 being the follov/ers of those, who through faith and patience do in- 
 herit the promises." " From what I have said, I think it will ap- 
 pear evident, that we do not deserve the character of bigots, &c." 
 *< I now appeal to every honest and impartial reader, whether our ad- 
 herence to our principles can be justly reckoned bigotry, in eviden- 
 cing our displeasure with those who have exerted themselves in op- 
 position to them, or even in discountenancing their ministry, and 
 separating from them." — Pp. 11, 12, 19. See also Sketches of Eccl. 
 Hist or yy AppendUy pp. 97 — 99. 
 
 Note T. from p. 55. — " The idea of holding communion with all 
 good men is now generally received, and has indeed a very engag- 
 ing appearance. But when I bring it to the standard of truth, I 
 fir.d that it is their Jaitk only that I ought to follow. I must follow 
 them only as far as they are follov^ers of Christ. If those things 
 above are to be terms of communion, in which good men have agre- 
 ed, the confession of a church must be very narrow, many divine 
 truths and ordinances must be neglected. According to this princi 
 pie, you must hold communion with the church of Rome ; for big- 
 oted as you reckon me, I am persuaded that many within the pale 
 of the church of Rome are good men. According to your principle,- 
 you are bound either to hold communion with them, or to deny 
 their claim to saintship, because it is not the former character of 
 the church, but the supposed state of the individual that ought to be 
 your rule. No\v if you would not preclude a papist, whom you 
 reckoned a good man, from communion with you, what objection 
 fcftn you have to hold communion with the church of Rome herself, 
 &c ?"—Chnd. Mag, for 1798, p. 548. See also p. 543. 
 
 " Object, there is no church perfect ; there are good and bad in 
 every communion. A'nstv. Though there be no church on earth per- 
 fect ; are not some nearer to the unerring standard than others ? and 
 are we not to try the spirits whether they are of God, since so raa- 
 Siy false prophets have gone out into the world ? and if v/e find one 
 superior to others, in regard to purity of doctrine and communion, 
 if she approach nearer to perfection than others, however far she 
 may be from it, should we not take part with her ? Because some 
 good^en may not sec their way clear to leave a church though she 
 hath left her first love, are we to reckon it a matter of indifference to 
 which of the two we adhere ? We must go higher for our warrant 
 to forsake, or to join a particular church, than to the character of 
 some that may be in her communion. We must ask, Is she organ- 
 
IM 
 
 ized according to the Scriptural model ?" &c. — Christ. Mag. for 1800, 
 p. 356. 
 
 ** Error is no less dangerous that it is held by those who are in 
 many respects both wise and good. The truth is, this vastly increas- 
 es its evil, and renders it the more hurtful, because it is thus the 
 more infectious. One thing at any rate is certain, that whatever 
 goodness be about such persons, the doctrine in question is no part 
 of it, and has no tendency to produce it. It is quite the reverse ; 
 their holiness and sobriety cannot, in the nature of things, be the 
 effect of any such principle, but must be imputed to the strength of 
 grace in their hearts, in opposition to the errors of their heads, and 
 the weakness of their intellects." — Christ. Mag. for 1810, p. 225. 
 
 *< Take heed, saith the apostle, Acts xx. 28, to yourselves and 
 to all the flock, over which the Holy Ghost has made you overse- 
 ers, &c. Here the apostle joins feeding and oversight together. 
 But were we to extend our terms of communion to all wliom we can 
 judge in charity are truly godly, I am certain we behoved to extend 
 them to many, over whom the Holy Ghost has not made us over- 
 seers, &c." — Walkers Animad. p. 230. See al^o pp. 2.'5S, 239, 24-1, 
 242. And Christ. Mag. for 1809, p. 430. Robert, pp. 32— Sk 
 Culbert, pp. 45— 47. Test. Bear. Exemp. Preface^ p. 3. Thom^ 
 Ser, on Stedfastnssr^ p. 33. 
 
 Note U. from p. 62. — The following quotations from a respec- 
 table writer upon the subject, are happily illustrative o£ the foregoing 
 observations. 
 
 *' Various schemes have been proposed and adopted, for uniting 
 the friends of evangelical truth in one society. The most plausible 
 which has yet appeared, is that of laying aside all the lesser points 
 as to which good men are divided, and meeting one another solely 
 on those grounds on which they are all agreed." But, " It was ab- 
 surd to suppose, that all good men would set so little value on the 
 lesser matters of the law, as to imagine that they were warranted to 
 lay them aside. Many of them were more likely to judge, that if 
 these things belonged to the system of revealed truth, they were not to 
 be parted with on any consideration whatever : and that the external 
 peace and unity of church-members were rated too high, when thejr. 
 were laid in the balance with a single gem of the Redeemer's crowm 
 Such a union is better adapted to the taste of those who have no fix- 
 ed religious principles at all, than of such as have examined the doc- 
 trines and duties of Revelation with care, have embraced a particu- 
 lar creed as the fruit of this investigation, and are determined to 
 stand or fall with it. It may please those children who are tossed to 
 and fro, and carried about with every wind of doctrine, but will 
 excite a holy indignation in the bosoms of others, wlio are persuad- 
 ed these lesser points belong to the cause of God imd of truth, and 
 ought neither to be buried, nor lightly esteemed." — CulbertsoTiy 
 pp. 1, 2. 
 
 " Seceders refuse to join ia the commuoioft of those churches. 
 
Hi 
 
 from which they have separated themselves, because the great de^ 
 sign of their existence as a distinct body would otherwise be lost,- 
 A church is not to be viawed merely as a number of Christians 
 associated together for the public worship of God, but also as a so- 
 ciety united for the defence of certain truths or principles, which 
 their members hold in common, and which they believe to be agree- 
 able to the word of God. Let any of them throw away the pecu- 
 liarities of their profession, and then their existence as a separate 
 society could have no meaning or design in it. Ask any of them, 
 why they do not coalesce with some of the other denominations 
 around them ? and the only answer they can give will be to this 
 amount : That they do not find their peculiar principles professed 
 and embraced by others ; and that they consider these principles to 
 be of such importance, as completely to warrant their existing in sL 
 separate capacity, in order to maintain them. The peculiar princi- 
 ples of the body are the immediate ground upon which the whole 
 fabric of their church-state is reai'ed. Remove this, and the build- 
 ing either falls, or becomes like one of the monstrous pyramids of 
 Egypt, of which no man can say what valuable purpose it was 
 meant to serve." — Culbertson, p. 29. 
 
 <* They do not reckon themselves at liberty to throw away a single 
 gem of the Redeemer's crown, because some good men do ruDt per- 
 ceive any lustre in it, nor because others may be at a loss to perceive 
 that it really belongs, tdf Christ. Did they use such Kberties with one 
 article of revealed truth, in order to purchase peace and union with 
 one party, they might soon be called upon to do the same with ano- 
 ther ; yea, they might hold on till they had left nothing of Christi- 
 anity but the name. For what doctrine in the system of revealed 
 truth has not been represented as a thing of nought ? There is not 
 one article laid down in the Scriptures, which the great Prophet of 
 the church did not consider as worthy of a place there ; and no so- 
 ciety should reckon these unworthy of a place in that public profes- 
 sion which they make of his name. Whatever a church has attained, 
 according to the word of God, she is not at liberty to throw away. 
 She is under the most sacred obligation to hold it fast; and the more 
 it is despised and undervalued, and accounted as a thing of nought, 
 she is to cleave the more closely unto it." — Culbertson, p. 62. 
 . " By what outward means shall this dead and divided state of the 
 church be repaired ? Is it by keeping out of view any article of 
 truth, or dropping any part of testimony against prevailing errors 
 and corruptions ? None of the prophets ever ^ot any such instruc- 
 tions ; and ministers of the gospel have it still in charge to declare 
 the tvhole counsel of God, and to teach men to observe all thhigs 
 whatsoever they have been commanded. The unity of the Spirit i» 
 a union in truth ; without this, a right peace can never be maintain- 
 ed." — Culbertson^ p. 77. 
 
 *' If a Seceder is persuaded that the pecialiarlties of his profession 
 are Scriptural, it is impossible that he can be of one mind with those 
 of an opposite profession. To join with them in church-communion, 
 
113 
 
 is solemnly to declare that he is of one mind with them, while at 
 the same time his heart and conscience bear "witness that he is not. 
 To run into their worshipping assemblies, and yet to retain a per- 
 suasion that liis former principles are well founded, is to ^o thither 
 with a lie in his right hand." — Culbertson, p. 38. 
 
 ** From these observations it must follow, that communion with 
 churches, from which we are in a state of separation, is destructive 
 of the very end and design of our existence as a separate society. 
 To what purpose do we exist as a body distinct from others, if all 
 may freely communicate with them ? Have we no peculiar prin- 
 ciples to maintain ? or are these principles not worth the contending 
 for ? Let, then, our existence as a separate society be for ever 
 blotted out. But if these principles are of such importance as to 
 warrant our existing in a separate capacity for their defence, we 
 must, for the sake of these principles, decline church-communion 
 with all those societies where they are either opposed, or treated as 
 a thing of nought." — Culbertson, p. 31. See also Christ. Mag. for 
 1798, p. 543, and for 1809, pp. 97, S74<, 
 
 " There are articles, which some seem to take a pleasure in his- 
 sing cut of the churches, under the notion of their being small and 
 indifferent, punctiiioSy or circumstantials, and so not worth taking 
 into our Confession : but to represent any part of Revelation, be it 
 what it will, in this light, — we can hold for no other than open blas- 
 phemy. — Every stone in a building is not a foundation stone, but it 
 is related to it, and every other in the building. In pulling it out, 
 you, in so far, spoil the beauty of the v/hole edifice and weaken it. 
 Such loose and blasphemous suggestions, so common and fashionable 
 in our times, appear to multitudes perfectly reasonable, and the effect 
 of extraordinary illumination."-^iJa7rtsa:^'i Ser. on Rom. x. 10. p. 9. 
 
 Note V. from p. 66. — This certainly is base and unmerited re- 
 proach, as it excludes the idea of principle as the ground of action, 
 and as it attributes the dutiful obedience of not turning aside, to 
 timidity, and blind submission to clerical authority. But before 
 such invidious aspersions be cast out, you ought first to inquire by 
 what they are bound, if you mean that they are so, by any uu- 
 scriptural restrictions of capricious and bigoted clergy, then, no 
 doubt you have reason to exclaim : but if they are bound up only 
 by a regard to duty, order, and unity in the church, — that they 
 be not accessary to the sin of others, in error and false worship, 
 — that they may continue to go forth by the footsteps of the 
 flock, and not turn aside after those of the companions, — that 
 they be stedfast, and hold fast their profession without waver- 
 ing, — that they may not hear the instruction that causeth to err 
 from the words of knowledge. If thcsj and other considerations 
 previously brought to view, be the things by which they are bound 
 up, vrhy then exclaim? Are these not sufficient to regulate the 
 conduct of those who would act from a regard to Scripture authori- 
 ty ? And although they should be deemed iasuffici^nt reasoni; the 
 
 P 
 
114. 
 
 persons in view may have the justice done them, of havhig their con- 
 duct ascribed to its proper causes. This will, on the one hand, free 
 them from the charge of bhnd submission, and en the other, the 
 clergy from exercising lordly supremacy over them. 
 
 The following extract beautifully elucidates the remarks of the 
 preceding note. " I have sometimes heard it objected, that to 
 bind us up from hearing other religious denominations, infrhiges up- 
 on our liberty of conscience. I may shortly reply to this, that the 
 man who sees it his duty to separate from other denominations, is 
 bound by the law of God, to love those with whom he was formerly 
 connected in church communion, and to study their recovery to the 
 truth. The manner in which he is to do this I have already shown. 
 It will, then, be the law of God which binds us from hearing other 
 denominations; and surely liberty of conscience cannot be infringed 
 by an opinion, which is nothing more than what the law of God and 
 our own conscience inform us is truth. What conscience sees to be 
 duty, the sanctions of the church are sometimes necessary to strength- 
 en and confirm ; and these sanctions can no more infringe upon li- 
 berty of conscience in this case than in any other. Every man 
 who is a true servant of Christ, if the head of a family, is bound by 
 the divine law, to keep up the worship of God in his house morning 
 and evening. But if, at the baptism of one of his children, for in- 
 stance, the church requires from him a promise of his due attendance 
 to family worship, can the man's conscience be hurt because the 
 church asks from him now an additional proof of what the word binds 
 his conscience to perform? surely not Can the church, then, be 
 said to infringe upon their liberty of conscience, because she exacts 
 from them what the word of God requires ? Christian liberty is then 
 by no means invaded, because the church adds her sanctions to the 
 dictates of conscience. And indeed, in no case whatever, would I 
 wish any church to bind upon her members as a law, what either the 
 word, or their own consciences had not previously induced them to 
 consider as obligatory upon them." — Robertson's Letters, p. 31. 
 
 Note W. from p. 66 — '' But then, I shall be reproached for stiff- 
 ness or bigotry, and therefore to remove that reproach, I sometimes 
 go. Very compliant indeed ! By the same rule you ought to asso- 
 ciate with every rake, to avoid similar treatment. Hereby you ac- 
 knowledge that you are not proof against a little reproach for con- 
 sistency's sake : but will rather contradict your own understanding, 
 than contemn the slander of fools, and the contumely of ignorance. 
 You take the direct way of convincing such, that there is strength 
 in their objection. 
 
 But they come and hear with us : and therefore is it not proper 
 to return the compliment ? Most undoubtedly, if ceremony and com- 
 pliment be the rule of Christian behaviour, if you and others were 
 upon an equal footing, then the case would be very materially altered. 
 If there was as little harm in hearing with them, as they apprehend 
 to receive ia hearing with you,there would be a ".vide diffe rence* 
 
115 
 
 Tiiey have stated no such evils against you as grounds of separation, 
 as you have against them; and that because, themselves being 
 judges, they had no such reasons of doing so. They know that they 
 arc to receive no harm by hearing ; but the truth as it is in Jesus 
 ibr the food of their souls. 
 
 But you are in danger of having unscriptural tenets rendered fa- 
 miliar to your mind ; of influencing others to continue well pleased 
 in hearing them ; of offending others, whom you are bound by very 
 powerful obligation to please; of being reproached for your in- 
 consistency ; or of giving occasion to conclude, either that you have 
 not acted from conviction in forming your present connexions, or 
 have begun to repent what you have done." — Taylor s Letters on 
 Libertt/i 8^c. p. 58. 
 
 Note X. from p. 66. — *' There Is nothing which has proved a 
 more insuperable obstacle in the way of joining the Secession church 
 than the principle of restricted communion. Had the Synod only 
 winked at the conduct of those members, who paid an occasional 
 visit to other communions, many, who were otherwise friendly to 
 their cause, might have stepped forward and escaped it ; but the 
 idea of being what they call, bound, or of joining with one church, 
 at the expence of parting fellowship with every other, struck them 
 with terror, and kept them at a distance. Though very much dis- 
 satisfied with the churches to which they belonged, they chose ra- 
 ther to continue, than be admitted into one which they accounted 
 more pure, upon the condition of bidding their former connexions a 
 final farewell, as to church fellowship. Had the Synod aimed at 
 the aggrandisement of a party, or collecting a numerous crowd of 
 Ibllowers from the various denominations around them, they had 
 certainly endeavoured to make their cause a little more popular, by 
 striking out of it that article which was most obnoxious. They had 
 thrown the doors of their communion as wide open as those of other 
 societies are ; and if this had not been followed by an accession to 
 their numbers, they would at least have escaped the reproach of ma- 
 ny ill names b}'^ which they have been called. But they are taught 
 to act from nobler principles than that of merely gaining proselytes 
 to their opinions; they are likewise taught to esteem the reproach 
 of Christ better than the treasures of this world." — Culb. pp. 5, 6. 
 
 The argument that the practice is common, even with good peo- 
 ple, fails " unless it were true that good people never did any thing 
 wrong ; their practising occasional hearing is no evidence to us that 
 their is no sin in it. Or must we leave ,9ie clear Scriptural rule, to 
 be directed in our notions by the conduct of those whom ive conjec- 
 ture to be saints ?" — Robertson, p. ti4. 
 
 Note Y. from p. 70 — In his indefinite views of the subject, he af- 
 fects to ridicule the opposition which is made to the practice, repre- 
 senting it to be " a f\ital device of the Secession and Antigovernment 
 Societies, in imitation of the Romish priestcraft, — a device which has 
 
116 
 
 been the unhappy source of much unwarrantable abuse committed up- 
 on other churches,— a criminal invention,— an insult upon divine autho- 
 rity, iniurious to fellow Christians, &c." Such a representation need 
 
 not be a rr.atter of wonder, when we consider that he and his associates 
 nrc so much indebted to the scheme for actual existence as a distinct 
 party. He says, p. 1 1 , " The founders of the Relief Church, in a ju- 
 dicative capacity, solemnly and publitly declared their adherence to 
 reformation principles." At this, when we consider the opposition 
 made to these very principles, by severalof their writers, we can scarce- 
 ly restrain the same derisive smile, which is generally shown by them, 
 when the principles of that cause, as the cause of truth, are bi'ought 
 to view.— Very different indeed were the views of the ancient refor- 
 mers, from those of their modern admirers on the subject of church 
 communion. The latter maintain, at least did, that fellowship of 
 the closest nature may be held with all upon the principle of visible 
 saintship, even with persons of the Episcopalian and Independent 
 persuasion. But will any person read in the Confession of Faith, their 
 views of church government, and their solemn rejection of Prelacy 
 in the mutual league, and say that the views of the one coincided 
 in the smallest degree with those of the other ? So very diiferent 
 are the views of the former from those of the latter, that the con- 
 duct of their avowed opposers must be viewed as much more consist- 
 ent, than that of those who profefes to acknov/ledge them but prac- 
 tically deny them. The futility of such irrational views is well 
 shown, by Mr Henderson in his Preface to Testmonif-bearing E.rem- 
 flificdy p. 8. See also Rnm^aus Revieiv, p. 23 ; and TayUrs Lei- 
 iers on Liberty , <^c p. 45. 
 
 '^QtQ Z. from p. 74- In the following quotations it is well shown 
 
 that this passage of the Confession afror«ds no support to the practice 
 which it is employed to defend. *' In article reventh the Synod de- 
 clare their willingness to hold occasional communion with churcheg 
 of other denominations. The authority under which they would pa- 
 tronize this practice, is the following expression of the Confession of 
 Faith : " to extend communion to all who in every place call upon 
 the name of the Lord Jesus." These words are taken out of the 
 Scriptures, and as explained in them, and understood by the com- 
 pilers of the Confession, they mean all those only who call upon, 
 and worship the Lord Jesus, after the manner he has appointed to 
 be done, in his own divine institutions and ordinances ; and not those 
 who profess to call upon and worship the Lord Jesus in a way not 
 established by him in his \^\rdi. All Christian sectaries profess to 
 call upon the Lord Jesus ; Papists, Episcopalians, Arminians, do 
 so : but wo are commanded to go to the law and testimony, for if 
 any speak not according to these, it is because there is no light in 
 them. The Synod's application of the expression to support the 
 cause of occawonal communion, is a gross perversion of its genuine 
 meaning. There is nothing in the practice of our reformers to vin- 
 dicate their sense of it, The solemn league and covenant, in whicli 
 
U7 
 
 our reformers league and bind thettiselvcs togetlier, cr state the 
 terms of communion vith them by others, is such, as may easily 
 convince any person tliat the Synod's interpretation of this passage 
 is fallacious. The kind of communion pled for by the Synod here, 
 shifts the ground of chmxh fellowship from an agreement in the faith 
 and practice of true religion to the supposed goodness of persons, a 
 most dangerous maxim in the communion of the church." — Confut. 
 of the Comti. of the Asso, Ref. Syn, of Penn. p. 15. 
 
 Note A A. from p, 75 — Say some on the words: '' The Phari- 
 sees and Sadducees were declared enemies to our Lord, and some 
 of them did commit the unpardonable sin ; and as our Lord always 
 bore a pointed testimony against them, we cannot understand the 
 place of Scripture, referred to in the objection, as in point. There 
 was no place for the public worship of God but at Jerusalem, and 
 therefore there could not be any separation from the church with- 
 out giving up with the true God. We are not singular in under- 
 standing an attendance on the ministrations of the Scribes and Pha- 
 risees to be meant of civil subjection to the laws of Moses, and their 
 sitting in Moses' seat means that they were as the executive of the 
 laws of Moses, &c." — Act of the Asso. Pres. of Penmyl. S,x. p. 16. 
 
 Saith one on the words, " A mere inadvertancy in the translation, 
 hath misled many commentators, in opening up this passage, liav- 
 ing taken that for a command which is truly a reproof, while they 
 translate the words impcratkeli/, which are as clearly in the indicative 
 mode, and the whole connexion of words and phrases requireth it to 
 be so understood. Thus the sense is plain ; viz. The Scribes and 
 Pharisees sit in Moses' seat, (here is the snare and temptation, and 
 hence ye are simply and sinfully imposed upon) so that, whatsoever 
 they bid you observe, that (so great is your stupidity) ye observe and 
 do, (right or wrong) but do not ye according to their works, for they 
 say and do not: Though they imposed upon you, whose simplicity 
 rendereth you an easy prey to them, yet they are not such fools, as 
 at the expence of their own ease to put their necks under the grier- 
 ous yokes which they wreathe for others, as verse 4." — James Letter 
 to Holmes, p. 18. 
 
 Note BB. from p. '^6. — Since articles formed by mutual agree- 
 ment are employed in all well regulated societies, those who discard 
 such useful bonds of association, more resemble the gregarious herds, 
 or uncivilized tribes, than societies acting upon principles of decen- 
 cy and social order. Are articles of agreement indispensible for the 
 good government of civil associations, and yet wholly unnecessary 
 in those of a religious kind? The only alternative, in this case, is 
 that the former are more important than the latter ! 
 
 Note CC. from p. 76. — It is a prevailing opinion, supported by 
 general practice, that nothing but the doctrines of grace ought to be 
 introduced into pulpit discussion. If, however, the Scriptures be 
 
ilS 
 
 the pattern of imitation, we iind the ancient prophets, Christ nim- 
 aelf and his apostles, icsisted most on those doctrines that -were 
 most keenly opposed ; and repi'oved those errors and vices that were 
 of most general practice- The language of those most liable to re- 
 proof was, as it still is, '' prophesy unto us smooth things ;" and the 
 fear of offence but too frequently induces compliance. If distinc- 
 tive principles be as they ought, according to Scripture, and ground 
 sufficient to induce a separate connexion, ought they not the more 
 frequently to be vindicated, (even more than those about which there 
 rs no disagreement) as important matters in which the Redeemer's 
 interests are concerned, though neglected or opposed by persons 
 little influenced by the importance of divine truth ? '' All truth 
 must be avowed, and practically avowed on the greatest hazard : and 
 as this testimony must be full, so m.ust it also be constant, and 
 v/hatever truth or duty is opposed, that becomes the special object 
 of this testimony^" — Hind Let Loose, p. 300^ 
 
 Note DD. from p. 77 — In connexion with the above, it may not 
 be improper here to obsei*ve, that much satirical abuse has been cast 
 upon persons, for subjecting themselves to the inconvenience of a few 
 rxiiles' travel, in order to obtain a more pure dispensation of gospel 
 ordinances. Convenience, like the altars of Dan and Bethel, is 
 studied by many, both in the case of new erections, and of person- 
 al attendance. The inconvenience of a iew miles' travel is regarded 
 reason sufficient against connecting with a community, though other- 
 wijie, from every circumstance of superiority, it claims the prefer- 
 ence. Attendance merely on account of vicinity, is a principle ex- 
 ceedingly low, and unbecoming a Christian professor. It proceeds 
 upon the supposition that little or no difference exists among the 
 different denominations ; if so, then it may be right : but is not the 
 difference between Christ's flock and those of his companions both 
 great and important ? On the principle, that no difference exists 
 between divine institutions and human inventions, Jeroboam, who 
 made Israel to sin, persuaded the people that '* it was too much for 
 them to go up to Jei'usalem ;" they might therefore be accommodat- 
 ed with the worship of the golden calves* which he Iiad set up. This 
 is just what is done in making places of convenience serve for a pure 
 ^iispensation of gospel ordinances. Those, certainly, who observe such 
 a manifest distinction, and subject themselves to the inconvenience 
 of a few miles' travel, to obtain a dispensation of ordinances according 
 to Scripture appointment, may justly avoid the sneer of those who 
 are actuated by such neutrality, as to regard almost all parties alike. 
 Those who are thus reproached for their religious observances may 
 rejoice at the future prospect of being made "glad with exceeding 
 joy," while others may dread the declaration, <' inasmuch as ye did 
 evil unto one of these ye did it unto me." 
 
 • Very emblematical of those professions where there is more show thai; 
 
 •ubstancc. 
 
119 
 
 We find that the pleasures of life are prosecuted with the utmost 
 avidity, as those of tlie huntsman, even in the foce of the most for- 
 midable dangers, without the prospect of any other reward than tiie 
 gratification of a momentary pleasure ; and all this without the least 
 censure or ridicule; and must the Christian be derided for actlnjr a 
 more worthy part, and in a matter infinitely morr? important ? Tiiis 
 is no doubt what the world counts foolishness, though in the Divine 
 estimation, the truest wisdom. Appropriate upon the subject are 
 the following observations : 
 
 " The apology, founded on the inconvenience of going a few 
 miles to a places of worship, cannot surely be sustained in a matter 
 of such moment. Mere distance can be no reasonable ground oa 
 which to change our religious profession ; much less that of two or 
 three miles. This would imply, that he who fixes the bounds of 
 our habitation, permits us to join the nearest congregation, whether 
 it be held by the Koran, embraced by the creed of the Catholic, of 
 the Episcopalian, or of the Presbyterian church. Is it not more 
 reasonable to suppose, that he tlius brings our stedfastness to the. 
 test ? Can he be ranked among the witnesses of Jesus, who in the 
 sunshine cries out, " What a weariness is it ?" when he is required 
 to go half the way for his spiritual provision, one day in seven, that, 
 would go with the greatest alacraty on each of the other six, for 
 the bread that perishes ? How would he face persecution ? How 
 would he wander in sheep's skins, and goats' skins on the mountains^ 
 in dens, and in cave« of the earth, destitute, afflicted, tormented ? 
 How would he seek his bread, like them that jeoparded their lives in 
 the high places of the field, in the days of our fathers, when they 
 waited on ordinances, in peril of the sword of the wilderness ? The 
 argument of advancing years, and growing infirmities, is equally un- 
 tenable. Who supported you under affliction,'* &c ? — Christ. Mag. 
 for 1800, p. 358. 
 
 Though the above quotations are taken mostly from autliors wiio 
 hold sentiments in which they and the writer are not agreed, yet 
 since in this he finds unanimity, he considers himself at liberty to use 
 their authority without being in the least responsible for some of 
 their other opinions, on account of which he must view them as 
 not going forth by the footsteps of the flock, and so must be separ- 
 ated from as brethren walking disorderly. These quotations also 
 gliow that the doctrine of restricted communion, however unpopular, 
 is not the peculiar notion of an individual or party. It is held by 
 respectable persons and communities otherwise of different senti- 
 ments. Notwithstanding, if any are displeased with the publica- 
 tion, it is hoped they will regard the authorities adduced in sup- 
 port of the reasoning employed, viz. scripture and human writings. 
 Judicious objections from these will be attended to, and mistakes 
 acknowledged, but no attention will be paid to burlesque and ridi- 
 cule, — the hateful resources of prejudiced minus, when argument? 
 more tenable are awanting. 
 
APPENDIX II. 
 
 COUTAimNG OBSERVATIONS ON PRAYER FOR KINGS.* 
 
 Prayer is a solemn ordinance of divine appointment, and to be en- 
 gaged in, whether in our own behalf or in that of others, with so- 
 lemnity and reverence, and according to Scripture rule, and never 
 from formality, nor for sake of advantage to procure esteem or avoid 
 offence. Prayer is to be regulated according to the circumstances 
 ©f those forT\hom v/epray; that, if really good-, accessions of spirit- 
 ual good, &c. may be their enjoyment ; if otherwise, that God may 
 grant such reclaiming means as their present condition requires. 
 So, since kings, like others, are good or bad, our prayers for them 
 must be according as we have reason, from external appearance, to 
 judge of their real state, and according as they promote or opposs 
 the coming of Christ's kingdom. 
 
 In attending to the subject of prayijig for kings, it may not be hn- 
 proper to take a short view of their character as delineated in Scrip- 
 ture, — attend to the arguments employed for indiscriminate prayer, 
 —and then show, more immediately, for v/hat things, in relation to 
 ihem, wa are to pray. 
 
 1 . Then, in respect of Scripture qualifications, we find a primary 
 one is, that they be possessed of genuine piety ; such, on account of 
 their regard to morality and religion, as to entitle them to the esteem 
 and confidence of good men. Unless they are men of truth, hating 
 covetousness, they cannot be supposed to rule in the fear of God. 
 See Exod. xviii. '21; 2 Sam. xxiii. S.f 
 
 2. Those entitled to an interest in our prayers must come into 
 office according to the plan of Divine appointment, which is by the 
 choice of those over whom they are to preside. '' Thou shait in any 
 wise set him king over thee, whom the Lord thy God shall choose ; 
 one from among thy brethren shalt thou set king over thee ; — thou 
 niayest not set a stranger over thee, which is not thy brother." Deut. 
 xvii. 15. This shows that he must be a brother, and that, no doubt, 
 both by nation and profession. The people's privilege of nomination 
 
 * As the foregoing Strictures are considerably longer than the 
 prescribed limits of the whole, the following observations, the de- 
 sign of which is to vindicate the omission of v/hat are called loyal 
 prayers, must of consequence be much shorter than what was ori- 
 ginaDy designed. 
 
 f This part of the subject is well illustrated in the Rev, Mr 
 McMillans Letter, pp. 12, 13; Ste'veiCs Ut Letter, p. 116; JVylk's 
 Sana of Oil, pp. C5, 36 ; and Magittraci/ unvciiled, p. 3. 
 
121 
 
 i5 also clearly pointed out in these words : " Thou shalt in any wise 
 ^t him king over thee," ilc. And the expression, " whorn the 
 Lord thy God shall .choose," denotes a limitation under which they 
 are in their choice, vfz. to those possessed of Scripture quahfications ; 
 as none other can be considered objects of Divine choice. Were no 
 attention to this limitation necessary, there had been no ground for 
 the following complaint ; " They have set up kings, but not by me j 
 they have made princes, and I knew it not." Hos. viii. 4. 
 
 3. Those in civil office entitled to an interest in our prayers must 
 sustain the character of God's ministers. *' He is the minister of 
 God to thee for good ;" Rom. xiii. 4 : a character which can never 
 possibly apply, without the grossest perversion of common language, 
 to the Neros of former or present times. If the ministers of God, 
 then, they must promote the interest of his church by the most Scrip- 
 tural and rational means. On this account they are promised to be 
 given as nursing fathers to the church.* In time* of reformation an 
 exclusive condition of receiving the crown was the defence of the 
 true religion.f This, however, is wholly at variance with an Erastian 
 bupremacy in the church, and the support of false systems of reli- 
 gion. In this way, instead of advancing the interests of the church, 
 the greatest obstructions are laid in the way of her progress. Then, 
 to pray for establishment and success to such, is in effect to^pray for 
 the suppression of the true religion. Such prayers cannot fail tO 
 meet a treatment similar to that of those in whose behalf they are 
 impiously made. 
 
 It must seem strange, that any professing the highest respect for 
 Divii.e Revelation, should so far overlook its plainest precepts respect- 
 ing niagistratic qualifications, as to maintain that these are no more 
 requisite in that character than in a mere mechanic or any other per- 
 son. Why, then, are they called gods, — children of the Most High, 
 — ministers of God to thee for good, — nursing fathers to the church, 
 &c. if no more be required of them in relation to the church than 
 ethers, or what may arise merely from the influence of their exam- 
 ple? 
 
 The spiritual nature of Christ's kingdom can be no apology for 
 such a culpable neglect : for though her interests are not to bo pro- 
 xnoted by coercive means, yet being a feeble society and exposed to 
 much danger it stands in need of this defence, which God has been 
 pleased to make for her safety. She has no doubt existed long in a 
 wilderness condition, entirely independent of such external protec- 
 tion. This, however, is no apology for those by whom it is withheld. 
 Jesus will at last say to them ; *' In as much as ye did it not unto 
 these ve did it not unto me." 
 
 * See Mr McMillans Letter, pp. 80—82 ; Wyhc*s Sons of Oil, 
 pp. 25, 26, 28 ; ikfr Hill's Synod Scr. on the words, pp. 16— ?2. 
 f SeeQo7if€SsiotJ; p. 490; and Solemn League, p. 3. 
 
 Q 
 
122 
 
 According to the restricted view that must be here taken of toe 
 subject, I proceed now to consider the arguments made use of for 
 ind^icrinjinate prayer.* 
 
 1. A promiaent argument is taken from 1 Tim. u. 2, where pray- 
 er for kmgs, aad for all in authority is expressly ir.joined. How- 
 ever much this passage may be abased to support the practice of in- 
 discrimmate prayer, it is nia-iifjst from the words immediately fol- 
 lowing that it affords no such argument: for these words, " that we 
 riiay lead a quiet and peaceable life in all goodness and honestly," 
 show that it is the good of the godly that is designed, and not that 
 of the tyrant Nero, under whose savage ferocity, they were subject- 
 ed to the most unrelenting cruelty, and death even in its most hcdi- 
 ous forms. In this case it was exceedingly proper to pray, in rela- 
 tion to such a character, that he might be restrained from such ru- 
 inous measures against the church. Prayer in this way in all similar 
 cases is perfectly consistent; for while we are to pray for the com- 
 ing of Christ's kingdom, we are to pray <' that Satan's kingdom may 
 be destroyed," in which also we pray for the overthrow of all its 
 supporters. And in relation to every enem.y we are to pray that the 
 Lord may set restraining bounds to the remainder of his wrath: 
 which seems to be the very import of this controverted passage, 
 which in this view affords not the most distant warrant for indiscri- 
 minate prayer. 
 
 2. Another argument is taken from Rom. xiii. 1 : " The powers 
 that be are ordained of God." The neglect of prayer, it is argued, is 
 a part of that resistance which is threatened with damnation. This 
 will certainly be the case if no distin'Ction is to be made between the 
 <rood and the bad, between those who are nursing fathers to the 
 church, and oppressors who are given to rule over her; the one in 
 office by the permission of his providence, and the other according to 
 the precepts of his word. By the very absurd view that is generally 
 taken of the passage, the order of things is capable of being reversed ; 
 and prayer must be made indiscriminately for those who are a terror 
 to the good, as for those who are for the praise of them that do well. 
 The passage shows that magistracy is an ordinance of Divine ap- 
 pointment, and that the persons in office, qualified according to the 
 character given of them by the apostle, are to be submitted to in the 
 Lord, and prayed for as ministers that are given to us of God for 
 our good. If nothing but the bare sound of words is to be attended 
 to, then the most oppressive tyrant will have the same claims as 
 the good and gentle. Upon the same principle may lay-preachers 
 plead the apostolic commission, " Go, preach and baptize^'' as a war- 
 
 * By indiscriminate prayer, I understand the same addresses to 
 Jehovah's throne in behalf of all rulers, whether they possess the 
 moral qualifications required of them in Scripture or not; whether 
 they profess and protect the true religion, and promote its interests 
 by their example a^^ iiifluence, or act a part entirely the reverse. 
 
123 
 
 rant for the invasion of an ofBce, for which they have neither call 
 nor qualiiiciitions : the Universalist also may support his scheme from 
 such expressions as 1 Cor. xv. 22: " As in Adam all die, even so 
 in Christ shall all be made alive ;" and all this by attending only to 
 the bare sound of words, without regarding the scope of the passage, 
 and the analogy of Scripture. By such an abstract and partial view 
 of Scripture, almost any error may be supported. So, if by the pow- 
 ers that be we are to understand more occupancy, then all distinc- 
 tion between virtuous and vicious characters i.^ for ever at an end. 
 It must, however, seem strange how any can defend indiscriminate 
 prayer from this passage, since the apostle so explicitly draws the 
 line of distinction, in describing those powers to whom every soul 
 is required to be subject. They are a terror to evil workers, and givs 
 praise to them that do good ; they are the ministers of God for gooJ, 
 and revengers to execute wrath upon them that do evil. Now, where 
 these characteristics of Christian magistrates are awanting, the omis- 
 sion of prayer in their behalf is no neglect of duty. But it is objected ; 
 If the passage does not relate to the then existing powers, what was 
 the apostle's design in introducing it mto his letter ? it could hare no 
 meaning, it could be of no use. Yes, it could be of as much use to 
 point out the duties of rulers and subjects, even when they had no 
 existence, as the directions of Moses on the same subject were to 
 Israel in the wilderness, Avhile yet they had no king, nor for hun- 
 dreds of years to come. See Exod. xviii. 21 ; Deut. xvii. 15 ; Mr 
 Reid's Animadversions^ p. 6 ; M^Leod on the Revelationy foot note, 
 p. 330 ; Stevens 2d Let. p. 6. 
 
 But another important and immediate purpose was served by the 
 passage : it showed (in opposition to the misconceptions of some) 
 that the gospel dispensation fully recognized magistracy in all its 
 gradations, supreme and subordinate, and that submission must be 
 yielded to those in office, (qualified according to the passage) not 
 from the low principle of favour or interest, but from the high au- 
 thority of Heaven injoining subjection to a Divine ordinance ; and if 
 to these subjection was not yielded, rulers might see that this arose 
 not from any refractoriness in the Christians, but from themselves, 
 as wanting those qualifications which entitle to submission in the 
 
 Lord See this passage excellently illustrated, Teslimony^ p. 125 ; 
 
 lieid's Animad. p. 59. 
 
 3. Another argument is taken from the Confession of Faith, chap, 
 xxiii. sect. 4 : "It is the duty of people to pray for magistrates, &c. : 
 Infidelity, or difference in religion, doth not make void the magis- 
 trate's just and legal authority, nor free the j)eople from their due 
 obedience to him." This certainly is a sweeping argument ; and if 
 taken according to the sense of some modern refonners, as applying 
 indiscriminately to all, it will be found to support the claims of per- 
 sons unworthy, even of the privileges of social intercourse, and still 
 more unworthy of being placed at the head of affairs in the govern- 
 ment of a nation : What character can be considered more unworthy 
 ©f ccnfideuce than em infidel ? Such a one i« prepared for the per- 
 
2i:4 
 
 pctratlon of any enornr-^y ; and obliged by no regard to future re- 
 tponsibility to observe hi« own declarations or oaths which he may 
 give as pledges of veracity. 
 
 But it is evident from a vievv of tlie chapter, that it is ChristiaUy 
 nnd not infidel, magistrates that arc meant. In section second it is 
 said, " It is lawful for Christians to accept and execute the office of 
 a magistrate," S:c. In section third it is said, " He hath authority^ 
 and it is his duty, to take order, thnt unity and peace be preserved 
 ju the church, that the truth of God be kept pure and entire," &c. 
 It it impossible, in the nature of things, that these expressions can 
 in the least consistency «ppb' ^^ ^^- infidel either in a heathenish or 
 Christian country. Besides, it is very unreasonable to suppose that 
 the very learned and judicious authors of so excellent a compilation 
 •hould be chargeable with so ' much inconsistency, as to injoin an 
 indiscriminate acknowledgment of characters, contrary to the express 
 declarations of Scripture, to reason, and- to their own doctrine upon 
 the subject. See p. 490, " That all kings, &c. shall premise by- 
 solemn oath, that, they shall serve the same eternal God to the ut- 
 termost of their power, according as he hath required in his most 
 holy word," &c. 
 
 The passage, however, is freed from all ambiguity and difficulty, 
 by viewing it as referring to subjects, and not to kings at all. It is in 
 this case manifest and rational, that infidelity in subjects, or differ- 
 ence of ientiment in matters of religion, does not exempt them from 
 the duties, which they owe the authorities which are lawfully con- 
 stituted over them. From the concluding part of the section, re- 
 spect seems to be had immediately to papists, who are taught to 
 keep no faith with heretics, and are loosed from their oaths of al- 
 legiance by the bulls of popes. The passage in this viev/ of it affords 
 no argument for indiscriminate prayer for ail in authority. 
 
 4. We support them by the payment of taxes, why then do we 
 not pray for them ; and if it be wrong to pray, why support them 
 in this way ? 
 
 The paying of tribute, whether for the enjoyment of our civil im- 
 munities or by oppressive taxation is no acknowledgement of legal 
 authority. This is resolvable into the subject of passive obedience ; 
 or as the apostle expresses it, <' subject for wrath's sake." Op- 
 pressors are often given to rule over a sinning people ; and bare sub- 
 mission for sake of personal comfort, or yielding a part for the pre- 
 servation of the rest, is no more a proof of loyal or conscientious 
 •ubjection, than qoing so to a robber vrould sanction his unjust 
 demands. Those who thus argue concerning civil tribute cannot 
 refuse that the payment of ecclesiastical assessments is an equal 
 acknowledgment of those characters and constitutions, for the main- 
 tenance of which such assessment is made ; and, if so, the evil must 
 be much worse, as characters the most erroneous, and systems 
 evcrsive of genuine religion, are thereby supported. But nothing, 
 certainly, con be more expressive of approbation than solemn addre?- 
 se» to the Hearer of prayer in their behalf, which ought never to be 
 
125 
 
 ^one, but for such characters as the Scriptures fully warrant See 
 
 on the subjects, Slcvens 2d. Letter, pp. 7—9, and Rcid's Animad- 
 X'erszo7?s, p. 15. 
 
 5. Taking the benefit of them in law-suits is expressive of appro- 
 bation as well as prayer. 
 
 The two cases, hov/ever, are, I apprehend, entirely different. As 
 prayer is wholly voluntary, it is expressive of the most hearty appro- 
 bation ; and if evil in the constitution and admini.^tration, it is an in- 
 vocation of the Almighty to countenance them in the maintenance of 
 such evils. But going to law before them, when pressing necessity 
 urges it, is no more than taking the benefit of any external good, 
 of which they are the occfision. Justice may be done, and good 
 enjoyed by them, while yet tney cannot bo recognized as God's or- 
 dinance for want of those qualifications Avhich the Scriptures re- 
 quire in that character. Availing ourselves of their interference, is 
 BO more expressive of acknowledgment, than when Ijfe is in danger 
 we ask the assistance of the robber to deliver from the hands of the 
 assassin. It v/as, I presume, upon this principle thit Paul appealed 
 to Cesar, and that without the least vie-'^ of him as the minister or 
 ordinance of God. Nor did the v/oman do so in respect of the un- 
 just judge, to whom she applied for a redress of a particular griev- 
 ■jnce. 'JTie doing so in similar cases is entirely different from prayer 
 for establishment and success to the throne and administration. — Sec 
 IVylie's Sons of Oil, p. 77; Reid's Animnd. p. 25- Tedimonif, pp. 167, 
 J 68; BXi6.Eccl. Sketches, pp. 122-^125. 
 
 The last thing to be attended to is, to mention some things for 
 which, in relation to kings, we are to pray. 
 
 1. We are to pray for the enjoyment of them al a promised good : 
 " Kings shall be thy nursing fathers — kings shall minister to thee — 
 thou shall suck the breast of kings, &c" Isa. xlix. 23; Ix. 10, 16. 
 As these promises open up hfippy prospects, it is our bounden duty 
 to pray for their fulfihnent. — See Hill's Ser. on Isa. xlix. 2?}, pp. 
 32 — 38 ; Magistrncj/ Unvailed, chap, xi ; and IVylits Sons q/ Oil, 
 pp. 25, 51. 
 
 2. With relation to such ns actually exist, if good and acting ac- 
 cording to their high character, as prompting the interest of both 
 church and state, both by personal example and in virtue of official 
 power, then we are to pray for their good, spiritual and temporal ; 
 for establishment to their throne, wisdom in their designs, and suc- 
 cess to their undertakings, as David did ; " Give the king thy judg- 
 ments and his son thy righteousness." To " pray for the stability of 
 the king's throne, and the prosperity of his government," when the 
 constitution involves an Erastian supremacy in the church — the pro- 
 fession of prelacy — and the toleration of popery, with every other 
 error, is, I apprehend, no less than blasphemous in itself; and a sup- 
 plication to the Almighty to establish the throne of iniquity. It is 
 an inconsistency extremely gross to pray for the overthrow of false 
 systems of worship, and at the same time pray for success to their 
 
126 
 
 avovsrsA supporters. Mention is made of ten kings (who are gener* 
 ally understood to denote European governments) giving their power 
 and strength to the beast and making war with the Lamb : and can 
 any thing more strongly express approbation of the horrid warfare 
 than prayer for success to these enemies of the Lamb ? The thing it- 
 telf is blasphemous and monstrously absurd. How inconsistent to 
 pray for the coming of Christ's kingdom and yet pray for prosperity 
 to the supporters of its most noted enemies? Can any consistently 
 pray that the kingdoms of this world may become the kingdoms of our 
 Lord and of his Christ, and at the same time pray for stability and 
 success to those who give their strength to the beast, and m.ake war 
 with the Lamb? Rev. xvii. 13, 14. Was not this in eiFect done by 
 a professed friend oi the reformation, v.ho on the Lord^s day, in the 
 presence of a numerous congregation, gave thanks to God for the 
 overthrow of the usurper, and the restoration of the legitimate heir 
 to the throne of his ancestors ? This is no less than giving thanks 
 to the Almighty for that success, which the wicked are sometimes 
 gaid to get in sin. This is, with a witness, nullifying all distinction 
 between the good and the bad ; between the nursing fathers of the 
 church, and the patrons of impiety. 
 
 To pray for success to persons engaged in a bad cause, ii m 
 the most direct manner bidding them God speed, and such we ars 
 told are unavoidably partakers of their evil deeds. 
 
 Till of late years, the declaration, " Babylon the great is fallen, 
 is fallen, and shall arise no more at all for ever," v/as in every pro- 
 testant congregation turned into fervent pra3'^er for the accomplish- 
 ment pf an event so important and desirable. But, like other modern 
 changes in religion, matters are in this respect materially altered. 
 Vvhcther the change be in the reformation of tlie system, or In the 
 disposition of people tov.'ards it, I shall leave to others to pro- 
 nounce ; only without hesitation it may confidently be affirmed, that 
 between the present and a period not very remote a difference has 
 taken place. Instead of praying, as usual, for the overthrow of the 
 superstitious systems of popery and prelacy, prayer is unreservedly 
 niude for the abettors of both. 
 
 8. But if they are not good, as is generally the case, then what 
 interest are they to have in our prayers? Since the apostle recom- 
 mends prayer for all men, and since God will have all men to be 
 saved, they, in tlieir personal character, have the same interest in our 
 prayers with other sinners of mankind ; v?z. that they be made sen- 
 sible of their sin and misery, that they be brought to repentance, 
 and to the knowledge of the truth as it is in Jesus ; that they may 
 see the evil of apostatizing from national attainments, whether civil 
 or religious, — the evil of supporting false systems of religion — of 
 exercising an Erastian supremacy in the church, &c. These, and 
 such like evils, as long as they exist, must be regarded as reasons 
 tor omitting indisci'iminate prayer in their behalf; which, wherever 
 it obtains, tends to continue in security, and to harden them in infi- 
 delity. Whereas the eniboissad^rs cf hfaven ought to testify srgainst 
 
127 
 
 such instances of impiety, and not flatter thenn in their wickedness, 
 by indiscriminateiv praying for them as the powers that are ordained 
 Qf God. It is in the former v/ay, and not in the latter, that they 
 are most hiiily to h^ made sensihle of their sin and danger, and led 
 to obtain the salvation which is of God through Christ." — See 
 Sons of Oily pp. 46 — 60. 
 
 4?. There is a particular promise, Rev. xvii. 16, that the ten kings, 
 which give their power and strength to the antichristian beast shall 
 be instrumental in its final overthrow. This is a most desirable 
 good, and the certainty of its accomplishment rests upon the infalli- 
 bility of the promise : and as a promised good, it is perfectly Scrip- 
 tural to pray, that they may be influenced to hate the whore, to eat 
 her flesh, to make her desolate and bare, and to burn her with fire; 
 and to pray for their success in this vengeful work ; for the accom- 
 plishment of v4iich they are the chosen instruments in the hand of 
 an avenging God. 
 
 Upoa the same principle, it may be proper to pray for success to 
 ^uch in any enterprise in which the church's good is concerned, or 
 which may lead to the overthrow of her enemies. And this is en- 
 tirely different from such unqualified prayers, as imply an unqualihed 
 approbation of either person, constitution or government. 
 
 5. It is also proper to pray, that v/icked rulers may be restrained 
 from such measures as are injurious to the church. 'God is said to 
 make the devices of the people of none effect. Must it not, then, be 
 proper to pray that evil designs may be frustrated, or overruled for 
 the good of the church ; as the murderous law for destroying the 
 Israeiitish children in Egypt ? Moses prayed at the Red sea, which 
 no doubt was tliat the Egyptians might be disappointed. David 
 ©ften so prayed in relation to Saul, Ahithophel, and Absalom. It was 
 perhaps on this very account tliat many evil designs of wicked rulers 
 have been entirely frustrated, as in the cases of Balak, Haman, Sen- 
 nacherib, and the king of Babylon, in relation to the three Israelites 
 in. the fire, Daniel in the hon's den, and Peter v/ho was dehvered 
 out of the hand of Herod, and from all the expectation of the Jews, 
 *' prayer being made without ceasing of the church unto God for 
 him." A.cts xii. 5. 11. Prayer to this effect was shown to be the 
 design of 1 Tim. ii. 2; viz. that Nero and others might be restrained 
 from persecution, &c. that the church might lead a quiet and peace- 
 able life under them in all godiineis and honesty. This, with other 
 i^criptures, was written for our learning and imitation, and will apply 
 in all cases, however vicious the lives of the rulers, or innnoral the 
 government may be, wherever the church may be found at any time 
 to exist. This view is certainly much more just and reasonable than 
 the one generally given of it, viz, that it designs indiscriminate 
 prayer for royalty ; vrhich prayers have often much more the ap- 
 pearance of being designed us tests of loyalty, Uiau for the real good 
 of the persons themselves. 
 
 ; 6. If they remain no£tile to the interests of the church, and act a 
 tyranuical part tow^rug the nation, or treat the voice of the public 
 
1.2.8 
 
 with contempt, prayer ought then to be for deliverance from such 
 luiworthy characters. If it be allowable to resist the violence of op- 
 pression, the propriety of prayer for its removal cannot be refused. 
 This will particularly apply to those oppressors v/hom God gives in 
 his displeasure as the punishment of a sinning people. See Neh. 
 ix. 37. Praver for deliverance in this case has the sanction both of 
 Scripture and reason. See 2 Chron. xxiii. 12 — 15; Ezek. xxi. 25 
 
 27; Ezra vi. 12. On this principle the oppressed Israelites in 
 
 Egypt cried unto the Lord by reason of their task-masters ; they 
 were heard and delivered from their oppressors, who were over- 
 thrown as lead in the mighty waters. — Nebuchadnezzar also, for si- 
 milar haughtiness and oppression, was expelled the throne, and made 
 the associate cf the beasts of the field. 
 
 This principle was acted upon at the Revolution in the expulsion- 
 of the bloody House of Stewart from the British throne ; which 
 action has ever been regarded as highly laudable, and worthy cf 
 imitation in all similar cases. 
 
 It may not be improper here to subjoin, as grounds of expul- 
 sion, the*^Causes of Divine Judgment upon Sinning Kings, delivered 
 at London, in a Sermon commemorative of the Revolution, by Mr 
 Love, now in Anderston, Glasgow, from Psal.lxxvi. 12 : " He^shall 
 cut off the spirit of princes : he is terrible to the kings of the 
 earth." 1. " When a spirit of tyraimy, oppression, and cruelty 
 prevails. 2. When civil government and its blessings are perverted 
 from their proper subserviency to the spiritual kingdom of Jesus 
 Christ, and are sacrificed, to the gratification of worldy lusts. S. 
 When the favour and encouragement of civil power are prostituted 
 to the support of false and blasphemous religions. 4. When the 
 awful mysteries of true religion aie debased, and rendered viie in 
 the eyes of men, by their being used merely as tools for carrying on 
 political schemes ; and so the throne cf the eternal and dread God 
 of heaven is considered and treated as though it were a kind of foot- 
 stool for miserable mortals. 5. When the sceptre and sword of civil 
 power are managed in a directly hostile opposition to the truths, the 
 ordinances, and faithful people of God." It may also be added, that 
 if usurpation and tyranny merit expulsion, the usurpation of the 
 prerogatives of Christ in his church is equally, if not more meritori- 
 ous of the same treatment. 
 
 CONCLUSION. 
 
 I only farther make a remark or two upon the disrespectful manner 
 in which those are treated who distinguish between qualified and 
 unqualified characters in civil office. The necessity of Scriptural 
 qualifications is reprobated as a cunningly devised fable : and those 
 xvho maintain this necessity are represented as men of antigovern- 
 ment principles. This charge will be admitted when those bringing 
 it have eradicated from the sacred page the following passages: 
 Exod. xviii. 21 ; Deut. xvii, 15 ; 2 Ssm. xxiji* 3 ; Isa. ^iJix., 23 ; 
 
129 
 
 ^X. 10, 16 ; Rom. xiii. 1 — 4, &c. And as the opposition is made 
 only to government, which is of an immoral nature, it is asked, whe- 
 ther the term anti-immoral government ^ or anti-scriptural government 
 be the more offensive ? It is an evidence of a bad cause, and that 
 argument is awanting, when recourse must be had to such low de- 
 fence, as reproachful epithets ; epithets for which there is not even 
 a shadow of foundation, but what arises from a total disregard to 
 that distinction in character which the Scripture clearly recognizes. 
 The te?y», then, is solely the etfect of bare and malicious reproach. 
 And upon minute examination it will be found perfectly applicable to 
 those who so fondly employ it : for no principle can be more eversive 
 of the best regulated government, than that which makes no distinc- 
 tion in official character. If " the basest of men" can obtain only a 
 majority they are to be recognized as the ministers of God, Sic. ! 
 
 I shall do my publication the honour cf concluding it, with two 
 appropriate quotations from the very respectable Letter of the Rev. 
 Mr ^I'IVIillan, Stirling, page 18: " Gentlemen, believe me, I am in 
 no passion, when I aver that your observations are a cluster of mere 
 assertions and suppositions, without reasoning and without proof. 
 Reasoning and proof are employed in some other parts of the worii,* 
 but those precious stores appear to be wholly exhausted, for none of 
 them are had when the combat is maintained against the Presbytery. 
 The language of your observations is malicious. A few lines contain 
 all that the Committee have offered, and in these the malicious epithet 
 mntigovernment is applied no less than four times to the Reformed 
 Presbytery, and to the people undei- their inspection. The Presby- 
 tery are wholly indebted to the Secession for this epithet. It is a 
 sweet morsel rolled under their tongue : and, O how pleasantly do 
 they feed upon it ! With what warmth do they talk it over in com- 
 pany ! With what vehemence do they breathe it from the pulpit ! 
 With M'hat accentuation do they mark it in their books ! The term 
 antigovernment signifies those who deny the very b?ing of govern- 
 ment, and who are enemies to all government, divine and human •— 
 The all-powerful reason, for which Seceders bestow this epithet so 
 liberally upon the Presbytery, is, because the Presbytery differ from 
 them, about the sacred mode of civil magistracy ; and, stopping 
 short of their length, refuse to own, as God's moral ordinance, 
 agreeable to his holy word, what they are persuaded has no divine 
 warrant there. 
 
 As the Presbytery acknowledge that civil magistracy is an ordi- 
 nance of the Supreme Jehovah, and wherever they find this erected 
 amongst men, according to his word, they desire to revere it for 
 censcience' sake; so t^ie ill-natured name cannot disquiet the con- 
 scious integrity of their hearts. But thers is not, perhaps, an epi- 
 thet better adapted to render those upon whom it is bestowed ob- 
 noxious to the general resentment of mankind, and to irritate reign- 
 
 Thc RC'Sxhibition of the Secession Testimony. 
 R 
 
ISO 
 
 hig powers against them, than the very epithet cntigo'vernmenf, and 
 with this intention I cannot restrain ray mind from thinking that you, 
 Gentlemen, have used it ; and by the constant, but jejune repetition 
 thereof, you hope to stain the character of your opponents — I sub- 
 mit it to the judicious public, whether the principle of the Secession, 
 which m.akes the right of princes to the throne, to hinge purelt/ upon 
 the fluctuating voice of a majority; and which allows a majority, in 
 denying to do so, a lawful pewer to degrade the prince, w^ithout any 
 cause of offence given by him, and to exalt another to thp> same 
 throne ; or, the principle of tlie Presbytery which pleads the ne- 
 cessity of proper qualifications in the prince, with a just constitution 
 of government ; and requires the subjects to yield a conscientious 
 subjection to him, without allowing them a power, at pleasure, wan- 
 tonly to pluck the prince from his throne, and exalt the basest of 
 men unto it: I say, I submit to the public, whether the first, or 
 the last of these principles, contains in it most of the antigovernment 
 system." 
 
 The following passage brings clearly to view in few words the 
 Scripture doctrine of the litigated subject. Page 6 : " The Reform- 
 ed Presbytery maintain, that civil magistracy is an ordinance of 
 God, appointed for the purpose* of his own glory, the good of man- 
 kind, and the external defence of the church, originally founded in 
 the moral law, the law of nature, now put into the hands of the 
 Mediator, as Head of all things, for the sake of the church, clearly 
 revealed to sinners in the sacred oracles of inspiration ; that the peo- 
 ple, in whom the radical power of vesting magistrates is, when bles* 
 sed with divine revelation, are sacredly bound to observe the law?, 
 regulations and statutes of divine revelation, both in the formation 
 of their constitutions, and in the investiture of their magistrates, 
 supreme and subordinate ; that the persons to be vested with the 
 magistracy, in Christian lands, who, by their office do become God's 
 moral vicegerents, ought to be professors of the true rehgion ; 
 that these attainments in civil reformation, to which different lands 
 have reached, ought to be steadily adhered to in the erection of 
 magistrates.; and, that a magistracy thus formed is entitled to sub- 
 jection, as to God's ordinance from every soul within the territory 
 for conscience' sake." . 
 
 To prevent a blaric, the follov/ing extract is given from the Die- 
 tianari/ of the Rev. Mr Brown^ (under the word Rule) who, though 
 not charged with any thing like antigovernmentism, yet whose words 
 fully corroborate the general sentiment of the foregoing observations. 
 
 << As the Jews had their rulers civil and sacred, so under the New 
 Testament there is still a civil and ecclesiastical government ; the 
 former of which is of God, as to the general plan ; but the particular 
 ibnn, whether of kingdom or commonwealth, or mixed of both, as 
 in Britain; is left to the diecretioa of men ; and so is called an ordi- 
 
131 
 
 nance or ereature of man The duty of civil magistrates to tlieiV 
 
 subjects, is to establish good laws, and see to the executio:i thereof, 
 
 As the true religion tends at once to the honour of God and the 
 
 welfare pf nations, they are by their laws and example to exert them- 
 selves to the utmost to promote the same. By the exercise of the 
 civil power in favour of the church, they are to prevent or abolish 
 persecution, profaneness, idolatry, superstition, or heresy, and re-^ 
 move all occasions thereof; and to maintain for her, the whole of 
 her spiritual privileges granted her by Christ ; and to promote the 
 public administration of, and attendance to every ordinance of 
 Christ ; and to punish every gross violation of the Divine law, unto 
 death, banishment, imprisonment, and confiscation of goods, &c — 
 
 Some have pretended that magistrates have no concern with re- 
 ligion at all, and especially with revealed religion, in the execution 
 of their office, but ought to leave every man to profess, teach, or 
 worship what and in what manner he pleaseth, provided he doth not 
 disturb the commonwealth by any civil crimes, and ought to protect 
 tham in their full liberty to propagate their blasphemous tenets or 
 idolatrous worship. Some have even pretended that civil establish- 
 ments of the true religion are calculated to render men irreligious, 
 or at best hypocritical dissemblers. But when we consider that all 
 things ought to be done to the glory of God ; — that magistracy is 
 an ordinance of God, and magistrates, ministers^ or deputes of God, 
 Jbr good to men, appoijited to be a terror to evil-doers^ and a praise of 
 them that do voell ; — that every head of a family hath power to ex- 
 clude superstition and idolatry from it, and to establish in it the true 
 worship of God, and refuse lodging to heretical seducers ; — that 
 magistrates ouglit to exercise their power ay is most conducive to 
 make ail their subjects live quietli^ in all gadlintss, as well as honesty ; 
 that magistrates are often expressly comniandeil to punish obsti- 
 nate idolaters, false prophets, blasphemers, profauers of the Sab- 
 bath, &c. as well as thieves, robbers, mm'derers ; — that magistrates, 
 r-ot only Jewish, but heathen, have, with God's approbation, re- 
 quired their subjects to worship the true God, and have suppressed 
 and punished obstinate idolaters or blasphemers • — that the fourth 
 coramaudment, of which the obligation is perpetual and universal, 
 binds magistrates to provide that the Sabbatli be sanctified in all 
 their gates, which cannot be done by the teaching of blasphemy, or 
 practising idolatrous worship; — that the exercise of the magistrate's 
 power in favours of the tiue religion, and oppOMticn to false reli- 
 gion, is promised as a blessicg to the New Testament church ; — and 
 that the very law of nature requires that magi3trates chiefly care for 
 the honour of God, v/ho is the sovereign head of civil societies, «s 
 King over all the earth, and the source and bestower of all their 
 happiness ; — and that men should be governed, as having immortal 
 souls, not as mere animals ; — that as righteousness exalteth nations, 
 sin, even idolatry and biaspliemy, is the reproach and ruin of any 
 people; — that sins are esipecially hurtful to nations, as they tend to 
 debauch men's manners:, and prgvokje God la v»T:uh against the na- 
 
132 
 
 tlon ; that if God grant men the benefit of any duly attested reve- 
 lation, it should be readily received as the rule of our conduct, be 
 our station what it will : — It is plain that magistrates can never ] aw- 
 fully exercise their power, wliich they, as his deputes, received from 
 Gcd, for his honour and the true welfare of mankind, in giving equal 
 establishment and protection to the religion of the devil, as they 
 may to the religion of Jesus Christ, by whom kings reign, and 
 princes decree justice. — 
 
 The wiiole of the objections against what we have jugt asserted, are 
 rather specious declamation, than solid reasoning. To pretend that 
 civil lavrs can bind, but in so far as dependent on, and regulated 
 hy the authority and law of God ; — to pretend that magistrates ought, 
 or may punish crimes onlj/ as injurious to men, Avithout any way re- 
 garding their offensiveness or injuriousness to God ; — to pretend that 
 conscience, which derives all its authority from God, can warrant 
 men either to do or establish what is sinful, or protect them in it ; 
 
 to pretend that men's civil liberty, which is all derived to them 
 
 from God, as his free gift, can protect them in blasphemy or idola- 
 try, any more than in theft or murder, proceeds plainly upon atheis- 
 tical principles ;^ to pretend, that such as enjoy the benefit of revel- 
 ation, should iiot make use of it for regulating the laws of their na- 
 tion, or the administration of civil offices, is plainly a contempt of 
 revelation, and obstinate drawing back to heathenism. To pretend 
 that the Jewish church and state were not distinct, is false, and 
 hath been repeatedly refuted by Leusden, Oillespy, Apoloni, and 
 others. To pretend that the Jewish magisti^tes being typical, ren- 
 ders the laws injoined them, or their example useless /.o us, is ab- 
 surd, and infers that we ought to account almost all the Old Tes- 
 tament useless to us as a rule, because it primarily respected persons 
 who were typical. Upon an acurate comparison, it will be found 
 that after the Jews' rejection of the theocracy under Samuel, — their 
 magistrates were in almost all things similar to our own. No diffi- 
 culties that I know cf attend magistrates* civil power about religious 
 matters, but the like, if not greater, attend church rulers' ecclesias?* 
 tic power about them. 
 
 Both magistrates and church rulers, ought carefully to observe 
 the difference between their respective powers, and to act precisely 
 within the limits and according to the nature of their own depart-, 
 ment. Neglect of this hath been a fertile source of almost all the 
 blendid establishments and manifold disorders in both church and 
 state : The civil and ecclesiastic powers are indeed co-ordinAtk, 
 which may beautifully subsist together, tlie one independent of the 
 other, and yet each exercised for the advantage of the other : but 
 they are not colateral, dependent upon one another, and which 
 .c?>nnot rightly subsist if separated the one from the other." 
 
 S. YOVNC, PWNTEF., 
 
DATE DUE 
 
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Princeton Theological Semmary-Speer Library 
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