2 
 
 scs^w.14 
 
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scs*»#&C 
 
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HISTORICAL SKETCHES 
 
 F T H F. '■■ i n ~ 
 
 •RELIEF CHURCH; 
 
 AND A f E \V 
 
 SUBJECTS of CONTROVERSY 
 DISCUSSED, 
 
 WITH AN 
 
 ADDRESS to the BURGIIEll CLEKGV 
 
 1 ! i — ^ : 
 
 By Mr. JAMES SMITH, 
 
 n Minifter of the Relief Church in Dunfermline* 
 
 Qua culpa re files? ea tu ne fecsris ipfe. 
 Turpe ejl do a or l cum* culpa redarguit ipfum\ 
 
 Eccles. v. 7. For in the multitude of dreams y and many ~<iuords" 9 
 there are alfo divers vanities ; hut fear thou Gad. 
 
 Mat. xxv. 40. 45.-* Inafmuch as ye have done it unto' one of the 
 leajl of ihefe ray brethren^ ye have done it unto me, — Inafmuch as 
 ye did it not to one of the leajl of thefe, ye did it not to me. 
 
 EDINBURGH: 
 
 Printed by D/vid Paterson, and fold by him at his 
 
 Printing-office, Caftlehill ; arc! by t he Bookfcllersj &c, 
 
 m Dec L::xni. 
 
 [Price Four Pcnce^] 
 
n r. r j\ 
 
 N every age we find the clergy too much difpofed 
 to make gain of religion. A difinterefted'Chriftian 
 ; miniltry, zt 6x God, and the beft intereft* 
 
 of mankind, is an undoubted bleffing to fociety. A 
 felfnli and interefted pried, who is ready to facrificc 
 th? peace of the church, and even truth herfelf, to 
 - or his vreakh, is a dangerous creature in 
 the wona. Of this number, we have reafon to fear, 
 there are not a few in Scotland. It is not uncommon 
 to fee parents., from apparent vanity, fet apart one of 
 their children to the minntr} -, no matter what his 
 genius and difpofitions be, he mull go forward to the 
 
 pulpit. The young gentleman is often the darling 
 
 of his parents, their rifing hope, deftined to bring into 
 renown an obfeure name. Humoured and flattered 
 to excefs, he becomes the capricious tyrant of the 
 family ; more apt to learn vice than virtue, he attends 
 the claffes ; from mere neceffity he becomes a divine ; 
 full of pride and feif-importance, he is next in the 
 Prclby ter y : At laft, with eager expectations, he arrives 
 at the pulpit ; every thing is then made fubfervient to 
 his intercft and fame. To fuch men the diviiions and 
 animofities of the church of Chrift are much indebted. 
 Whenever polemical divines ihake themfelves free; from 
 vanity and interefted motives, our controversies will 
 take a very different turn. To refcue the truth from 
 the injuries fhehatH fufferedfrom contending parties, is 
 ray prefent clefign.- It is granted, that t is publica- 
 tion bears evident marks of a crude and hafty compo. 
 iition. The pamphlet of a day will not bear nor does 
 the fubject require much polifh. The caufe 'n which 
 I am embarked requires no aid from art : Nak ? d truth, 
 and plain common fenfe, are her guardians I have 
 only to add, that my arguments reit not on jv par- 
 ticular text of fcripture; quoting particular texts is 
 purpofely avoided as much as poffible when arguments 
 are neceflary;" they are founded on acknowledged 
 principles, and the general tenor of fcripture. 
 
 CON» 
 
CONTENTS, 
 
 B O O K L 
 
 Historical Sketches of die Relief Church. 
 
 Sect. I. 3fr Gillefpie'j Depofitton Page X 
 
 Sect. II. The Conflitution vf the Relief Prejbytery *o 
 
 Sect. III. The Characler and ConduB of the Relief Clergy 18 
 Sect. IV. Of Communion with Epifcopalians and Inde* 
 
 pendents 3* 
 
 Sect. V. Of Controverfy* 3S 
 
 BOOK n. 
 
 The principal Subjects of Controversy between 
 the Relief Church arid the Secession. 
 
 I Sect. I. Of Occafwnal Hearing Page 47 
 
 I Sect. II. Of Occafonal Communion with Prejbyterians 53 
 
 Sect. III. Of Covenanting under the Law 6t 
 
 (Sect. IV. Of Covenant Obligations on Poflerity 65 
 
 jSfcCT. V. Concerning Covenant Bonds 70 
 
 Sect. VI t Of the Seafons proper for Covenanting 72 
 
 kJonclufion— Adflrefs to the Burgher Clergy* 75 
 
U 
 
 
 w 
 
 c:r 
 
HISTORICAL SKETCHES 
 
 OF THE 
 
 RELIEF CHURCH, A* 
 
 BOOK h 
 
 Historical Sketches of the Relief Church; 
 
 WHENEVER a Chriftian's character is wantonly 
 abufed, his perfon punifhed, or his temporal 
 interefts injured on account of his religion •, or, 
 if he {hall be caft out of the fynagogue for declaring the 
 truth, then Tie fuffers perfecution. — Though perfecuting 
 principles and difpofitions are under reftraints in our coun- 
 try, yet their baneful influence is vifible in the conduct of 
 profeffed Chriftiaris. Corruption in the heart of man h 
 cruel and unjuft : Saints themfelves, while in the body, 
 feel its influence, and often have been left to harrafs one 
 another. It is remarkable that the Relief Church fprung 
 from and continues to flourifh under a certain fpecie^of 
 perfecution. If we fuffer juftly on account of our vice or 
 folly, then thofe who we thought had injured us are 
 blamelefs ; if we fuffer in defending the truths and rights 
 of mankind, then all who have violently oppofed us in the 
 good work of the Lord, are, in this, enemies both to God 
 and man. How far this hath been the lot of the Relief 
 Church, let the unprejudifed reader judge from the follow* 
 k)g fketches of her hiftory* 
 
 SECTION I. 
 
 Mr. Gillefpie's ■ Depofithft. 
 
 PRESBYTERY hath long flourifhed in Scotland, nor 
 could any other form of church-government, though, 
 frequently tried, ever be made to profper in our kingdom. 
 
 A I 
 
I congratulate my countrymen, on their fteady adherence 
 to the principles of our fathers, and earneftly wifh that 
 they may nor be forfaken by pofterity. Though a few 
 parts of our fyftem admit of fotne amendment, yet in 
 equity and fimplicity it excels. Prefbytery and Patronage 
 are not likely ever to accord, hence every true Prefbyterian 
 impatiently bears that yoke of bondage : Though the ruling 
 clergy have long and artfully laboured to reconcile Chrif- 
 tians to that mode of fettlement, yet they flill reprobate it 
 with indignation. In the Eftablifhment there were always 
 a number of sninifters who Readily oppofed the rigorous 
 exercife of patronage : Thefe avowed enemies to all 
 tyrannical meafures, gave great offence to their more 
 arbitrary brethren, who determined to humble fuch op- 
 ponents. The frequent ftyle of fome rigid rulers in the 
 church, was, " We'll enlighten the lcrupulous under- 
 u ftandings of thefe men, with their wives and children;" 
 i. e. We will compel thefe obftinate brethren, not only to 
 acquiefee, but alfo to affift in executing our good meafures, 
 or fiarve, or beg, for dig they cannot. An opportunity 
 of executing thefe fevere threatenings occurred to the 
 AfTembly in the year feventeen hundred and fifty two. That 
 memorable AfTembly taok a very unprecedented ftep ; they 
 riot only appointed Mr. Andi'ew Richardfon's admiffion in 
 Inverkeithing, but alfo required every member of the 
 prefbytery of Dunfermline to attend, and witnefs the exe- 
 cution of the fentence. Mr. Thomas Gillefpie, then minifter 
 of Carnock, and a member of that prefbytery, was one of 
 thofe men whofe fcrupulous underfrandings that AfTembly 
 wifhed to enlighten. Recalled thefe meafures unfcriptural 
 and tyrannical - 9 with other brethren he refufed to counte- 
 nance that admiffion. The manner and difpatch with which 
 this affair was conducted is very remarkable. On Monday 
 the AfTembly gave out this appointment ; the day fixed for 
 ordination was Thurfday at eleven o'clock : Every mem- 
 ber of the prefbytery was fummoned to appear at the 
 AfTembly's bar, and Mr. Gillefpie, who difobeyed the ap- 
 pointment, but obeyed the fummons, was depofed on 
 Saturday, all in one week! When the prefbytery of 
 Dunfermline appeared at the bar on Friday, Meflrs. David 
 Hunter, Thomas Gillefpie, John Spence, Alexander Dat- 
 ing, and Thomas Fernie, confefled that they had not 
 obeyed the AfTembly's appointment ; and as a vindication of 
 their conduct, they gave in a representation iigned by them 
 
 and 
 
Mr. Gille/pie's Depofition. 3 
 
 and Mr. Stark at Torricburn. As this deed laid a founda- 
 tion for the erection of the Relief Church, I (hall irifert it 
 at full length. 
 
 fi Unto the very reverend the Moderator, and the 
 f< reverend and honourable members of the Venerable 
 <c Affemhly of the Church of Scotland, met at Edinburgh 
 4< 1752. The humble reprefentation of the members of 
 <c the prefbytery of Dunfermline, wnofe names are here- 
 
 <% unto fubjoined* We cannot but be deeply altered 
 
 <f with our prefent fimaticn, in being obliged to (land at 
 " the bar of this Venerable Affembly to anfwer for non- 
 cc compliance with any of their appointments: But, as thi-s 
 " court is fo good as to allow us to fpeak in our own be- 
 u half, we fhall therefore beg leave humbly to reprefent 
 " fome of thofe things which have all along ftrairened us 
 " in the execution of the orders we received ; and which 
 <c ftill lay fuch difficulties in our way as we are not able to 
 <c furmount ; and this we hope to do with that plainnefe 
 (< and honefty, and, at the fame time, with that decent and 
 <c dutiful refpect to the fupreme judicatory of the church, 
 €t which it is fo juftly entitled to expect from us. We need 
 <c fcarce obferve how unjuftly we have been reprefented as 
 €t having no other difficulty, but the unreafcnable fear oi 
 iS Oppofing the ill-grounded prejudices of our people ; nor 
 cc need we inform this hcufe, that ever fince the act 
 %< reftoring patronage, in the end of Queen Anne's reign, 
 iC there has been a vehement oppofition to all fettlements 
 i( by prefentations, where there was but f'mall concurrence ; 
 " which fettlements have already produced a train of the 
 " moft unhappy confequences, greatly affecting the interefts 
 *' of religion; and, if turned into the ftated and fixed rules 
 (< of procedure, will, in all probability, be attended with 
 <( every fatal effect. Now, under fuch a view and appre- 
 " henfion as this, was it any wonder, or was it inconfifrent 
 fC with that obedience which we owe to our earthly fupe- 
 <c riors in the Lord, that we fiiould demur and ftop fhort 
 t{ In carrying a fettlement into execution, where, in cur 
 * apprehenfion, there was by no means fuch a concurrence 
 of perfons redding in the parifh, as might give fufficient 
 weight and influence for promoting the great ends of 
 the miniftry ? The AfTembly know w r ell that it appears 
 from their own acts and rcfolutions entered into their 
 records, that the law of patronage has been confidered 
 as no final! grievance to the church, not to fay as incon- 
 A 2 " fittest 
 
4 Mr. Gille/pie's Depofttion. 
 
 €i fiftent with our union and fettlement. We find it de? 
 €€ dared by the Aflembly in the year 1736, that it is and 
 f* has been, ever fince the Reformation, the principles of 
 f< the church, that no minifter {hall be intruded into any 
 !• parifh, contrary to the will of the congregation •> and 
 u therefore it is ferioufly recommended to all judicatories 
 4C of this church to have a due regard to the faid principle 
 < c in planting vacant congregations, fo as. none be intruded 
 " into fuch pai iihes, as they regard the glory of God, and 
 f* the edification of the body of Chrift, which recommenda- 
 cc tion we humbly apprehend to be ftrongly fupported by 
 ** the principles of reafon, and the laws of our Lord Jefus 
 " Chrift. 
 
 " Permit us to inform the Aflembly, that after repeated 
 u endeavours ufed by committees of the prefbytery to lefTen 
 f* the oppofition to Mr. Ricftardfon, in the parifh of Inver- 
 f* keithing, matters (till remain in fuch a fituatio'n, that 
 f 1 we are "brought unto this unhappy dilemma, either of 
 f* coming under the imputation of difobedience to a par- 
 " cular order of our ecclefiaftical fuperiors, or contributing 
 " our part to the eftablifhment of meafures, which we 
 tc neither can reconcile with the declared principles, nor 
 tc with the true intereft of the church. On the whole, we 
 " cannot help thinking, that by having an aftive hand in 
 " carrying Mr. Richardfon's fettlement into execution, we 
 f* fliould be the unhappy inftruments, as m matters now 
 <c (land, to fpeak in the language of holy writ, of fcatter- i 
 u ing the flock of Chrift, not to meption what might be 
 u the fatal confequences of fuch fettlements to our happy 
 €i civil cenftiturion. — If the venerable Aflembly fhall, on 
 " this account, judge us guihy of fuch criminal difobe- 
 <c dience, as to deferve their cenfure, we truft they will at 
 " leaft allow, that we aftecl as ho n€ ft men, willing to fore- 
 " go every fectilar advantage for confeience/s fake. In fuch 
 €( an event, this, through grace, fhall be our fupport, that 
 f 1 not being charged with any neglect of the duties of our 
 < c mini/try among thofe committed to our care, we are to 
 0S fuffer for adhering to what we apprehend to be the will 
 " of our great Lord and Matter, whofe we are, whom vvc 
 <c are bound to ferve in all things, and on whom we caft 
 " all our care." 
 
 While this reprefentation highly difpleafed the church, 
 it difcovered to the Aflembly the proper objects, of whom 
 they ought to make an example, in order to intimidate 
 
 others I 
 
Mr. Uilkfpies Dcpojition. 5 
 
 ethers of like tempers and principles : Accordingly, the 
 .AfTembly, after feme renfoning, determined, by a vote, that 
 one of thefe fix gentlemen fhould be depoied. To deter- 
 mine on which of the fix brethren this fentence fhould fall, 
 was the work of another d.iy. The AfTembly tixerefore ad- 
 journed till Saturday, when they met, eagerly bent on 
 afTerting their authority, and punifhmg the difobedient. — 
 Mr, Gillefpie appeared to be the moil obftinate offender. 
 He read a paper at the bar, expreffing, in ftrong terms, 
 his adherence to the reprefentation which was given in on 
 Friday. Mr. Stark at Torrieburn confefTed that fome of 
 his difficulties were now removed ; the other four chofe to 
 fay nothing. 
 
 After prayer for light and direction, it was determined 
 by a vote, -which of the fix brethren above-mentioned 
 fhould be depofed. The roll being called, and Votes mark- 
 ed, it carried Mr. Gillefpie.— In the moft fbleinn manner, 
 the clergy of thofe days proceeded againft that godly man, 
 as follows : " Therefore, the General AfTembly did, and 
 " hereby do, in the name of the Lord Jefus Chrift, the 
 <c fole Head and King of the church, and by virtue of the 
 u power and authority committed by him to them, depose 
 " Mr. Thomas Gillefpie minifter of Carnock, frdm the 
 €< office of the holy miniftry, prohibiting and difcharging 
 * c him to execute the fame, or any part thereof, within the 
 " church, in all times coming: And the AfTembly did, and 
 M hereby .do, declare the church of Carnock vacant', from, 
 C{ and after the day and date of this fentence.-' 
 
 Though the other five tranfgreflbrs were involved in the 
 fame offence, the AfTembly u defircus to mix mercy and 
 <c lenity with their judgment'* only fufpended them from 
 the exercife of their dffice in judicatories. 
 
 When Mr Gillefpie was called to the bar, and flood up 
 to receive the fentence of deposition, his ferenityi devout 
 appearance, and particular fituation, attracted the attention 
 of the whole houfe. I queftion, if ever he appeared to 
 greater advantage in the church, than on that day. — When 
 his fentence was read, he aniwered with great Solemnity and 
 compofure of mind, in the words of the apofties, which 
 were fpoken when they had betn beaten, and commanded 
 to fpeak no more in the name of Jefus; " I thank God, 
 " (faid he) that I am counted worthy not only to preach 
 f* the gofpel, but alfo to differ fhame for the name of 
 " Chrift," and inftantly retired. While fome treated this 
 
6 Mr K Gi/ujp:e 9 s DepofitfcH. 
 
 reply with fcorn, it was fenfibly felt by others, and excited 
 a murmur which was heard in different corners of the 
 houfe, *' Alas, the good man ! alas, the good man !" 
 
 He who wlfh infinite wifdom guards the interefts of his 
 people, and often makes the wrath of man to praife him, 
 over-ruled this unjuft and rigorous cenfirre for the benefit 
 of his church ; accordingly this outcaft from the eftablifhed 
 par;y, was honoured to become an inftrument of laying 
 the foundation of an afylum for the oppreffed. This deed 
 of the Affembly was the utmoft rrretch of perfecution, 
 which the laws of our country permit; he was can; out of 
 the fynagogue, folemnly forbidden to preach any more to 
 the people, and deprived of the means of fupporting him- 
 felf and family, merely becaufe he a£led according to his 
 principles, and refufed to aflift in executing, what he 
 deemed to be an iniquitous fentence. liut the feverity of 
 this perfecution did not difcourage this worthy man : While 
 he felt the teftimony of a good confeience, he Jirmly be- 
 lieved that his Matter would both fupport and direct him ; 
 convinced that it was frill his duty to preach the gofpel, 
 he determined not to be filent : When caft out of his 
 houfe, he went to the -fields, and warmly fpoke to the 
 people, from thefe words, Sl For neceffity is laid upon me ; 
 " yea, wo is unto me, if I preach not the gofpel *, 
 
 His fituation rendered him more confpicuous than before 
 his deposition. Still he claimed his paftoral relation to 
 the people of Carnock, many of whom, together with a 
 number of Chriftians from <nther congregations, attended 
 his miniftry. —-Being deprived of his church and ftipend, 
 his people determined to fupport their paftor, and to pro- 
 vide a houfe in which they could meet for public wocihip. 
 The congregation agreed that it fhould be built in Dun- 
 fermline. This refolution was foon put in execution, and a 
 refpecrable auditory attended his miniil rations in that place. 
 
 A petition was tranfmitted to the next General AfTembly 
 from the heritois, elders, and heads of families in the 
 parifh of Carnock, craving fhat they would repone Mr. 
 Gillefpie. Many worthy minifters, were exceedingly adlive 
 to obtain this, but were not fuccefsful. He refufed to do 
 any thing in this affair himfelf ; the application of others 
 in his behalf became abortive ; unfuppcrted, he long ftood, 
 " earneftly contending for that faith which was delivered 
 " to the faints. " When firft he propofed to difpenfe the 
 
 Lord's 
 # i Cor. ix. 1 6. 
 
Lord's fupper in Dunfermline, 'he di fad vantage of (land- 
 ing alone was fenfibly felt. The work was rather too 
 great for one man, he therefore warmly folickcd the afM fi- 
 ance of fome eminent minifters in the church ; they (aw 
 their danger, and rejected his requeft. 
 
 The ftate of the Establishment then, and fince, prevented 
 him from afking, or even defining to be admitted again a 
 member of that party, Belldes, the fentence cf depolition 
 in the way, the law of patronage, promifcuous admiffion 
 to the feals of the covenant, and Arminian tenets, rendered 
 a coalition with his former brethren impracticable. The 
 law of patronage, unfriendly to prefbytery, difagreeable to 
 our countrymen, , and, in our opinion, contrary to the 
 word of God and found reafon, is a yoke of bondage to 
 which he never could fubmir, and the promifcuous admiffion 
 of members to receive bap ifm, and eat the Lord's fupper, 
 was a grievance which deeply affected his confeieace. — 
 There are many characters notorioufly irreligious, againft 
 whom no particular crime can be eaflly proved : In the 
 Eftablifhment, fuch cannot be excluded from the feals of 
 the covenant, even by thofe minifters who endeavour to 
 preferve their communion more pure than other brethren. 
 If a clergyman of the church of Scotland fhould obey the 
 dictates of his confeience, and the word of God, by endea- 
 vouring to exclude thofe who are known to be irreligious 
 and profane, he may expert a civil procefs, and fhall learn 
 , his duty from the laws of the land. Ail who choofe to 
 receive a prefentation, muft, in this, violate the laws of 
 o,ur holy religion, and yield to the influence of civil power. 
 Our father was more attached to the precepts of Chriiti- 
 anity, than to the parifh church of Carnock. Paul's dU 
 redtion to the Corinthian church influenced his mind more 
 than the love of a prefentation ; he was therefore deter- 
 mined, not to eat the Lord's fupper with fuch as were 
 known to be extortioners, covetous, liars, or wicked and 
 profane *. Befides, he was a rigid Calvinift, and abhorred 
 the Arminian tenets, which he believed were preached by 
 too many in that church which had depofe4 him. 
 
 It is therefore evident, that lie could not maintain his 
 avowed principles in the Eftabliihment, or return to it with 
 a good confeience ; nor could he adopt the principles of the 
 Seceffion. The heat of their zeal had hurried them into 
 extremes, of which he highly disapproved. The nature of 
 
 their 
 i Cor. v. ii, * 
 
~3 ^^^^^^^^^mr^uufefpie^nep^ttwru 
 
 their Act and Testimony ; the importance into which they 
 wrought up thjat long creed; their limited communion; 
 and, according to his option, their illiberal fentiments and 
 want of chanty, were diicordant with his views of Christi- 
 anity ; for thefe reafons, he was obliged* for fome time, to 
 difpenfe the Lord's fupper, without any aid from men. 
 When he administrated this'ordinance, his principles were 
 publickly declared to the people : He had the lax admiffion, 
 which was praitifed in the Eitabli foment to avoid on the one 
 hand, and the unfcriptural partition which the Seceffion rear- 
 ed up to Separate between their little party and other Christi- 
 ans, to demoliih en the other; with this view, he allured the 
 public, that t€ his principles were to hold communion with 
 " all who appear to hohi communion with the Head, our 
 (i Lord Jefus Chrift, and with fuch only?' Accordingly, 
 fuch Christians as had a competent meafure of knowledge, 
 were found in the faith, and unblameable in their lives, 
 were admitted to his communion, though not his followers. 
 
 Many worthy ministers in the church of Scotland were 
 or the fame principles, but did not *choofe to leave the 
 focicty with whom they were connected. In their own- 
 congregations they had a fphere of ufefulnefs, and con- 
 tinued their opposition againft the arbitrary meafures of 
 their rulers. 
 
 Mr. Thomas Bofton, minister of the gofpel in Oxnam, 
 was of the fame opinion with Mr. Gillefpie, and lamented 
 his deposition as a moft tyrannical deed, and a grofs pros- 
 titution of church-cenfure. When the church of Jedburgh 
 became vacant, the town-council, the kirk-feflion, and 
 body of that people, declared their inclinations unanimously 
 for Mr. Bofton : From this unanimity, and their political 
 connections whh a noble lord, who could have eafily 
 ©btained the crown prefentation in favour of their object, 
 they could not doubt of fuccefs to their earneft folicitations. 
 To their aftonifhment, it turned out otherways. The one 
 prefenrcd was unacceptable, and the people were greatly 
 diStreSTed with this disappointment. Unwilling to give up 
 their Chriftian privifeges, they Steadily adhered to their 
 choice, and refufed to fubmit to the prefentee. The en- 
 tanglements of an Eftabiiihment were now fenfibly felt by 
 Mr. Bofton, and thefe people; they therefore agreed to 
 life that liberty, which, to them, appeared consistent with 
 the genius of our holy religion. Mr. Bofton ftept forth, 
 th-e friend of that injured congregation; though hazardous 
 
 the 
 
Mr. Gilhfpie's Depofitiott. 9 
 
 the deed, he gave in his dcmiffion to the prefbytery of 
 Jedburgh, and undertook the paftoral care of that people* 
 His caufe was brought before the Genaral AfTembly, 
 who declared him incapable of receiving a prefentation, 
 or preaching in a parilh church jj and all her members 
 were prohibited from holding minifterial communion. 
 with this offender. His principles and views, in this 
 affair, were fully and clearly explained in a long difcourfe, 
 which he delivered before the prefbytery on giving in 
 his demiffion. In that difcourfe, of which I have fe'ea 
 a written copy, he explains his principles, vindicates his 
 conduct in a mafterly manner, and fully anfwers. every 
 objection which had been made againft him. Out of 
 delicacy for thofe againit whom he vfras neceffarily led tc> 
 throw out fome reflections, he refufed to publiih that 
 teftimony, which would have done him honour ; and as the 
 principles he publickly and folemniy efpoufed, and his 
 uniform adherence to thefe in practice, ever after he went 
 to Jedburgh, is a moft fatisfactory vindication of his cha- 
 racter, and a tranfci ipt of his fpeech before the prefbytery, 
 his friends think it unneceffiiry to put it in the hands of the 
 public. 
 
 Meflrs. Gillefpie and Bofion were in fbch fimilarcircum- 
 ftances, and fo much the fame in principles, that they fooa 
 agreed to affift one another. This union ftrengrhened 
 their hands in the work of the miniftry, was exceeding 
 agreeable to their people, and attracted the attention of 
 other injured congregations. The people in CclinfburgU 
 were the firft who formally applied to them for relief. 
 They fuffered, like many others, from the rigoroxis exe- 
 cution of Patronage, but determined not to fubmic to the 
 arbitrary meafures of an EftabliOimem. Meflrs. Gillefpie 
 and Bofton gave them fermori and aftiftance in their drug- 
 gie for liberty. The congregation built a meeting-houle, 
 and chofe their own paftor. Mr. Collier, originally froai 
 Fife, known to be a minifter of eminent piety, and ortho- 
 dox principles, was then among the DiiTenters in England; 
 his character was known to the people of Coliniburgh, 
 who gave him a call, of which he accepted : Thfc gentleman 
 heartily approved of the conduct and principles of Meflis. 
 Gillefpie and Bofton; he preferred a connection with them 
 to the ftate of DiiTenters in England. Accordingly he was 
 admitted to his charge in Colinfburgh by Mr. Bofton* 
 who, with Mr. GiiUfpie, and fome ordained elders, con- 
 
IQ The Confutation of the Relief Prefbytery. 
 
 dutted the whole affair, according to the eftabiifhed rules 
 of Prefbytery. 
 
 SECTION II. 
 The Cotiflitutkn of the Relief Prefbytery. 
 
 MR. Collier^ admiffion is an affair of great importance 
 in [his hiftory. In examining that tranfaftion, we 
 ice with certainty the conftitution and principles of the 
 Relief Church. In Colinfburgh the Relief Prefbytery was 
 firft conftituted ; thatranfaftions of that day clearly difcover 
 the foundation, nature, and form of that religious fociety. 
 The members did not diflent from the constitution of the 
 Eftablifhment, ncr did they voluntarily abandon the com- 
 munion of that church \ they were caft out and perfecuted 
 for acting according to their views of prefbytery. Mr. 
 Gillefpie was depofed becaufe he could not obey unconsti- 
 tutional appointments; Mr. Bcfton was cut off from all 
 rninifierid communion with that church, for taking part 
 with, and preaching among an injured people, who had 
 been deprived of what they deemed to be their undoubted 
 right. Thefe two brethren had been regularly licenfed and 
 ordained ; they never changed their principles, nor deviated 
 knowingly from their ordination vows. To rule according 
 to the word of God, and feed with wholefome dodtrines, 
 the people who fubmiued to their miniftry, was alJ their 
 aim. In doing this, they now faw it neceflary to confiuute 
 a regular church ccurt. Their views and principles ought 
 to be traced back to that reprefentation which was given in 
 to the Aflembly, to which Mr. Gillefpie folemnly adhered 
 before thai court when he was depofed. In that teftimony 
 Mr. Gillefpie, wirh other brethren, declared, that, V As 
 (i honeft men, they were willing to forego every fecular 
 *' advantage, for conference's fake ; and, rather than acffc 
 M contrary to the declared principles of the church, and 
 <c her true interefr, they would fubmit to any cenfure." 
 Mr. Bofton's letter of dimiffion, and efpecially his fpeech 
 before the prelbytery of Jedburgh, breathes the fame fpirit, 
 and, in the ftrongeft manner, expreffeth his attachment to 
 the original conftitution of the church, and his refolution 
 of fupporting thefe principles, at all expence. In this they 
 rctre uniform and unanimous : As yet there was no judicial 
 deed confirming their feveral tfftitnonies and declarations* 
 
 The 
 
The Conjlitutwn of the Relief Prefbytery. i I 
 
 The frequent rumours fpread by their enemies kept the pub- 
 lic in fufpence, and occaiioned their conduct at Colinfhurgh 
 to be carefully watched. Their names had been frequently 
 traduced, and their principles and defign induftrioufly 
 mifreprefented ; with caution and ftrict regularity they 
 therefore proceeded. After the prefbytery was conftitutul 
 by Me firs. Gillefpie and Bofton, with two elders who had 
 been ordained in the Church of Scotland, the principles 
 and conftitution of the Relief Church were judicially de- 
 clared ; to which Mr. Collier, when admitted to be a 
 co-prefbyter, folemnly adhered. The prefbytery required 
 of him a folemn and public profeffion of his faith in God, 
 his belief of the fcriptures, his approbation of Prefbytery, 
 according to reformation principles, and his adherence to 
 the conftitution of the Church of Scotland, as exhibited in 
 her creeds, her canons, confeffions, and forms of worfhip. 
 This profeffion he folemnly made unto the prefbytery, 
 before his people, and promifed to abide by thefe, in fub- 
 jection to his brethren. Thus the founders of the Relief 
 Church, in a judicative capacity, folemnly and publickly 
 declared their adherence to reformation principles, and the 
 conftitution of the new-teftament church, as delineated by 
 our worthy anceftors ; a folemn profeffion of which princi# 
 pies, was then ftated by the prefbytery, and harh ever fince 
 been obferved as the terms of admifiion. Meflrs. Warden 
 and Scott, juftly efteemed in the Chriftian world, for their 
 piety and zeal, were next admitted, in the fame manner as 
 above. This hath been the uniform practice of the Relief 
 prefbytery, at the admiffion of every new member: Confid- 
 ent with this profeffion, in all our deliberations in church 
 courts, the eftabiifhedlaws of prefbytery are confulted, and 
 by them our tranfactions are regulated. Thoufands who 
 have attended our public affemblies and church-courts, can 
 atteft thefe notorious and unqueftionable facts. All who 
 witnefs ordinations in the Relief intereft, a'nd the admi^i- 
 ftration of the feals of the covenant to our members, hear 
 them folemnly bound to thefe laws, in conformity to her 
 original conftitution. 
 
 Having afcertained, beyond all poffibility of contradiction, 
 the original conftitution and form of the Relief Church, I 
 fhall proceed, tho* with reluctance, to correct the miftakes 
 into which other churches and writers have fallen, in their 
 account of our fyftem of principles. I efteem the other 
 Frefbyterian churches in our country, and am perfuaded 
 
 B 2 that 
 
m 
 
 M The Ccnjiitutkn [of the Relief Prejbyta'y. 
 
 that in each are many valuable members of fociety ; may 
 ihey increde in purity, and fhine more and more in the 
 beauty of holinefs ! It is not inconfiftent with this regard 
 and defire, to detect their errors or miftakes, and to 
 endeavour to difluade them from injuring one another. 
 The Burgher fynod, of whom better things were expected, 
 have fabricated a curious Tcftimony againft all other Chrif- 
 tians, to which their members are no Ids bound, than 
 Relievers ro the principles of reformation. With the fame 
 folemnjry in which we approve of the constitution and or*der 
 of the church of Scotland, they approve of, and proraife 
 to adhere to this new fyftem of principles; in which are 
 found the following marvellous contradictions of thofe un- 
 doubted facts which I have narrated, and which are uni- 
 verfdly known. 
 
 Judicial Tijlimony* page 177. il The feveral articles," (in 
 the Judicial Teftimony,) <c arTertory of the inftitution of a 
 ** particular form of church-government under the New 
 15 Teftament, and of the divine right of Prefbytery are a 
 *' lafting teftimony againft Epifcopacy, Independency, and 
 * ; Sectarian principles." Allowing thefe brethren the merit 
 of afTerting, thai the form of church-government which 
 Chiiit hath instituted is Prefbytery, and thereby to teftify 
 a^gainfc ail whe/are not of thefe principles ; then, in confor- 
 mity to their own pyofcjficn> they are bound to pay their 
 refpecls to all true Preibyterians ; an attack on the Relief 
 Church from the reverend fynod, >s therefore exceedingly 
 inconflftent. However ill the perfecuting fword iuits the 
 Chriftian name, yet, in an evil day, thefe cruel brethren 
 took it up, and, with a gloomy brow, plunged deep the 
 bloody weapon into a church of Chrift *, for, it is added in 
 the fame page, u They/' ft. e> the articles in the Judicial 
 Teftimony) " jlrike with equal force againft thofe who call 
 V themielves the Preihytery of P^elief,) whole principles 
 i: and meafureshave a viilble tendency to lead ofFprofefling 
 <c Chriftians in this nation, from any ftedfaft attachment 
 <x to the reformation principles of the church of Scotland." 
 The reader will obferve, that the queftion here, is not* 
 Whether the Pielief Prefbytery, or individuals in that 
 intereft, have, in fome inilances, ignorantly or wilfully 
 deviated from the conftitution of the Eftahlifhment, or 
 reformation principles ? But the queftion is, What are the 
 avowed principles of this church, which flie regularly and 
 conftantly profefieth before the world ? Every individual, 
 
 and 
 
The Conjlitutlon of the Relief PreJIyfery. 13 
 
 and every church, in many inftanccs, aft contrary to their 
 declared principles ; but when a contrariety in practice to an 
 uniform profeffion is unfrequent and condemned, thefe 
 occafional errors are no part of the real fyftem ; confe- 
 quently the abfurd method which the Seceflion have taken 
 to condemn our principles, in arguing againft them, from 
 a few inftances in which Relievers are fuppofed to have 
 been in a miftake, cannot invalidate the fads which I have 
 eilablifhed. It cannot be denied, that the Relief Church 
 uniformly, in tlie mod explicite and folemn manner, ap- 
 prove of, and promife to adhere to reformation principles, 
 or the cortititution of the church of Scotland ; a (ready 
 adherence to which was the true caufe of her exigence in 
 Scotland. 
 
 The Burgher fynod, regardlefs of thefe undoubted facts, 
 are pleafed to aflert in the fame page of the Judicial Tejlimony y 
 that the Relief " fcheme fiands upon the ruins of the grand 
 ** diftinguifljing principles of the Reformation, in as much 
 V as all the abettors of it are animated by a fpirit of uncom- 
 " mon oppofition to the nature and defign of our covenants, 
 *? the national and folemn league." I am forry that this 
 refpeftable body of divines, {liould bring Jthemfelves into 
 fuch difcredit, and endanger their ufefulnefs in Scotland, 
 by this and feveral fuch unprovoked and unjuft thrufts at 
 the Relief Church : The charge is fo obvioufly falfe, that 
 all who know any thing of her confkitution will fee its con- 
 trariety to the truth. When the fynod afferts, that " ail 
 Cl the abetters of the Relief fcheme are animated by a 
 if fpirit of uncommon oppofition to the nature and defign 
 ie of our covenants," perhaps they did not confider, that, 
 as to their nature, they contain thefe principles which 
 we have fworn to maintain. The defign of our religious 
 anceftors in forming thefe covenants, was to fuppent 
 Reformation principles, and their civil and religious 
 liberty, to which the abettors of the Relief fcheme have 
 fhewn an uncommpn attachment. Though fome Re- 
 lievers do not approve of the form of thefe covenants, 
 and the mode of fwearing them, ye£, fo far as I know, 
 we all heartily approve of, and folemnly adhere to their 
 nature and defign; nor have, or can our acenfers, pro- 
 duce any evidence in confirmation of this heavy gn$ 
 groundlefs charge. 
 
 Let the reverend fynod therefore come forward, and 
 like honed men confefs that they were wrong. Sheath 
 
 flow 
 
14 The Conjlituthn of the Relief Prefoytery. 
 
 now your fword, and heal the wounds yon made, by Chris- 
 tian reparation, as penance for your crime* (I know that 
 you are blufhing) (land up before the public, with Mr. 
 Walker, your judicious commentator, on the front. Surely 
 the clergy ought to be rebuked when they are in the wrong : 
 Though reluctant, gentlemen, you mud: appear; your 
 faults muft be reproved with an honeft freedom, for the 
 fake of truth. I will difiaifs you with exhortations fiuted 
 Jo your flotation, when it is judged 'proper. 
 
 Long and loudly have both the parties in the Seceffion 
 declaimed from the pulpit againft the egregious fin 
 of becoming a Rel'ever. The fubftance of thefe pulpit 
 harangues is collected, and artfully arranged by Mr. Ram- 
 fay the Antibtirgher, in his Relief Scheme confidered ; as a Spe- 
 cimen- of that publication, in which the fpirit of a Seceder 
 appears in glowing colours, I fhall lay before my readers 
 his account, of the Relief principles. 
 
 In the preface to that remarkable publication, we are 
 told, that the R.elief fcheme <c is an odd pernicious device," 
 which communicated to the author, 4C a full conviction of 
 fi its unfcriptural nature and tendency to ruin the beft iri- 
 tc terefts of religion among us." This gentleman, there- 
 fore, became defirous w of checking its progrefs and baleful 
 «' influence." 
 
 In page 2. he fays, u The fentiments of fome may be 
 " thought harfh ; but I am not fure whether it be with- 
 cc out foundation, that this fcheme in general is the growth 
 cc of modern fcepticifm and infidelity." He adds, in the 
 next page, ,c The firft work of the Deiftical tribe, was to 
 €i fhake the generation loc'fe, (as to their principles.) Doc- 
 f< trinal points of every kind in religion muft be accounted 
 cc doubtful, and of fmall confideration, fuppofing them 
 " true: Regular moral conduct conftitutes the good man, 
 u whatever his fpeculative opinions be; the fruits of this 
 " maxim, urged with confidence, have been bitter : Some- * 
 cc thing very like it, (fays he) is the charactereftic of the 
 cc Relief communion, and feems too openly to confefs its 
 *' origin." 
 
 In page 14. he fays, t€ In fact, it is not eafy to 
 €X account for, and far lefs to juftify the ambiguous and 
 " myfterious airs fhe gives herfelf. Is it becaufe fhe is 
 €t afhamed to be feen and known ? This argues a confeiouf- 
 4€ sefs of fo great deformity, (fays he) that we will by no 
 " means charge it upon her. Is it that (lie would become 
 
 more 
 
\ 
 
 The Con/lit uti$n of the Relief Preftytery. 1 5 
 
 " more liable to fcrutiny and contradiction, being expofed 
 " to vulgar eye? Is it that her friends are not yet agreed 
 " about her conftituton and form ? This, (fays our author) 
 ic feems to betray a very pitiable weaknefs ibmewhere. Is 
 " it that her adherents would not be fo numerous ? This 
 " intimates either that mankind are happy in having their 
 f< eyes put out, or that there is fbmething exceedingly 
 " dilagreeabie in her caft. Is not this, (fays he,) a poor 
 if reputation which refts upon impofture for its fupport?" 
 He then adds, " It is probable that all the reafons infi- 
 M nuated, concur to keep the Relief Church fo iong from 
 
 iS the cenforious eye of the public v This is but a fmall 
 
 fpecimen of a Seceder's declamation ; but fo unjuft and 
 abfurd, that it is fufficient confutation merely to repeat it. 
 I have proved that the Relief fcheme is a folemn and public 
 approbation of, and adherence to Reformation principles, 
 or the original constitution of the Church of Scotland, 
 This is done uniformly, in every church, and at mid-day : 
 Any other reply to this glaring flander would infult the 
 good fenfe of my reader. 
 
 The fame anfwer overturns the whole of Mr* Walker's 
 attack upon the principles and conftitution of the Relief 
 Church. This gentleman, like his brother, Mr. Ramfay, 
 comes forward into the public with an air of great im- 
 portance. 
 
 In the preface to his firft publication, he informs the pub- 
 lic, that even the moft pacific of his people, folicited him to 
 begin his warfare againft the Relief in the pulpit. <c If/' 
 (fays he,) V it is a watchman's duty to give the fignal of ap- 
 M proaching danger, it is plain, that it was not very eafy to 
 li give foiid reafons for refilling." The pulpit is inftantly 
 turned into a theatre of war, where our brave champion 
 fights with mere fhadows. His wonderful difcoude equalled 
 the expectations of his people; for he informs us, " That 
 " immediately after it was delivered, many who have a juft 
 <c claim upon me to inftruct them, were as urgent for its 
 lt being publifhed," as they had been to hear it preached. 
 I believe he and his connections meant well, but he certainly 
 miftook his trade, (like many others) when he commenced 
 a polemical writer. Mr. Hutchiibn erred when he argued 
 his writings into importance ; "his friends facrifice their 
 honour at his fhrine, when they extol his works; and he 
 hath egregioufly injured the caufe he attempted to defend. 
 Except a few trite arguments, conftanfly ^ui'ed by his bre- 
 thren. 
 
1 6 f 'he fconftitution of the Relief Prefbytery. 
 
 thren, I fee nothing in his works which merits obfervation. 
 A fmall fpecimcn of his publications will juft'ify thefe 
 remarks. 
 
 In Mr. Walker's Candid Examination-, he wraps up his per- 
 formance in an attempt to divert the Relief fcheme of thofe 
 things which are none of her peculiarities, but common 
 to that church and other denominations. This part of 
 our fyftern is divided into fix articles. I fhall mention the 
 two laft, (page 173.) " To mingle Baxterian, Neonomiau 
 " and Arminian tenets with the doctrines of the gofpel, 
 " although it hath been done by minifters in the Relief 
 iS connection, both from pulpit and prefs, is no branch of 
 " their peculiar fcheme, for this is done by numbers in the 
 M pre fen t age." Our author criticifes fome Relief publica- 
 tions into a number of errors, which the writers difavow, 
 and then chargeth all thefe errors upon the Relief fcheme. 
 Mr. Hutchifon is univerfally acknowledged to be both an 
 able and orthodox preacher \ notwithstanding of this/ Mr. 
 Walker attempts to criticife thut gentleman into errors al- 
 moit innumerable : Within the compafs of a few pages 
 there are thirty marked, ill, 2d, and 3d, befides blafphe- 
 my, and a vile profanation of God's name ; all thefe inven- 
 tions are charged upon our fyftern of principles. My rea- 
 der will be ferious, and I fhall quote his fixth particular. 
 u To maintain an unbounded active toleration, that it is 
 " the duty of the civil magiftrate pofitively to enact and 
 11 declare to his fubjects, that they may maintain Socinian, 
 " Arian, Deiftical, idolatrous, blafphemous principles ; 
 f< that they may worfhip ftocks, ftones, departed faints, 
 F 1 angels, yea and devils, if they will: That the revenues 
 u of the kingdom fhall be as cheerfully expended by him 
 f* in rearing temples for the queen of heaven, as places of 
 |f worfhip for the living God; and that he is determined 
 4f to fpare robbers and murderers, if God fpare them. It 
 " is not peculiar to the Relief, (fays he) nor even to Mr. 
 " Hutchifon to maintain fuch principles; it is done hf 
 " many in this sera of Chriftian liberty." The errw pecu- 
 liar to the Relief fcheme is declared by this writer, to be a 
 voluntary breach of the moral law, fee page 175. To argue 
 fuch mean jargon into importance, is not my prefent defign* 
 
 My reader, perhaps, wili afk, What is become of that 
 plain and unequivocal fyftern of principle*, which th£ Relief 
 Church daily profeiTeth ? And why do the Seceffion con- 
 ftantly palm upon her a new fyftern of ftrange errors, which 
 
 h 
 
^ I J 
 
 is openly renounced ? I fhall anfwer the queftion very 
 briefly. Seceders have a ftrong appetite for religious creeds, 
 which they always devour with great greedinefs ; the virtue 
 of thefe m.orfels enables them to lengthen out many an ex- 
 cellent fermon to a prodigious length. As the fpider, by de- 
 vouring flies, is enabled to fpin ouc of his own bowels a long 
 web for catching thefe unwary infects ; fo, Seceders, by 
 devouring the creeds of other Chriitians, are enabled to 
 produce, from their own brain, a long Teftimony, with 
 which they endeavour to catch mankind. Whenever the 
 Relief Church appeared in this country, thefe creed-de- 
 vourers gathered round her, and fwallowed up, in broken 
 fragments, all our fyftem in a moment. Immediately they 
 raifed a pitiful uproar, "that the Relief Prefbytery was 
 " without a teftimony :" How could it be otherways, when, 
 they had devoured every fyllable of it ? 
 
 MefFrs. Walker and Ramfay, one from each of the two 
 parties in the Seceffion, were afterwards fent into the 
 Relief territories, in order to purvey for themfelves and 
 their hungry brethren. Thefe gentlemen became very 
 clamorous, becaufe they could find nothing to devour, 
 except a few fermons. Mr. Hutchifon complimented them 
 with a fmall fyftem, and fome other materials not fp eafily 
 digefted, which they inftantly fnapped up. Seceders find- 
 ing nothing more to gratify their appetite, feemed to think 
 it improper, that the Relief ihould remain any longer 
 without a creed. Their inventive powers were therefore 
 employed, and produced another of a monftrous fize. The 
 materials were fuch as could be devoured with eafe and 
 pleaiure, and, when received by that church, would afford 
 them a future morfel. The oi^ly difficulty in this affair, 
 was to perfuade the Relief to accept of their ftrange inven- 
 tions. Obftinatjely refufing to adopt this a£w creed, we 
 fteadily contended for our own fyftem of reformation, 
 principles. This vexed the Seceffion oot a little, and 
 obliged the Burghers to employ thai glorious and valuable 
 machine, the Judicial Aci and Teftimony) in tearing from us 
 our real conftitution and principles, and enforcing others 
 which were fuited to their purpofes. Though armed with 
 judicial authority, the whole fynod, and their feeble cham- 
 pions, have never yet been able to overcome our abhorrence 
 of that ftrange fyftem which they urge upon us, or to deftroy 
 our regard to and approbation of the one we foiemnly 
 adopted. In this ftate ftands the coa.troverfy at prefent, be- 
 
 C twegn 
 
1 8 The CharaBer and Conduct of the ReliefClergy. 
 
 twecn the Relief and Seceffion, with refpeft to her fyftem of 
 principles. — — Whenever the Seceffion (hall give up their 
 defign of compelling us to acknowledge a creed which we 
 fincerely deteft, there may be peace among the churches. 
 
 SECTION III. 
 
 The CharaBer and Conduct of the Relief Clergy. 
 
 THE piety, the integrity, the orthodoxy, and religious 
 zeal of tbofe minifters who founded the Relief Church, 
 have, in vain, been impeached by Seceders. Thefe four, 
 Meffrs. Gillefpie, Bofton, Collier, and Warden, have all 
 left the ftage with well earned renown : Their very enemies 
 confefs, " They were good men," By them the conftitution 
 and principles of the Relief Church were fixed : No regu- 
 lations or laws contrary to the fyftem of reformation 
 principles which they adopted, have knowingly been ad- 
 mitted into that religious fociety. I have no concern with 
 the natural abilities or literature of thefe gentlemen; it is 
 ihtir principles and practice with which we are prefently 
 concerned. If the account which the Seceffion have given 
 to the public, of our principles, were juft, the men who 
 invented fuch a diabolical fcheme, muft certainly have 
 been egregioufly wicked. That injuftice done to their 
 principles, naturally led their enemies to injure their cha- 
 racters ; accordingly, Seceders, converting the pulpit into 
 a theatre of fcandal and defamation, tranfgreffed all the 
 bounds of modefty and candour, in railing againft thefe 
 good men. Mr. Ramfay, an Antiburgher minifter in 
 Glafgow, cooked up a difh for the public, of that kind 
 with which Chriftians in the Seceffion are often enter- 
 tained from the pulpit. How far this tends to cherifh 
 the graces of the Spirit, let my readers judge, from the 
 following account of thofe worthy men who founded the 
 Relief Church. 
 
 Mr. Ramfay, in his Relief Scheme confidered, page j. fays, 
 (e A few rejVefs, difcontented, and inter ejied men, found it,'* 
 (Mr. Whitfield's principle?,) u a proper decoy to a headlels 
 *' and unthinking age. 1 ' From this charge Mr, Gillefpie 
 is excepted. — But in his Review, page 35. without making 
 any exception, he maintains, " There is not the lead 
 <c credible evidence that their cenduft originated from 
 <c fcrimure seal for the truth of the gofpel, the rights of 
 
 " the 
 
The CharaBer and ConduB of the Relief Clergy. 1 9 
 
 c< the church, and in all for the glory of Chrift; but from. 
 <f a fpirit of faction, difcontcnt, and reftleffnefs. Had it 
 u not been for the predominacy of this humour in fome 
 " afpiring minds, the foundation of the Relief Church 
 H would not yet have been 1^1^.^ 
 
 In page t;. of his Scheme, we are told, " that they hai 
 <{ very little at heart the honour of the Redeemer, the 
 !• credit of his ways, the duty which they owe to him, to 
 " the confcience, and beft interefts of mankind." Aod in 
 page 17. Relief minifters are faid, M to have come into 
 41 office, and continued therein, at as great .uncertainty, 
 cc and in as great confufion as you can well conceive the 
 " builders of Babel to have been in, when in righteoufnefs 
 V their language were confounded. The great point," 
 (fays he) " in which they unite, and the only cement which 
 " feems to hold them together is their intereft, and the 
 " credit of a party to which intereft has joined. * There- 
 fore he afterwards fays, page 27. gs In truth, it is not eafy 
 49 to find how fuch procedure can be vindicated from tha 
 €i moft palpable jefuitical juggling." This is but a fchaH 
 fpecimen of what may be found in this gentleman's writings, 
 and of the unprovoked injuries which Relievers daily fuffer 
 from the clergy in the Seoeffion. The founders of the 
 Relief Church, whofe characters are chiefly attacked by this 
 foul torrent of abufe, I truft are now in glory ; as their 
 credit is eftablifhed above the keeneft and moft malignant 
 fliafts of thofe clergy who perfecute their very afhes in the 
 grave, it would be altogether fuperfiuous any further fco 
 vindicate their names. 
 
 It is with reiu£t«.:ice that I relate the means which thefe 
 gentlemen have ufed to make their followers fwallow down 
 their dodtrines. When all other artifices failed, the Judi* 
 cial Acl and TeJlimony i that grand engine, by which the 
 priefts in the Seceflion execute many difficult undertakings, 
 was employed with fome fuccefs. With all due refpeft I 
 approach this huge and unwieldy machine, whofe contents 
 feem intended to become no lefs fatal to the churches, thai* 
 the wooden horfe, dedicated by the Grecians to Minerva, 
 was to the Trojans — The manner in which this inftrument 
 was ufed to compel the Relievers intirely to give up their 
 own fyftem, and accept of another in its place, hath beea 
 explained. I fhall now unfold the manner by which it was 
 employed to ruin the chara&ers of my fathers apd brethren. 
 
 In pages 177 and 178 of the Judicial Teftlmony ws are told, 
 
 C z &*t 
 
2o The Char after and ConduB of the Relief Clergy. 
 
 that u many Relief minifters, contrary to the ftanding rules 
 u of the church, deferted their charges." It is added, 
 that " it does not to this day appear to the world, that they 
 €t abandoned their former charges on account of thofe 
 « c defections which prevail in the church " So they are 
 charged with the guilt of a " glaring fchifm," and " a breach 
 «« of eftablifhed order." 
 
 Sinful filence is another crime with which the Relief 
 clergy are alfo charged by the Burgher fynod : M Now,'* 
 •fay they, " it will not be refufed, that many members in 
 ** the Relief prefbytery deferted their refpedtive charges 
 il without giving any teftimony againft thofe evils which 
 u prevail in that communion which they have abandoned, 
 <c and therefore their departure out of it did not proceed 
 €i from any fcruple of confcience." 
 
 The unjuftifiable manner in which thefe clergy have at- 
 tacked the characters of Relief minifters is matter of la- 
 mentation. Had they watched the vices, errors, and im- 
 prudencies of individuals, and expofed them with feverity, 
 but in juftice and truth, their unpleafant labours might be 
 of fome benefit to the public ; but the manner in which 
 thefe brethren have endeavoured to ruin the reputation of 
 the Relief clergy, appears to me to be no lefs inimical to 
 fociety, than contrary \o the plain precepts of Chriftir 
 anity. The general charge is fo vague, that I deem 
 it altogether unworthy of any further noiice: The parti- 
 cular charge brought againft individuals, affects none at 
 prefent in the Relief Church, except Mr, Baine, whom the 
 fynod mentions in particular. He is not only charged with 
 -the fin of deferring the Eftablifhment, without giving any 
 teftimony againft thofe evils which prevailed in that com- 
 munion ; but it is added, M Mr. Baine had the moft fair 
 ft opportunity that ever was offered to any man, of giving 
 ,c his teftimony in the face of the AfTembly ; but faid not 
 "a word on that fubject." -uThe Burgher fynod then afk, 
 V if his feparation from the church of Scotland proceeded 
 * c from principle? &c. M 
 
 I fhall oppofe the feveral parts of this charge with obfti- 
 nate and undoubted facts.— Mr. Baine was publickly and 
 ■uniformly an enemy to the arbitrary meafures of his bre- 
 thren. For reafons, which may be feen in his printed Me- 
 moirs cf modern Church -government, he thought it his duty to 
 reiign his\charge in Paifley, and aflbciate with brethren 
 who appeared to him ftriftly to adhere to the constitution 
 
 of 
 
The Character and Conduct of the Relief Clergy, 21 
 
 of the church. His letter of demiffion was regularly given 
 in to the prefbytery, and his reafons fu (rained by the fociety 
 with whom he joined. This letcer was tranfmitted from 
 the prefbytery to the fynod, and from that to the aflembly, 
 where he appeared and vindicated his conduct. This letter 
 contains a moft pointed teftimony againft the evils which 
 prevailed in that communion, from which he thought it 
 his duty to feparate. — In this Teftimony he declares, u The 
 IC charge I have accepted, makes no change in. my creed, 
 ,c or Chriftian belief ; none in my principles of Chriftian 
 <c and minifterial communion ; none in my cordial regard 
 " to the conftitution of the Church of Scotland, which I 
 " folemnly engaged to fupport fame more than thirty years 
 " ago, and hope to do fo while I live. At the fame time, 
 u I abhor perfecution in every form, and that abufe of 
 €i church power of late, which to me appears inconfiftent 
 ff with humanity, with the civil interefts of the nation, 
 f.f and deftruclive of the ends of our office as minifters of 
 <c Chrift." This gentleman published his letter of demiffion, 
 and reafons for giving up his charge in Paifley, and accept- 
 ing of another in the Ptelief intereft. In that publication 
 he declares, that " the Relief Prefbytery preach the faith 
 (i which the minifters in the Church of Scotland haye fub- 
 f? fcribed, and are bound to maintain." He adds, " The 
 <c Relief Prefbytery ftand up for our ancient church confti- 
 u tution, fo fhamefully changed from the limited into the 
 cc arbitrary, from, the truly Chriftian into the defpotic 
 " mould." 
 
 After pointing out the injury done to many thoufands by 
 the rigorous exercife of the law of patronage, he afks, 
 What thofe people in Scotland ought to do, who have 
 minifters forced upon them to whom they cannot fubmit ? 
 Mr. Baine then fhews, that the Relief fcheme appeared to 
 him to be a fcripture afylum far fuch injured people. 
 Extracts from this teftimony againft the evils which prevail 
 in our Eftablifhment, mar its beauty; I muft therefore refer 
 my reader to the publication. 
 
 Thus Mr. Baine firft teftified publickly in church courts 
 againft what he deemed defections; he next gave in a written 
 teftimony, and l.aftly publifhed his principles aad difappro- 
 bation of the conduct of eftablifhed brethren. The Burgher 
 fynod, however, find all this no teftimony, and make their 
 followers believe, that Mr. Baine, in a disorderly manner, 
 deferted hrs charge^ without giving any tbsimoxy againft 
 
 thjtfe 
 
M- The Ch&ra&ev and Conduct of the Relief Clergyl 
 
 thefe evils which prevailed in that communion which he 
 abandoned.. This conduct of the reverend fynod, even as 
 it prefently ftands under the coven of zeal for God and 
 religion, marks with an indelible ftain that refpectable body. 
 Were the hidden fprings of action laid open to the public, 
 perhaps the whole fociefy would fiand abafhed. 
 
 Many of my readers will undcrftand the following query ; Is 
 it poflible that a pretended teftimony for God, can, by mini- 
 fters of the gofpel, be made an engine for revenging private 
 quarrels, and gratifying the paffions of hot-headed men ? 
 
 The Antiburgher clergy, like their brethren the Burghers, 
 pafs from general declamations againft the characters of 
 Relievers, and fiercely attack individuals : Of this conduct, 
 fo unbecoming minifters of the gofpel, we have a very 
 remarkable inftance in the P~e lief Scheme conftdered 9 by Mr. 
 Ramfay. Let not this publication, and its vindication, be 
 loft to the public. I cannot recommend them to mankind 
 as a pattern to be imitated, as they comprehend every thing 
 which a Chriftian writer ftiould avoid ; I fhall endeavour to 
 make them a negative inftrudtion to polemical writers for 
 ever. It would, however, be cruel to collect the whole 
 odium of this work upon the head of its author. I fee 
 many excufes which may be pled in his favour. The prin- 
 ciples he adopted; the conftant practice of his fathers and 
 brethren*, the prejudices of his education \ together with 
 the injuries done to the temporal interefis of the Seceder 
 clergy by Relief minifters, in reducing the number of their 
 followers, may all be urged on his behalf. Thefe, efpecially 
 the laft, even upon good men, have a powerful tendency 
 to blind the underftanding, to inflame the mind with 
 paffion, and to hurry the fierce difputant into flander and 
 abufe. 
 
 We have feen the unchriftian manner in which this gen- 
 tleman abufed the characters of the founders of this church 
 in general \ I (hall next confider his attack upon individuals. 
 The reader muft keep in remembrance, that a tale half 
 told, is univerfally condemned as the worft of falftioods. 
 When things neceiTary to be known, in order to judge of 
 an action, are artfully concealed, and only fuch circum- 
 ftances narrated, as tend to miflead the judgement, then 
 truth herfelf is proftitutcd to the vile purpofe of deceiving 
 mankind. I apprehend that it will be impoflible to refcue 
 Mr. Ramfay's method of eenfuring Relievers from this 
 condemnation. 
 
 Let 
 
The Lharacltr and Londufi of the Relief Clergy* 23 
 
 Let us hear what he fays of Mr. Bofton ; Relief Scheme^ 
 page 4. ** The late Mr. Bofton cotild not procure the pre- 
 " fentation to Jedburgh, for which, it feems, weary of 
 H his former charge, he had conceived a liking : He would 
 ¥ be minifter in ihat town, and the patron would not fuf- 
 u fer him upon the Eftablifhment : Through intereft in the 
 " people's affections, however, an agreement with them is 
 ** foon made ; without more ado, he deferts his parifli, and 
 " forms a Relief congregation. '* In this artful tale, Mr- 
 Ramfay, who will not allow Mr. Bofton's afhes to reft in 
 the grave in peace, appears to be intimately acquainted, 
 not only with his whole conduct in this affair, but alfo with 
 his heart ; for we are told^ that " he was weary of his 
 " former charge, had conceived a liking for the prefenta- 
 " tion to Jedburgh, was defirous of being minifter of that 
 " place." We ar* next informed of the unlawful method 
 he took to accomplifh that defire : " Through intereft in 
 u the people's affections, we are told, an agreement was 
 " foon made.'* He then insinuates that Mr. Bofton took 
 no other legal ftep in this affair ; his words are, " without 
 tl more ado he deferts his parifh, and forms a Relief con- 
 u gregstion." The conduct of the Eftablifhment, which 
 difgufted Mr. Bofton ; his disapprobation of their rigorous 
 meafures ; the manner in which the congregation of Jed* 
 burgh was injured ; his demiffion, and teftimony before the 
 prefbytery againft thofe meafures, of which he could not 
 approve, together with his public explanation of his prin- 
 ciples, and reafons for going to Jedburgh, are all concealed : 
 A bad heart and criminal motives are fubftituted by this 
 writer in their place. But fuppofe Mr. Rarofay's repre- 
 fentation of thi$ affair juft, will one action eftablifh a 
 wicked character ? Mr. Ramfay does hot pretend to charge 
 Mr, Bofton with any other crime. Neither do the Burgh* 
 ers in theirTeftimony againft the egregious iln of becom- 
 ing a |leliever. Will this one fault of an individual, 
 authorize Seceders to give fuch a black character of the 
 whole founder* of the Relief Church, as is done by this 
 gentlemen in his Scheme ? Yet this is the only crime with 
 which he hath the audacity to charge them. 
 
 Mr. Baine, who was not one of the founders of this fociety, 
 is next in order. This author, fays, page 4. " His mea- 
 c< fures iu Paifley were difconcerted ; he cannot be acknow- 
 " ledged a man of that importance, he thinks himfelf in 
 " driving political puroofesj neither can he digeft affront 
 
 « ani 
 
#t and inferiority; and therefore, in a pet, pitcheth his 
 fC camp in Edinburgh. " Is this a juft reprefentation of Mr* 
 Baine's conduct in this affair ? Or, is it one of thofe half 
 tokl tales, which the world juftly call the word of falfhdods. 
 Mr. Ramfay firft judgeth his heart and fecret purpofes; 
 having found thefe wrong, he only tells us, that he pitched 
 his camp, in a pet, in Edinburgh : We are told, that " his 
 i meafures in Paifley, after a fhort conflict, are difcon- 
 1 certed.' What were thefe meafures, and how were 
 hey difconcerted ? Mr Ramfay tell us, " he cannot be ac- 
 1 knowledged a man of that importance, he thinks him- 
 1 felf, in driving political purpofes; neither can he digeft 
 affront and inferiority." I ihall confront this with a paf- 
 fage in Mr. Baine's letter of demiffion : u They do not 
 know, fays he, how far I am advanced in life, who fee 
 not that an houfe for worfhip, fo very large as the High 
 Church, and commonly fo crouded, muft be very un- 
 equal to my ftrength, and this burden was made more 
 heavy by denying me a feffion to affift me in the common 
 concerns of the congregation, which I certainly had a 
 title to ; nor am I Angular in thinking fo, as I have the 
 opinion of the firft judge of the kingdom, that, to fay 
 no more, it was peevifh to refufe it : But the load be- 
 came quite intolerable, when, by a late unhappy procefs, 
 the jult and natural right of it was wrefted from us, 
 which drove away twelve men of an excellent character 
 from fitting in feffion, fo that I have not one eider to 
 five hundred examinatye perfons in my proportion ; nor 
 does it alleviate the burden, that the feffion's right was 
 fo tamely given up, (fome perhaps, will fay, betrayed) 
 by others who ought to have defended it; for in any 
 fociety, where candour is thought to be gone, confidence 
 muft die." This is an account of thefe meafures, which, 
 fo far as I know, never were called in queftion. Thac 
 my reader may undcrftand this affair, I flia.ll mention two 
 circumftance*, which I was informed of by Mr. Bainc him- 
 felf. A feffion-clerk was impofed upon them by a pre- 
 sentation from the town-council ; this erallian meafure, Mr 
 Baine and the elders diluted before the Court of S^effion, 
 and were cait. The other is, that the feffion to which he 
 had an undoubted title, was foughjt in a constitutional way, 
 through all the church courts, to the General Affembly, 
 where & leading party rcfufed to grant it. Mr. Ramfay's 
 artful miirfprefentation, compared with thefe plain fa&s, 
 
 flt>w 
 
The Char after and Conducl of the Relief Clergy, 2j. 
 
 now appear in its proper light. I leave him in the hands 
 of the public^ to receive his due reward, and deem his half 
 told tales of other members unworthy of any further notice. 
 
 As the injury done to Mr. Baine and his connections 
 by the Seceflion, is (o great and inexcufable ; I once afkeel 
 him, whether he intended any public reply to the Burghers 
 and their Antiburgher brethren ? His aniwer was, " Not a 
 %i fyllable as to any perfonal abufe, faid he, from the 
 " Burgher fynod and their champions, I can eafily forgive 
 F 1 and forget it." One reafon he gave for refufing to 
 make any reply was, " He could not think of entering the 
 11 field where the favourite weapons of antagonists were fo 
 * € rough and unmannerly; fo ilrongly tinctured, with i II— 
 " nature and Billingfgate." He added, that i; Tome late 
 " pubHcations had frequently recalled to his mind, a faying 
 <c of Dr. South, Ma?iy men break their heads, by ruffling into 
 * ( the pulpit , who would have made a good figure between the 
 " fiilts oj a plough." 
 
 Among the feveral inventions which have been contrived 
 by the Seceflion, in order to blacken the characters of the 
 Relief clergy, I (hall mention one, which the reader will 
 find in The Relief Scheme confdered y by Mr. Ram fay, page 9. 
 where it is aflerted, that there is a law in the Relief (theme 
 reflecting ministerial afiiftance at facramental folemnities, 
 that every affiftant receives a pecuniary compenfation, and 
 that is according to the length of his journey, " Does he 
 " come, fays he, ten, twenty, or thirty miles, then he 
 " will expect, and actually receive, two, three, or five 
 f* pounds *, the fums mentioned are common, he fays, and 
 " moderate." Every man muft fee the deep defign of this 
 invention, againft the characters of our clergy. We all know 
 how hurtful it is to the reputation of minifters to have their 
 gain perpetually at heart; to appear in all things worldly- 
 minded, and greedily to grafp every opportunity of extort- 
 ing money from the people ; but to filch Chriftians by ad- 
 miniftrating the mofft folemn inftitution of our holy religion; 
 as Papift priefts do by felling indulgences to their people, 
 is the molt deteftable crime with wkich they can be charged.. 
 That fome congregations, though very few, in the Relief, 
 as well as other focieties, have, in certain circumflances, 
 given to fbme of their afiiftants, at the communion, a 
 fmall compenfation for the expences of their journey, is 
 not denied, nor need thofe few to whom it was given, be 
 aftiamed of having received it; but that this is a hnv, that 
 
 i) cveiy 
 
26 The Character ar.d ConduB of the Relief Clergy. 
 
 every affiftant receives money, and fuch fums as Mr. 
 Ramfay mentions, h utterly without foundation. As this, 
 and a number of fuch miftakes are to be determined, not 
 by rcafoning, but by teftimony, I once intended to collect 
 a number of fuch as were moft inexcufable, and prove their 
 falfhcod by the teftimony of a dozen of congregations; 
 but finding that the public in general were in poffeffion of 
 the truth, and not deceived by thefe artful mifreprefenta- 
 tions, that defign was given up as -unneceiTary. Let'us 
 rather apologize for Mr. Ramfay and his brethren. As in 
 war, every poffibie artifice is often ufed to deceive and de- 
 flroy the foe; fo, in this war which the Seceffion carry on 
 againft every other Chriftian church in Scotland, why may 
 they not be approved of in ufing every poflible artifice to 
 ruin the reputation, and bring into difcredit the principles 
 of thefe Chriftians whom they attack; nor is this practice 
 cf the Seceffion without example. The Jews ufed the very 
 fame methods to ruin the characters and ufefulnefs of the 
 apoftles and firft miniiters of the gofpel : The Church of 
 Rome, in afcer ages, practifed the fame arts againft fuch 
 heretics as were inimical to the interefts of the priefts. 
 
 It is remarkable that thefe fierce warriors have drawn 
 their fwords againft the people, as well as the minifters in 
 the Relief Church. Many eminent Chriftians, men of tafte, 
 of character, and education joined this party, and added 
 weight and importance to the intereft. This enraged the 
 Seceffion, and threw hot-headed opponents into a ferment; 
 from the pulpit, often proftituted to bad purpofes, much 
 lamentation was frequently heard, becaufe fuch numbers 
 of ignorant, deluded and unprincipled finners, had run, 
 like a mob, to the Relief Churches. A fmall fpecimen of 
 the character given to thefe worthy members of Society, by 
 Seceders, may be feen in The Relief Scheme confdered } by Mr. 
 Ramfay. 
 
 In page 8. they are compared to a heap of ftones cafually 
 thrown together, without any fixed principles of attachment 
 to their paftors, or among themfelves ; perhaps nothing 
 more than difguft at the perfon of the parochial clergyman. 
 In p. 17. the bulk of our people are compared to the riotous 
 affembly atEphefus, that awful mob who rufhed together to 
 murder Paul ; " In fact, fays he, they know not wherefore 
 €i they are come together as conftituent members of the 
 " fociety; by far the greateft part are utterly incapable of 
 u rendering any tolerable reafon of their conduct ; One, (it 
 
 •« is 
 
The CharaEler and CorJucl cf the Relief Clergy. 27 
 
 H is added,) is actuated by humour, another by vanity, a 
 €( third by novelty : Scarce two have exactly the fame views 
 " and motives; each is almoft as much unacquainted with 
 " the religious fentiments of his fellow, as if they were 
 " members of churches under the oppofite poles. Such a 
 " church, (we are told,) is fimiiiar to a diflocated body, the 
 <c feveral members whereof are only kept together by the 
 " {kin." And to add no more, he fays, il They are the 
 <f very reverfe of the church as defcribed by the apoftlc 
 *S in Eph. iv. 16. in fo far as the defcription is applied to 
 if her vifible profeffing capacity." 
 
 In anfwer to the whole that Seceders have preached and 
 wrote againft our people, of whom we are not afhamed f 
 I fhall refer my reader to thofe valuable Christians who are 
 members of our churches, and then you will fee reafon to 
 apply the fable of the fox and the four plums. 
 
 Before I conclude this fection, it may not be improper 
 
 to mention the death and character of Mr. Gillefpie. 
 
 However much our reverend father once rejoiced to fee the 
 number and affection of his brethren increasing, yet he 
 lived to feel an abatement of thefe pleafures: Unable to 
 brook contradiction, his temper flamed when he met with 
 oppolition. Such differences took place between him and 
 fomc of his brethren and people, as were thought to hurt 
 his conftitution. Though Mr. Gillefpie had no difference 
 with his brethren, as to the conftitution and principles of 
 the Relief Church, yet he was much offended on account 
 of their opinion of a particular man *. It is notTo difficult ♦ 
 to fee the propriety of wife laws, as to know how they 
 fhould be applied to practice in every particular cafe. The 
 right application of eftablifhed laws to practice, depends 
 on the integrity of the heart, the light of the understand- 
 ing, and the ftrength of the judgement : Inequalities in 
 thefe produce different opinions and practices. There 
 never was a fociety on earth whofe members were all of 
 equal integrity, knowledge, and capacity, confequently in 
 all things of one mind, which undoubtedly fhould induce us 
 to bear with and forbear one another. Mr. Gillefpie's 
 temper was not fo happily calculated for this, as his prin- 
 ciples. Towards the end of his life, he was fubject to fome 
 degree of peevifhnefs ; his difference with fome of his peo- 
 ple and brethren, incrcafed with the decline of his mental 
 powers. His affliction was not of long duration : The 
 D 2 powers 
 
 * Mr. Pirrie. 
 
28 Tie Characler and Ccnducl cf the Relief Clergy. 
 
 powers of his mind weakened by the decline of his bodily 
 irrength. His death was followed with the lofs of his meet- 
 ing-houfe, and fome refpedtable members of the congrega- 
 tion to the Relief interefh 
 
 This good man was acknowledged, even by his enemies, 
 to be eminently piou3. Though his natural faculties were 
 no way uncommon, yet he was exceedingly diligent in the 
 difcharge of his duty as a minifter of the gofpel ; he was re- 
 markably zealous for God and religion : Though his pulpit 
 talents were not the moft fhining, yet his zeal, his genuine 
 piety, and the perfecutioh he fuffered, rendered him very 
 popular. His manners were remarkably rigid, his mind 
 credulous and auftere. The integrity of his heart made 
 him liable to impofition, and not a little fufceptible of flat- 
 tery. Thofe who gained his eiteem, were fure of his ear. 
 Averfc to much company; little acquainted with the world, 
 and mankind at large, he was far from being a fcheming 
 politician, iniinuating flatterer, or calculated to take the 
 lead in Society. To a warmth of temper was added an 
 inflexibility of mind, which inclined him to adhere tenaci- 
 ouily to all his opinions; convinced that he fuffered for 
 aighteoufnefs fake, he gloried in his perfecution. His 
 ejection out of the church was the mean of bringing him 
 into public view. Though he once was a little tinctured 
 with Independent principles, yet he afterwards heartily ap- 
 proved of the Prefbyterian fcheme. The progrefs of the 
 Relief in Scotland, on Prefbyterian principles, gave him 
 great joy. Though he differed with fome of his brethren, 
 yet he never difcovered to his people, any inclination to be 
 connected again with the Eftablifhment. His difapprobation 
 of that church which depofed him, continued to the end 
 of his days ; and he reprobated her conduct, with a feverity, 
 perhaps too great. The charge of Enthufiafm came from 
 liis enemies, and his life was finiflied unftained with any 
 known immorality. 
 
 On the day of Mr. Gillefpie's burial, the congregation 
 met to confider what was to be done with their meeting- 
 houfe. Mr. Robert Gillefpie, their deceafed paftor's bro- 
 ther, attended the meeting. This gentleman, once was a 
 keen Pieiiever ; like other men he was not unchangeable; 
 for reafons beft known to hirrrfelf, he was now become the 
 avowed enemy of that religious fociety, which his deceafed 
 brother had the honour of founding. His deiign in attend- 
 ing the meeting, was to wreft from the Relief, his brother's 
 
 chapel," 
 
The Character and ConduB of the Relief Clergy. 29 
 
 chapel* and ruin our intereft in Dunfermline. He had a 
 difficult part to aft, but his talents were well adapted to his 
 defign. Several members of the congregation were dik 
 pleafed with thofe brethren who had differed with their 
 deceafed pallor concerning Mr. Pirrie. Their prejudices 
 againft thofe Relief clergy, and refpect for the brother of 
 their worthy minifter, dflpofed them to liften with attention 
 to his counfel. After the congregation agreed that their 
 houfe fhould continue a place of worfliip, the important 
 queftion was, To whom thay fhould apply for fermon ? It 
 does not appear that the congregation in general, had any 
 defign of feparating from the Relief Church ; accordingly 
 the fir ft meeting could not be wrought up to anfwer Mr. 
 Robert Gillefpie' s fcheme. It was then neceflary to prevent 
 the congregation from coming to a final determination, till 
 numbers were gathered and prepared for a Chapel of Eafe» 
 That new invention, unknown in the church of Chrift, till 
 of late, was defcribed, not according to rts real form and 
 maimed conftitution, but in conformity to the known 
 principles of the people. This catched a few. The Relief 
 fcheme was drefled in a fool's coat, and reprefented as aw- 
 fully deformed and dangerous ; this affrighted the weak 
 and the credulous. To complete the farce, it was found 
 necefiary to publifh in the News-papers y That Mr. Gillefpie 
 intended to have abandoned his former principles, by turn- 
 ing his meeting-houfe into a Chapel of Eaie. This, no 
 doubt, would appear to the public a ftrange reverfe of fen- 
 timent, and altogether unexpected : H*e once felt that yoke 
 moft grievous, he ufually in public prayed for the people 
 who fupported him in that miniirry which he received from 
 the Lord ; and uniformly difapproved of that church which 
 unjuftly endeavoured to take it from him. The rigorous 
 meafures, under which he fuffered were ftill on the increafe ; 
 yet Mr. Gillefpie, now, in the end of life, in the full 
 pofiefficn of all his minifterial and Chriftian privileges, but 
 under no temptation whatfomever, is reprefented by his 
 friends, as defirous to be ftript of his judicial capacity, and 
 willing to give up his right to rule hi& own flock, in order 
 that he might be honoured to come again under that yoke : 
 However ridiculous this bait was f it catched a number 
 who had great refpect for the opinion of this good man. At 
 laft a majority of donors were patched together, who voted 
 away the houfe to the Chapel fcheme. By this deed, the 
 congregation now divided. A refpeftabje number after- 
 wards 
 
jo Of Communion tvith Eptfcopalians and Independents. 
 
 wards from the church, joined the Chapel party. The 
 congregation is now in a flourishing condition, and com* 
 mauds refpeft. 
 
 SECTION IV. 
 
 OfCommunion with Epifcopalians and Independents. 
 
 TH E Relief Prcfbytery, after a very confiderable 
 oppoiition, were at laft prevailed upon, through 
 Mr. Giilefpie's influence, to admit Mr. James Cowan. 
 Mr Cruden in Glafgow, employed this gentleman to give 
 in an overture, " detiring to know the mind of the fynod, 
 V with refptcl: to minlfrerial and Chriftian communion 
 lc with Episcopalians and Independents, and alfo thofe who 
 u are unfound in the eflentials of the Chriftian faith.** 
 Mr. Cruden was thought to have a political purpofe to 
 ferve by this overture, and therefore employed his brother 
 to give it in. The fynod unanimoufly declared, that their 
 principles did not allow them to hold communion with the 
 unfound: Convinced, however, of the real faintfliip and 
 orthodoxy of fome in thefe churches, it was added, " that 
 " it is agreeable to the principles of the Relief Church to 
 €i hold communion occaiionally with fuch as were vifible 
 " faint?." This h.3th been her uniform profeffion ever 
 fince Mr, Gillefpie was depofed ; who not only profeiTed 
 this, but acted up to his principle to the end of his life- 
 He and his brethren always were of opinion, that the 
 confthution and principles of the Eftablifhment, (which 
 were fliewn to be Relief principles) allowed of this occafional 
 communion, and that it was confident with the word of 
 God. The importunity of Meflrs. Cruden and Cowan, to 
 have the door of communion fliut againft Christians of thefe 
 ftftffl other denominations, obliged the fynod to put a vote: 
 On the one fide, were thefe gentlemen who had obtained 
 a place in the Relief intereit, but were of other principles : 
 On the other, were the fynod, who have always been uni- 
 form and unanimous in their principles refpecling commu- 
 nion - y when the fynod gave their opinion as above. It is 
 faid on fuppolition that they are vifible faints^ i. e. have a 
 competent meafure of knowledge, are found in the faith, 
 and not only unbhmeable, but examplary in their life and 
 conversation. When this affair was difcufied in the fynod, 
 the queftion was, Whether communion occafionaily with 
 
 thefe 
 
Of Communion with Epifcopatians and Independents. 3 1 
 
 thefe churches was confiftenr with the principles of reform- 
 ation, and cenftitution of the Establishment, which we had 
 folemnly engaged to fupport. The fynod thought th.it it 
 was, and accordingly quote our Confeflion of Faith as a 
 confirmation of that opinion; hence our minutes fay, that 
 it is agreeable to the principles of the Prefbytery of Relief, 
 to hold commuuion with vifible faints in the Epifcopaiijn 
 
 and Independent churches. This noted tranfa&icn of 
 
 the Relief fynod obtained an honourable place in the Burgher 
 Teftimony, with the following very Angular comment, 
 page 179. " The way in which this minute is expreffed is 
 11 pretty lingular, for the fynod of Relief does not find 
 u thefe terms of communion, which they have adopted, to 
 " be agreeable to the word of God, "or to the received 
 " Standards of the Church of Scotland, but agreeable to 
 M the principles of the fynod of Relief ; in this, (it is added) 
 ft it muft be owned, they are very candid." Accordingly, 
 we are condemned for adopting terms of communion, 
 which we are candid to acknowledge, are neither agreeable 
 to the received ftandards, (which are ow fyftem,) nor the 
 word of God, on which we founded our principles. I 
 truly feel for the reverend fynod : No man of common fenfe 
 can examine the fynod's comment on the text, without pity 
 aild contempt, it is fo very abfurd and unworthy of the 
 commentators. Come forward, gentlemen, and tell the 
 world why you mifconftruft plain common {cvfe fo egpegi* 
 oufly ; bring, from the bottom of your breafr, the reafon 
 why all your mifconflruftions, and inexcufable miftakes, 
 fo deeply afreet the characters of other Christians ? Say 
 where you find the Relief Church candid to acknowledge 
 her principles not to be agreeable td the word of God c* 
 the received ftandards of Preibytery ? Tell the public, like 
 honeft men, whether it be zeal for God, or your own 
 temporal interefts, which prompted you to ufe fuch con- 
 temptible meafures to ruin ths reputation ofthofe minifters 
 who are likely to reduce the number of your followers ? 
 
 Produce alfo your proof for the following charge againft 
 the Pcellef Church: Judicial TeJIimony, page 170. " The, 
 fc popular plea, advanced in fupport of fuch vague and 
 " extenfive terms of communion, is, that all the children 
 <f of God have an undoubted right to the children's b.-ead, 
 " and that it is not lawful to keep it from them." When 
 and where did the Relief Church vent this error ? Some of 
 God's children may be ignorant, other? may be erroneous, 
 
 or 
 
32 Of Communion with Epifcopalians and Independents. 
 
 or fall into an immorality, all which we daily exclude, till 
 they are inftru&ed, or prcfefs repentance, and reform. 
 Although our uniform practice and profeffion contradict 
 the charge, yet two dozens of valuable lines are employed 
 to condemn this popular plea invented by themfelves —One 
 poor innocent word found in the. minutes of the Relief 
 fynod, did not efcape fo eafy as this imaginary plea. That 
 miferably tortured word is essentials, which the Burgher 
 fynod have torn and fqueezed with no lefs than threefcore 
 long lines. Mr. Ramfay, the Antiburghcr, cudgels this 
 harmkfs word through half a dozen of flaming pages, for 
 no other crime than appearing in our minutes, The Burghers 
 did not choofe to chaftife that fingle word alone. Effential 
 and fundamental they confidered as fynonymous ; they 
 then brought forward circumjlantial and indifferent as the 
 oppofites of the former two, which four words are all put 
 to the rack at once, and examined in the Judicial TeJlimony y 
 pages 179 — 181. The firft queftion put to thefe words, 
 by the reverend .fynod, is from whence they came, and in 
 what page of the fcripture they dwelt ? After much in- 
 quiry, the fynod found that they were out-laws, and 
 pronounced a heavy fentence againft any Chriftian whcT 
 fhall venture to harbour them in his creed. The Relief 
 fynod are then folemnly condemned for having admitted 
 them into their minutes. 
 
 With all due refpecl to our Burgher brethren, we have 
 flill fomething to plead in favour of thefe much injured 
 words, and continue to believe that the diftinclion between 
 effentials and non-effentials, may be fafely ufed : For the 
 benefit of Seceder clergy, I fhall give a few examples. We 
 reckon it an effential truth, that Mofes was no impofture; 
 we account it a non-eiTential opinion that he wrote the 
 book of Job. In examining the knowledge of our mem- 
 bers, we think it efTentially neceifary that they know their 
 need of a Saviour, and who that Saviour is ; we confider 
 their knowledge of the real difference between a Burgher 
 •and Antiburgher creed to be circumftantial. We cannot 
 allow, that the name given to a preacher of the gofpel, 
 whether it be bifhop, minifter, or elder, is of the fame 
 Importance with his qualifications for this office, regular 
 call to the rniniftry, orthodoxy, and faithfulnefs in that 
 ftation. Whether a feffion, presbytery, or fynod confift 
 of three or thirty, is a mere circumftance : It is effential 
 tkat their decifions be equitable, and their procedure con* 
 
 formabte 
 
Of Communion with EpifopaUans and Independents* 3 3 
 
 formable to the word of God. We deny, that it is eflential 
 to the character of a good man that he be a Burgher ; we 
 deem it efiential that he believe the whole of God's revealed 
 will, and evidence the truth of his faith by the temper cf 
 his mind, and the tenor of his life. We reckon it a cfr* 
 cutnftantial error to miftake the fignification of a (ingle 
 word; but call it a fundamental miftake in the Secefiion 
 to perfecute and injure the Relief Church in the manner 
 they have done, from the pulpit and the prefs. 
 
 Before I mention the principal objections, which have 
 been brought again ft this decision of the Relief fynod, it 
 may be proper to explain the reference in our minutes to 
 the Confeffion of Faith, chap. xxvi. feet. ift. and 2d. 
 " Where," fay the Relief fynod, ft our opinion of that 
 " important point is fully fel forth, arid the doctrine con- 
 t( tained therein, is accordingly adopted by lis.' 7 The 
 doctrines in that chapter are, 1. M All faints that are united 
 " to Jefus Chrift their Head, by his Spirit, and by faith, 
 11 have fellowfhip with him in his graces, fuiferings, death, 
 f 1 refurrection, and glory." — 2. i< Being united to one 
 " another in love, they have communion in each others 
 " gifts and graces "—3. In confequerice of their relation 
 to Chrift and one another, M they are obliged to the 
 f< performance of fuch duties, public and private, as do 
 " conduce to their mutual good, both in the inward and 
 " outward man." It muft be remembered, that the, title 
 of this chaper is, " Of the communion of faints." Ac- 
 cordingly, church-fellowfhip, as founded on our union to 
 Chrift and one another, is thus exprefled ; u Saints by 
 " profeffion are bound to maintain an holy fellowfhip and 
 <c communion in the worfliip of God, and in performing 
 " fuch other fervices as tend to their mutual edification. * 
 This fellowfhip our worthy anceftors proved by the follow- 
 ing texts of fcripture, Heb. x. 24, 25. Acts ii. 42, 46. 
 Ifai. ii. 3. and i Cor. xi. 20. which fcriptures fpeak of 
 affembling ourfelves together, and continuing ftedhiftly iit 
 the apoftles doctrine and fellowfhip, and in breaking of 
 bread, and prayer. 
 
 From thefe plain and unequivocal principles, the Relief 
 fynod gave their opinion, that. " to hold communion 
 " occafionally with thofe who were by profeffion vifible 
 iC faints/' (i e. had a competent meafure of knowledge, 
 were found in the faith, and unblameable in their lire,} 
 though members of the Church of England; or Independ* 
 
 E ems; 
 
 
?4 yj wmmuwon ^'cuo r*pijcopauans ana independent?. 
 
 ents, was agreeable ro thefe principles in our Weftminfter 
 ConfefTion, of which we had approved. We have not 
 Found any thing in our ConfefTion which fmi's the door of 
 communion i'gainfi: thefe Chriftians. That fuch have been, 
 and may be found in thefe churches is unqueftionably cer- 
 tain : We all have heard of an Hervey, Owen, or a Newton. 
 In chap. xxix. feci. S. we are told who ought to be 
 excluded, 4< Wherefore all ignorant and ungodly perfons, 
 Cf as they are unfit to enjoy communion with him, fo are 
 I* they unworthy of the Lord's table." The unfound are 
 included among the ignorant, for error is ignorance of the 
 truth. In the Direacry fir public WcrjJjip, that fecHon which 
 refpecls the celebration of our Lord's flipper, aiTcrrs, that 
 the ignorant and the fcandalous are not fit to receive the 
 facramenr, in which places the door is left open to Inde- 
 pendent and Ep ; fcopalinn faints; nor indeed do reformation 
 principles exclude them. Our anceftors, in thefe paffages, 
 with great propriety, propofe only to exclude the ignorant, ' 
 f rroneous, and the wicked, for this reafon, " they are not 
 " fit to receive the facrament." Now, becaufe fome in 
 thefe churches are found both qualified and fit to receive 
 this feal of the covenant, and cur anceftcrs jufily maintain, 
 that (i fuch are bound to juaintain an holy fellowship and 
 15 comiuunion in the worfhip of God, and in performing 
 M fuch other fpiritual fervices as tend to their mutual edifi- 
 <c cation j*' the Relief fynod, in conformity to thefe prin- 
 ciples, could not avoid declaring as above. That this con- 
 cludes unanfwerably in favour of communion with other 
 Prefoyter an churches as are found in the fai:h, is obvious 
 to the weakeft capacity. The title of the chapter ; the 
 known principles of our fathers; the manner in which they 
 are explained - 9 and the other pafiages which I have quoted 
 from our ConfefTion, are fuincient demonftraticn, that the 
 Relief fcheme, as it refpects communion with ether found 
 Frffbytevians, is ftriclly conformable to reformation prin- 
 ciples ; a-ud indeed the Seceffion mu(\ either renounce the 
 ConfefTion of Faith, and run contrary to the plain dictates 
 of common {cn{c, or give up their oppofuion to the com- 
 munion of faints. What I contend for in this fedTion is, 
 that thefe plain and fcriptural principles of cur anceftcrs 
 clearly open the door of communion to fuch valuable 
 Chrifiiar.s as are qualified and fit to receive the facrament, 
 and carnef:!y require this privilege from Preftbyterians, 
 though ihey are members of ether churches. I feel for the 
 
 Burgher 
 
Of Communion with Fpifcnpalians and Independents. 
 
 Burgher fynod m i rilk'ng their credit and honour, by 
 maintaining that the two fections quoted from the xxvi. 
 chapcr of" our ConfeJIw, fpeak not of church communion, 
 but of acts of charity. I truit they are men of better fenfe 
 than to be fcrioufly of that opinion I am not much fur- 
 prized to fee a few zealous and fcribbling priefts affumtn* 
 an effrontry, and advancing fuch palpable fiction ; but to 
 hear a reverend fynod gravely telling the public, w Our 
 " Confcffion fpeak* not here of church- communion in 
 " fpirituais, but of church-communion in rniniftring with 
 " our fubftance;" as in TeJIimony, page 178. is not a little 
 lingular, and a ihameful ihift to evade the truth. 
 
 Let us now collect the principal objections which have 
 been made againlr this fentence of the Relief fynod. The 
 declamation and objections of Meffrs. Walker and Ramfay 
 againft this opinion, do not appear to ine to merit notice oa 
 any account, except their bulk and number. If all the 
 controverfies among Prefbyterians were to be determined 
 by weight and meafure, which I believe would be for the 
 benefit of religion, thefe gentlemen make a promiilng appear- 
 ance of carrying away the palm. If the effuflons of thefe 
 polemical divines were never read, but committed to 
 oblivion, only their real weight announced to the public 
 through the channel of the Advertifer, like the price of 
 corn in Haddington, much venom would be buried, and 
 Jefs harm done to character and truth. After the more 
 deliberate examination of what thefe gentlemen have fa'ul 
 againit the Relief fcheme, as it refpects the communion of 
 faints, occafional hearing, &c. I cannot fee any purpofe h 
 fervts, unlefs it be to make a book.x The real point in 
 queftion is hardly ever touched. To prove this from ex- 
 amples, it is only neceflary to produce the firft which occurs. 
 Mr. Walker in his Animadverfions brings forward no left 
 than ten objections at once, one of which is page 195, 
 W This plan cuts off every thing, whether in principle or 
 . " practice, from being any ground of church cenfure, if 
 " it i* not inconfiftent with* a gracious ifcate ; and how 
 " many errors in principle and irregularities an practice 
 * c muft pais unobferved" The anfwer to which is obvious ; 
 Mr. Walker ignorantly or wilfully miftakes the plan. The 
 very minutes he condemns guard againft admitting the erro- 
 neous or immoral, and often God's faints fall into errors, 
 and are guilty of immoralities: There are alfo, in other fy- 
 xiodical minutes, the moll weighty injunctions laid upon our 
 
 E 2 mem- 
 
3gt kjj communion ivnv upijcopanans ana independents. 
 
 members, to beware of admitting the erroneous or immoral 
 to receive the feals of the covenant. The universal practice 
 of the Relief Church is ftill a ftronger anfwer to this, and 
 all iuch objections agajnft her plan of communion. I appeal 
 to the confeious minds of Seceders themfelves, if they are 
 more ftrifi in excluding the unworthy than Pvelievers. 
 
 As Mr. Ramfay, who is by far the beft book-maker of 
 the two, refts his (even long objections upon an inexcufable 
 miiVeprefentation of the plan, 1 fliall not here difturb him 
 in that employment, but proceed, with great refpect, to 
 weigh the objections to be found in the Judicial Ttjtinwiy. 
 
 Object, i. 4< The Relief terms of communion are fo gene* 
 u rat and undetermined, that they will' admit Protectants 
 cc of every denomination." To which I anfwer, That the 
 Burgher fynod have fallen into a very great miftake in 
 aflerting this; for our minutes, as quoted in the TeJlimony> 
 exprefs an explicit and unanimous confutation of this charge. 
 Some denominations of Proteftants are unfound in the faith, 
 with whom the Relief fynqd unanimoufly declare, that they 
 cannot hold communion \ as the reader may fee in the 
 Judicial Tejlimony. page 178. 
 
 Object. 2. The Burgher fynod maintain, that u we fepa- 
 iC rate the privileges from the difcipline of the church;" 
 therefore neglect ibrne q£ the moft efTential branches of 
 church- government, in regard that We cannot pretend to 
 exercife any difcipline of the church upon thofe whom we 
 admit from other denominations, when guilty of immorali- 
 iies, page 179. This is the capital objection, I have col- 
 lected its parts from much lumber, and reprefented it in its 
 greateft force. Mr. Walker, the fyqod's unfuccefsful 
 commentator, fplits, wears, and weakens this objection, to 
 the great injury of his caufe. If his brethren do not fave 
 him by clapping the Tejlimony on his head for an helmet, I 
 am afraid he will fuffer much lofs in this warfare ; from 
 mere pity I {hall fpare this unwary youth, and not avail 
 myfelr of the advantages he affords me, but take up the 
 objection as it ftand-s a^ove : To which my anfwer is, That 
 none but ftich as are free from all known caufe of church- 
 cenfure are admitted. If thofe who have been admitted 
 ihall afterwards fall into an immorality, we exclude them 
 from our fellowmip, untii they are cenfured according to 
 the rules of the church. In difpenfing the privileges of 
 the church to Chriftians of other focieties, we alfo exercife 
 the difcipline of the houfe. They mull prodnce the moft 
 
 fat is- 
 
Of Communion iu!t?j Epifcopalians and Independents. 37 
 
 fat is factory teftimonials. In admitting a profefTed Chriftian 
 from another denomination, we reft not our opinion of their 
 character on doubtful evidences ; their knowledge and ex- 
 amplary life, muft either be known to the church, or attend- 
 ed by thofe on whom we can depend: Befides, we appoint 
 fuch regulations in the form and order of public worfhip, 
 as are thought necefTkry and proper; thefe, they who are 
 admitted, muft punctually obferve. In vain therefore, do 
 the reverend fynod in this charge us u with too little con- 
 ?/ cern to keep pure and entire all the ordinances of Chrift, 
 <( according to his exprefs command ;" for to us the fynod's 
 objection, when examined, appears to be a mere quibble. 
 
 ObjeEl. 3. " This plan hardens thofe of other denomi- 
 " nations in their finful compliance with the defections of 
 iC thefe times.'' I hope the reverend fynod are better ac- 
 quainted with human nature, than to he ferioufly of this 
 opinion. To us the quite reverie appears. We all know, 
 that the great engine by which the clergy of thofe churches 
 in which there are many defections, keep their people from 
 forfaking their communion, is^ to endeavour to make the 
 breach between them and other churches wider than in 
 fact it is, and, if pofTible, to prevent all intercoufe with 
 other denominations : This was the practice of the Church 
 of Rome to prevent her votaries from joining the Church 
 of England, and this hath been the uniform practice of the 
 Seceffion themfelves. Were rre to exclude from our com- 
 munion thqfe worthy Chriftians who are ftrongly prejudifed 
 in favour of an Eftabliflvment, or fuch found and worthy 
 Epifcopalians or Independents as ftill regain ibme prejudices 
 again ft Prefbyterians, that would tend to harden them in 
 their mi (takes. To open a door of communion to fuch, 
 and welcome them to our love-feaft, is a proper method to 
 diiToIve their prejudices, and increafe their knowledge ot 
 the truth ; nor, in this, are we chargeable with admitting 
 thofe who revile %nd impugn Prelbytery, as Mr. Ramfay 
 alledges in his fermon : Such would not defire admiffion, 
 or if they did, our anfwer would be, " Go and firft be re* 
 cc conciled to your brother." 
 
 It hath been objected to this opinion, that an Independent, 
 Epifcopalian and Prefbv^erian could not join in the fame 
 devotion, becaufe in all its parts they would have a princf- 
 pal eye to their own dear party. If they prayed, they 
 would particularly mention their own glorious caufe : If 
 they preached, the fpeakcr would recommend his own par- 
 ticular 
 
3t> Uf Lcwnunion with .MpijCopaltans and Independents. 
 
 ticular principles; and if at the fame communion table, 
 each would be wreftling with God in behalf of his own par- 
 ticular party. See Relief Scheme page 55. It is very natural 
 for Seceders to argue in this manner, becaufe it appears to 
 be their own practice. Chriftians of other denominations, 
 we hope, are actuated with better principles ; They carry 
 not their controverlies and party-fpirit to a throne of grace, 
 and a communion table; nor do they make the pulpit a 
 theatre of controverfy and defamation. Were the abovj 
 denominations to meet in the fame aflembly, our devotion 
 and prayers would be unanimous. Such Chriftians fee 
 many drforders in their feveral churches, which they lament, 
 but cannot rectify ; they therefore unite in praying, that 
 whatever is wrong in our own, or other chuiches, may be 
 done away; and whatever is light maybe made to profper : 
 Meeting at the lame communion table with hearts conciliat- 
 ed with love to one another, they remember with concern 
 the melancholy divifions in the houfe of God, and pray that 
 they may be healed. When Prefbyterians are thus fuccefs- 
 ful in bringing Chriftians of other denominations to conform 
 to them in worfliip and difcipline, for the time, and to lay 
 afide their prejudices againft their brethren, their former 
 objections againft Prefbytery is apt to evaporate in a flame 
 of iove, and their conformity to us to become permanent. 
 This feems to be the views of the llelief fynod ; for they fay, 
 M When they join in communion with us, we do not conform 
 si to them, but they to us." See Judicial Tefimony, p. 179, 
 
 SECTION V. 
 
 Of Controverfy. 
 
 THE Chriftian religion condemns all anger and malice. 
 u The wifdom which is from above, is peaceable and 
 " gentle," we are commanded i( to learn of him who is 
 u meek and lowly ;" are allured, %i the wrath of man 
 " worketh not the righteoufnefs of God." While therefore 
 the polemical teftimonies, and other publications of the 
 prefent age, will tranfmit the memory of their feveral authors. 
 to pofteriiy in difgrace, they will be beheld by the godly, 
 as a difmal proof that religion is not flouriihing in this 
 kingdom. Whenever the great doctrines of Chriftianity 
 properly influence the heart, the prefent difputants will 
 throw down thefc pens they diped in gall, and wipe out 
 
 with 
 
UJ Uor.tnvcrjy. ^^^^69 
 
 with their tears the injurious lines which they wrote. I am 
 far from thinking that hercfy may pafs by uncondemned, 
 or that different opinions ought not to be tried : Our duty 
 to God and man requires the fir ft ; the interefts of truth 
 demand the laft. It truth were the great object which par- 
 ties have in view ; if the controversy were conducted with 
 meeknefs, candour and love, the encounter of different opi- 
 nions might tend to difcover truth, as the colliiion of flint and 
 fteel to produce light: But alas ! darknefs, confufion, and a 
 fpirit inimical to true godlinefs, faring from the contentions 
 of this period. A hiftorical account of which, in the Secef- 
 fion, and with the Relief, is my intention in this fection. 
 
 Among Prefoyterians, the increafe of any one party pro- 
 portionally diminifheth the numbers of another; this affects 
 die interests of the clergy, and inflames their zeal. Hence 
 we find that thofe who i'uffer lofs, are ufually the moft cla- 
 morous ; thofe by whom they fufFer, often become the 
 objects of their relentlefs fury ; hence the religious con- 
 troverfies of this age refcmb'e open war between the neigh- 
 bouring tribes of ftvages ; as that is often moft inveterate 
 and bloody when the contending parties live near to one 
 another, fo we often find thofe Chriftian churches who 
 enter into war, maintain the conteft with a virulence great 
 in proportion to their uniformity of opinion. The two 
 parties in the Seceffion fplit upon a very trivial queftion. 
 They had fworn at the altar to ftand by and ftrengthen one 
 another in the work of Reformation ; the moment that a 
 divifion took place, the two parties became rivals in trade ; 
 laying afide the practice of an honeft and fair-dealer, the 
 one party, in the name of God, excommunicated and gave 
 up the other to the devil. The men who were excommuni- 
 cated, though valuable Chriftians, cenfured in their turn 
 without mercy. The moft important queftion> agitated 
 between the two parties was, What had become of the 
 fynod ? The Seceffion had only one fynod, and as it was 
 not fuppofed to be divifible, it behoved to be in the one 
 party, and not in the other. The Burgher clergy main- 
 tained, that it remained in their fociety, while the Anti- 
 burghers endeavoured to prove that they carried it away 
 with them to Mr. Gib's manfe. It is not eafy to determine 
 what became of the fynod on that occailon. It is reported 
 that the moderator, before they actually feparated, terri- 
 fied at the loud and angry words of the members, leaped 
 from his chair in a fright, and run home. In hi? abience 
 
 the 
 
4<J yjj ^o7uroverjy» 
 
 the Antiburghers, overpowered by their Burgher brethren, 
 ran alfo away, and took fhelter in Air Gib's houfe; forth- 
 with they either made a new, or mended the old fynod. 
 Their anuagonifts, thinking themfelves poffeffed of the true 
 fynod, fell to work, and declared their fugitive brethren 
 without a fynod, as the reader may fee in their long Tefti- 
 mony, page 265. The Antiburghers, having excommuni- 
 cated them and their fynod both, could not allow the 
 Burgher affcciation to have the leaft claim to a fynod. This 
 itrife is not yet decided, and hath produced melancholy 
 effects in their focieties. It it confeffed in the Judicial 
 Teftimony, page 262. *' The greateft alienation of heart and 
 " affection took place ; the moll intimate familiarity among 
 " friends was interrupted ; the endearing friendship and 
 " mutual cordiality, which had long fubfifted in families, 
 <c between hufbands and wives, parents and children, was, 
 fX in many inftances, broken by it. Minifters of the glorious 
 i: gofpel were divided, congregations were torn in pieces, 
 " and the hearts of the godly were grieved. iJ 
 
 It is not known to what heights, this rancorous fpirit of 
 controverfy about a fynod, would have arifen, if the Relief 
 Church, encroaching on their borders, had not diverted 
 their arms. As the favage tribes in the wilds of America, 
 who were butchering one another without mercy, at the 
 approach of the Europeans, found it necefTary to fuipend 
 their hoftilities, and attack the common foe, fo thefe battling 
 churches, being invaded by the Relief intereft, were obliged 
 to abate their rage againft one another, and mutually repel 
 the invader. Accordingly they are now negotiating a peace, 
 and if the difpute about the fynod were once finifhed, it is 
 hoped they will unite. It is happy for the Relief, that the 
 perfecuting fpirit is under fuch particular reftraints in this 
 nation. The unremitting feverity with which we have been 
 attacked by the Antiburghers, and their offspring the 
 Burghers, puts me in mind of the Carthagenian youth and 
 his father, who made him (wear on the altar, that he would 
 ever be the inveterate enemy of the Romans. If the injury 
 done to the temporal intereils of the clergy be excepted, in 
 # very other thing the Relief w«:e not only ineffenfive, but 
 friendly. That Church, in her terms of communion, came 
 forward to the Seceflion, and called them brethren, abhor- 
 ring thefe unreafonable contentions among Prefbyterians ; 
 the open declaration of our felieme was a pathetic call to 
 the Chriftha churches^ c< Lst there be no fuch divifions 
 
 l< amon°ft 
 
Of Coni rover jy* 4t 
 
 u amdngfl: us.* The Relief declared that they did not think 
 it eflcntial to conftitute a good man, that he be a Seceder, 
 and that there are godly Chriftians in all parties of Prefby- 
 terians who hold the head. The Seceflion exclude us from 
 their communion, and throw out anathemas innumerable, 
 becaufe we are fo charitable, and believe that many of therri, 
 and of other focieties, have as good a right to receive the feals 
 of the covenant as our own members. Betides, the Seceflion 
 always demand our teftimony, wefhewthem the fcriptures, 
 which are God's teftimony: They demand a new Teftimony 
 of cur own making; we ihew them the constitution of the 
 Eftablifhment, and principles of Reformation, of which we 
 have folemnly approved, and to which we fteadily adhere. 
 This they endeavour to tear from us, and, urging their own 
 long creed in its place, demand our approbation ; that we are 
 unable to grant, and therefore are put to the fword as infa- 
 mous hereticks : Errors innumerable are hatched, and laid 
 to our charge, which we daily difavow. The Relief Church, 
 expected to overcome evil with good ; fhe long bore with 
 patience the illiberality of thefe brethren, in expectation they 
 would be overcome at laft with her kindnefs, nor did this 
 expectation appear to be ill-founded. The Burgher aflbci- 
 ation became intimate with other parties in our feminaries 
 of learning: With & more liberal education, they imbibed 
 more liberal fentiments ; by a more intimate intercourfe 
 with the Relief, they were filently, but with perceptible pro- 
 grefs approaching her ftandard. With hearty approbation, 
 we law their reformation and increaiing light. Rigid Se- 
 ceders were often lamenting that the Burghers daily apofta- 
 tifed from their former faith ; while the Relief, with fecret 
 fatisfaction, beheld the profpect of union faft approaching ; 
 but alas ! a moft violent and unexpected thruft at the Relief, 
 from the Seceflion, blafted the pleaiant profpect, and dif- 
 appointed our fond expectations. It was fomething like the 
 laft and mo(i defperate effort of an exhaufted foe in defpair. 
 This roufed the indignation of my brethren, and occafioned 
 retaliations which never were intended. . The Burghers, in 
 fynodical array, beat up our quarters, and from their ma- 
 gazines made church canons ily thick at our heads : They 
 puihed hard at my fathers with puzzling queftions. This 
 grand exploit is on record in the 178 — ?8i pages of iheir 
 valuable Teftimony. Mr. Ramfay, an Antiburgher minifter 
 in Glafgow, like Paul in his unconverted ftat^ zealous for 
 
 F tire 
 
42 Of Controverfy* 
 
 the faith cf his fathers, and apparently full of rage againft 
 the Relief, broke through the lines of modefty and truth, 
 carrying fire and fword againft the living and the dead. 
 Mr. Hutchifon then minifter of the Relief congregation in 
 St. Ninian's met this foe with ftudied contempt - 9 fell was 
 the fury of their arms, when our brother taught the Secef- 
 fion that our long filence did uot arife from an incapacity 
 to fpeak A detachment of pamphleteers ran to fuccour 
 Pvamfay ; Mr. Hutchifon flood alone. Not fatisfied with 
 an endeavour to repel the foe, our brother attacked them 
 briikly in his turn, and thruft violently at the Judicial Aft 
 nnd TeJ}imony y their limiced communion, and favourite 
 principle* about covenanting: The two parties are now 
 obliged to ftgfet pro aris et focis. 
 
 I ihall conclude this fection with a fhort account of the 
 controverfy between the Relief and Eftablifhment. The 
 former part of my hiftory (rates the difference between the 
 Relief and the Church of Scotland; I intend here to relate 
 the manner in which the difpute hath been conducted. 
 
 The eftablifhed party of Prefbyterians in Scotland, by 
 far the mod numerous, are divided into two factions, call- 
 ed the moderate and popular clergy. The moft intelligent 
 of the former confefs that patronage is a grievance, but 
 think it their duty to fubmit to that law while in force, be- 
 caufe they cannot prevent its execution. The popular party 
 declare, that they ought not to fubmit to patronage, and 
 that refiftance may become effectual. Under this confefled 
 yoke, they embrace not all the fame principles \ fome are 
 noted Arminians, and others rigid Calvinifts. 
 
 As the Relief fcheme provides an effectual remedy for 
 fuch congregations as are aggrieved by the law of patronage ; 
 from principles ftrictly conftitutional, we had reafon to 
 expect the countenance and approbation of our brethren in 
 the Eftablifhment, efpecially when we do not feparate from 
 their communion, but approve of their ancient laws, creeds, 
 forms of worfhip. The popular clergy who publickly 
 efpoufe Relief principles, and only increafe the diftrefs of 
 thefe whom they wifh to relieve, by leading them on to 
 trouble and expence in church courts, might well be expect- 
 ed to patronize the Relief fqheme. We are no enemies to 
 them ; we ftand up for the original conftitution and order 
 of the church ; we are willing to affift and fupport them in 
 the work of the Lord, and execute, at expence, what they 
 ulead for, but are unable to accomplifn: Notwithftanding 
 
 of 
 
Of Contvoverfy, 43 
 
 of this, the popular clergy, in general, are more keen ene- 
 mies to the Relief than their other brethren, and-in this 
 lefs confident. In their popular harangues in church 
 courts, one principal argument, which they zealoufly urge 
 againft presentations, is, u Thefe violent fettlements fend 
 t( numbers of their people to countenance and ftrengthen 
 " the hands of the Relief " They alfo endeavour to per- 
 fuade the people, that the Relief are the worft and moft 
 dangerous of all Sectarian: : Their reafon for afterting this, 
 3s very remarkable, " The conftitution of the Relief church, 
 " fay they, is fo exactly the fame with the Eflablifhment, 
 f€ that our people when difappoinred, or offended, inftantly 
 tf feek redrcfs in that intereft, and therefore we fufFer much 
 %i lofs from them -" accordingly they lament, in pathetic 
 ftrains, the increafe of the Relief and other denominations. 
 . " In every point of view," faith a moderate clergyman to 
 his popular brethren, " the increafe of the Sectarians is a 
 " fubjecl of deep regret." He adds, u They are lofers by 
 cc the change into which they are (educed ; they commit 
 u themfelves to the charge of lefs capable inftructors; their 
 €i education and fentiments are confined, and it is their in- 
 " tereft to confirm them in thofe illiberal errors to which 
 " they are too naturally prone." 
 
 If we pufti thefe gentlemen hard, to know in what re- 
 fpect other minifters are lefs capable than the eftablifhed 
 clergy, we find that it turns out to be an incapacity to re- 
 ceive a prefentation ; and if a right to receive this could be 
 conveyed to an afs, he would thereby become fuperior to 
 the moft learned and able Chriftian in a diftenting imereft. 
 If it be enquix-ed what thefe illiberal errors are, in which, 
 the people are confirmed by difienting clergy? We are told, 
 c< From deferter?, they become the enemies of the church." 
 Pray, what church? Is it the church of Chrift? No, no, 
 it is the rigorous meafures in the Church of Scotland, 
 againft which the tempers of the poor people are foured. 
 See Principles of Moderation) page 23, 24. as a fpecimen of 
 that declamation againft DiiTenters in general, and the 
 Relief in particular, which is become pretty univerfal in the 
 Eftablilhment. Although the clergy in that communion* 
 fhine in literature and tafte, yet bigotry and illiberal fenti- 
 ments are fpreading rapidly among them. Numbers of 
 their clergy deny, that a preacher can be a minifter of our 
 Lord Jefus Chrift, in Scotland, if he be not licenfed in their 
 party to preach in a chapel or parifli church. They call in 
 F 2 queftion 
 
44 Qf Controverfy. 
 
 queflion the virtue, the loyalty, and, in one word, the Sal- 
 vation of the people who are not tinder their own miniftry. 
 We are not to expect any reafon affigned for what they are 
 pleafed to afTert ; intoxicated with big notions of their Supe- 
 riority to all other denominations of Chriftisns, it is below 
 their dignity to Submit the difpute to common SenSe and the 
 Scriptures. 
 
 As our brethren in the Eftablifhment affect to treat with 
 contempt their friends in the Relief, it may not be improper 
 to mention thofe Superior advantages of which they are So 
 vain. 
 
 I hope the public will allow, that it cannot be any un-, 
 common eminence in their natural talents, or literature 
 and tafte : Thefe brethren have, more fenfe than think that 
 nature was partial to them, and more Sparing of her bounty 
 to Relievers. As to literature, the Relief have the Same 
 education and opportunity of improvement with the clergy 
 in the Church of .Scotland •, and frequently make a fimilar 
 progreSs. Our proportion of weak men does not exceed 
 the number found in other churches. The people to whom 
 we preach are neither inferior in knowledge nor virtue, to 
 the members of their congregations : They are neither lefs 
 loyal, nor woiSe members of Society. Our principles and 
 conftuution are the ancient creeds and constitution of their 
 church in its original purity; our meaSures are more con- 
 genial to, I do not Say the Scriptures, for that, to Some of 
 theSe gentlemen, would appear whimfical, but to the BritifTi 
 constitution, than their tyrannical procedure againft injured 
 congregations. They do not pretend to any pre-eminence 
 In integrity and virtue. I Sincerely pray that the clergy of 
 a|l denominations would convert their ftrife into this chan- 
 nel : Were there more of this among the clergy, there would 
 be lefs diffention in the churches. " In what then confifrs 
 H the pre-eminence of an eftablifhed clergyman ?" I anfwer, 
 it is wholly derived from the prefemation he receiveth, and 
 the houSe in which he doth preach. The walls of a parifh 
 church aie SuppoSed to be Sacred, and the Spot on which it 
 is built is not without a charm •, there alSo, you may Some- 
 limes See my lady and myJord. The people are therefore 
 indufrrioufly perfuaded, that it is a greater honour, and 
 more profitable, to hear any thing, from any creature, pro- 
 vided it be qualified to receive a presentation, than to receive 
 the goSpel from the moft eminent preacher in a meeting- 
 houSe. Spme Sentences of the General AflembJy, may. 
 
 convince 
 
Of Controverfy. 4£ 
 
 convince the public, that the members of that court, efteemed 
 thefe two privileges to be their chief glory. Thofe minifters 
 whoflrft oppofed their rigorous meaiures, and then deferted 
 their fociety, were thought to deferve the molt fevere cen- 
 fure. The amount of thefe fentences, which is thought 
 to be fo fevere, is this : The offenders are declared to be 
 " unworthy and incapable of receiving a prefentation, or 
 (i preaching in a pariih church." No merit, eminence, 
 or privileges in the Relief can compenfate for the lofs of 
 this glory. The rigour of patronage, and difagreeable re- 
 straints which thefe brethren feel, in confequence of their 
 clofer connection with the ftate, are but fmall evils, when 
 attended with the honour of receiving a glorious prefenta- 
 tion, and preaching under the charming roof of a parifli 
 church. Left fuch ignorant people, as neither fee any glory 
 in, nor reap any benefit from thefe circumftance?, fhould 
 be feduced to leave that honourable phce of worfhip, where 
 the bell tolls, and the prefentee fpeaks, our friends have 
 invented chapels, on a footing which the moil intelligent of 
 their clergy confefs to be fubverfive of their conftitution. 
 See Priticlples of Moderation , page 76, — 79. 
 
 With this fcheme, unknown till of lare in the church of 
 Chrift, they have combated the Relief. Such chapels as 
 were litigated in church courts, had this irreilftible argu- 
 ment in their favour, "It will prevent a number of our 
 tf people from deferting our glorious churches, and thereby 
 cc check the progrefs of the Relief/' It muft be confeffed, 
 that the pride of an Eftablifhment is greatly humbled by 
 this invention. The place of worfhip, which is their chief 
 glory, is at beft but a meeting-houfe, and Come chapels 
 were once occupied by Relievers. The only pre-eminence 
 they retain, is, the preacher is qualified to receive a pre- 
 fentation, and, for the moit part, determined to catch at 
 the firlt which he can obtain. In this confifts the eminence 
 of a thapel. The lofs of tiieir preacher's judicative capacity 
 is compenfated by his capacity tp become a prefentee; and, 
 it is thought by thefe gentlemen, to be far more fafe and 
 honourable to bear the yoke of an Eftablifhment under a 
 maimed miniftry, than enjoy our Chritiian privileges in a 
 Relief Church. The bait by which Chriftians are feduced 
 into the Chapel Scheme i/ this, " They have the choice of 
 u their own minitter, arid at the fame time remain in the 
 4C bofom of the church." Pray* what real benefit or honour 
 can Chapel congregations derive from being, as is faid, in 
 
 the 
 
45 Of Controverfy. 
 
 the bofom of an Eftablifhment ? Connection with a religious 
 fociety is honourable and beneficial, in proportion to the 
 purity of their communion, and extent of their Chriftian 
 privileges. As to the firlr, I have fliewn, that the com- 
 munion of that church is lamentably impure, and from her 
 prffent circumftances neceffarily open to the wicked and 
 profane. The Chriftian privileges of the people are no- 
 torioufly .abridged, efpecidly in a Chapel; their minifters 
 authority is ihamefully circumfcribed ; the people are daily 
 ftripped of all their collections ; their poor are at the mercy 
 of another fociety, who fometimes grudge the exiftence of 
 a Chapel in their borders. Their delinquents muft all be 
 judged by that fociety, who deprives them of the power of 
 managing their own affairs, like other Chriftian congrega- 
 tions In fhort, a Chapel is, in the Eftablifhment, like a 
 conquered kingdom, reduced to a province, in a great and 
 tyrannical empire ; with this difference, the one willingly 
 puts her neck under the yoke, the other through neceffity : 
 The one fuffers in her temporal, the other in her fpiritual 
 privileges. " But, as a compenfation for this, a Chapel is 
 <c in the bofom of the eftablifhed party." Pray, what is 
 meant by that warm expreffion ? Is there any real privilege 
 arifing from this, which is not enjoyed in the Relief intereft ? 
 All that the members of a Chapel congregation either afk 
 or expect, is to hear and occafionally join with fuch valu- 
 able minifters in the eftablifhed party as they moft efteem : 
 But it is obvious that Chriftians in the Relief intereft, who 
 are freed from that yoke of bondage which their brethren 
 are under, have the fame liberty and privilege of hearing 
 and joining in the Eftablifhment, which Chapel congrega- 
 tions obtain. In this view, therefore, we are as much in 
 the bofom of the church as they are, and at the fame time, 
 not fubjeft to a foreign yoke. We poflefs the privileges of 
 their citizens, but bear none of their unfcriptural burdens. 
 We do not therefore envy eftablifhed brethren the;* pre- 
 fentations, and honourable places of worfhip, efpecially 
 as it is not thought they can expect any pre-eminence 
 hereafter. 
 
 BOOK 
 
( 47 ) 
 
 BOOK II. 
 
 The principal Subjects of Controversy between 
 the Relief Church and the Secession. 
 
 TH I S fuWject may be reduced to two articles, occa- 
 sional hearing, and occafional communion with 
 other denominations. After difcuffing which, I 
 fhall canvafs fome queftions concerning Covenanting, and 
 then conclude this publication with an addrefs to my 
 Burgher brethren. 
 
 SECTION I. 
 
 Of cccaftonal Hearing. 
 
 THIS fubject is of more importance to religion than 
 is generally thought:. Had not the Seceffion invented 
 this fatal device of prohibiting their people from all inter- 
 courfe with other Prefbyterian churches, they would not 
 have been able to exafperate their followers fo effectually 
 againft every other denomination. By prohibiting them 
 from hearing the gofpel in other churches, the breach ap- 
 peared very wide to the people; and their opinions of other 
 Chriitians were thereby fubjected to the management of the 
 clergy. Their members had no further opportunity of fee- 
 ing, with their own eyes, the principles and practices of 
 other worshipping aflemblies, but behoved implicitly to 
 imbibe the bitter invectives of their prieits. 
 
 Hume, in his hiftory of England, obferves, " In the 
 f< beginning of Queen Elizabeth's reign, the Papifts /hewed 
 * ( little reluctance againft going to Proteftant churches, or 
 u frequenting the ordinary duties of public worfhip in the 
 %< Church of England, The Pope, feniible that this prac^ 
 u tice would, by degrees, reconcile all his partizans in 
 u England to the reformed religion, haftened the publi- 
 M cation of the Bull, excommunicating xhat heretical Queen, 
 u and freeing her fubjects from all oaths of allegiance : 
 u Great pains were taken by the emifTariesof Rome to ren- 
 u der the breach between the two religions as wide as pof« 
 B (ible, and to make the frequenting or Protettant churches 
 I appear highly criminal iu the Papifts." I My readers will 
 
 eaiily 
 
48 Of Occasional Hearing. 
 
 eafily perceive the fimilarity in this, between the priefts in the 
 Seceffion and the Church of Ptome. When the Seceffion 
 fplit into two papties, the queftion on which they divided 
 appeared to many a mere quibble about words. It there- 
 fore required no fmall degree of prieft-craft to keep their 
 feveral followers at a fufficient diftance from one another. 
 Their fituation with regard to the Relief Church was alfo 
 critical, the numbers which flocked to that intereft, gave 
 real alarm to the clergy, and required their utmoft influ- 
 ence to prevent the confequences. Their laws againft oc- 
 cafional hearing were of v aft fervice to them in fuch cir- 
 cumftances. We cannot know the motives from which 
 they have a<fted in this affair, but fee the advantages which 
 they derived from the Scheme. 
 
 Before I ftate the precife point in queftion, which in all 
 controverfy is very neceflary, let it be obferved, 
 
 1. The Pielief maintain, that every Chriftian ought to 
 choofe his own minifter, and fubmit to his miniftrations by 
 a regular attendance. 
 
 2. For Chriftians to wander from one afiembly to another, 
 from vain curicfity, is unbecoming, ought to be difcouraged, 
 and teftified againft by all churches. 
 
 3. Chriftians ought not to join in public worfhip with 
 fuch preachers as are profane, unfound in the faith, or 
 have no authority to minifter in holy things. 
 
 But, 4. we alfo maintain, that it is the indifpenfible 
 duty of all Chriftians, regularly to worfhip God in public ; 
 and, when their own paftor is abfent, or they at a dis- 
 tance occasionally from him, to join in any other fociety of 
 found Prefbyterians, where the fpeaker is known to be 
 orthodox, of good report, and regularly called to the 
 miniftry. The Seceffion think it proper to controvert this, 
 and have often rebuked, or excommunicated from the 
 Lord's table, valuable Chriftians, for no other crime, than 
 joining occafionally with a worthy gofpel minifter in the 
 public worfhip of God. When the offender is a man of 
 fbrne eminence, and not likely to fubmit to cenfure, his mi- 
 nifter frequently difcharges his duty, by preaching power- 
 fully againft this egregious crime, in a manner that his 
 congregation underftand the caufe. 
 
 This device in the Seceffion and anti-government focieties 
 concerning occafional hearing, points out a fatal mi£j 
 take in fome of thefe churches. Suppofe the Antiburghersl 
 in the right j when they cenfure their people for hearing 
 
 occafionally 
 
Of Occafional Hearing. 4<£ 
 
 qccafionally in any other denomination of found Chriftians, 
 then it follows, that their clergy are the minifters whom 
 the people of every denomination ought to hear; according- 
 ly every church who prohibits their people from hearing 
 thefe men, fight againft God, and oppofe Chriftians in the 
 performance of an indifpeniible duty. According to this 
 fuppofiuon, the Burghers and Anti-government fociety are 
 guilty of this crime : Or, if we fuppofe that the Burghers 
 are in the right, then that fin falls upon the other two 
 churches. 1 (hall allow the clergy of thefe focieties to de- 
 termine the queftion, who fights againil God, and who a- 
 gainft fin. Only one of them can be fafe. 
 
 This device of the Seccflion hath been the unhappy fource 
 of much unwarrantable abufe committed upon other 
 churches. The Seceder clergy faw, that it was impofiible 
 to condemn occafional hearing, without declaring all thofe 
 minifters whom their people were forbidden to approach^ 
 to be either wicked, unlbund, or without authority to 
 preach the gofpel, while all thefe qualifications behoved to 
 be confined to themfelves, which is a vaft degree of arro- 
 gance and pride. This brought Seceders under ftrong 
 temptations to injure the character, and mifreprefent the 
 principles of other Chriftians. Their teftimonies, pulpic 
 harangues, and polemical writings, (hew how awfully they 
 were driven before this wind. Of the many inftances of 
 this, which migh tbe produced, I fhali felect two: When 
 this artifice was firft practifed, the church of Scotland was 
 declared to be utterly forfaken or God, and no church of 
 Chrift. The Seceffion was then, as they have ever been fince, 
 by their own account, the only true church in this land. 
 
 It pleafed God, remarkably to blefs the labours of fome 
 eminent minifters of the Eftabiifhment, which they declared 
 to be utterly forfiken. This remarkable down-pou: ing of 
 the Spirit in fome eftablifhed congregations, was in direct 
 bppofition to a Seceder's creed. This brought them into the 
 dilemma, e'ther to retract their cenfure, or deny the un- 
 doubted fact. Had they confefied the fact, that God was 
 eminently countenancing the labours of his fervants at Cain* 
 bufl tng, and other congregations in the Church of Scotland, 
 then their fcheme againft occafional hearing fell to* the 
 ground ; for it could not be a crime in their followers to 
 countenance thofe worthy minifters, whom Qod was pleaf- 
 ed, fo eminently, to make fuccefsful. This I confefs was a 
 very critical fituation ; Intereft and honour, which are very 
 
 G apt 
 
 / 
 
50 Of Occaftonal Hearing. 
 
 apt to blind the mind, were at flake : The temptation to 
 perfevere was ftrong. The clergy gave way, and denied 
 the undoubted fact. That remarkable evenr, required the 
 molt deliberate inveftigation on the fpot where it happened : 
 This was not done: Without fufficient inquiry, the work 
 was declared to be from hell. In vain were they put in mind 
 of our Saviour's anfwer to the Pharife.es, who charged him 
 with diabolical art, Mat xii 22. to 31. Still they maintain- 
 ed this remarkable revival of religion to be all the work of 
 the devil, and made their churches refound with its con« 
 demnation : Their people were in danger of being excluded 
 from jhe fynagogue, or cut off from the feals of the cove- 
 nant, if they laid not Amen ! I don't fay th it, in this, the 
 clergy acted contrary to their convictions; I only mention 
 the fact, as the fatal confequence of their principles. 
 
 The other initance fhail be taken from Mr. Ramfay's 
 works. When arguing againft occafional hearing, in a 
 manner, likely to ruin, even a good caufe, which, it is ob- 
 vious his was not, that author found himfelf under the 
 neceflity of maintaining, that the minifters of other deno- 
 minations are not found in the faith, unfaithful in their 
 ftations, and their church courts not rightly conftituted : 
 This is the common practice of his brethren. Having no 
 fads to fupport the charge, they are obliged to have recourfe 
 to fiction, like their liurgher brethren in their Teftimony. 
 Atter difmiffing the cftablifhed party with all their crimes 
 on theii back, he proceeds to criminate the Relief. In his 
 Rroiew, page 34. he fays of that church, " We cannot ad- 
 ** mit they are rightly conftkuted churches of Chrift, v and 
 in page 35. he adds concerning her minifters, "We cannot 
 ft admit that they are faithful in the truft committed to 1 
 " them, and the duties which the King of Zion expects 
 <4 from them." The firft part of his charge is fupported by 
 the following invention % page 34 " The general rule, fays 
 ii this author, from which there muft be very few excep- 
 <4 tions, if any, in the choice of the firft minifter in a Re- 
 41 iier congregation, is, that none be allowed to vote but 
 Ki thofe who have property in the place of woifhip, or con- i 
 <c tributed to build it. Want of money, he Jays, will ex- ! 
 <c elude the moil holy Chriftian, as effectually as if he were 
 c< a Heathen and a Publican, from voting in the Relief in-J 
 u terefl ; while all who contribute are qualified, whatever 
 u their principles or character be ;" trom which he con- 
 cludes, that the Relief minifters came not in by the door, 
 
 but 
 
KSI K^Ll ll)lV)i\.*V WV*9^^* 
 
 but climbed up fome other way. This (lory was invented by 
 this gentleman and his brethren, in The Relief Scheme confi- 
 deredy page ic. In order to prove that a " worldly fpirit 
 " pervades that whole church. " Mr. Hutchifon allured 
 Mr. R^rn fay and tn$ brethren, that the whole of this ftory 
 was without foundation : No matter, it is an ufeful inven- 
 tion, and accordingly Mr. Ramfay, who does not appear to 
 be foon put to the b!ufh, maintains its reality a fecond time, 
 for another purpofe. A more finking inftance, that Se- 
 cedets, in order to vindicate their invention concerning 
 occafional hearing, are under fome necefluy of injuring 
 other Chriftians, cannot be required. One would naturally 
 expect, that when an author is detected, and publickly 
 expofed, he would not choofe to rifk his character by re- 
 peating the fame fault. Into this infatuation hath Mr. 
 Ramfay fallen. Although I feel for that gentleman and his 
 brethren, yet the caufe of truth, requires me to allure the 
 public, fo far are the Relief from permitting all who con- 
 tribute, in a forming congregation, to vote, at the election 
 of a minifter, whatever their character be, that it hath 
 fometimes been made a queftion, when there was any fuf- 
 picion, whether all the- fubfcribers were of age and un- 
 blameable characters. This enquiry I have feen made in 
 Edinburgh prefbytery. So far is it from being a general 
 rule, as Mr. Ramfay afferts, " Want of money will exclude 
 " the mod holy Chriftian/*' I never heard, nor any of my 
 brethren, that aChriftian in the Relief intereft was excluded 
 from voting on account of his poverty. In fome forming 
 congregations, (and thefe were very few) when it was diffi- 
 cult to afcertain the real members, it hath been made a 
 queftion. Whether fuch as propofcd to vote, and were in 
 opulent circumftances, had taken any concern in the affairs 
 of the congregation formerly, or born any part of the pub- 
 lic burden ? All who vote, undertake, according to their 
 ability, to contribute their mite for the maintenance of the 
 gofpeh When any perfon's right to vote was doubtful, 
 who was in a ftation which. enabled him to bear a part o£ 
 the public burden, this was thought a proper queflion, in 
 order to prevent thofe who had no concern with the fociety 
 from outvoting the real members, and palming upon the 
 congregation a minifter whom they did not choofe. Even 
 in thefe few inftances, no member was excluded for want: 
 of money, nor were fuch as contributed largely, admkred 
 to vote, if their character was known to be fcandalous. Mr 
 
 Ramfay 
 
52 UJ KJccafional Hearing, 
 
 Ramfay himfelf, though an Antiburgher minifter, accord- 
 ing to the R.elief fcheme, were he to join a forming congre- 
 gation, and build the whole houfe, could not be admitted 
 to vote, until he profefled repentance, and made reparation 
 for the injuries, which, we think, he hath done to religion, 
 truth, and the chara£ters of the godly, 
 
 Further, to nv.ke a law which occafionally prohibits 
 many hundreds from worshipping God in public, when it 
 5s pradticable, and to punifh thofe who tranfgrefs this law 
 with cenfure, or exclufion from the Lord's table, as is done 
 by the Seceffion, appears to us to be an incroachmem on 
 the divine prerogative. My former argument proves, from 
 undoubted fa&s, that this device leads the inventors to 
 commit injuries upon fellow Chriftians ; I now afiert, that 
 St is an infult upon divine authority. Our obligation to 
 worfhip God regularly in public, cannot be controverted. 
 This invention criminally oppofeth that obligation, by often 
 obliging great numbers of Chriftians to keep a filent fab- 
 bath, when their own minifters are abfent. Though they 
 might eafily wait on God in the aflemblies of fellow faints, 
 where the gofpel is purely preached by faithful minifters of 
 Jefus Chrill, yet by this law they are under a prohibition. 
 Where-ever a few of God's faints are metto worfhip him in 
 that manner which he hath appointed, there he hath pro- 
 jnifed to be prefent. In fuch aflemblies, the devotion of 
 Seceders may be as fervent, pure, and acceptable unto God, 
 as if one of their own minifters were the fpeaker. Whcft 
 the manner and the matter of the devotion is good, the 
 place where, and the name of the perfon by whom it is 
 offered, neither affefts the edification of the worfhippers, 
 nor renders it lefs acceptable unto him. Can the praifes of 
 Seceders be marred, by being joined with thofe of other 
 faints ? Are they excluded from a throne of grace, when- 
 ever they appear in other churches ? Or, (hall not the or- 
 dinances profit them when adminftrated by God's fervants 
 of other focieties? How impious and abfurd is the principle 
 from which our brethren aft, in this affair? Alas! by oblig- 
 ing their followers fo often to keep a filent fabbath, they rob 
 God of a revenue of glory due to his name, and greatly in- 
 jure the fouls of his faints. If a fenfe of duty impel feme 
 publickly to worfhip God in the afiembly of another deno- 
 mination, when they are not able to reach their own paftor, 
 how prefumptuous is it, in the Seceffion, to cenfure fuch, 
 and exclude them from the Lord's table for obeying God 
 
 rather 
 
Of occafional Communion with Prejbyteriant. 53 
 
 rather than man? Often they have been guilty of this crime, 
 in vindication of that ufeful device. May God make thefe 
 crude thoughts a mean of enlightening their minds, and 
 leading them to repentance ! 
 
 SECTION II. 
 
 Of occafional Communion with Prefbyterians. 
 
 I Have difcuffed this fubject, as it refpe&s Independents 
 and Episcopalians. The Relief Church, as was fhewn, 
 hath given her opinion on that fubjeft. It was founded on 
 the plain and general principles laid down by our anceftors. 
 Since fuch Independents or Epifcopalians as could be ad- 
 mitted by Prefbyterians, feldom or never require from us 
 this privilege, it is highly improper to make that a bone of 
 contention in the church. That in which we are chiefly 
 interefted is occafional communion with found Prefbyterians. 
 If the Seceffion were once enlightened in this article, there 
 remains no further obje£t of difpute. The fubjedt is of vaft 
 importance, and as we are all deeply interefted, it requires 
 the molt difpaflionate confideration. As the feveral Pref- 
 byterians in Scotland fubfciibe the fame articles of faith, 
 obferve the fame form of government and mode of worfhip, 
 and preach the fame dddtrine, nothing but the whimfical 
 caprice or interefted views of the clergy, prevent our inter- 
 course and fellowship with one another. It muft be granted, 
 that though we all profefs reformation principles, and ad- 
 here to the ancient constitution of the Church of Scotland, 
 it is with fome variation.— The eftablifhed party fubmit to the 
 law of Patronage, are too lax in their admiffions, and too 
 many of their members, who fubferibe our creeds, preach 
 another doftrine in public. The Seceffion have piled up up- 
 on our ancient conftitution much rubbifh, which favour not 
 a little of the Church of Rpme ; their laws againft occafional 
 hearing; their limited communion, andunweildyTeftimony, 
 appear to us hay and ftubble, which ought to be confumed* 
 The Relief neither add to nor take from the original con- 
 ftitution of the church as explained by our anceftors. 
 
 If the Secefiion could be perfuaded to give up their un- 
 fcriptural fcheme of communion, their other inventions fall 
 of courfe. For their benefit I {hall therefore explain what ap- 
 pears to us to be the fcripture fcheme of communion,, as a- 
 dopted by our forefathers, and pra&ifed by the Relief church. 
 
 1. We 
 
1. We exclude the ignorant from the Lord's table becaufe 
 they aresincapable of difcerning the Lord's body. 
 
 2. Thofe who are unfound in the Faith are rejected. In 
 thofe minutes, againft which the Seceflion have wrote and 
 preached fo much, it is exprefsly declared, " with refpect 
 " to thofe who are unfound in the eflentials of Chriftian 
 " faith, the meeting unanimoufly agree that their principles 
 11 do not allow them to hold communion with fuch.' ) The 
 Burgher fynod fill up their Teftimony with thefe minutes, 
 and explain the text in the following words; " The Relief 
 " terms of communion are fo general and undetermined, 
 u that they will admit Protectants of every denomination, 
 " and feem to be under too little concern to keep pure and 
 " entire all the ordinances of Chrift, according to his 
 €t command:" TeJlimony y page ^78, By what temptation 
 the fynod were led into this inexcufable blunder, I do not 
 know: but it is no lefs abfurd than it would have been to 
 call Yes, No \ or Black, White. The minutes they quoted, 
 our daily and uniform profeffion and practice directly con- 
 tradict the charge It helps, however, to enlarge their 
 weighty creed, and I hope this little piece **ill find a place 
 in the next re-exbibition of their long creed, for which, if 
 I be' alive, the fynod may expect a letter of thanks. 
 
 3= The Relief exclude from the Lord s table the irreligious 
 and profane. 
 
 4. We exclude the children of God, in certain circum- 
 ftances, from his own table, and think we have the Matter's 
 authority. A child may be one of his family, and fandtined 
 by his Spirit, but incapable of communicating knowingly. 
 A true Chriftian may be unfound in the faith ; he may fall 
 into immoralities, or take an unreafonable offence at a 
 brother, which cut off" from the feals of the covenant for a 
 time. Although it is univerfally known that the Relief 
 Church not only profefs this, but in general act up to their 
 principles, yet the Burgher fynod were pleafed to affert, 
 TeJlimonyy page 179. " That the popular plea advanced in 
 " fupport of fuch vague and extenfive terms of communion, 
 " is, that all the children of God have an undoubted right 
 lt to the childrens bread, and that it is not lawful to keep 
 <c it from them." The conduct of thefe brethren puts me 
 in mind of the treatment which the ancient Chriftians re- 
 ceived from their perfecutors. Thefe martyrs were clothed 
 in wild beafts Jkins, and then deftroyed by fierce dogs. 
 Seceders endeavour to ruin the reputation of whole churches 
 
 by 
 
Of occaftonal Communion with PrefbyUrians. 55 
 
 by means no lefs unbecoming. While thefe gentlemen 
 make fuch wide and unwarrantable ftretches to deftroy the 
 reputation of the Relief Church, they difcover a temper of 
 mind foreign to the religion we profefs, and would do well 
 to confider that " Charity", without which all religion is 
 vain, " is kind, envieth not, and thinketh no evil " 
 
 La/l/y, We do not reft the qualifications of a communi- 
 cant in a negative character. It is not enough that he be 
 free from public fcandal; he ought to be cxamplary in his 
 life, and to endeavour daily to fulfil his duty to God and 
 man. In this all churches are chargeable with negligence, 
 and have caufe to fay, Peccavi. 
 
 Having explained the Relief principles refpefting admiffion 
 to the Lord's table, I fhall ftate the precife point in difpute 
 between the Seceflion and that church : It is this 5 Whether 
 we have any divine authority to exclude from the Lord's 
 table our dear brethren in Chrift, whofe knowledge is com- 
 petent, whofe principles are orthodox, and whofe conver- 
 sation is unblameable and examplary, merely becayfe they 
 are members of another Prefbyterian church, and fee it not 
 as yet to be their duty to leave that fociety and join our 
 party ? The Seceffion affirm that we ought : The Relief 
 deny that we have any authority to debar fuch. As I know 
 of no objection againft this opinion which deferves notice, 
 we fhal] proceed to the argument.^ I have (hewn in a for- 
 mer fe&ion, page 34. that the principles we all fubfcribe, 
 in the Confeffion of Faith, require this. No reafoning, 
 acknowledged principles, or fcripture, can be of any ufe to 
 thofe who prefume to deny a £a& fo obvious and plain, To 
 keep my antagonifts to the point, let us fix the objects of 
 difpute to a certain denomination : Suppofe the people who 
 apply to us for admiffion, fubmit to the miniftry of an in- 
 truder, my opponents grant, that jtheir cafe, of all others, 
 is the moft doubtful ; confequently, whatever can be faid 
 in their favour, will conclude more ftrongly in the favour 
 of all the other Prefbyterians in Scotland. My argument 
 goes upon the fuppofition, that there are real and worthy 
 Chriftians of this denomination, eminently pious, and 
 whole knowledge and principles are unexceptionable. They 
 are aifo fuppofed to produce a moft fatisfaftory teftimonial, 
 either from fome praying fociety, of which they are mem- 
 bers, or from fuch eminent Chriftians as are kno.v-r. to us, 
 and may be trufted. The only objection that can be brought 
 againft them, is, they ftill continue members of a corrupt 
 
 church, 
 
56 Of oceaftonal Communion with Prejbyterians* 
 
 church^nd fubmit to an intruder. The queftion then is, 
 Ought we to exclude them from the Lord's table on this 
 account ? As they are fuppofed to be eminent Chriftians, 
 we are fure they act according to their knowledge ; for it is 
 incompatible with the character of a true Chriftian to act 
 habitually in contrariety to his own convictions. Though 
 their minifter be an intruder to others, he is the object of 
 their choice, and they think it their du;y to fubmit to his 
 miniftry: That fuch men, however faulty in the way of 
 entring upon their charge, may be beneficial in the church 
 to thofe who choofe to adhere to them as their paftors, can- 
 not be denied. The reafon why thofe Chriftians continue 
 in that communion, is, they do not yet fee it to be their 
 duty to leave the Eftablifliment ; though they highly difap- 
 prove of the law of Patronage, yet they love their miniiler, 
 and are benefited by his doctrines: Notwithftandiug of his 
 blameable acceptance of the prefentation, they think him 
 one of the Lord's fervants, and are perfuaded whatever de* 
 fections may cleave to him and his connections, yet it is not 
 their duty to forfake his miniftry. Meantime, like other 
 faints, they lie open to light, and will not hefitate to forfake 
 that communion whenever they can fee it to be their duty. 
 In this we (hall allow that they err ; but then I obferve, 
 
 \jl y We cannot fee how this error difqualifies them for 
 the performance of that duty. Their miftake neither affects 
 their faith nor morals. They are even fuppofed to difap- 
 prove of what we condemn, but do not think thofe things 
 with which they are difpieafed, fufficient reafon to abandon 
 that communion, efpecially as they reap much profit from 
 the miniftry to which they prefently adhere ; for God gives 
 his people the good things of the covenant, whatever the 
 inftrument be. Saints therefore in this communion, and 
 tinder thefe circumftances, are verily in a ftate, and alfo a 
 proper frame, to celebrafe the death of Chrift, confequently 
 invited by the Mafter himfelf, and under indifpenfiblc 
 obligations to obey the command. In performing obedience, 
 they obtain much benefit to themfelves, and glorify their 
 God and Saviour, though in a ftate of imperfection ; yet 
 they, like other faints, are accepted in the Beloved. The 
 Seceffion who violently thruft them from the table of the 
 Lord, roi him of a glory due to his name, and do fignal 
 injury to lu^ faints: If thofe who withhold a cup of cold 
 water from his children, when it is required, are thereupon 
 condemned •, what can they expect who unjuftly withhold 
 
 from 
 
Of occaftmal Communion with Prefiyieriatis. $J 
 
 from them the feals of the covenant ? Yet this is done even 
 by thofe whofe office it is to perfuade them to the regular 
 observation of this ordinance. It undoubtedly is a$ much 
 the duty of minifters to excite Chriftians to a frequent and 
 regular obfervation of the Lord's flipper, as to urge their 
 obedience To the great commands of love to God and man : 
 But the SecefHon fcheme combats the authority of God, 
 and privileges of his people, by excluding the greateft num- 
 ber of his dear children from their Father's table : Befides, 
 it difcovcrs a fpirit of arrogance and pride, the mofi fhamefui 
 and unchriftian: If Seceders be in the right, then the weak- 
 eft faint in their church muft be more worthy of, and better 
 qualified for heaven than the mod eminent in any other de- 
 nomination. Their fcheme fuppofeth them to be better 
 Chriftians*, and more capable of enjoying God \ the abfur- 
 dity cf which ftares us in the face! Come forward, gentle- 
 men, attentive to the fubjedt; behold, and be afhamed of 
 your error: Why fhould mankind, in this," have any longer 
 occafion to complain, that you fhew more seal for your 
 own Dagon, than the living and the true God ? Why do ye 
 work up the peculiarities of your party to an importance 
 greater than real holinefs-, and oppofe the authority of Goi^ 
 and rights of Chriftians, to fupport an idol of your own 
 .making ? 
 
 ldly> To rejecfl thefe Chriftians, merely becaufe they clci 
 not fee it to be their duty to- yut themfelves under our 
 miniftry, or to feparate from thai church of which they ars 
 members, is contrary to the nature of the ordinance, and 
 great principle of love. At the Lord's table we fit down 
 to hold communion with the Head'Chrfft, and through 
 him, with all the members of his body: It is not merely" 
 with our own church wit^i whom we hold communion, it 
 is the whole fociety of the godly, fo^rered through all the 
 different denominations on earth. Whatever different opU 
 nions in things of fmall importance may rake place among 
 them, to whatever particular church they may belong* 
 yet believers have all communion with Chiift in his righ- 
 teoufnefs and graces, and with one another in the fame pe- 
 culiar privileges, in the exercife of the fame graces, and 
 in the performance of the fame evangelical obedience; 
 they all meet at the fame throne of grace, are animated by 
 the fame Spirit, have the fame reconciled God for their 
 Father, and partake of the fame fpjritual provisions. To 
 profefs this at the table cf the Lord, aud at the fame time 
 
 H dsbar 
 
58 Of occafional Communion with Prejbyterians. 
 
 debar from our communion his moft eminent faints, as 
 unworthy of the childrens bread, is truly a moft glaring 
 inconfiftency To profefs the moft fincere love to all the 
 brethren, and at the fame time to thruft them violently 
 from cur love-feaft, and treat them as if they were dogs 
 and fwine, is fhamefully abfurd and unfcriptural : Never 
 was this ihe defign of that holy inftitution, nor that the 
 method of exprefling our love to one another. Pharifee- 
 3ike thefc gentlemeo fay to every other Chriftian, " Stand 
 " by, I am more holy than you 5* and by erecting an un- 
 warantable wall of feparation between themfelves and other 
 Chriftians, they mar the beautiful form of the hcufe of 
 God. In vain do they plead, that by admitting Chriftians 
 from ether denominations, they thereby partake of their 
 imperfections. It is no Jefs abfurd to fay, that we " ho* 
 11 mologate their errors," or are chargeable with their 
 miftakes by receiving them into fellowfhip, than it would 
 be to affirm, that all the imperfections of thofe who fit at the 
 fame table, are chargeable to every individual. It is no lefs 
 abfurd to exclude other focieties from their communion oil 
 this principle, than it would be to debar the whole genera- 
 tion of the godly on earth, becaufe they are exceedingly 
 imperfecl. Come forward then, ye injured race of the 
 godly, and plead your right ; ye ftiali not plead in vain : 
 Produce the evidences of your fonftiip, and we welcome 
 you to your Father's table. "We hope to meet again in a 
 better place ; let us bear with and love one another on earth : 
 You are dear to God, and precious in his fight ; we are not 
 therefore afhamed to plead your caufe, and admit you into 
 all the intimacies of love.— For, 
 
 3<//y, The more our communion on earth refembles hea- 
 ven, the more it is alio confonant to the will of God. 
 All true Chriftians, of different denominations, will meet in 
 the celeftial world ; there they will alfo fit down at one 
 table, and partake of the fame bread : It is a part of their 
 beauty and felicity that they make but one great company: 
 From this unity there arifeth a revenue of glory to God thJ 
 Father, Son, and Spirit 5 hence our Saviour ardently prays 
 that they may be one on earth : u I pray," faid our Lord, 
 €< that they all may be one in us. — The glory which thou 
 u gaveft me, I have given them ; that they may be one, 
 " even as we are oneWl in them, and thou in me, that they 
 " may be made perfect iu one*." Tq exclude from our 
 
 com- 
 * John xv ir* 
 
Of occaficnal Communion with Prejbyierians. 59 
 
 communion thofe for whom our Redeemer thus bled and 
 prayed, when they appear to be in a proper ftate and frame 
 for the obfervation of that ordinance, is to thwart the will 
 and puipofes of God : While, on the one hand, we care- 
 fully exclude the unholy and profane * 9 on the other, we 
 ought to welcome and encourage all God's faints who ap- 
 pear capable of performing this fervice acceptably,*^ order 
 that the church below may refemble thofe who are in a ftate 
 of perfection above. When Christians of different deno- 
 minations agree in one fpirit, with hearts conciliated to one 
 another in love, to meet occafionally at the fame table, in 
 teftimony of their affection, and of their agreement rn all 
 the great articles of faith and duties of religion ; this is a 
 brighter image of heaven on earth : It agrees with the will 
 and purpofe of our heavenly Father, and fulfils the defire 
 of our Saviour's heart. How beautiful is it to fee faints, 
 from different churches, affemble and jointly exprefs their 
 faith in and love to Gpd ! Their different opinions afford 
 them an opportunity ofexercifing humility, meeknefs, and 
 forbearance. They argue with one another, " Your God 
 " is my God, your Father my Father, and the bread of the 
 S€ family is common to us all: Do you not love God ? Is 
 (< not your heart fincerely his ? Are we not one in Chrift ? 
 u Yes, and in heaven we fhall be one in fentiment and 
 " employment; come then, let us anticipate that happy 
 cc period in our union and fellowfhip at the Lord's table." 
 From l>eaven our Father looks down with divine approba- 
 tion, faying, " Behold, how good and how pleafant it is 
 " for brethren to dwell together in unity; this is like 
 <c precious ointment on the head, or the dew of Hermon, 
 " which defcendeth upon the mountains of Zion ; I will 
 u therefore command the bleffing to reftiipon them, even 
 f< life for evermore," Pfal. exxxiii. Therefore, 
 
 4t/:/y, To admit thefe Chriftians, under coniideration, to 
 partake of the feals of the covenant, is fimliar to that 
 love which God the Father, Son, and Spirit evidenced! ta 
 his own church : As Chri&'s body myftical is but one, fo 
 all the members are the objects of his love and favour ; they 
 are all near and dear unto him, led by the Spirit unto all 
 truth, clothed in the rightecufnefs, and waflied in the blood 
 of Chrift ; they are all equally entitled to thebleffingsofthe 
 covenant, and the privileges of children. The leaft in the 
 family of God are the objects of his affection and particular 
 C4re : " Ji bruifed reed will he not break : a fmoking flax 
 
 H 2 " will 
 
60 Of Gccafional Lcmmumon with .Prejbyterlans. 
 
 (€ will he not quench : The lambs he carries in his Bofom, 
 <•' and gently leads thofe who are with young." From this 
 his tender love and care, our Saviour enfbrceth their requeft 
 to be admitted to» his table : M Injure not, (fays he/) offend 
 " not any of thefe little ones : Deal kindly with them for 
 P my fake. Whatever ye do unto them, I account it a? 
 <{ done unto myfelf ; receive them therefore in my name, 
 " for thty are my image, of whom I am not afhamed. 
 ! c They lie in my bofom ; if you love me, receive them into 
 U yours : Bear with, and forgive them, for fo I bear with 
 f 1 and forgive you. Thofe who are weak in the faith, 
 V receive, not to doubtful difputations, but to cherifh 
 << their graces, and comfort their hearts with the childrens 
 <( bread." I tremble to fee the Seceder prieft, with an un- 
 chriftian frown, rej eel their claim, and the warm entreaty 
 of him who wafhed them with his blood , however near and 
 dear they are to God, even though they fliould faint and 
 perifh for want of food, yet thefe miniilers of the gofpel 
 prohibit them from tafting the bread of the family in their 
 communion. Let therefore Relievers never be afhamed to 
 run and fuccour fuch : " Welcome, ye injured faints of 
 *' God; welcome to your Fathers table, and all the inti- 
 ct macies of love". Since God makes no diftincYion, but 
 equally and impartially cares for us all, fo let us imitate 
 our heavenly Father; much we have fuffered on your ac- 
 count, but in this we fuffer with a good confeience, for 
 righteoufnefs's fake ; and thank God that we have been 
 honoured not only to plead for the privileges of his dear 
 children, but alfo to adminifter unto you that fpiritual 
 provision of which you have been unjuftly deprived by other 
 churches. For, 
 
 $th!y, This isP conformable to the univerfal practice of 
 the primitive churxh, &c. But, why do I urge the argu- 
 ment fuithef with thofe who have the word of God in their 
 hands, and, I truft, grace in their minds? while the for- 
 mer in the moft clear an(J exprefs manner invites, the latter 
 will keep the heart open, and arms expanded to receive them 
 to our communion. Let thofe therefore who refufe to be 
 convinced, at leafr ceafe to perfecute from the pulpit and 
 the prefs, fuch Chriftians as act according to reafon and 
 religion ; for, in the end, that may be heavy on the con- 
 feience. 
 
 SEC- 
 
Of Covenanting under the Law. 6l 
 
 SECTION in. 
 
 Of Covenanting under the Law, 
 
 THE covenanrs mentioned in the fcriptures are not 
 well explained by the greateft number of fyftematical 
 writers. Not attending to the difference between thefe and 
 covenant tranfaclions among men, the fubjecT: hath often 
 been mifunderftood. The difpeofation of grace under the 
 Old Teftament is called the fir ft covenant, arid when di fan- 
 nulled, to give place unto another and better, is by Paul 
 compared to the pofterity of Agar*. 
 
 In this fedYion, I propofe to confider the manner in which 
 the Old Teftament church was required to adhere to this 
 difpenfation, which manner is ufually called Covenanting. 
 
 The fubject appears to me to be involved in much dark- 
 nefs, by difputants who have wafted much time and paper 
 upon Covenanting under the gofpel. Thofe who relifh un- 
 meaning and ufelefs compofition, are much indebted to 
 Mr. Walker, who on this one fubjecT: fpends near two hun- 
 dred pages. By this writer, and his brethren, the proper 
 diftincYion, between things moral and pofitive, appears, to 
 me, to be loft; and therefore, I fhall here enquire whether* 
 this duty under the Old Teftament, called Covenanting, 
 vas a moral or a pofitive fervice ? 
 
 The word moral, literally refpefts our manners. When 
 applied to the law, it denotes that which is perpetually bind- 
 ing, in opposition to fuch precepts as are pofitive, or only 
 binding for a time. A moral precept, properly fpeaking, 
 is that unalterable rule of right and wrong, which is 
 founded on the infinitely holy and juft nature of God, to 
 which men, as reafonable creatures, are indifpenfibly bound. 
 Pofitive laws are fuch inftitutions, as depend intirely upon 
 the fotfereign will and pleafure of God, which he might 
 not have enjoined, or may abrogate, at any time, in perfect 
 confiftency with equity and juftice. f. 
 
 Let us now confider the manner in which Ifrael covenant- 
 ed, and then we fhall fee whether it correfponds to the 
 defcription of a mor;il or pofitive fervice. The fcripture 
 does not, in any one part, give the whole or full account of 
 this : I fhall gather the circumftances, from feveral pafftges 
 of holy write — I. From Deut. xxix, la. n. we learn, that 
 all the people, young and old, men and women, entered 
 
 irtt$ 
 
 * Gal^iy. f Synod's Catechifm. 
 
6z Of Covenanting under the Law. 
 
 into the covenant — 2. From Exod. xxiv. 4. 7. we learn, 
 that the bend to which they fwore obedience was not of 
 man's making ; it was the words which God himfelf had 
 fpeken, and nothing elfe, written in a book, and read in 
 the audience of the people. — }. From 2 Chron. xv. 14. we 
 find, that they fwore with a loud voice, accompanied with 
 instruments of mufic and fhouting. — 4. When we compare 
 Exod. xxiv. 5. 6. 8. with Heb. ix 19. we fee, that in per- 
 forming this folemn fervice, it was neceffary to offer 
 facrifices, and fprinkle the people, and the bend, or book 
 of the covenant, with the blood, faying, " Behold the blood 
 " of tiie covenant, which the Lord hath made with you 
 €C concerning all thefe words." That mind muft be fadly 
 prejudifed. indeed, which doth not fee at once that this is 
 a pofitive inftitution, as much as the paflbver, or the ordi- 
 nance of the fcape goat on the great day of atonement. 
 When all their little ones, and every individual in the nation, 
 though abfoiutely incapable of performing a moral duty, 
 were commanded to enter, in this manner, into the cove- 
 nant, the fervice mutt as certainly have been a pofitive in- 
 ftitution, as circumcifion, or baptifm under the gofpel: 
 When we add to this, the manner in which it was performed, 
 they facrificed, they fwore with a loud voice, they fliouted, 
 mean time the trumpets founded, and the cornets played, 
 while the blood of the facrifice was fprinkled on the people 
 and on the book, with thefe words, t€ This is the blood 
 <c of the covenant," &c. Then the nature of the inftitution 
 appears indifputably to be pofitive. I can eafily allow, that 
 fome parrs of this fervice were moral : When they fwore 
 witha loud voice, theyfaid, " All that the Lord hath fpoken ; 
 " we will do, and be obedient/' Exod. xxiv. 7. This decla- 
 ration was the performance of a moral duty, which every 
 man is bound lo declare; but then pofitive inftitutions have 
 always in them fome things moral. In obferving the ordi- 
 nance of the fcape-goat, the people prayed and confefled 
 their fins, and in keeping the paflbver they behoved to pray 
 and vow to God ; ftiU thefe inftitutions were pofitive, be- 
 caufe in obferving them, it was abfoiutely neceffary to per- 
 form fome pofitive rites. This is what conftitutes an in- 
 ftitution pofitive, when the moral duties enjoined in that 
 fervtce, cannot be performed in that manner^which God 
 requires, unlefs we, at the fame time, obferve fome cere- 
 fhonial rite 5 for example,— -To dedieate our offspring unto 
 Godj is amoral fervice; ourfelvesj and all that is ours, 
 
 ought 
 
Of Covenanting under the La*t>. 63 
 
 ought to be devoted unto him ; but, in the obfervation of 
 baptifm, this cannot be done according to God's appoint- 
 ment, unlefs by the fprinkling of water in the name of the 
 Father, Son and Spirit; therefore baptifm is a pofitive duty. 
 — In prayer we fomeiimes bow the knee, which is ceremo- 
 nial ; but we can pray, according to God's appointment, with- 
 out bowing the knee, and therefore prayer is a moral fer- 
 vice. — In celebrating the death of Chrift, we pray and vow 
 to God y itill fomething more is abfolutely neceffary in right- 
 ly obferving this ordinance ; we muft eat bread, and drink 
 wine, which is ceremonial ; and therefore it is a pofitive in- 
 ftitution. ' It was not enough in the ordinance of the fcape- 
 goat, that the people prayed, confefled their fins, and pro* 
 mifed, in the itrength of grace, to forfake their iniquities ; 
 they behoved to take two goat* ; confefllon muft be made 
 over the head of the goat : One is flain, and its blood 
 fprinkled feven times before the mercy-feat, and the other 
 Jed into the wildernefs. Thefe tranfaftions are ceremonial 
 and therefore the whole fervice is called a pofitive inftitmion. 
 In like manner, when Ifrael covenanted, it was not enough 
 that they declared their refolution of obeying the law, and 
 obferving all that the Lord had faid vnto them ; this is the 
 daily profeffion of every believer ; they muft alio all be 
 aflembled together, and declare this with a loud voice, and 
 fhouting, accompanied with inftruments of mufic ; and, as 
 fprinkling with water in the name of the Father, Son, and 
 holy Ghoft, is an eflential pare of baptifm, fo, fprinkling 
 the book, and the people, with the blood of facrifices, fay- 
 ing, " Behold, the blood of the covenant which the Lord 
 " hath made with you concerning all thefe words *," is no 
 lefs an eflential part of this inftitution under confideration : 
 If ever therefore an ordinance appointed by God could be 
 called pofitive, it was Covenanting under the law. Ifrael 
 were then^inder a difpenfation which was highly figurative ; 
 the apoftle calls it, " a fhadow of good things to comef." 
 This mode of ratifying that covenant with the people, by 
 the fprinkling of blood, is explained by the apoftle in the 
 ninth chapter of the Hebrews, from ver. 19. to 24. to be 
 typical of the ratification of the covenant of grace by the 
 blood of Chrift, with which he alfo purifies the fpiritual 
 Ifrael who take hold of this covenant by faith. Their fwear- 
 ing with a loud voice, ihouting, and inftruments of naufic, 
 on that occafion, were emblematical of that joy, which the 
 
 rati- 
 * Exod. xxiv. 8. t Hcb* x. 1. 
 
v 64 Of Covenanting under the Law. 
 
 ratification of the new covenant by the blood of Chrift, af- 
 fords the parties concerned, together with the chearful 
 manner in which the fpiritual Ifrael, take hold of and profefs 
 obedienc« to the covenant of grace. As every individual 
 of that typical and natural feed of Abraham entered into 
 this covenant, or typical difpenfation, and were fprinkled 
 with the typical blood by which it was ratified ; fo every in- 
 dividual of the fpiritual feed of Abraham are admitted into 
 the covenant of grace, and fprinkled, for their purification, 
 with the blood of Chrift, called by the apoftle, the blood of 
 the covenant % 
 
 This fubject might be carried much farther. Thefe plain 
 and indifputable principles open up a large and beautiful 
 field, inftruftive and entertaining. It is truly lamentable to 
 fee hovv far our Chriftian brethren in the Seceffion, have 
 been left to mifinterpret this fubjedt, in order to confirm 
 their followers in their favourite peculiarities. To mifre- 
 prefent the Relief fcheme, is wrong •, but to mifreprefent the 
 Old Teftament fcheme, is far woife. The principles they 
 have long maintained concerning Covenanting under the 
 law, involve the whole difpenfation in darknefs and confu- 
 fion. Long have they preached to their people, and much 
 have they written to convince the public, that Covenanting 
 under the law was not a pofitive, but a moral fervice. Mr. 
 Walker collected five of fuch arguments as might be expeft- 
 ed, in proof of this abfurd and dangerous tenet ; and in- 
 deed, with equal eafe, he might have numbered fifty. If 
 Covenanting be a moral duty, then I am ready to prove, 
 that the paffover, the ordinance of the fcape-goat, feaft of 
 Pentecoir, &c. were moral duties : This is a neceflary con- 
 fluence, and would be eftablifhed by the fame arguments ; 
 then the typical fignitkation of that difpenfation is intirely 
 deftroyed, and the principal arguments and comments from 
 the Old Teftament. in the epiltle to the Hebrews grofsly 
 abfurd. The Seceffion neither faw, nor intended thefe 
 dangerous confequcneds, but they are obvioufly connected 
 with their princip'es, which I fincerely beg, that, for their 
 own fake, and the lake of religion, they would now re- 
 
 nounce. 
 
 SEC 
 
 Keb. x. 29. 
 
Of Covenant Obligations on Pojterityl 6$ 
 
 SECTION IV. 
 
 Of Covenant Obligations on Pofrerity. 
 
 MY prefent undertaking is exceedingly difagreeable, but 
 important and neceffary ; earneftly to contend for 
 that faith which was delivered to the faints, is an indifpen- 
 iible duty, a fundamental article of which is deftroyed by 
 the doctrine of covenant-obligations, as maintained by the 
 Seceffion. I am forry to be obliged fo often to condemn 
 the conduct and principles of thefe brethren* but the in- 
 terefts of truth and fociety, render it neceflary. The doc- 
 trine which they maintain is this, " Pofterity are bound by 
 " the religious oaths of their anceftorsj prior to their ap- 
 " probation of, or acquicfcence in their deed." Our wor- 
 thy anceftors fwore to abide by Prefbytery, and never to 
 embrace Epifcopacy ; Seceders maintain, that if any of their 
 defcendants apoftatize from the Prefbyterian church, and 
 profefs Epifcopacy, though they had never approved of 
 their father's deed, yet, in confequence of their father's 
 oath, they are guilty of perjury. r This appears to me to be 
 contrary to the fundamental principles of both natural and 
 revealed religion. Although in temporals, the conduct of 
 parents affects their pofterity, for they are bound by their 
 legal deeds, yet in fpirituals it is not fo : In this every man 
 mufl: (land or fall for himfelf. Fathers cannot choofe for 
 tneir children, in matters of religion ; for no man can be a 
 Chriftian but by a voluntary choice : In this every rational 
 creature muft choofe for himfelf, and abide by the confe- 
 quences. Parents may command their children to pbferve 
 the moral law; they may exhort them to embrace their own 
 fyftem of principles, but cannot compel them to believe; 
 nor can the divine authority, which is complete, be ftrength- 
 ened by the covenant-deeds of men. Every individual is,as 
 folemniy bound by this, to- belieye and obey ail that the 
 Lord hath fpoken, as if his anceftors had fworn a thoufand 
 times. From the fcriptures it is evident, that the human 
 race never had, nor can have any covenanting heads, except 
 the two Adams; and that neither the faith and obedence, 
 xior the unbelief and difobedience of our fathers can b$ 
 imputed unto us, until our own conduct declare that we 
 are men of the fame principles and practice. In the one 
 cafe, the fcriptures intimate, that we derive advantages 
 
 I from 
 
66 Uf Covenant ubligaiions on Pofterity. 
 
 from being the children of godiy parents, and in the other, 
 difadvamages by being the wicked feed of evil doers. 
 
 If the covenant transactions of our fathers be binding on 
 their pofterity, it is allowed to be purely in virtue of the 
 oath.* An oath is called an aft of religious worftiip, be* 
 caufe there is, or ought to be, a folemn invocation of the 
 name of God, , He is folemrily invocated as a witness, 
 for the confirmation of fome thing in doubt; by fwearing 
 we acknowledge him to be the infallible fearcher of our 
 hearts, and the powerful avenger of all fallhood and per- 
 jury. An oath then, in religion, as it refpects God, is an 
 appeal, like Peter's, to his omnifciencc, as to the integrity 
 of the heart, and fincerity of our profeffion : As it refpecls 
 the church, it is the higheft fatisfacTion fhe can receive, 
 that the profeffcr is no hypocrite, until the practice of in- 
 dividuals determine the thing in doubt: But how can this 
 affect pofterity ? Every individual is bound by his own oath, 
 to abide by his profeilion, and the church to believe his in- 
 tegrity, if his practice bring it not under fufpicion ; but it 
 is impoflible, in the nature of things, that it can extend 
 unto pofterity. No man can make this appeal unto God 
 for another*, nor can the church have any more caufe to 
 truft any of her members, becaufe their father took the 
 oath. Apply the principles unto the -Lord's fupper : Our 
 profeffion at the Lord's table is no lefs binding and folemn, 
 than the deed of Covenanting : If the latter be binding on 
 pofterity, fo rnuft the former* The oath is virtually taker*. 
 All who eat the Lord's fupper, are confidered as having 
 folemnly vowed unto God, and Seceders generally call 
 vows the fame with fwearing; but it is obvious, that the 
 obfervation of this ordinance cannot bind pofterity, neither 
 can rovenant vows or oaths. The reafoning will apply to 
 the one, as much as the other : It will equally extend to 
 perfonal dedication and folemn prayer. By whatever me-, 
 thod we profefs our faith, and vow unto the Lord, we 
 bind pofterity by the deed, as much as by formal Covenant- 
 ing. The ceremonial part of lifting up the hand, of fub- 
 fcribing our name, or changing our vows into the form and 
 Qrder of an oath, cannot affect the nature of the deed, or 
 bind either ourfclves or pofterity, more than the folemn 
 tow. Thefe circumftances may-affect the mind of the wor* 
 • fhipper with more folemnity, but cannot, in their effects, 
 defeend to pofterity. If we admitted this dangerous prin- 
 ciple 
 * Synod's Catechifrti. 
 
Of Covenant Obligations on Pojteriiy. 67 
 
 ciple into religion, the diftinftion between Adam as a 
 covenanting head in the covenant of works, and his relation 
 to his pofterity after the fall, would be for ever loft. If 
 we open die door to covenant-obligations upon pofterity, 
 a torrent of deeds both good and evil rufh in upon mankind, 
 to the deftrufrion of all religion natural and reveal-.*.! : Ad- 
 mit the one, and it is eafy to prove the other Bonds of 
 iniquity, and curfed oaths, will defcend upon the fame 
 principles, as might be fliewn from the arguments ufed to 
 prove this dangerous tenet. Were not the fcriptures f; idly 
 wrefted, as ufually is the cafe, to fupport this principle, I 
 would not deem the arguments urged in favour of covenant* 
 obligations worthy of obfervation. 
 
 I lincerely wi/h that the polemical writers in the Seceflion, 
 when they find a ftrong inclination to prove all their pecu- 
 liarities from the fcripture, would begin their quotations 
 Gen. i. 1. and proceed regularly in applying the fcriptures 
 as they lie in order, without any comment or explanation ; 
 for example, when a polemical divine in that church finds 
 an irrefiftible inclination to write, his firft effufion is likely 
 to be, "Our Judicial AlI and Tejiimony is all fornded on the 
 " fcriptures ; proof Gen. i. i.*' — " The Relief fcheme is a 
 " chaos of cenfufion; proof Gen. i. 2.* — " Our covenants 
 " are a moral duty, itnd binding on pofterity; proof Gen. 
 i. 3. — Or the writer, in place of quoting a fingle verfe, may 
 take a whole chapter at once: This method eftabliihed as 
 the rule of difputation, would be a great eafe to the divine, 
 and a lefs injury to religion. My reader, I hope, will en- 
 tertain the fam€ opinion, on viewing the fcriptures which 
 are urged to prove covenant-obligations upon pofterity. 
 Mr, Walker collects the principal arguments in favour of 
 this point, but mangles them fadly in his illuftrations. The 
 firft is, *' Public covenants are binding on pofterity on ac- 
 *' count of their being confidered as included in their cove- 
 ff naming anceftors ; proof Heb. vii. 9." Although I have 
 purpofely avoided entering into any difpute concerning the 
 fignification of particular texts of fcripture, yet the import- 
 ance of this fubjeft, the dangerous tendency of the dodlrine, 
 and the difficulties which have been found in this paflage, 
 induce me to offer an explanation of this text. The apoftle 
 is here (hewing the Hebrews, that the prieilhood of Mel- 
 chifedeck was more excellent than that of Levt. He argues, 
 according to their own principles : It was a maxim with the 
 Jews, that they who received tithes, were greater than thofe 
 
 I 2 b.v 
 
ctf 0/ Covenant ObligaUois en Poftcrliy. 
 
 by whom they were given. When Abraham was feparated 
 from his kindred, and received the promifes and foal of the 
 covenant, he alfo received that priefthood which defcended 
 to the tribe of Levi. The office was dill the fame, whether 
 vefted in the perfon of Abram, Jacob, or the tribe of Levi. 
 Now, Abraham, who was the prieft of his own family, as 
 Levi of Ifrael, and Melchifedeck met: As an evidence of 
 the inferiority of his priefthood to that of Melchifedeck, 
 .Abraham payed tithes to that prieft. Had Melchifedeck's 
 priefthood been inferior, that king would have payed tithes 
 to Abraham. This is the apoftle's argument. He intimates 
 that he was not literally to be underftcod; and fays he, as I 
 may fo fay, i, €. to ufe a particular mode of fpeech. Levi, 
 alfo, i. e> the priefthood of Levi, to whom tithes are payed, 
 in the perfon of Abram, p3yed tithes to Melchifedeck. Had 
 Levi then been alive, and invefted with the office, he would 
 have done the fame thing ; but ver. io. he was only in the 
 loins of his father. To ufe Levi for the priefthood which 
 he obtained, is a mode of fpeech not uncommon in the 
 fcripture \ Abraham faid to the rich man, " They have 
 " JVlofes an$ the prophets, let them hear them *." Mofes 
 and the prophets were dead, but they are here ufed for their 
 writings, as Levi for his office. As an evidence that the 
 apoftle is here fpeaking g£ the Levitical priefthood, as having 
 an exiilence before that tribe was appointed to officiate, it 
 5s faid in ver. ir. that " under it the people received the 
 iS law:" Now, we all know, that the law was given before 
 the tribe of Levi was fubftituted in place of the firft-born. 
 to ferie God at the altar; therefore the office, though 
 performed by different perfons, was the fame from the days 
 of Abraham down to that time. This view of the text, 
 which appears very natural and confident with the apoftle's 
 chief defign, ruins the argument founded on it by -the 
 Seceffion, in favour of covenant-obligations ; it does not 
 countenance it in the fmalleft degree. 
 
 The next argument is founded on the well-known ftory 
 of the Gibeonites. The abfui dity of applying a legal deed, 
 in civil affairs, to the fubjecl under consideration, will ap-' 
 pear, at firft view, to a very fuperficial reader. Although 
 a fon cannot overturn the legal deed of his father, will ever 
 this fa£r, in civil affairs, prove that religious oaths are 
 binding on pofterity ? The validity of a deed confifts in its 
 conformity to the laws of the country in which it is exe- 
 cuted. 
 
 * Luke— xvl a<). 
 
On Covenant Obligations on Pojlerity. ( 69 
 
 cuted. Ifrael made over to the Gibeonites certain privileges, 
 which, according to the cuftom of the ancients, were con- 
 firmed by an oath made in the form of a covenant : Had 
 tjie cuftom been to tranfacl a deed of that nature on parch- 
 ment, fubfcribed by the parties, in prefence of witnefTes, it 
 would have been no lefs binding on pofferity than their 
 covenant and oath ; therefore it was not becaufe an oath in 
 itfelf is binding on pofterity that the deed flood valid, but 
 becaufe that was the eftablifhed cuftom of executing a 
 binding deed. Saul afterwards endeavoured to deftroy the 
 Gibeonites, and to wreft from them thoie privileges to which 
 they had a legal right; Gorl puniihed that aft of violence 
 and injuftice. When the facred hiftorian narrates this (lory, 
 in a parenthefis, he mentions the peace they obtained with 
 Ifrael, and the legal right they had to the privileges which they 
 poflefled : But all this is as foreign to the fubjeft, as the Magna . 
 Charta in the conftitution of Great Britain. What renders 
 this abufe of fcripture altogether inexcufeable is this faft ; 
 Saul and that generation bound the^nfelves to abide by the 
 deed of their anceftors. The condition on which the Gibe- 
 onites held their privileges, was, that they fhould fervs the 
 Ifraelites ; when that generation accepted of thefe fervices, 
 they bound themfelves to fujil their own part, as much as if 
 they had fworn. When Saul accepted of the kingdom, he was 
 folemnly bound to maintain the conftitution, of which this 
 was a part -, by afcending the throne 1 he ftood bound to proteft 
 the Gibeonites, according to the tenor of that covenant 
 which his anceftors made with thefe people ; and thereYore 
 to fhew the injuftice of his conduct, it is faid, " that tliQ 
 f 1 children of Ifrael had fworn unto them," 28am. xxi. 2. 
 Nothing therefore can be more abfurd than the argument 
 founded on this paflage of holy writ, to prove covenant-obli- 
 gations on pofterity. Equally inconfiftent is the application 
 of Jer. xxxv. where the children^of Jonadab are commended 
 for their obedience to the advice of their father. The ftory 
 is this ; Jonadab advifed his children not to drink wine ; thfcy 
 approved of their father's counfel, and not only obeyed hrs 
 command, but perfuaded their fons to obierve this good adveice; 
 and from one generation to another they continued to live 
 in the fame abftemious manner, in conformity to the requeft 
 of their father Jonadab. Though every generation prevailed 
 with their own children to abftain from wine, what does this 
 prove ? Only that thefe children were obedient in this to their 
 parents, and approved of the wifdom and counfel of their pro- 
 genitor. 
 
^o Concerning Covenant Bonds. 
 
 genitor. It is amazing to fee how eagerly clergyn^n catch 
 at the flighted appearance of a proof, when they labour to 
 eftablifh their own inventions. Thefe dear children of their 
 brain, muft be carefully protected and nurfed up at any 
 expence. Rather take a prieft's Bible from him, than his 
 favourite tenets. Thefe muft be defended, although the 
 fcripture in their fupport fhould fufrer a thoufand injuries. A 
 man of genius and good fenfe, with a mind unbiafled with 
 fyftem, would never attempt to eftablifh this doctrine under 
 confideration from thefe paffages of holy writ. Ifrael's dis- 
 regard of God's counfel is here contrafted with that refpect 
 which Jonadab's pofterity evidenced for his advice* Their 
 obedience and affection to their father is mentioned as a ftrik- 
 ing reproof to the Jews, who difcovered no efteem for their 
 God, nor regard to his laws. When the Rechabites are 
 commended for this, it is not in the leaft intimated that they 
 were bound to abftain from wine by virtue of their father's 
 command ; fuc'h an inconfiftent fuppofition mars the beauty 
 of thepafiage : When we confider that the high opinion which 
 they entertained of Jonadab's wifdom, and the efteem they 
 had for his advice, were the great motives which induced 
 them to perfevere fo fteadily in that abftinence from wine, 
 then we fee the propriety and beauty of the comparifon. 
 This view of the fubject difcovers at once the nature and 
 force of the reproof. 
 
 SECTION V. 
 
 Concerning Covenant Bonds. 
 
 OUR fathers made a tend, but they were not infallible ; 
 We muft not approve of that deed merely becaufe it 
 ■was performed by eminently good men. They lived in peril- 
 ous days ; religion and their civil privileges were in immi- 
 nent danger. To aftbeiate together and folemniy engage to 
 defend our holy religion, and their privileges both civil and 
 religious, was certainly commendable. To engage not to 
 fubmit to tyrrany, or an irrational and unfcriptural form of 
 worfhip and government, was truly great and brave \ but ih 
 thefe days they were too much agitated and tried to be able 
 to adjuft every meafure and article in the ballance of the 
 fanctuary : They had no model to affift them in forming their 
 
 bond \ 
 
Concerning Covenant Bonas* yr 
 
 bond ; they had no certain example to regulate their mea-* 
 lures. The book of the covenant to which the Old Teftament 
 church engaged, could not be adopted by the New. The 
 manner in which this fervice was performed by the Jews, 
 could not be imitated by the Chriftians. In fuch circum- 
 ftances they muft have been more than men, if they had not 
 erred. The nature and form of their bond therefore cannot 
 be an infallible ftandard \ befldes, we muft be in the very 
 fame circumftances which they then were, before we have the 
 fame reafons for the fame conduct. I therefore wifh that 
 our modern bond- makers would ferioufly confider, that if it 
 is formed without divine authority; if the church receives the 
 human invention, arid fwear to believe and obey its con- 
 tents, ihe is guilty of idolatry, and breaks the fecond com- 
 mandment of the moral law. Thofe who think it their duty 
 to obferve this form of worfhip, take for their warrant the 
 example of the Old Teftament church. It is evident that 
 their bond was the pure and unaltered words of revelation, 
 and nothing elfe : 1 hey read the laws of God, and declared 
 with a loud voice, " All that the Lord hath faid, we will do, 
 " and be obedient." Seceders read a law of their own mak- 
 ing, without any warrant or fcriptural example, and fwear 
 to believe and obey it, in a manner for which they have no 
 authority. The people in that church may fwear to do all 
 that their clergy have faid in this bond, and be obedient to 
 them ; but they cannot fay that they will do all that God hath 
 faid, and be obedient to him ; unlefs it be with this referve, 
 fo far as the words of the Lord agree with the words of our 
 priefts. This is, I think, a dangerous liberty taken in the 
 church of Chrift. If one church be at liberty to fabricate a 
 fyftem, and oblige her members to engage as folemnly to ob- 
 ferve it, as if it were an immediate revelation from heaven, {o 
 alfo may every church, in every generation, and thereby innu- 
 merable innovations will creep into the houfe of God. Human 
 compofitions may be good, -but it is dangerous to put them 
 in the place of infallible infpiration.' All who wifh well to 
 religion, and deiire to tranfmit it pure to pofterity, ihould 
 lift up their voice like a trumpet again ft every fatal precedent 
 of this kind in the church. A fair examination of that bond 
 which was fabricated in the Seceffion, to all which they fo- 
 lemnly fwore faith and obedience, is enough to convince 
 every Chriftjan of the fatal tendency of this invention. I be- 
 lieve that fome of its parts will gorge the Itomach of a fenfible 
 
 Christian, 
 
J 2 Of the deafens proper for Covenanting. 
 
 Chriftian, as much as the Solon goofe did an Englifhman m 
 Glafgow *. 
 
 Among the many unwarrantable articles to be found in this 
 bond, I mall mention one. In it all Latitudinarian principles 
 are renounced. Do their people know what thefe are ? if they 
 do not, how can they pretend upon oath to renounce them ? 
 But the clergy are at liberty to explain the word, and the 
 people muft renounce thefe principles which they, call Lati- 
 tudinarian. This is by their priefts explained to be the Re- 
 lief fcheme : The common epithet which is given to Reliev- 
 ers in fome parts of our country is Latitudinarians. In this 
 jfenfe the word is underftood by many who have taken the 
 bond : They therefore folemnly fwear to renounce the Relief 
 fcheme ; which I have fhewn to be the original conftitution 
 of the Church of Scotland. I feel for thefe poor deluded 
 people, who mean well, but have fallen into this grievous mif- 
 take. Thefe dangerous traditions in the church of Chriftj 
 are matter of deep lamentation. 
 
 SECTION Vt. 
 
 Of the Seafons proper for Covenanting* 
 
 ^1T*HE Seceffion reprefent Covenanting as a moral occafl- 
 JL onal duty, only to be performed in certain feafons^ 
 when we have a particular call in Providence ; but what thefe 
 particular times are, and how this call in Providence may be 
 known with certainty, is not yet determined. Some can- 
 didly confefs, that the fcriptures do not determine this 
 affair. It is very remarkable, that none of thefe feafons 
 occurred in our Saviour's days, nor in the days of his apoftles. 
 The primitive Chriftians never were able to difcover any of 
 thefe feafons •, nor did they occur in the New Teftament 
 xhurch until the 16th century. Mr. Hutchifon who dif* 
 approve of Covenanting under the gofpel, as unwarrantable* 
 
 produced 
 
 # T T nacquainted with the nature of that fowl, ths Englifhman eat 
 vcracioulTy; unable to digeft bis morfel, he fickened and threw up. 
 In great difirefs, he fwore, that he had often heard of the Solemn 
 Leg and Covenant in Scotland, but never before t)f the Solemn Goofe; 
 heartily curling both, he declared that he thought they were molt 
 terrible and dangerous food ; and protefted, that, if God kept him. in 
 his right fepfes, neither the Solemn Leg, nor the Solemn Goofe of 
 Scotland] fho'.Jd etfer come again within his lir^s. 
 
Of the Seafws propel- for Covenanting. 73 
 
 produced this fa& as an argument againft the mode of wor- 
 fhip. As Mr. Walker determines this fervice to be a dut^ 
 of the firft table of the law, Mr. Hutchifon urges the feafon- 
 ablenefs of that duty in our Saviour's days, and iniifts, that 
 according to the reafonings of his antagonift, our Lord did 
 not fulfil all righteoufnefs, but neglefted the performance of 
 a moral duty; thinking this opinion fatal to Chrhtianity* 
 he prays that it may not be believed. This argument appears 
 to gravel Mr. Walker : As aftedled contempt is uilially the 
 laft refuge of chagrine, fo this gentlemen betakes himfelf to 
 railing, for which he feems better qualified than for reason- 
 ing, and inftantly charges his opponent with a vile profana* 
 tion of God's name; then he earneftly entreats his brethren 
 to rebuke that profane finner, who had vexed him fo hear- 
 tily with common knk and fcripture. Mr Hutchifon* 
 afhamed of having entered the lifts with fuch antagonifts, 
 feems determined to leave them on the field of bat Lie, to 
 make of their covenants, terms of communion, and other 
 peculiarities, what they pleafe. Although I occafionally 
 touch this, tender point, yet it is far from my intention to 
 carry on a difpute with Meflrs Walker and Ramfay, or gen- 
 tlemen of their complexion.— — Ifthefe accomplifhed war- 
 riors will fight, I wilh they may not difturb the peace of 
 tYiQr church, but combat one another. The fubjedt before 
 us is well worthy of their quill. The battle was begun 
 ibme time ago ; it ended fooner than might have been 
 expe&ed -— — The Antiburghers maintain, that times of di- 
 vifion in the church, are proper feafons for Covenanting; 
 Mr Ramfay, the great champion of that church, printed 
 3 fermon, which was extorted frum .him by the importu- 
 nate requefts of feveral congregations j he alfo had. a call 
 in Providence to publifh that important difcourfe, for the 
 edification of the church, as we learn from an advertife- 
 ment on the front of the work. In that valuable fermon 
 'Mr Ramfay urgeth five ftout arguments to prove, that a 
 time of divifion among profefled Chrittians is a proper 
 
 feafon for Covenanting. The Burgher feafon is a time 
 
 of peace and unanimity. Divifions are an infurmountable 
 ©bftScle in their way of performing this fervice, which 
 Mr. Walker, the Goliath of that church, proves at large, 
 in his no lefs important fermon on Covenanting, pages 
 29, 30. If the din of war ftill delight your ears, ye no- 
 ble warriors 4 return to the conflict, and defend yotir caufe; 
 you arc excellently matched with one angtherj think not 
 
74 Of the Sea/ens proper for Covenanting. 
 
 of turning your arms any where elfe. In place of five, 
 let the firft encounter be made -with fifty arguments on 
 every fide : May none of thefe great champions prevail, till, 
 wearied of this fpecies of warfare, they both agree to throw 
 down their arms, and never more engage on the field of con- 
 iroverfy. Religion will gain by fuch a refolution. Her in- 
 ftitutions are not regulated by the whimfical caprice of the 
 clergy, as is the performance of this much contefted fervice. 
 I fincerely wifh, that contending parties would confider that 
 Chriftianity is beautiful on account of her ihnplicity, as 
 Judaifm was graftd in her ceremonial inftitutions. To argue 
 from the one to the other, as to the mode of worfhip, is 
 felclom frfe. Every Chriftian who believes that the form, 
 as well as the matter of our worfhip, is prefcribed by God, 
 will be jealous of all modes of fervice which is not ftamped 
 with the divine fignature. Expelling therefore that the 
 Seceflion, whofe fyftem of principles refpe&ing Covenanting, 
 hath hitherto been erroneous, and exceedingly dangerous 
 in their confequences, (as hath been clearly fhewn in thefe 
 fe&ions,) will foon exhibit a new fyftem on this important 
 iubjeft, I decline offering any opinion, in this publication, 
 concerning the propriety or impropriety of religious and 
 public oaths tinder the gefpel. 
 
 I fhall here bid an adieu to my Antiburgher brethren, 
 carneftly wifhing they may yet flouriih as a reformed church 
 of Chrift, and be by the holy Spirit guided into all truth. 
 With this view, I have endeavoured to mark your imper- 
 fections, and hope you will ftrive to amend. Farewel ! 
 
 It only remains to rebuke and difmifs in peace, with fuit« 
 able exhortations, the Burgher Afibciation* 
 
 Thb 
 
( 75 ) 
 
 The CONCLUSION. 
 
 To the BURGHER CLERG Y. 
 
 Brethren, 
 
 AS that gofpel which we preach, is called " the gofpel 
 " of peace ;" our Mafter, (t the Prince of peace ;■ and 
 his fervants, " Mefiengers of peace %\ the unprejudifed 
 cannot but afk, " From whence ariieth all this unhallowed 
 u ftrife, fo long maintained by the clergy?" It is in fa* 
 vour of our hearers, that they are not chiefly to blame : 
 The moft fenfible and religious deteft the manner in which 
 the preachers of the gofpel contend againft one another, 
 and occafion thefe unhappy divifions. They juftly blame 
 their motives, and other conduct, and loudly call for 
 union and concord. Though there are valuable minifters 
 in every denomination, who act from the beft of motives, 
 yet I am fully convinced that many have not truth and 
 religion at heart, but maintain our fhameful contentions 
 from pride and refentment, or for gain. I do not mean, 
 gentlemen, to fix this cenfure on you in particular: I only 
 wifh to diliuade you from fuch meafures as will not fail 
 to raiif in the minds of the impartial, ftrong fufpicions, 
 I might urge your ferious and unprejudifed attention to 
 the fubj^ls here difcufied, by arguments drawn from your 
 intereft and characters, the honour and peace of your 
 followers, the fuccefs of religion, and your own eternal 
 concerns; but that, I truft, would be fuperfluous to men 
 
 of your difcernment and reflection. It cannot be denied, 
 
 that in all this ftrife you have been the aggreflbrs. Though 
 the Burghers have preached and written not a little againft 
 the Pielief Church ; though that fynod have given an uncha- 
 ritable and unjuft account of her principles and practice, 
 yet, confeious of her innocence as to the crimes with which 
 fhe is charged, no reply, reproach, or even complaint was 
 ever returned by her to you. Individuals have ipoken, 
 but not the church herfelf. Your conduct towards us 
 doe$ not difcover fo much of that peaceable, meek, and 
 
 K 2 charitable 
 
j6 The Conclufion % Sec* 
 
 charitable temper of mind, which we think is incumbent 
 on the followers of our Lord and Matter. What fervice 
 Can you expe£t to do to religion by traducing the characters 
 and mifreprefenting the principles of other Chriftians? Can 
 you expeft to proteft a tottering fabrick, by criminating 
 other churches ? Have you confidered the nature and 
 importance of love and charity as defcribed in i Cor. xiii. 
 throughout, and endeavoured to regulate your conduft 
 according to that principle? Alas! brethren, that your 
 teftimony for God fhould difcover a temper fo incoufiftent 
 with Chriftianity. Do you expeft to meet with us in 
 heaven ? Are none of thole men whom you abufe heirs of 
 falvafion ? Have you forgot what our dear Redeemer faid, 
 4i Inafmuch as ye did it unto the leaft of them* ye did it 
 •' unto me ?•- If ye take us for enemies either to your 
 ownfelves, or religion, it is a great mistake. We are 
 your friends, your brethren: We love, and pray 
 for you, even though we have been greatly injured. Can 
 it be any crime in us to preach the gofpel to our country- 
 men ? Are ye angry with us becaufe we endeavour^to 
 reclaim the yngodly, and encourage the good? We wifh 
 you God's fpeed, an4 think there is work enough for us 
 all in the vineyard of Chrift. Liften to the reafons which 
 induced us to differ from you in feveral articles, and you 
 will find, that at lead we act as honeft men, according to 
 the light which is given us. Why then do you pretend to 
 judge our hearts, and declare them unconfeious, and 
 without principle ? Suppofe that in fome things we had 
 been wrong, ought you not to have inftrufted us in the 
 fp\r\t of meeknefs and love ? Should you not in fome 
 meafure have covered the weaknefs of lefs enlightened 
 brethren, till they arrived nearer your own flature ? 
 Compare your conduct towards the Relief Church with 
 our Saviour's on the crofs ; there he prayed for his very 
 murderers, yea, and apologized for them to his Father, 
 faying, <c They know not what they do." You call him 
 Lord and Mafter, but with the fame breath charge thofe 
 who profefs to be his and your friends with bafe crimes, 
 of which you have before you the cleared evidences that 
 they are not guilty. Alas! brethren, I am afraid that this 
 Teftimony with which you make fo much noife in the 
 church, will teftify againft your own felves before both 
 
 God and man. Were two brethren, the fons of an 
 
 affectionate father, together in a deep and dangerous 
 
 water, 
 
The Conclujion, &C. 77 
 
 Water, ought they not to ftand by and mutually help one 
 another. Suppofe their father prefenr, exhorting them to 
 perforin mutual good offices, what would you think of the 
 eldeft, if Cain-like, he rofe up againft his brother, and 
 hung a mill-ftone about his neck to fink him to the bottom? 
 If his younger brother, at that very time, were holding 
 Out his arms to do him good, and breathing affection and 
 love, would not this circumftance aggravate the crime of 
 his murderer? Is it poffible that fuch a cap as this can fit 
 a Chriftian church ? View it with attention. You and we 
 are two churches, who, though imperfect, yet have many 
 good things about us, of which, I hope, God will approve. 
 Many of his dear children are in each o£ the churches, 
 the objects of his tender care. We are together in" a 
 perilous ftate, ftand much in need of help and comfort from 
 one another ; our own weaknefs, the powerful oppofitioa 
 we have to ftruggle againft, and many difcouragements 
 from within and from without, require our mutual aid. 
 Our heavenly Father, is prefent, earneftly exhorting usr 
 to perform all the kind offices of love and fympathy. The 
 Relief Church opened her arms and welcomed you to all the 
 intimacies of love and friendship : She called you brethren, 
 and in expectation of fitting down with you, and other 
 faints, in our Father's kingdom above, declared her defire 
 of holding communion with you on earth. 1 While thus we 
 wifhed to ftrengthen your hands, and comfort the hearts 
 of one another ; after much murmuring and calumny 
 from the pulpit, you fuddenly fixed your Teftimony, like 
 a mill-ftone, upon our reputation, and endeavoured to 
 murder our tharacter, as a church of Chrift, in this 
 world. Is not our reputation and character more precious 
 than life itfelf ? If that be ruined, can we be any more 
 ferviceable to God on earth ? I appeal to every good man 
 who acts in a public ftation, if he would not rather fuffer 
 an excruciating death, than have his character and ufe- 
 - fulnefs blafted, and fit with folded arms idie and ignomi- 
 nious. If, brethren, your cruel and unprovoked attack 
 upon the Relief fcheme and her members had beeg fuccefs- 
 ful, that church would have been totally funk in the dole- 
 ful waters of ignominy and abhorrence. Still you perfevere 
 in making your members fwear at the altar their belief of, 
 .and adherence to this Teftimony, though the heavy charges 
 which it contains be contradicted by the moft clear and un- 
 doubted fa&s. Thus your people, undesignedly help you 
 
 to 
 
yd JL W KAQIlClUJlOTly ccc« 
 
 to murder the character and ufefulnefs of brethren. Our 
 innocence in this is our' comfort. Thoufands can teftify 
 for us, that the heavy charge is without foundation. It is 
 a foolifh prefumption, gentlemen, to fuppofb that the 
 vulgar (as they are often called in contempt) are not 
 qualified to criticife our reafoning, candor, and the fpirit 
 of our writings. The eyes of your people now begin to 
 open. Many valuable Cbriftians in your communion are 
 men of learning and tafte.. They now begin to feel their 
 own reputation injured, in having gone too far againft in* 
 offenfive brethren. Their own eyes and ears make them 
 doubt the truth of your long creed. Should you write, 
 and preach, and pray inceffantly againft the Relief, your 
 people, in general, are now convinced that we all preach 
 the fame gofpel, ferve the fame Mafter, profefs obedience 
 to the fame laws, are fubject to the fame form of govern- 
 ment, and worfhip God in the fame manner. They fee 
 with their own eyes, and hear with their own ears, that 
 the minifters in the Relief Church are no lefs zealous for 
 the grand diftinguifhing doctrines of the reformation, and 
 defign of the covenants, than their own parlors. Ceafe 
 then, brethren, to perfecute us further, lead: your people, 
 -afhamed of having joined with you in this too long, leave 
 your churches empty. Throw down this unwarrantable 
 wall of feparation, and let there be no breach, no con- 
 tentions between us. If, dear brethren, a regard to 
 religion ; if obedience to our heavenly Father, who forbids 
 us to injure one another; if the commands of our dear 
 Redeemer, requiring love and peace, can foften and in- 
 fluence your hearts, lay afide your unreafonr.*le prejudices, 
 and let us unite in love and peace. I know you regard 
 thefe things as facred, pray weigh their force, and be in- 
 fluenced with them. The mo ft intelligent and religious 
 of both denominations fmcerely defire our union. Not- 
 witbftanding of all the injuries we have fufrered, frill our 
 firms are open to receive you, and our hearts difpofed to 
 friendfhip and harmony. Let the time part more than 
 fuflice you, in this affair, to have wrought the will of the 
 flefh. Wanton, and truly wicked, rnuft every endeavour 
 be to widen or even continue the breach. Alas ! brethren, 
 Why did you make it ? The whole blame ftill lies on your 
 fhoulders, if our divifion ftand a moment longer. Though 
 hard and difagreeable the talk, I have endeavoured to 
 point out your follies, errors, and the injuries you have 
 
 done 
 
The CoticlufiGtiy &c. 79 
 
 done to fellow faints, Thefe I have not fpared, becaufe I 
 love you, and ardently wifli your reformation. If any 
 amendmen^follow, your brother will be amply recompenfed 
 for all his toil : If my labours, refpefting you are loft, a 
 confcious fenfe of Itxving endeavoured to difcharge my 
 duty in this affair, will fecure me from inward pain. I 
 now wifh to difmifs you in peace. Believe me to be 
 ^ncerely your friend. In hopes you will ftudy to correal 
 your miftakes, and make leparation, I Qiall continue to 
 pray for your fuccefs. FareweU 
 
 THE JE'If p. 
 
\ 
 
1 
 
 X-^V 
 
 / 
 
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