'^V >^, '^ v\>x\\^^i ot *e ^hfo^ioif ^^^^^. PRINCETON, N. J. ''^A Presented by Mr. Samuel Agnew of Philadelphia, Pa. Agnczu Coll. on Baptism, No. ''em l^irOMASBEVErllDGEl ,(<^:-uii\ \ 1jE^§ iPiiEa^AXT aKi> iKTi^^ES^EiKe, VTOS TffB ALL-IMPORTANT miESTlON fts CHURCH GOVEHNMENT, WHAT ARE TBE LEGITIMATE TERMS OF ADMlSSIOJ^Ti^^ VISIBLE CHURCH COMMUNION? Pastor of the Associate Reformed Presbyterian Church in LexingloUj Kjfi LEXINGTON, KY. PRIJYTED FOR THE AUTHOR, Zfnit^d Utates of America, \ ^g- District of Kentuchff' S JLJE it remembered that on the ninth day of June, in the }'ear of ouP Xord 1819, and in the 43d year of the Independence of the United States, ADAM RANKIN, ot the said district, hath deposited in this office the title of a book, the rig^iL whereof he claims as author, in the following words and figures, (to wit.) "Dialogues, pleasant and interesting, upon the ull-important question <'in church government, uliat are the legitimate tc'vms of admission to ••'visible church communion? By Adam RAXKisf,pa3tor of the Associate ♦'Reformed Presbyterian church in Lexington, Kentucky." In conformity to the act of Congress of the United States, entitled "an act for the encouragement of learning, by securing the copies of Maps, Charts and Books to the authors and proprietors of such copies, during the times therein mentioned," and also an act, entitled "an act suplementary to an act for the encouragement of learning by securing the copies of Maps, Charts and Books to the authors and proprietors of such copies, during tlie time therein mentioned, and ex'endivig the benefits thers.wf, to the aclii Of designing, engraring and etching, his- JOHN H, HANNA, Clark of the District of Kcntuckii, PART I. SCENE IN THE CITY OF NEW-YOUK; PERSONS OF THE DIALOGUE, A Professor of Theology; His Session; A Dutch Female; Cara^ the Professor's wife, and Adult Sons and Daughters; A Doctor of Divinity, and "i The joint Session of both the Doctoral PART II. SCENE IN THE CITY OF PHILADELPHIA! PERSONS OF THE DIALOGUE. The Professor of Theology, and A You7ig Man, an elder in his Sessio7i, and His Student, now on trial for holy office. The Professor is a thorough-bred divine, second to none in pulpit eloquence, long a professor of theology Avith great eclat; but whether from nature, or habit contracted in his of- fice, is somewhat overbearing. His antagonist, named William, is a youth of handsome a- bilities, natural and acquired; in modesty pays due respect to his minister, professor and antagonist} but to no man wiE sacrifice his zeal for truth* PREFACE. Candid Reader, Although the author of these sheets is decidedly op- posed to a work entitled "a plea for sacramental com- munion UPON CATHOLIC PRINCIPLES," written by a certain D. D. he is far from presuming equality with him in talents: but "there is a spirit in man, and the inspiration of the Al- mighty giveth him understanding:" by which he is con- strained to speak out. He cannot accept any man's person, neither give flattering titles wnto man, whether he be great o» small. He will defend his principles, especially if he ap- preciate them, as Luther did truth; of which, he says, one grain is of more value than heaven and earth: and he said well, for without truth, they would no more avail him, than the world would a man who should gain it, and lose his own soul. Though Doctor Clark complained there were many in his day, who had not as much care for their princi- ples as the angel had for Peter's sandals, we have, as they liad, some who are not willing to give up the palm so cheap , Though the author is uld, iiifiriii, and utterly insufficient for sword or bow, (1) the fire of his wonted zeal aroused him to gird on his armour, when he beheld a challenge from his antagonist,accompanied with as many irritating provocations as attended Goliah's defiance of the armies of Israel, saying he would prove from authentic facts, that sacramental com- munion, on catholic principles, is agreeable to the faith, and practiceof the church of Christ, from the day of Pentecost to the present time, with a few local and party exceptions. (2) So widely different is the fact, which the author trusts he (1) Forte meum si quis te percunctabitur aevum, Mesexagiiita quarta que sciat implevisso martios. (2) Plea, pag-e 4. [ yi- ] Avill manifest to his readers, that there never has been, aii4 indeed never could have been, such a communion since the death of the apostles to the present hour. The Doctor alledgcs that for one cJu'istian to refuse com- munion with another, is to excommunicate that christian, and tlic church to which he belongs; "and that it is so desperate an assault upon the sense of consistency — such a Leviathan of a paradox, that the faculties of poor human nature sink be- neath it." The author acknowledges there isbut one church, over which Christ is head, and that beholds continued com- munion with her, which forms an everlastinp; bond of union f.monj^ all her members. But as to those, who keep the fruits, there are many, there Avcre seven in Asia,and church- es in Galatia. Now he acknowledges there arc many church- es in the world, which he can recognise to be churches vT Christ Jesus, with v/hom he cannot hold visible, sacramen- tal communion. (1) It is often the case, that a church of Je- s;us Christ has prophets daubing with untempered mortar, eecing vanity, divining lies; building upon this foundation gold, silver, precio\is stones, wood, hay and stubble. Is he bound by any law, human or divine, to receive such with him into the highest act of communion, and bid them God speed? The purest church has sufficient to answer for,with- out making the sjns of other churches her own. If he can- not believe wdth them ia articles of faith, if he cannot have fellowship with them in government, worship or discipline, how can he swear fealty tothem at the Lord's table, for one half hour, and ni^ver afterwards knov/ them any more than if they were Gentiles! Sacramental communion is a blending of souls and spirits into one law, in faith, in love, in practice and reciprocal in- terest, so that if one member rt'joicc, all the members re- joice, if one suffer, all suffer, if one receive that which is good, it is common to all. "Nor is it possible, if they ai-o (1) John ;c, 16, Otiier sheep I have, which arc not of this fold. C vii. ] truly persuaded that God is a common father to them all and Christ a common head, but that being united in brother- ly love, they should mutually communicate their advantages, one to another." They have no rest but in love, no pleasure but in communicating and receiving iomething. They de- light in fellowship, as wisdom with the sons of men. He must love his branch of Christ's church, and all othei-s as far as he can know them; as Christ loved her, when he gave his life for her. Although he can pray for all, known or un- known, it is more convenient for him to hold visible commu- nion witk his professed confederates than with strangers, con- cerning whose principles and practice he was "never in pro- vidence called to inform himself. He lives among hi- peo- ple. The Doctor thinks the Anti-sectarian practice would be of infinite advantage to the surrounding world: his oppo- nent thinks, that until there is such a reform in principle, as never has been, it would be as'dangerous in the civil polity, as in the church. It was a combination of clergymen, who were as mighty hunters after power as Nimrod before the Lord, who built the see of Rome. Now, candid reader, that I may not be further tedious, I affectionately commend you to God, and the word of hi'i grace, who is able to build you up, and give you an en- trance among them who are sanctified: and at the same time, I dedicate this fruit, as Hannah did her Samuel — for this child I prayed, and the Lord hath given me my petition, which I asked of him; therefore, also, I have lent him to the Lord, as long as he liveth he shall he the Lord's. Go my son, (1) I send you as a lamb among wolves, be as wise as a serpent and as hamnless as a dove. They will say all manner of evil against you, for my sake. But blessed are ye if you bear reproach falsely for the sake of purity, and its successor, peace. (l)Fugc quo descenders g-estis, Hor. 2J, Epis. [ viii. ] If they deride your title,"Dialogucs, plcasaiil and interest.' ing," as some have already done; tell them your father took the name from the example of the book of Job, the song of Solomon,and Harvey's defence of imputed righteousness. If they deride j'ourmodc, as dramatic, because of the various scenes, tell them he caught the example from the revelation of John. If they complain you are a dear penny\vorth,tell them, that may be, but your father is not yet assured of a reimburse- ment; but that if he finds the merchandise good, he intends, by the aid of him who made a woman out of a rib, to form for vou an help-mate, in vindication of the Lord's song, vulgar- ly called the old psalms, by those who forsook the Lord's house because they were sung in it: in order if possible to excite them to learn to sing the song of Moses and the Lamb in the church triumphant, and if he can afford it, he will give thciu a better bargain. DIALOGUES, <^c. DIALOGUE I.— PART I. Scene, IN the city of New-York.' Persons of the dialogue — A professor of theology and his session. Dr. My father is dead, and I am risen uptliis day to till bis place; blessed be God who accounted me a Professor worthy of this holy office. Whea David, and David's Lord came to the throne, they purged the floor of the chaff, which their predeces- su's had collected. Neither my father, nor any of our fathers since the days of the reformation, have ever yet arrived at the perfection, which I wish to attain. In their days, they had to contend with the beast of Italy: our days resemble the peaceful reign of Solomon. In theirs, they could not do the things that they would, for fear of the enemy: in ours, we sit under our own fig-tree, and under our own vine, and there is none to make us afraid. God has brought us to a goodly land, flow- ing with milk and honey; and blessed us with every immunity he ever promised iiis church. Now it is our place to shake both earth and heaveoj that we may remove those things that are shaken; B 1 1^ ] as of thm^a that are made; that the tilings whicli cannot be sliaken may remain. Thereforej Ave re- ceiving a kingdom which cannot be moved, let as have grace \vherel)y we may serve God acceptably, with reverence and godly fear; for guf God is a consuming fire. JKlder Eli. Sir, T am this day three score and ten years old, and have served the church in the character of a ruling Elder, with your father, from his youth, I was ever with him in all his afflic- tions and temptations, which befel him in the king- dom, and patience of Jesus Christ. More than a thousand times have we taken sweet counsel, going up to the house of the Lord. He was my right eye. I never found an error in his doctrine, nor a blemish in his government; and f conceive he has left little chaff in the floor for his son to purge out. I tremble for the ark. Dr. 1 grant, my father was honest, able and ^ise, and faithfully did the work of an evangelist; but wisdom is not always with the aged, nor has the church yet risen to the zenith of her perfection. As Joshua said to Israel, there remaineth yet very much land to be possessed. My father did his best, in his day, and must be canonized among the saints. But you know there were many things David could not do, which he left for his son Solo- mon to accomplish. What we have attained, let us hold fast, and occupy our talents that we may go ou to perfection^ and that we may give a good [11] raceouufc of our stewardship wlien we shall render up our accounts. You know brethren, that when onr worthy re- formers came forth from the street of the great city, wliich is spiritually called Sodora, and Egypt., where also our Lord was crucified; they wisely carried with them a few of the customs, rites and ceremonies, which were comparatively innocent^ that they might not make an impassible gulphj between themselves and those they left behiudj that they might deal mercifully with them as brethren^ and allure them to do as themselves had done. And from that day to this there have been so many Elis, who tremble for the ark, that the best divines could not do as they would. The conse- quence is, that the yoke of bondage, which neither we, nor our fathers were able to bear, lies on the neck of the young disciples. Where our father made the yoke heavy: I intend, througli the grace of God, to make it light. Because "his yoke is easy,and his burthen is light;" and God forbid that J should be found binding burdens 1 would not touch with one of my fingers. This was an ancient practice of all the fathers of tradition, and it will be the never-ending foible of all those, who depart from the gentle and. simple institutions of our Lord Redeemer. IsacJiar. (This Isachar had been long a ruling «lder; he was a wise uiau, and knew what Israel [ 13] ought to do in times oftroublcx He s^akc ancl said;) Sir, there is nothing, which tan be proved, and supported from divine authority a- ameliorat- ing the condition of this church; to whi-. h I shall not say Amenx notwithstanding my former prepos- sessions. But as ye , ' am ignora. t what can be added or taken away, without defacing the beauty, and splendor of the housie of CTod. Dr. Brethren, you know there was a heavy bur- den lay on my father, and the church under his care, which took its rise accidentally: and n« tfrom any divine warrant; to connect fast days, and days of thanksgiving; with the sacrament of the Lord's Suppei. Every thing is beautiful in its season, but it is not beautiful to connect fast days and feast days. It is an absurdity in nature and cannot be support- ed. The administration of the Lord's supper is an ordinary duty: fasting is an occasional or exfra< r- dinary duty. To connect them is absurd and insupportable. Again, your pompous parade of holidays, and the august assemblies collected by them, have a tendency to fill the tender roes and the young harts with such awful terror, as pre- vents many from communing; and disqualifies more for the familiarity they would otherwise enjoy. This sounding of trumpets, and calling on multi- tudes to days of fasting and pv -y.u', carries in it such an ostentatious show of pomp and parade, as is oppugnant to invisible christian communion. Mlder Isachar. Sir, if the practice is accidental, it cannot be warranted, and nothing is further re- [ 13 ] moved from the associate reformed, than to insti- tute ordinances of human device. If I could be- lieve it, 1 would never have another fast on such an occasion. But whether from practice or from divine authority, I have acquired my impressions, I must confess I have felt a religious obligation, to keep our appointed fasts and feasts, at the same times. Whether 1 shall be able to give a ratio- nal, or scriptural account of my impression. so as to satisfy my brethren, must be left to the event. But I shall offer the following thoughts. 1. The nature of this ordinance is such, that unless 1 wash my hands in innocency,! cannot, I dare not, encompass his altar. If my brother have aught, (much more my maker,) I stand debared. If Ir^^ gard iniquity in my heart, although never brouglit into overt act, the Lord will not regard me. If I come without self examination of my faith, love, repentance, and new obedience, not discerning the liOrd's body, torn into the integral parts of body and blood, till there was no place for the soul, I come to eat and drink damnation to myself, and may be justly doomed to spend my wretciied, mis- erable years in sickness, poverty of spirit,and blind- ness of mind; till my carcase fails in the wilderness. Now, if the nature of the ordinance, calls for an examination of myself, as cannot be denied, I see there w ill be a double call for preaching, praying, and fasting. 2. There is no work more difficult for us^ thaa [ "3 a strict scrutiny of our own hearts: there is no ap- pointed aid more effective, than the pulpit means, of declaring to us our sins, and the plagues of our own heart. A Boanerges in fifteen minutes may do more execution, for bringing forth the monster, and gaining our hearty consent to slay the once be- loved sins before our eyes, than a thousand men, while at their claily employment, Mould do in a month. Then the most efficient aid in our hardest work is ministerial: but this work calls for prayer, and not only secret, but what is more effectual: '"is avy sickf let him send for the elder^ and let him jpray over him, anointing him icith the oiV^ of spi- ritual instruction ^^and the prayer of faith shall save the sick, and if he have committed sins they shall be forgiven him.'' But it may be said, James speaks of bodily indisposition. Granted. That which was a cure for the one, will not be bad for the other, "f/te effectual, fervent prayer of a righteous man availeth much.'' But agaui, to do this most arduous work, I need to afflict my soul, lest it sleep, instead of work; and the appointed means David used, were tears and fasts, that the enemy turned to his shame; and as there is com- munion in the ordinance, there ought to be com- munion in the fasting: and by this mode of reason- ing, there ought to be a congregational fast. Again, the consequence of examination is conviction, this calls for repentance, the best outward aid is minis- crial. John came preaching repentance, this pre- C 15 ] daces godlj sorrow, Aveeping. and wailing, hu- mility and self denial. [Dan. 10. S3.] ~*Iu those, days, I, Daniel, was inouriiing three full weeks: I ate no pleasant bread, neither came flesh into my mouth, neither did 1 anoint myself at all, till the three whole weeks were fulfilled." [Ps. 50. 5.] T/iouf^edest them with the bread of tears, and, giveth them tears to drink, in ^reat measuri^; my heart is smitten like grass; so that I forget to eat 1)17) bread. I have eaten ashes like bread, and mingled my drink ivith weeijingJ^ Ministerial aid is needed, to preach to the broken hearted and grieved spirits, gospel consolation. But sacra- mental occasions call for mourning, when we look upon him whom we have pierced, no outward mean is more effectual to produce this discovery, than ministerial. Paul gloried in nothing more than in. preaching Christ crucified: he desired to know noth- ing else amongst his people, so there is no employ- ment more proper for us upon those occasions, than bitterness of spirit. When Hannah wept, she did not eat; nor did she drink wine, nor strong drink^ like the sons of Belial. Therefore, fasting is natu- rally connected with this ordinance,and so is public fasting. Again,every communicant becomes a min- ister of the New Testament, not of word and doc- trine; but of acts, and deeds, and they must be set apart for it by fasting. As they ministered to the Lord, and fasted, the Holy Ghost said, separate mc Baraabas a^ad Saul; for the work; wh*he beginning of his sorrow: the Lord struck tfie child, and it was very sick. David has re- course to a moral duty, binding, as occasion re- quires, at all times. He knevi^ not what alleviation of affliction was consistent with the awful prediction which he ac- knowledged just, and clear,* that he had learned by Moses the opinion of Jonah." I know that thou art a gracious God, and merciful, slow to anger, and of great kindness, and repentest thee of the evil." Though he was told the child should die, the time was not set: the sword should net depart, it was not said how heavy it should lye, or whether these should be in judgement or mercy. Upou the whole,tlieii5 ia loft a lanrla^Mo example worthy of our immitation when we have any thing to pray for, and especially the mortification of the old man, and our sanctification for the supper. Again, Daniel intercedes for the children of his people. ^'And I set my face unto the Lord my God, to seek by prayer, and supplication, with fasting, and sack cloth, and ashes! and I prayed unto the Lord my God, and made my confession.'^ Psa. 5i, L 19 ] *^Tii these days, I Daniel, was mourning three full weeks. 1 ate no pleasant bread, neither came flesh, nor wine, in my moiith, neither did I anoint my self at all, till three whole weeks were fulfilled/' t Was Daniel so interested in the tenn>oral libera- tion of others, and do we make a decree, that we will not ask by fasting, our eternal liberty, and en- joyment of God, or think the yoke heavy if we did? This ordinance calls for all the religious exer- cise we can practice, till we go to heaven. Though the Dr. says, to connect fast days and feast days in the same ordinance, is an ab- surdity; saith the scripture, whosoever^ therefore, shall humble himself, the same is greatest in the hingdom ofheaven^X The Psalmist informs us,how" he performed this duty. '^ I humbled my soul with fasting.^'* Again, ^^^whosoever shall exalt himself, shall be abased: and he that humbleth himself, shall be ex- alted. Humblo yo«*8oivco in iiic sigiit of the Lord, and he shall lift you up. God resisteth the proud hut giveth grace unto the humble. Humble your- selves therefore under the mighty hand of Grod, that he may exalt you in due time; casting all your care upon him, for he careth for you.^f But are we too proud to follow the example of our crucified Lord? who rn^,which is above every name: that at the iup»<5 of Jesus every knee should bow." I tJiipJc fnc nature of the ordinance, connects a fastaiid a feast; the first an essential prelude of the second. Do we not see verified what Christ told his disciples? ^-ye shall have sorrow, but I will see you again, and your sorrow shall be turned into joy." They saw him crucified, they smote their breasts with grief. And there followed him, a great company of people, and of womeu, which al- so bewailed and lamented him. But when he was risen they believed not for joy. Thus Joseph's brethren thought they were called to atone for iUeir brother's death; but when he told them, I am Joseph your brother, they eat and drank, and were merry. 1 see no inconsistency, that we connect our godly sorrow and our godly joy, in tho. same so- iemnity. When our sins \iul him IVom us, and whea we seek him sorrowing, we ha^e good cause to say, or ever I was aware, my soul made me like tho chariots of Amminadal. Again, the Dr. says, the celebration of the sup- per is an ordinary duty, listing an occasional or extraordinary, and they ought not to be connected. Fasting is a moral duty, to be practised when occa-. sion requires. Now if the bridegroom be taken, away, in those days shall they fast. What coa- C SI ] gregation is habitually in the full enjoyment^ of the divine presence, and has no sin to bewail? If there be but one member, who by sin had provoked his departure, or had wounded his profession^ there is a call of Grod for fasting. "Fc a*-^ -puffed ujf and have not rather mourned, that he, that hath done, that deed, might be taken aicayfrom amongst sjou.'^* **Your glorying is not good;, know ye not that a little leaven leaveneth the whole lump? Purge out therefore the old leaven, that ye may be a new lump. As ye are unleavened, for even Christ our passover is sacrificed for us, let us keep the feast with the unleavened bread of sincerity and truth." But, suppose the congregation be all clean, through the woi'd spoken dnto them^ there is at all times a preparation of the sanctuary, necessary for this communion, to be observed by the congrega- tion, f^s a congregation. Christ did not need water betptiam, but he said it behoves ustof'^lfil all right eousness. Another reason: suppose the church ever «o pure^ if there be large harvests, and few labourers,thous-' ands of brethren suffering for v, ant of our high privileges; we should fast and pray for our sisters, who have no breasts. There is no church since Christ's ascention, but can find cause for keeping a fast, as often as they eat this bread, , SlCor.v. 2.7-.S. As 10 alarming young comniunicanis, by the mul- titude, I am of a different opinion. If tiie religion be pure and .rideiiled,^liey will see no man, for the man who laid jiolvn his life for them. I fit be not, they neeiJ "Sore tlian this to keep tlivMn from eat- ing «rici drinking damnation to themselves. As to pomp and parade, it is an easy matter to fix the vilest epithet, totiic purest hoits. If keep- ing many days where the people are a-semhled in multitudes, is inconsistent with chrisii. a humility. I wist not how the tribes of Israel assembled three times in the year, and always kept seven days, and sometimes other seven days. I expect, sj)iri- tual exercise, is the same in one age, as in another. It is a puhlic ordinaj^'^"*, and not to be done in a corner nor hid under a bushel. We are not to be ashamed to acknowledge him before his father and his angels, nor yet the wicked adulterers. JDldf^' Elihu. [This Elihu was thp con of an estated gentleman, who favored him with every ad- vantage with which literature could endow him. He early tauglit him the use of the Bible; and thereby caused him to know, that an acquaintance with it was essential to the character o+*a gentleman, and the most powerful mean, to elate him to public life, and splendid utility. Jii consequence of this fath- erly instruction, he made it his guide, and minutely ■walked by its precepts. It brought him into notice in the church; and in process of time^ he entered [33 ] ijito holy (H'ders. But at this period, it appears, he thought it was a matter attainable, to know the scripture of truth, by the dilij^ent use of the outward mean:,: which in better tiraes,he found impossible, and had to be as dependent as Petei. f'Blesi^ed art thou, Si'Uou Burjouas; for flesh and blood hath not revealed it to thee, but my Father only." We have his defence of the Dr's. sentiment, in his ju- venile years, which is no reflection upon hi«! judsje- ment, now matured. He opened his mou^h, and said;] Great men are not wise: neither do the aged understand judgement. I also will shew my opin- ion: I have maturely weighed the subject, by ex- amining every text in the P.ible, which alludes to fasting; and T am thoroughly convinced, it receives no sanction, either positively,allegorically or impli- citly, and that to require it, is presumtively to le- gislate for heaven, without liberty or authority. If Isachar can produce any thing higher, than his own reasonings I (rust it will be thanUf««y re- ceived. tsachar. Revemed Sir, 1 see in the works of Elihu, that he acknowledged that fasting is an oca»- sional duty, and left to us to appoint, when the oc- casion offers, and that it is a moral duty, we are bound to perform, when the occasion demands it, Now if he has left it to our volition, fo appoint our fast days, when we find the occasion which Ci^^ olfers; the act of obedience wijl Jbe jpraisewoi'th^ and pi'ofitable: if neglected, it will be no lesS crimiual, than if we had the time set by himself. Now 1 ask of all mep. If the age of time ever did oi? ever will find a^^ore appropriate time for fasting, than the >Vfday before a communion Sabbath: the rciy day the ancient of days wasmadealittlo lower than the angels of heaven, that he might taste death for every man. The apostles and pri- mitive saints observed this day in fasting for many ages. See Dupin and Mossheiu. This day the sun went into sable mourning, the earth tremble with fear, the rocks rent with indig- nation, and the dead could not sleep in their graves, but arose and came forth into the city, to convict the guilty citizens of their Theocide. The man who can find no occasion to bring forth his sins lapon that day, that they may be slain; which oc- casioned the death of the Lord of glory, must war with liisi sins, as David with his son Absalom, deal tenderly with the young man ana spare his life. But, does my antagonist pretend to say, we have DO scripture warrant, for making this day a fast to the Lord, because the supper is a feast day. O Israel keep your solemn feast. Did I not find in Jiis work that the great day of expiation w^as a fast day, and yet that fast day was called a feast. Num. 23: But that great day of expiation of the sins of the Israelitish nation, was as much kept a ^ay of humiliation for our sins, the meritorious care [25] of the deatii of the Lord Jesus, as it is possible for us to keep such a day of huidliatiou upon the pre- sent occasion. The mau must be a strange casulsf, \v'> o would sound the tiurnpet of alarai, and proclaim a fast, rend his heart, and not his garment, and tura to the Lord, with weeping and supplication, because the worms devoured the harvest: and refuse to fast on the great day of atonement. But Elihu may in- form you,that the day of the passover,the precursor of the supper, was ssven aoaihs from the day of the atonement. And what if God appointed one in the spricg, and the other in the fall, called by different names, when the very self same. tUings were to be recognized. and the very selfsame tilings which we celebrate in the supper, we, under the New Testament, connect and simplify, throwing off the appenda,s;es off ceremony, but continui"*? -^hat was virtually the same. But he will tell you, t\i& one was kept without a fast day, the other with it. I ansvver,if the same death of Jesus \v- sbovva Wth in the one, which was in the other, and he made but one offering, "'forhy one offering t.e per- fected forever them, who were sanctified',^' and if a fast day was positively enjoined on the one ucca- sion, it would certainly, by all rules of interpret- ing scripture, be implied, if not expressed, in the other. But; from the authority of Elihu; a fast may be [26] eillier partial or entire abstinence. He alledges* Daniel's mourning three full weeks, and eating and drinking nothing pleasant, was of the first kind: the fast of Estb'^r and Nineveh of the latter: the former a« compleat and acceptable to God as the latter, and much more so, if we judge by the an- swer ^^0! Daniel, a man greatly beloved.*' All this acknowledged by my opponent; tiien I prove, to all intent, and purpose, my antagonist being judge, that the Israelites by the most positive injunc- tion cogently enforced by threats and promises, were bound to fast seven days of the passover, and yet it is called a feast,by the ver}' word by whicli it is called a fast. This may appear parodoxi- cal to a young man, and is comparatively excusa- ble in him, whicli would not be so in father Eli. But did he never read of dying to sin, and living to God? Now we are sure there never was, nor ever will b^,, another feast of fatter things, or purer wine upon the leps, or better reiiiied. But I would recommend Elihu not to be so rash in giving his opinion, and especially among old men, say- ing, suffer me to speak a little, and I will shew thee, th^t I have yet to speak on God's behalf,wheu he did not know whose side he was on; he should have modeskly said, days shall speak and multi- liide of years shall teach wisdom. Without look- { Pi\t._16. [37 3 ijig every verse in liis bible, he may find it ten times, that the passover was kept with fast- ing,* thou shaJt eat no leavened bread ivitk it: seven days thou shalt eat unleavened bread theveiaith, even the bread of affliotion, Heb. the crust or refuse bread called the brcail of af- fliction.! And the people took their dough, before it was leavened, in their kneeding troughs, being bound up in their clothes, upon their shoul- ders. From sacramental fasts arose the prover» bial expressions;^ though the Lord give you the bread of adversity, and the water of affliction &c. They do greatly err, not understanding the scripture, who alledge that either the feast of the passover, or the feast of expiation, was a carnal feast, sowing to the flesh; no, it was ac- companied with every thing that betokened selfdc- uial, deep humility, bitterness and contrition, de- votion and purity. The most unsavory bread to those accustomed to leaveu, and les*^^ tbey should be tempted to eat the forbidden morsel, under the penalty of excommunication, it must not be seeii in all their dwellings, so strictly were they bound^ that as a preparation, the house must be searched, w ith lighted candles. What they eat, unsavory as it was, must be mixed with bitter herbs. The Lamb must be roasted, not boiled in a pot, the mode of cooking it with savory ingre(Bents, not [28] soden in any pnrt,but crispetl with fire on the out- side, till the interior is thoroughly cooked, and th& cssenf •! melted in the flame. Were they cloth- ed iti thi'ir most beanti ul robes or Babylonish gar- ments? iVo, tbey wast have tokens of flight, their loiiis i^irJi'd ^x^^: their shoes on th.ir feet, and their staff's ii^^eir hands, and th^y must eat it in haste. TJK promised land was before, but the inexorable •nellies encompasseth their heels, saying let us overtake and divide the sp >il. This is the day of Jacob's trouble, and the day of his salvation:* Eiihu. If so by what authority do ye saint Saturday? hachar. Hold your tongue, lest he smite you thiijugh as with a dart: know ye not, that this day Mie father of eternity mourns fur his only son, who had dwelt from everlasting in his bosom this day, this memorable day, to be held in everlasting remembrance by all who lost imirsortality. Be^ hold him lying, a mangled, breathless, bloodless, emaciated, dUlocated skeleton, his vbage, marred 5nore than any man, and his form more than the sons of men; abused iu the field of a victorious bar- barian, who riots on tlie blood of the slain. Hearken to the father's unutterable accent, come behold all ye who pass by, and see if ever sorrow was like my sorrow. This day there is silence in p^»See Bevorcg'p's vin'lirat on of tiie |Canon in^3(l v. of his edition of llie A" postalic i'ailieis, pa^c i06. " _^,_^ . [ S9 ] heaven, not a harp but is hung on a willow, not ^ face but is mantled in shame; that the crrator should receive such abuse from his fellow creatures. Tiiey are seeking a duclfied Jesus, to do him honor, but not one to comfort another. What day is this? The day of expiation? No it was yesterday: the day of resurrection? No, it is tomorrovv'. This is Ibe day of the death of death, the day the creator rested from all the work which he had made, now rests in his grave. Tomorrow will be the resurrection of the resurrection and life eternal: in which we will keep a most solema feast,mingling sorrow, and joy, when by faith we see our risen Lord, and hear him say,l am your brother whom ye delivered into the hands of wicked men, who crucified me, but though I was dead;,! am alive^ a-'id live forevermore; and because I live, ye shall live alsd. Klihii. I had thought I would have enquired why Monday v/as observed. But I find I have spoken tu uij^ vell digested system, will not be obnoxious to op • L lA ] position; and you will perfect the whole, with tlie. serenity of a judge, and the dignity of a sovereign. D. I). Never was a man so blessed in the cordi= ality of anife! I will watch jjie first opportunity to cast the die. Mult sons and daughters. ["And there was £\ day, when his sons and his daughters were eat- ing, and drinking wine, in their eldest brotlier's house. ^^ He thus addressed himself to the rest.] Dear brothers and sisters, was ever a family so blessed a ours! Our reverend father is our crown of glory: his magisterial dignity, his comely graces, his sweet and affable addresses, are all worthy of our imitation, and all sanctioned by a consort, alone worthy of such a husband, and to us a fond, indul- gent mother. Hark! some one raps at the door. Oh! welcome brother Solomon, we are glad of your arrival: as we were alone, gratifying ourselves in contemplating the singular felicities of our family? your sentiments will add to our hilarity. Solomon. Myself, for such yon are to me, you must summon up all your fortitude. I am the mes- senger of heavy tidings to you. Our father, whom we adored, without the least intimation or previous counsel with friend or stranger, has sold his man- sion, yea ail his real estate, even to the ark of his house, and set the time of delivery, and then, i/" a- notheris not provided in time, we are cast out, to wander, till ^^e find Another heme. Thomas. Brother^ I beg your pardon^ 1 will [ '13 3 never believe (lie tidings, till I cannot help it. But, brother, tell us all ahoutit, I pry with anxiety. Solomon. Why friends, there is uotiiing more to fee told. He disposed of all without giving any friend time to advise with him. (3) But the heart of a king is deep. [Fpon a day appointed, the Dr. thus addressed his family. My beloved, 1 have explored the city for a site to build on, and found none equal to our taste: and the time of giving possession is up: and we must commit ourselves to the courtesy of our friei.ds. The family being struck with astonishment; all are silent, none dare reflect. No one can justify, Some are bedewed with contrition: some look upon others, expecting they will surely reply. Tlieie silence was the sharpest reproof he could get. Ho hastens to find a retiring place, that he might re- frain. As he had no counsellor, he had no com- forter.} J)r. My soul is filled with astonishment. I w'as confident the dignity of my family entitled them to a cordial reception into the most eligible place in the city, and now we are neglected by all. How true the proverb, "the rich hath many friends^ the poor is despised of his neighbour!" This is to jnt. a dark and cloudy day, "my belly trembles^ jffiy lips quiver, rottenness enters into my bones; I tremble in myself;" oh! that 1 might rest in the (3) See the Dr'sdefcuce before Viis PreBbytery. [ 43 ] day of trouble! But mine eyes are debarred frow rest and sleep, and my couch is watered with my tears 1 am full of tos sings to and fro^ unto the dawning of the day. Whence can arise this trouble? 'f'^ Affliction cometh not forth of the dust, neither doth trouble spring out of the ground." Oh! that it was witli mp. as in mouths past, when the can^Ue of the Lord shone upon my temple. Alas! my hal- cyon days are past and gone; something betokens a frown from Providence, who has not succeeded ray enterprise, and ray soul faintS;, in a day of adversity. My conscience upbraids me with neither a sin of omission or commission. I know some diversity of sentiment has been, between some of my most ^yorthy Elders and myself: but in the integrity of my heart, and the innocence of my hands, I have done this. (4<) ^'^llut why art thou cast dowai, my soul!!" What should discourage tiiee? Before honor, is humility. If one door is shut, I trust a more effectual door will open; if I am put out of my stew- ardship, it the more behoves me to make friends. I am resolved what to do; and that I will do. I know that Dr. R. of this city, is a liberal hearted gentleman, who gives his own away. I will strait- way make him my confidant; and, with his concur- rence I w411 indirectly bring about a union with the Dutch Church, where I wish to be. I would do it direct, but for the connection. -^ (4) Ges. 2l». 5. Scene, Continued. JPprsmis. — D. D. and Dr. 11. D. D. Brother, I am extremely glad of this in- terview. I have to congratulate you upon tlic re- port 1 have just received, both from our Bible So- cieties and Mis>,ionaiies for the pr >pagation of the Gospel, foreign and domestic. It would be utteisy incredible; but that we diirstnot lay limits to the holy One, whose mighty works are so characterise ticof their divine author. By it we have many in- fallible proofs, that our work is with the Lord, and our judgement with our God, who will, beyond controversy, stcond our laudable and benevolent achievements; and put a seal on the lips of all, who contemn our labors of love. Such a work of diffasing the light of the Gospel, has not been in a hundred years past, as we see accomplished now in a few days, and by the same vatio, there will not be a s'iot of the earth in ten or fifteen years, but will be amply supplied with the written and living oracle of divine revelation. Then swords may be beat (o plougiishares and spears to pruning hooks, for he nations will learn war no more. For the ell^yalso of I'lphraim i^hall depart; for the adver- [ 43 3 Series ot Judali shall be cut off: Epliraim shall not envy Judah, and Jiidah shall not vex Eph- raiai. 1). R. Why Doctor, you bring to my ears good news from afar. It is as cold water to a thirs- ty soul. My soul doth exceedingly rejoice, and by it I am the more convinced j the time to avour Zion is now come: and he is now ushering in his illus- trious reign of a tlionsand years, when Kigs shall be made nursing fathers, and Queens nursing motii- crs, and our sons and our daughters shall become noble princes in all the earth. It is manifest to me, from the harmonising system now visible among those, who have lived in dissension, that illustrious prophecy is commenced: '»the wolf also shall dwell with the lamb, and the leopard shall lie down with the kid; and the calf, and the young lion, and the fatling together, and a little child shall lead them, and the cow and the bear shall feed; their young ones shall lie down together; and the lion shall eat straw like the ox, and the sucking child shall play on the hole of the asp, and the weaned child shall put his hand on the cockatrice's den~'' (5) D. D. My brother, this is what we are bound by every tie, to encourage: and, as much as lietii in us, to discountenance every let to its progress. For, if roes, and the hinds, or the tender grapes ._ ('»} Isa. ii. 6 7. 3, But let the reader take knowledge of v,£-^ , [48] df our ilBw l}orn cliurches, should receive aufclien- tic intelligence, that their mother churches, who gave tiieni being and sup port, are at variance among themselves; they witl draw the most unsa- vory conclusions concerning the reality of our re- ligion, and be led to doubt their ov/n. Take us the foxes, the little foxes, that spoil the vines; for our vines have tender grapes. It would be better, that a mill-stone was hung around theif necks, and they cast into the sea, than offend one of those little ones^, who believe on him. And we m ly rest assured, it will put them to the most ex- quisite anguish of mind, to hear of our ancient sec- tarian spirit continuing among us, as iu years past. D. li. Indeed, Sir, I must do myself the plea- sure to let you know, I have lately perceived, since my people began to feel the power of religion upon their hearts, that they are much more loving among themselves, and charitable towards other denomi- nations: and they sometimes deplore, with tendeT compassion, the rigid and narrow spirit of som«, who seem to take no delight in our revivals, but a-e rather disposed to doubt its reality, than take an interest in its practice. JD. I). And this I have not the least doubt of: for, as they are now, so once was I, till God, by his wisdom and goodness, was pleased, by the in- strumentality of a Dulch female, to convince me. that what God had cleansed, I should not call com- [47 ] ;uiOtt: and, from that day to this, I am ashamed that I belong to the secession party, who are not only ex- tremely rigid, J)ut glory in it, and glory in being reproached on that account. When they hear of a revival, in which multitudes are converted, you may see sadness in their conntenance; for they can- not believe,that any good thing should be conferred upon any, who are not of their way of thinking, or who do not connect themselves with them; although they liad power to cast out devils. Upon this sub- ject, dear brother, I wished a free and confidential conference, inter nos; as, you know, it would be the worst of policy to provoke them to think, I had become their enemy. If I can hold an interest in their affections, 1 may do them good, by leading them unto more pleasant paths. D. Ji. Dear brother, I rejoice to have from youc iMouth those candid acknowledgements of what I ever lamented to see in yau: and, at the same time, I wish, with the utmost sincerity, to tender my services, in support of any laudable measure you xnay propose, to ameliorate the public mind. J). J). We are informed by good authority, if two shall agree on earth, to ask any thing in his name, it shall be done for them. So highly did Jesus approve of harmony among brethrea. Now, J. am fully persuaded, as providence has chosen for ns the principal seats in his kingdom, over which the Holy Ghost has made us the overseers, that we stand in the highest respgnsibUity; and; as suclu [48] arc clothed ^vitll more than ordiiiavy authority^ aud where much is given, much is required. D. .'. Of these remarks I am conscious of the correctness: for the harmonising spirit has seized my soul, and I wait with anxiety, to accord with Avhat, 1 iiope, is some well disgcsted system worthy of its author. D. D. With the utmost confidence in your in- tegrity, I take the liberty to communicate, that, since my late conviction, 1 am determined upon a reform in the constitution of our church, at t!ie risk ol my character and all I possess. Yea, I would not count my life a dear sacrifice. 1). H. This is coming to the point, and, T must say, it is laudable, worthy of a D. D. 13ut how shall it be wisely and most securely effected? D. J). The plan is not only disgested, but part- ly executed. I have drawn off my [)eople from their old stand. We are now without a church. D. ft. Pardon the interruption. T now conceive you will have a sulBcient apology for preaching in my church twice in the day in the times of vaca- tion, and the people v/ill naturally come to hear us both without distinction. They will sweetly amal- gamate till they will be blessed with a spirit of re- ciprocal affection for one another, during our ordi- dinary Sahbatlis. U. D. You are perfectly upon the plan. When the communion comes on, I shall prepare, as Cod jtt^ay enable, some most lively and masterly dis- [49] courses, suited to the occasion; an*! ^vlien we iuvitd to the Lord's table J shuUinthe most patheticman* ner,touch all the fin- str.ugs of their aifections, treat- ing of the love of Christ to per hing sinners, as if immediately endowed from on high, pressing a sac- rifice of all immaterial distinctions to the solema ordinance, and invite the two to become one. Your liberal minded people will n t scruple to commune with us: and when the next occasion comes, you will reciprocate the compliment. I shall lead the way to my people, and, 1 hope, there will be a general communion. In the mean time, it will be proper, as prudence may direct, to let all our la- bor, public and private, have a bearing towards the goal. V uch can be done by enlisting, by secret insinuations, some of the most influential charac- ters on both sides: and when the less informed see their leaders go, they will follow. It was thus the revolution of France was brought about by the llluminati. It only requires wisdom and prudence in leaders, to bring the human mind to almost any thins;, which a leader can desire. Indeed, I am sanguine, that with the blessing of divine Provi- dence, we will achieve such wonders, that it will make one of the most noted epochs in history, for a thousand years past, and as many to come. I have no doubt but it will meet with opposition, but not formidable, hardly sufficient to adorn the history^ and in nothing sufficient to terrify our bravery, Q 9*he power of schism a»d amalgamation belong" to the Adieu; my brother. £JSa?zf . ScENE^ Continued. persons The two Br^s. and their joint ses$ sion. 1>. D. Well, brethren, the solemn scene is over, and we are met: suppose we spend an hour or two together, in a free conversation; as we may find for mutual improvement and social pleasure. D. R. I think we cannot be better employed:, but that it may be the more to our purpose, let us have closed doors; and use all freedom in unboun- ded confidence. I move, that we commence with making such remarkg upon the occasion we havi> enjoyed, as the members may think will be for edification, and that we commence with the Elders as they sit. Carried, nemine contradicente. D. D. IN THE CHAIR. 1st. Eld^r. 1). D. you have seen what you never ^peeted to see, such aj^ujietion of different denomi- 1 51 3 Nations cemrauiie together. We wish to receive from you your candid aud serious ojiiuioa, concftrn» ing th« whole. Mr. Chairman. To be candid, I must confess it was to me, not more rare than pleasant: and from the appearance, 1 thought that every one felt as I did. 2d. Elder. Sir, I am now an old man, and must confess, I never witnessed such a Heaven upon earth. I often thought on the words, *'Lord, it is good to be here." 3d. Elder. It brought to my mind the most lovely scene of Solomon's dedication of the temple^ when the Griory of the Lord filled the temple, till Sie Priest could not minister. 4th. Elder. I think the Lord hath done for ug great things, whereof we are glad. I only long for the next communion. (1) \^Such contentment^ sentiments of love and grati- tude, praise and admiration^ were general with the rest.'] {%) D. R. Reverend Sir; I must confess, I neveu knew a better digested plan, nor a plan more per- fectly executed. Not a thought of all the good hoped for, but, lo! it is fully accomplished; and this hour's approbation of the Eldership is crown- ing the whole. There has not reached my ears ar single murmnr, more than if they had been all on« ;_ p) Prov, 25. 4, (2)10,,18.!ii5. 27, [5Sl i^nrcli from the beginning. T never would have conceived, that your church, who ever appeared so tightly laced to the exclusive use of David's Psalms, would, without murmur, yield themselves so cordially, and joia so heartily in the use of our gospel psalmody. This is little less than a miracle, ia favor of praisins; (rod with new songs, suited to new occasions. The sweet poet, Dr, Watts, says, When we are raised from deep distresSf Our God deserves a Song, (1) iiut why should we marvel? Nothing is hard with God, where he determines to manifest his un- searchable love. I now move the chairman will favor us with his sentiments. D. D. I frankly acknowledge, I stand on too delicate ground to commune wiih usual freedom. If I speak, I must speak the sentiments of my heart; and should T develope them, it might be thought I was tinged with vain glory. As to what my brother deemed most marvellous, I can account for itoo my own experience. So long as we kept a religious tMnce from all churches, who used gos. pel psalm uly, and often had recourse to it as a separating wall, ever preaching our own way, our * ' " u ■ , [SS] prejudice Was confirmed from the cradle, so that to have attacked any one of us upon tliat subject, we would have resented, as though we knew our as- sailant had brought an image from the bottomless pit, to lead us to offer sacrifice to Devils. But when, by the call of divine Providence, we were brought into the assembly of his people; and with our eyes beheld the glory of God's house, and all liis saints praising him and exalting the same Jesus whom we love and adore, in language which ex- ceeds all others for purity and sublimity, suited to the weakest capacity; it seized the mind with the power of an electric shock, that every one in its circle raiust yield, or resist by hardihood they are not willing to account for, and so must infalli- bly take every mind, who ever felt the power oftha gospel If he should shut his eyes and his mouth, his heart must accord; as there is a never failing congeniality between the power of saving faith m the affections, and that gospel, which is illustrious • ly set forth by Dr. Watts. And, what is a confir- mation of it, I never knew a single instance of a man or woman, who had been brought up in the habitual practice of David's Psalms,who once tast- ed the superior delights of the gospel psalmody, ever incline to sing the old, more than he, who had tasted the gospel, would be willing to trust his salvation to the law. But, upon the whole, I think we have all good reason to join in singing his praise in the 133 Psalm^ Watts' imitatioH. tst] Srf. Elder. But, Dr. some how or other, yormg WilliaDijthe student you ordained an elder last week has been passed over, and we have not had his sentiments. [JSTow this William was ruddy y and wifhall of a beautiful countenance, and goodly to look to. Jlnd the spirit of truth was on his lijjs.J B. D. Why William, my son, I beg your par- don; I had like to have neglected you. Come up» and speak your mind freely: let no man despise thy youth. You may have much to do, when wc are dead and gone. William. Reverend Sir, I am indeed a yotJng man in every sense of the word, and a younger JElder, and ye are matured in judgement. "VVhere- jfore, I was afraid, and durst not shew my opinion. I said, days should speak and multitudes of years should teach wisdom. But there is a spirit in man, and the inspiration of the Almighty giveth him un- derstanding. Great men are not always wise, neith- er do the aged understand judgment. Therefor^ I said,hearken to me; I will also show my opinion. Behold I waited for your words, I gave ear to your reasons, whilst ye searched out what to say. Yea 1 attended unto you. and behold! there was none oC you, that convinced me.'^ ' D. D. Well William, my son, whom I love ia ■the bowels of Christ Jesus, we are all here; and will, with patience and tenderness, attend to any doubt or hesitation, which might possibly discom- jgose your xaintl. It cannot bft expected that th^ [55] juvenile will discover, with equal dispatch with tha matured ill ju dgement. Senr. Elder. l.move that we shall all hear and attend to the young man's feelings: and that of all things, we must be cautious of offending one of C;lii*ist's little ones. I hope it will be thought no pain, nor yet loss of time, to remove his doubts, before we adjourn. It would damp all my ])lea- sure,to think one of our memhersjthe very weakest, should go away with a sorrowful heart. [To which the house assented. J J). IJ. Brethren, as this task may be more than we are all able to accomplish in our own strength, let us pray; and in the meantime, remember Wil- liam our doubting son. Now William, you are permitted to sp ak for yourself. William. Reverend Fathers, 1 must confess, I have some jumbled thoughts, for which I have no words, as every thing appears novel, and to require new words; especially with respect to government. I could not give it a name. It is not a republic, for the people have no share in it: nor democrati- cal, for it is not popular: nor aristocratical, for there are more than one and less than three: nor monarchical, for there are more than one: nor des- potic, for although it is somewhat arbitary, it i» not absolute and unlimited: nor is it theocratical,, for it has no divine authority: nor hereditary, for it wiii never hiive a legitimate heir. It appeivrs te f 56 1 me to lia^e sucked tlie blood heresiarch and hiera- chy, a kind of sacred government, in which the Hierarch sits chief of the order.* Hear his declara- tion: "I will ascend into heaven: I will exalt my throne above the stars of God; I will sit also upon the mount of the congregation, in the sides of the jNorth. ) will ascend above the height of the clouds, I will be like the most High, whoo[>poseth and ex« alteth himself, above all that is called God, or that is worshipped, so that he, as God,sitteth in the tem- ple of God, and showeth himself that he is God." Kow all men know, that without some form of government', society cannot exist; and that God, placing man in this world, gave systems of govern- ment, ci\il and sacred; and the highest order he gave man was ministerial. Their supreme pow- ers declare,thatin their judgement, the constitution, which they establish for themselves and their na- tion, is founded in equity and justice, upon the divine law; but never presume to legislate. And tlie man, who will not walk according to law, must abide the penalty. But it only belongs to God, "who is lawgiver, king and judge, to give laws, and those are too pure to admit of variation or shadow of change, except such as are positive and depend upon the will of the arbitrator. But the great throne I saw and he that sat upon it, were far above the throne of God; for he dispenses with laws and penalties, granting dispensations for many violations, aud foraxing new iustitutioiis by corrupt- ^iiig old ones, making the strait wide, and the nai^ row broad; as if the way to Heaven was made fou camels. 1^^. Elder. Moderator, I hope yon will not suf- fer this petulant youth to insult your honor and abuse our patience. He is as void of modesty aa of discretion, and is more of a demoniad, than a divine. I move we send for an officer and have him removed to the Hospital. He is surely gone beside himself. B. D. O! the young man will come to himself. Let us pray. I shall meet you before your betters. The assembly breaks up in a great tumult of con- fusion. H *f PART II. ^m^ m Scene, in the city of Philadelphia. -l Wersons. — The Pr§fessor of theology, a Fourtg Man; an Elder in his session', and a student^ now on trial j or holij office. William presents D. D. to tlie grand Sanhe-] drim. A Libel, preferred against D. D. at the instance of V¥illiam. Whereas, the breach of a covenant, especially in things pertaining to God; and that too by an of- ficer of high responsibility in the holy of holies, is an heinous sin and scandal, contrary to the word of trod and to the profession of this church founded ^ thereon, repugnant to the christian character, and injurious to the religion of the Lord Jesus Christ: that you D. Dx are guilty of the matters of sca-^^^^-l above mentioned; inasmuch as yon did, vithout any previous counsel with the Elders of th't branch of Christ's church, over whom the JBtoly Gbost liad made you au overseer: [60] i&t. Enter into occasional commuhion with as Zhauy as you could ppisiiade of Dr. R's. church, a distinct denomination, to come to the Lord's table, where you administered, without any previous ex- amination, or certificate of character, to those, of whom neJtiii^r you nor your people could have any possible knowledge: 2d. You then returned, with as many as would follow your example, into sacramental communion with D: li's church; and so progressed from occa- sional to stated communion., and so reciprocated^ from time to time, those years past: 3d. Instead of amending your way, by a testi' inony of repentance towards God, and faitii towards our Lord Jesus Christ, "or continuing steadfastly in the Apostle's doctrine, and fellowship, and in breaking of bread, and prayer;" you did, and do continue to defend the same, from pulpit and press, with great contempt of those, who lament your fall and have laboured much for your recovery: 4th. Moreover, in attempting to justify yourself sd the expence of the ordinance of church govern- ment, you have vindicated the extention of promis- cuous communion, almost without limit: 5th. All these things, in opposition to your own declaration, when our constitution was ratiiied. (1) 6th. You did, in open defiance of the article on J A-^'^iaie ivefoir.ned S3-no(i; at urceii (.''a-tle, May 31. rrJ9. Tlio Syn«^ haviof ji^dicis^i-raincil ect, u^til tiiC >vorc!s "provided tliat agllung." psalmody which yaii swore to support, sing, and encourage others to siii^, sungs m rely human m public worship, conilrming the guilty in their er- ror, aud leading the innocent astray. 7th. You did actually violate the express words of your solemn oath at your ordination; viz. -'yotl do promise to maintain the unity of the spirit in the bond of peace, and that you will no' follow any di- visive courses, by complying with the defections of the times, or by giving yourself up to a detestable neutrality in the cause of Cirod.'' (3) In all which, you have very much vexed the church of Grod, aud put tlipm to grief, for whom Christ died. These things therefore being found relevant, and proved against you: you ought to be proceeded against by the censures of the Lord's liouse, according to the nature of your offence, SANHEDRIM IN SESSION. President. Doctor, you have heard the charges., Are you guilty, or not guilty? Dr. I confess the facts, but plead justification, and exclude all necessity for witnesses. I acknow- ledge, I now stand legally indicted for a deviation from the established laws of this house. *»The As- sociate Reformed church, generally speaking, had been stiict, and even exclusive, in her communion I ("2) Constitu'.ion ofllw? Associate RcformeU church, p 502-: [62] and to lier laws:" and when this was their faith and practice, and no hesitation of its authentic! t.y, \ was by them ordained an elder or minister of Jesus Christ. I tlicn believed as they believed; and ac- cording to all the laws and ordinances as then prac- tised by this church, iu the most solemn moments of my life, under the oath of God in my ordination vows, I was bound to maiutaia and apply. Vet, strange as it may appear, I now believe that the tenor,spirit and letter of that oath bound me to the present practice, I no\v stand up to justify. My contest is not with William alone. I presume to convince this house, as well as him, that, until we shall all unite in the very same practice, 1 have now exemplified, we never can practice according to our ordination vows. If I succeed according to expectation, of which 1 have no aoubt, you are all my proselytes: if not, then I am your convict, al- though as unspotted as an angel. When 1 swore, 1 swore to support exclusive communion, as I then understood the constitution: when I swore, 1 swore to support ©atholic com- munion, as Inoiv understand said constitution. I am far from regretting an event, which led me and others of my brethren, to an exchange of commu- nion, most consonant as we believe, to the word of God. (1) I cannot regret such an event, because it invites a free discussion of my conduct, to a com- fortable decision of the great (j\icstion, what are ^ 1 Pago 7. ^ • C«3l the legitimate terms of admission to visible cTiurcli •ommiiuion? WHliam. As the Dr. is so candid in his confes- sion, it is far from me to exaggerate his transgres- sion. As he seems to rejoice in what he has done, and even solicit tn investigation, T shall not boast till I have laid off my harness, well assured that our debate will only darken counsel with words witliout knowledge; if we lean to our own under- standing, or seek our own glory in the sequel. D. J). "Much is gained, when, instead of put- ting our language in the mouth of the book of God, the book of God is allowed to sit in judgement upou tis, and pronounce its oavu verdict. To this pre- liminary 1 hereby bind myself, and hope ray anta* gonist will feel the same oblis;ation. • And. for the sake of precision, it is agreed, that communion pre- supposes union, and that, in every association, sig- nals are essential to union and communion; and that invisible union is esBcntial to divine commu- nion; and that the privileges of every society must be kept sacred. But the question is; whether in- visible union alone entitles to visible sacramental communion. This is afBrmetl on one side, and denied by the other, who maintains that professio- nal union is essential to sacramental communion. The former I maintain; the latter 1 deny. I. 1 shall prove, that sacramental communioa , , upon catholic princip^jj^, is supported from Scripture. «^j. [fit J Tl. From authentic facts, to be agreeable to the faith and practice of the church of Christ, from the day of Pentecost to the present time, with a few party exceptions. 1st. from facts in the primitive christian churches, 2(1. in the time of the reformation, Sd. from that time to this. III. Answer objections. IV. Shew the consequences of sectarian and anti- sectarian communion; in relation to a particu- lar church; to the church at large: and the surrounding world. William. " 1 stand prepared, thy single arm to mine. I trust in heaven; the God of battles stimu- lates ray arm, and fires my soul, with ardour not its own.'' D. D. I shall prove, that sacramental commu- niou upon catholic principles is supported from {Scripture. (I) There is no point more fully settled in the word of truth, than this: the church of God is one; ^'as the hodij is one and hath many memhers and all iiie members of that one body, being many, are one lody^ so also is Christ; for by one spirit we are all baptised into one body, whether we be Jews or Gentiles, whether we be bond or free; and have all heen made to drink into one spirit: for the body i& not one member, but many.^^ (2) All this lively analogy between man's natural body and the body •^ qi) Pisa page y, (2) \, Covjui^.-iVZ, 1^ [63 3 of Christ, is minutely handled at large by the apos* tie, to reprove the vain glory, so natural to our cir- cumstances. As if all would claim t'' he the chil* dren of Abraham, or the peculiar people of the Lord, which naturally led them to schism, sayingi I am of Paul, I am of Apollos; whereas, as believ- ers, they were all of Christ and but one body, though they had many members. Their union with the body is the foundation of all the virtue, beauty and excellency of all the members, of tlia efficiency of the members in mutual co-operation, communication of interests and sympathy: so that all the members should have the same care, one of another: if the apostle so sternly reprehended their divisions, as inconsistent with the unity of the church, although they continued to hold commu- nion together, what would he have said, how would he thundered forth his indignant rebuke, had they carried their contest so far, as to burst the bounds of communion, and by that act virtually to disown each other as members of the body of Christ? (1) WiUiam, That the church of God is one, is rea- dily acknowledged, and that she is under divine injunction to recognise, and acknowledge on© God and Father of all in Christ Jesus, by profes- sing one faith, one baptism, and mutual fervent love among themselves; and that schismatical . — ' ■ " ■ ' ; ! ■■ ■ !_ 1 Plea, page j™- _ [66] disputes, and va ill glory, is a iraiiggressioii Leforfc^ God, and injurious to the cause of Christ and the peace of the community, and that there is an awful woe, pendent over the head of that man, by whom offence comcth, so dreadful, that it had been good for that man he had not been born, if he should die in the spirit in wliich he lived. But the apostle. says likewise by the spirit, that offences must needs come; and there must also be heresies among you, that they, which are approved, may be made mani- fest among you. But do all or any of those acknow- ledged truths deliver the Dr. from his premuuire? If offences come from lusts, and such as are incon- sistent with an open, pure and genuine profession of the christian system, there cannot be a reciprocal tion of social confidence; but they are at open rup- ture among themselves, either iu secular or spiri- tual matters: they cannot sit in a judiciary court.^ they cannot agree to walk in the same way, nor be governed by the same rules. One says,your creeds and confessions are all repugnant tochristia.n liber- ty or evangelical privileges; your articles are dam- nable heresy; by advocating absolute and uncon- ditional predestination, yoa make God the author of sin; my zeal for the divine character and tlie honor of the Lord Jesus Christ, by whom I am sure to b& saved, forl)ids me, so much as to eat w ith you, much more to sit at the same table, and partake of the same body and blood of my Redeemer, who put it in my power to become obedient uuio eterual lif^ L 67 1 ^ays his antagonist in reply; I suspect you for a legalist, for by the deeds of the law no man living can be justified; nor can acts of obedience be tlie cause why Christ became a redeemer to any one. Yet they both profess faith in the Lord Jesus Christ, and acknowdedge that they are debtors to him for his salvation. M^'ill these litigants com- mend themselves to God, and atone for their strife^ by sitting down and taking, as my antagonist liglit- ly observes, a family meal w ith each other at the Lords table, like boxers settling their dispute over the inebriating cup? Kas not the Dr. long been taught, and as long acknowledged, that there is a: right coram iJeo, and a right coram ecclesiaP thaC the Lord, who inspects his own, finds many of tliem eating and drinlfing unworthily, when they come into his presence, not having tlse preparation of the sanctuary? They may be the chibhea of God habit- ually, and not actively prepared for so solemn an approach: they may be christians in-deed, who can- not give satisfactory proof of it to a faithful watcli- nian, charged as Joshua was: "and the angel of the Lord protested unto Joshua, thus saifh the Lord of hosts, if thou wilt icalk in mjj ways, and shalt also keep inij chars;e, then thou shaft also judge my house, and shalt also keep my courts; and I iv ill give thee places to walk among those that stand hyf or Jeremiah, ''•therefore flius saith the Lord, iftiou return.then will J bring thee, and thou shalt Mmid before mej and if thou take forth the pre-' [88] eioug from the v?7<3, thou shalt he my moiifli: let them return unto ihee^ but return not thou unto them. %ind I will make Pee unto this people a fenced brazen ivall; and they shall fght ai^ainst thee, but theij shall not prevail aj:;ainst th.are, would have n ;d apos- tolical sanction, and been eternal condemnation to our bible. Because the Galatians. in justification, mixed their virtues witli the righteousness of Jesus Christ, their circumcision with grace, and their ceremonies with the order of divine worship, hear how Paul thunders: ''1 marvel that ye are so soon removed, from him that called you unto the grace of Christ, unto another gospel; which is not another: but there be some that trouble you, and would prev nt the gospel of Christ. But though we, or an an^el from heaven, preach any other gospel unto yon, than that which we have preached unto you; let him be accursed. And as we said before,so say I Cro] now again, if any man preach any other gospel unto you, than that ye have received, let hiai be ac- Does my antagonist allege, that such a man as Joshua, the high priest keeping the charge and the courts of the Lord's house, as he received them, consistent with his office, ^yould have admit- ed all such to sit down witli him, and with each other, at the Lord's table? No, I know he would not, for he acknowledges that communion presup- poses union. But apply the case in hand, to an event wiiich took place a few moiiths past, and is frequently happening. James M^Chjrd, a member of the As-ociate lieformed Presbytery of Kentucky, publishes a book of nineteen errors in divinity, principally to support him in one damnable heresy, denying that Jesus represented the elect in the day he laid down his life for his sheep, &c. He is indict- ed by our court.and suspended. He appeals to our Synod in Philadelphia, and the sentence of the in- ferior court is ratified. He turns round to a Presby- tery of the general assembly in Kentucky, and they j-eceive him, upon iiis own terms, and he has now a Gongregition. Will my opponent sit down with James M'Chord.or with the members ofthePresby- tery who received him? has he become pure by the transfer? Or will he hold communion with a peo- ple, liolding error, which it would be unlawful frr him to hold; in his own churcii? But, was it [n ] for tlie Coriuthians not communing together, tliat Paul reprimanded them? No, it was for their com- imininp; together, while there was dissention among them. The Lord did not reprove the Israelites for their not offeiing sacrifice, hut for their offering it without a due preparation^ according to the sanctii- ary.(l) I,Pa«l,certify unto you,if a man be circumcised. Christ proliteth nothing. We have an altar, where- of they have no riglit to eat, who serve the taber- nacle. From all which it is manitest,that professional union is essential to sacramental communion, and. that the profession be according unto a form of «ound words, and that,upon the principle- of invisi- ble communion alone, it is impossible for one branch ©f church government to exist one hour. J). D. The members of the church of Christ in- dividually and collectively are under a moral ne- cessity to recognise eafh other's character and privi- leges, and dare not dtny the tokens of such recog- nition, under the awful penalty of being accountable for their usurpaticm. William. I believe, the judge of quick and dead shall and will recognise all his members, and cor - sequently will not deny them the tokens of such recognition; but if we had the gift of discerning spirits, which we have not, and could search the heart, as he does, I do not believe it would be at 1 f ?al. iiO Clir. XV. 13. The Lord our God made a breach upon us, for we pv'glithini not a,fter tbe due order. [73] all times justifiable in us. to suffer al] elect believ- ers to the communion of the Lord's table. If we debar them for want o' the preparatio i of the sanc- tuary; we only do, as God does with many of his dear children, when he hides his face from them, till they seek him early. If they absolutely refuse a due s obmission to the order of the churcli, al- though they were his children a thousand times told, they ought to be debarred for their obstinacy, and that church can well account for their usurpa- tion before their Lord and master, ^'ci froward heart sJiall df part from me.'^ (2) Moses Avas excluded the goodly land of Canaan for words spoken unad- visedly. And we must try them, who say they are apostles and are not, and we must not receive all for • gold that glitters. JJ. D. Sir, it must be acknowledged, there are more true christian churches, than belong to our denomination: by what authority do we debar them from our communion? William. If their not belonging to our denomi- nation is purely because of local distance; with con- sent of parties and sufficient certification of charac- ter, I know not that 1 would be litigious. Rut if they are living in the midst of us, and are bound to recognize us as brethren in Christ but will not, be- cause of some peculiar tenet \\ hich theyavow and we disavow; so that we cannot incorporate in one body_, [ % rsa, f iv 4^ , [78] like the Eetleemei's coat, 'without seam from tlie top throughout; it is a dan2;erous absurdity in them to apply and in us to indulge. The most perfect bonds of brotherhood have temptations sufficient through the subtil ity of the serpent to wound the cause by dissention; much more, when there is hut a mere cursory interview. His love is but one, and every little flock, however small, ought to be in perfect unison, without which the pleasure or proiit of christian fellowship is awfully marred. Large numbers, not of us. >\ill soon go out from us, and the report of such c<*ncerning us, will not be very much to our honor: t (\v will rend us, to build their own church. This is as natural as to gather our own harvest. I say, let them alone, till they come in by the door, and give themselves first to God, and then to us; till then, we cannot have a parocliial charge over them, and what have we to do, to judge another man's servant? If they do not love us well enough to continue with us, they will hate us bad enough to be spies, and reproach us for our simplicity, and then we will mou'^n at the last. If they do not love the house well enough to keep within the outward court; they are not worthy of the inward. The sin will lie at their own door. Our duty is, to make our light so shine, that they will fall down with us, and worship with us. and from the heart believe that, God is in the midst of us. Then we will do them good and not evil; by 174 3 admHing; \\iem to er ter i *'^ an everlasting eovcr. nant w th us, not to be ^li^otteu^ in all things welj. (H'dered and sure. Scene, Continued. J). ]). From facts in the primitive christian, church, (1) 1 will acknowledge,that any thing ad^ ded to the system of revelation is unlawful, inju* rious and ought to be rejected with abhorence andl detestation by all, who call themselves christians. William. Upon this concession, which I am. glad to hear from the. mouth of my antagonist, I am willing to meet him; live or die. D.TP' Perfectly agreed. "Let us therefore, treading in the steps of the christian heroes, carry our enquiries back in order to ascertain, whether the catholic communion, for which these pages pleadjor the sectional communion, so to speak, which characterises many christian denominations receives the most countenance from the faith and prm t:ce of the church of God through ages pa t. vV'e snail [ (1) Plea,paffe as. i:75] jtonffne GUI' vTetvs to the facts in the apostolic age —to the primitive church immediately followiiig-4 'fhe times of reformation — from that to this. I. Facts from the apostolic history, for those we Inust go to the New Testament, (t) Peter preaches; the people cry out, *'men an^ brethren what shall we do to be saved?" the apos» tie replied, "repent, and be baptised, every one of *you, in the name of Jesus Christ for the remission of sins.'' Let us view the bearings of this transac- tion. It appears therefore, that on the first prece- dent for admission to sealing ordinances, ind that set under the inspiration of the Holy Ghost, the' only qualification was faith in the Lord Jesus Christ, as the Saviour of sinners by the blood of the cross. He enjoins on them a change of all their erroneous notions concerning his person, his king^ dom and his works; and to receive the truth, in its simplicity — repent. On the supposition of such a repentance, he commands them to be baptised ia the name of Jesus Christ, for the remission of sinsv Wilham. In all this the Dr. reasons well, if, as he appears to do, he understands the abridged terras, faith and repentance, to imply all things contained in a good confession. Protesting openly and avowedly, against all corruptions of the ordi- nances of the son of God then and there abounding, and receiving and avowing Christ the only begot- ^ (1) Plea, pa^eS7. [76 ] (eu of the Father, who being in the form of frod, tliouglit it no robbery to be equal with God.clothed with all power in heaven and earth, the only way, the truth and the life, the lawgiver, the king and the judge,; and professing all subjection to tlic in- stitutions of his grace, I think, would entitle a prim- itive saint to the communion of the church visible. Now the principle is perfectly the same: that neith- er the lapse of timcj nor theencreasc of corru[itioii ever varied a relation between Christ and believ- ers to this day. When the converts then embraced the gospel.it had not been perverted by the inven- tions of men and devils to destroy its original sim- plicity. But before the death of the apostles, the wicked one had sowed plenty of tares among the wheat. to call forth the valour of the faithful apostles. The divinity uf Christ, was denied by men; in de- fence of which, John wrote his gospel. And that every w.ud might be established at the mouth of two witnesses, Paul as ably defends his Godhead, liis []ers< n. as God-man, bis atoi ement, his magis4 terial dignity, his silting at the Father's rig'it hand, till lii> enemies, who denied his right of reigning over them, should be made his footstool. To whom swore he, that tltc,y should not enter into his rest: but to tl em who believed not? Jesus said unto JSiarth,;! am the resurrection and the life: he tliat liveth and believeth in me, though he were dead yet shall he live: and whosoever liveth and be- lieveth in me shall never die; believest thou this? m- [ V ? 1 Again, whom do you say that I am? the rest say.s; tliou ait the Christ, the son of the living God. Christ announces his right of communion, with, ^'blessed art thou, Simon Barjonas, for flesh and blood hath not revealed this unto thee, but my father only: thou art Peter, and on" this article of thy confession, "I will build my church, and the gates of hell shall not prevail against it." And who is he, that overcometh the world; but he that belie veth, that Christ is the son of God?" All which demonstrate, that there were many articles in their faith concerning this simple system; and he, who broke one, could have faith in none, a« they were all given forth by one shepherd. But in the apostles' day, there sprang up anew another damning heresy. <'Not submitting to the law of righteousness, which was by faith, but going about to esiablish another way, they attained not to the the law of righteousness." (1) The apostle of the gentiles raises the standard of truth, and fells the. stern monster; and dooms the legalist to perdition, making salvation by grace essential to communion, invisible or visible. By the deeds of the luw, 7io living creature shall be saved. If not, they must be gentiles: if so, the things they sacrifice they sacrifice to devils, and I ivoiild not that ye should have ffllowship With devils. (^) Another damning error sprung up among thfr (1) Rom. ix. ^ i.Cor, s. ;20, [ ^8 3 Gallatian cliurclies, after their fair ckristian pro- fession, who run well, who could liave plucked out their eyes, if it had been possible, and given them to the apostle. Uut there were some, who troubled then;.wl.o taught, that except a man should be circumcised and keep the Law. he could not be saved. To refute this error, Paul writes them an Epistle, condemns the heresy, and anatliematizeg the professed believers. '»Jiut though we or an angel from heaven,, preach any other gospel unto you than that which we have preached unto you, let liim be accursed." And he repeats the revelation, because the words were most certain and ought never to be forgotten. Again, "if ye be circumcis- ed, Christ profiteth you nothing." Again, ' you, with a note that they wish to commune with, you, you are to make no mote enquiries concern-^ ing their church or their standing; you have no standards to try them by: the Westminister confes- sion of faith was never designed "as a term of com- munion for the private christians^, nor even for the reciprocation of ministerial fellowship, as is plain from their absolute silence alwut such a requisi- tion." (1) Upon tlie whole, these are but a specimen of thj& errors, which sprung up in tlie apostolic age, and these are written, that we may have divine pre- cept, to know how to rule the church of God, and keep ourselves pure. It is true, they had not form- ed themselves into distinct incorporatione, for their mutual encouragement in vice and opposition to truth, as they have done since; which gives no sanction to their deliberate and settled enmity, but was only an aggravation of their guilt, as it would be of ours, to conform to them or encourage them; having seen the mighty works of God revealed against such. What he might long bear in them, would be blasphemy in us. He bore long with the Amorite, before his cup was full for destruc- tion: but his wrath waxed hot, and his indigna- tion rose quick against his Israel when they learn- ed the way of the heathen and conformed to their manners. By their deeds they could commit more [ . 1 Plea, page 55^.; I 81 ] ain in an hour, than all Canaan would do in au age, and entail death on their posterity, as Adam did on his. There have many inventions arisen against the parity of doctrine, government, worship and discipline of the head of the church, since that time; but not one of them, vy^hich the Redeemer hath not sufficiently testified virtually against; to warrant us to set forth as his authority, to debar such from the visible communion of saints; so that we have not one article- in our reformer's creed, as received by us, but is necessary to keep the house of God clean. Take any one of them away, and let as many at will, come in at the breach; and it will be like the letting out of water, or the break- ing up thefountaias of the great deep; till the wo- man and her seed would be drowned with the flood from the mouth of the dragon, and we would b© very unlike her, clothed with the sun, and ih% moon under our feet, and a crown of twelve stars upon our head; or like her son, for whom she travailed in pain to be delivered,who ruled all na- tions with a rod of iron. There is no solitary dut}- nor solitary sin; every duty embraces heaven; and every sin embraces hell. Therefore, I say, although there are denominations who are clean, but not all that God may wink at, and who hold in their em- brace many of the Loid's people, not fully taught, whom in mercy he may spare, and afford time to reform;^ yet if we should wilfully decline into their 5vade, it would be damnation to us. Where much C83 3 is given, much is required: where little is given, the less required. But we are aot their judges; God judges them who are without: we must hold up to them the staudards,with a — "whosoever will, let him come, and take the water of life freely," whether they are individuals, or churches, many or few. Contend with them who contend with us: let them return unto us (but, while we have a "thus saith the Lord") let us net return unto them. He will bear with impunity in a reforming people, what he will not bear in a degenerating people. And now let this reply be for a reply to all the Dr's. matters of fact, similar to the one advanced, and it will save me a fresh refutation. D. D. The scriptural details might be prosecut- ed fur! her: but it is superfluous. They are all of one complexion, nor is there any hazard in assert- ing without qualification, tliat there is not, in all the New Testament, one solitary doctrine or fact, which so much as implies, or can be made by any tolerable interpretation to appear to imply, that the Lord Jesus has authorised the exaction of any term whatever for the whole fellowship of Uis church, other than visible Christianity." (1) William, i am sorry, that to be candid is to be severe. The Dr. hitherto made invisible union alone the terms of admission, and that all invisible members were bound to recognise each other amd I Plea, pa^e 37. [84] grant to them the signals of union. Now the Dr^ Aias boldly and unblushingly renounced, that ^esus Christ has made invisible Christianity a term of communion, and insists there is not any other but visible Christianity. He formerly denied visi- ble Christianity, and now denies invisible, and leaves us without any. But my opinion is, that the legitimate terms are neither wholly visible nor- invisible, but 1st. invisible, 2d. professional, 3d. visible: the first, with God, '^believe with thyhearlf Sd. with the judiciary, '•'confess with thy mouth;^^ 3d with themselves, ^'shcw me thy Jaith by thy works ;*^ and that all three are necessary to a right partaking of the Lord's supper, to fulfilling of all righteousness,and to a regular standing in the house of the Lord. Scene, Continued. Same Persons. Second class of facts is furnished by the testimony of the primitive church from thetdays of the apostles to those of the fourth century. J)r, G, £ A member of the Sanhedrim] Sir^ I J [83] expect Elder William has never perused the unan- swerable labor of D. D. upon catholic communion^ how the saints lived in union,for near foar hundred j^ears. William. Sir, I did, and much regretted the loss of time, looking for something all the way, which might favor his pretensions, and found not one syl- lable. In the first place, as long as they continued in union; it was impossible for any one of them to commit liis offence. There could not be a pre- cedent, if it had been unlawful to depart from their example. But had the Dv. been as careful to ex- ert his talents to warn us of danger as a good shep- herd ought to have been, he would have had recourse to that very period to have depicted the utmost danger of following their example in the very thing lie commends. It was just owing to their holding communion without union in the principles of inith, that they let in all imaginable corruption, which provoked the most high to give up their outer courts,to be trodden under foot of the Gentiles for a thousand two hundred and sixty years. (1) * (1) Johnson on the revelations, most infallibly calculates thi> to be. front (fie year seven huadred and fifty six unto the year one thousand nine hundred and ninety nine I wish this book was better known. To give the reader a sample, to induce him to procure the book, I sliall state an abstract out of it. Rev. 13, -0. Here is wisdom ect. He tells us the prophetic style is partly hiero- glyphic, partly symbolic, and partly explanatory of both. This verse is of th© latter kind, as the 17 chapter from the 'J verse to the end. Then in plain language, he tells us, the year the beast shall commence his reign, is the vulgar year (566, bjitin the splaryear as we calcvilate 657j but John wrote in the year 99, addthesp; [86 3 The apostle in spirit informs us, that Anti-christ Was then in the world, but was not deposed from church communion: no, not by the authority of the son of God, sending an angel from heaven witli the most alarming threats, and these very threat- eningsare as much ours as theirs, if we practice as they did. •< He that hath an ear to hear, let him hear, what the tpirit says to the churches." Let us see, how we will meet our God. Thft church of Pergamos had in her communion, though she professed faith in Jesus and proved it by her Works, in the midst of a hot persecution, resisting unto blood, striving against sin; yet was deficient in the article of church gov rnment. She bore and forbore, until she involved herself in guilt. T.'iou hast there them that hold the doctrine of Balaam, in your communion, who, contrary to the plain revealed will of God and the conviction of his own conscience, used etratagems, and instructed Balac to ensnare the children of Israel, and drew them into the sins of idolatry and fornication with the daughters of Moab. In like manner, these temporising t;hristians, in opposition to the known will of God, (I) go into the practice of feasting upon sacrifices that are offered to the y»u have 756, the year Stephen was invested by Pepin king of France, with se- cular dominion: these added to 1260 vulgar,reduced to solar IH3, will make 1999 tlie end of Anti-christ. The millenium will commence in 2000 years, from the fcirili of riirist, 1,(1) Acts XV. 29. honor of heathen idols,an(l committing fornicatioa, as tliough th y were no crimes. Yea, and what i» still more heinous and provoking, there are some of you, that openly espouse and maintain the corrupt principles of the Nicolai tans, which are so directly contrary to my holy nature, will and word, that I myself have them in the utmost abhorrence. **But though I mention these many good things, for your encouragement and the honor of my grace in you, I must, nevertheless, sharply reprove you for a few others of a contrary nature, that you may not be lifted up with pride, or think yourself perfect; and especially for one great offence, in which you are exceedingly to blame; because you too much con- nive at, and shew countenance to a set of wicked persons, under an infamous ringleader, who take to themselves the character of inspired leaders; (1) but are really of the same vile spirit and temper with that infamous woman Jezebel, who slew the Pro- ])lict of the Lord, and seduced king Ahab to idola- try, and practised whoredom and witchcraft, (S) and these pretenders to a spirit of prophecy are tamely permitted to broach their errors, and to cor- rupt and draw away my professing people to the like sins of idolatry and uncleanness, and by all arts of subtilty and cruelty to seduce them int« acts of fornication in a literal, as well as a spiritu- 1 See Calvin's institutes, book 1 chap. is. 2 1 Kings, xvi. 31. sviii, 4— IS and 5xi;25 and 2d. Kings . ix22; C 8(5 1 al sense, and in eating of such meats, as have heen.. oflPeied up and devoted to fictitious Gods and their images, both which are contrary to my orders about the purity of manners and worship." (1) But as contrast will illustrate, let us see them who have obtained a good report from their invisi- ble, infallible judge, now in heaven. •'1 uto the angel of the church of Epliesus write; these things saith he, that holdeth the seven stars in his right hand, whowalketh in the midst of the seven gohlen candle sticks." Paraphrased by Guyse. <'T am thoroughly ac- quainted with, and approve of your works of right- eousness, and the pains you have taken to maintain and propagate my pure gospel and the interest of my kingdom, and your bearing all the persecutions that come upon jou for my name's sake, with holy fortitude, constancy and patient hope of deliver- ance, in due season: and I with pleasure observe your zeal for my glory, and against sin and error, that you cannot be easy with those, nor permit them to continue in church communion, who broach corrupt doctrines, aT>.d practise immoralities: and, to shew that your zeal is according to knowledge, you have closely enquired into the principles and manners of those, who arrogantly assume to them- selves the honor of apostolic commission; and you have proved they are not what they vainly pretend , T Guyse's paraphase oj» Rev.ii. 20,,, [8d] m; and have really found thein to be mere impo««> tors, tiiat have no trutli or smci rity in them. And, to your further commendation, he says, T take notice that y^ou have bravely born up under the opposition of false apostles, and have been patient- ly resigned to tbe will of God under all the troub- les you have met with from them; and have laid yourself out with great diligence, from a principle of love to me and my cause, to stand your ground against all contradiction, and liave hitherto so con- stantly persisted therein, as not to sink, or be dis- courag€d,uuder the w^eight of the Jieaviest of your trials.'^ (1) The augel of the church of Smyrna excited a- nother lively model, no doubt left for our exam- ple in government. V. 9, ^'1 am perfectly acquaint- ed with, and take a pleasing notice of your works and labours of love for my name's sake; as also of your enduring severe persecutions with christian courage and patience; and I behold with tender- ness and sympathy the extreme want, to which you are reduced by the violence of the times, and which you meekly f'ubmit to, as being poor in spirit: but thou art rich. I observe with indignation, the false, hypocritical and blasphemous pretences of those,; who call themselves Christian Jf^wsj SiS ii they, like the ancient church of Israel, were the only covenant people of God; who m.vintain Jewish ii) Rev.ii.Sa., M [ 90} rites and ceremonies whicli are abrogated under the gospel state. But they arc so far fioni being the t)uly, or even any, true members of ray church, that they belong to it merely in name and profession, and are in reality devoted to the service of the devil, and do his work, under his influence, in pro* pagating iniquity and error, and in persecuting my people. Now, can the Dr. after these testimonies, stand up and plead, tliat all the lesser matters of the law must yield to the all powerful principle of love to those, who say they are christians, and are Bot? For my single self, I know I would rather Lear the indignation of those who defame my char- acter. If I yet preach circumcision, why do I svjl^er persecution? then is the offence oj the cross ceased. ( I ) *'God forbid therefore that the offence of the cross should be taiten away, which thing would come to pass, if we should preach that, which the pride of this world and its members would gladly hear* viz: the righteousness of works. Then should we have a gentle devil, a favorable world, a gracious pope, and merciful princes. But be- cause we set forth for the benefits and glory of Christ, they persecute and spoil us, both of our goods and lives." Barnard, considering this thing, saith, that the church is then iq its best state, when Satan assaul- teth it on every side, as well by subtle slights, as I .(1) Gal. V. 11. Lulliez_on_lbe_text. ^ [91] by violence, and contrariwise, that it is in its worst case, when it is most at ease — and beautifullv iU lustrated it by the song of Hezekiah, behold, for ppiice I had ^reathittevnpss. (f) applying it to the church, living in ease and quietness. D, D. I am sorry to find theimhecilityof Wm'& arguments. Had I searched the Bible for defence? I could not have found a more irresistible evidence to establish my position. I grant all the charges tabled against the Asiates; but did their impurities in government or practice, rend their churches from top to bottom? No,it never interrupted their com- munion, nor ha^'Te we one jot of authority from the commissioned angel, to excommunicate those gross olfenders: and therefore it is our indubious authori- ty for holding communion with such. William. This was not the time to make laws: if it had been for the first time enacted, there had been no transgression for the time past: but the sen- sure implies trangression. The law was well tnown, and given by the Holy Ghost to the gene- ral assembly at Jerusalem; where the apo«;tle« were the members. — ^'That ye abstain from meats offered to idols, and from blood, and from fornica.. tion." B, D. Grant there was a violation of law, but Motof that magnitude as would justify a suspension \ p) Isa.xxx. 17. [92] from the clrarclies* scats; much l(?ss lexcomTiitmi- cate thtun from her privile;!;es. WilLan. Hmall ssins. if small there he, will damn a soul, and seclude it from Heaven: and the jufli- ciary, who gives coiinrenance to any sin ai^uiust God, cannot he innocent. But of all charges tahled, there was none less offensive, than eatiijg meat offered to idols, as the idol was nothing,and we are commanded to c;Uthat which is hought in the sh;imhies, asking no ques- tions: but it is evil for that man, who eateth with offence. <'l3iit I say, that the things, which the Gentiles sacrificed, they sacrificed to devils and not to God, and 1 would not, that ye should have fel- lowship with devils; ye cannot drink tlie cup of the Lord, and the cup of devils; ye cannot be par- takers of the Lord's table, and the tal»le of devils. Do we provoke the Lord to jealousy? Vro we stronger than he?" This is that same Holy Ghost: and at the same time the faii hful are underrated be- neath the name of christians by those most benevo- lent of all the human family, at the expence of di- vine regulations, who would not shut the door for nought. I say they must be left behind, because they cannot run with them to the same excess of latitude. It is an easy matter to enlist all the world against the righteous, whose souls are vexed eveiy day with ungodly sinners. A heathen monarch made a decree that all Jiis dominion should be of liis own Religion, under the pretence of promoting harmony [B33 "in his vastdomijiions. It earned, witli all hut the righteous, and this was suflBcient justiii( ation for their destruction. Paul would not eat meat, vvliile the world stands, if it would offend a weak broth- er's conscience. Now, I would wish to kntjsv, in how many things, not only the little ones would be offended, b»it strong Doctoi-s, by communing with all those who call themselves christians, who never confirmed tlu ir ; rofession by faith or practice. We must take into our bosom all who deny and dis- honor the Lord's song, put in the mouth of Christ's bride to praise hi'u upon the day of his espousal, and the gladness of his heart, an.! adopt in its place the fascinating whims of a thousand poetasters emu- lating the eternal spirit, and one another to be sung in the church forsooth. Who employed them to make Psalms^? or what promise is there to a Psalm maker in all the Bible? \ cannot write without curs- ing their pride from the bottom of my heart, and all their substitutes together: let them read their doom in the 2 jth of Isaiah, which I liave commented else- where, and they may see it literally fulfilled in the revival of Kentucky. Did ever he receive such provocation from the Egyptians or did they receive such tormenting plagues? That it was a testimony of divine wrath, is now manifest,as it never bettered the character of an individual, nor indeed could; for it is impossible to be saved without the co-ope- ration of the H(dy Ghost, and he cannot, nor never will CO operate with a mean of worship he never [ f)4r] appointed. Will he liave fellowship with the work '.n-s of iniquity, setting ai' nought Uk word of God, to establish their own precepts? He has surely sent them a strong delusion to believe a lift, who received not the truth in the love of it: he has surely poured upon tliem a spirit of deep sleep and dos- ed their eyes, their prophets and rulers, till the vis- ion of all is become as the words of a book, which Jnen deliver to one that is learned, saying, read, this I pray thee, and he saitb, I cannot, for it is sealed, and the book is delivered to him that is not learned, saying, read this 1 pray thee, and he saitli 1 am not learned, (1) an I so there is none, learned, nor unlearned, to read nor sing the word of God. But they have the same apology,the catholic clHirch had for keeping the common people from reading the scdptures, because they thought they did not understand it, and they were determined they nev- er should. Now, if Cain received seven fold, how much se- verer punishment, think ye, will we receive, if we go into all the latitude of their frenzy, with our eyes open! but let us be separate, that we partake not of her plagues. 2d. We must take into our embrace all the tribes ©f the Armenians; they are all professed christians, and say they cannot be saved but by Christ Jesus. JBut they say in their confession, that their obedi- anee is the reason Christ became a Hedeemer to them: that a man may be regenerated, justified^ adopted and sanctified; die and be damned. 1 pifey them, and recommend, them to read Luthec en the GraLitiiius! he excels in cutting us off from a dependence upon the Law in point of justification, but to me is eomewliat ambiguous about the extent of Christ's purches. 3d. We must take into communion the Baptist .church, who acknowledge justification by gi'ac& througli the righteousnes of Jesus, &c. Tiiey dif- fer with us in principle, only in point of baptism, church governraeat and the morality of the S.ib.iath. To establish their principal difference with us,they are shut up to the necessity of denying, that the covenant made with Abraham was the covenant of grace, and that the sign of circumcision was not a seal of the rightaouiuess, which is by faith, but the seal of a secular inheritanre, and consequently there was no seal of a spiritual church, till the Aew Testament dispensation. How they understand a chapter of the Old restament, nor where they find a foundation for the new, 1 know not: but what is more deplorable they deny the doctrine of federal representation! Hence they are under no more obli- gation, to train their children up in the way the^ should go, 4th. We must take into christian fellowship our old persecutors, the t!ipiscopalians, who drenched the t^arth with the blood of our worthy reformerjs, becanse they refused confonnity to thoir rites and ceremonies, which made void the counsel of Ood, Yea. we could not exclude any, that Ijelong to cliiis- tendom. Now, will the Doctor alRnn, that the priiui ive christians, with such jai rin^ sentiments, did commune together, after granting that com- munion presupposes union? lie attempts to prove the unity of the primitive church, by her common faith, her common institu- tions and brotherly love. Now, I say again, sup- pose the church had one common faith, vvhicli no one in his s nses will deny to be the truth, from the beginning to the end of time; 5d. suppose they had common institutes for ail who communed together, was not this essential to their constitutional exis- tance? And suppose they had brotherly love, which exceeds ours, although this I call in question; as I believe common faith, with common in-^titutions, with equal influence, will produce equal affections. He quotes a number of the fathers, to establish his proposiiiiuis. which need no procf; they are so many essen!i:ils in the christian system, and this lie acknowledi^es. notwithstanding histediou? quo- tations. "This is so evident, that an attempt to set forth its proofs at large, would be altogether im- pertinent." But did all. who wore tlie christian name, profess said unity in faitii and practice? Let any man read the lives and doctrine, as stated by Dupin,for the first three centuries. and he will tind, from the days the apostles fell asleep; till the zenith E 97 ] of Auti-clivist, as heresies ahounded ia their day, it encreased after their deatli with an e(j:. il ratio. Did the tiue church admit their adherents to com- mune with them, because they held the head by a single profession? No, the Doctor being witness, tliey did not. "[t is dso certain, tha< -..- ■iciesies, corrupting any cardinal principles of Christianity, arose in the ' hiirch, her public profession met them by an open and decisive assertion of the injured trnth. Tliis necessarily enlarge^l, by degrees, the number of articles in her creed, as well as the score of her ministerial instruction." (1) In all this, I shall leave it to wise men to judge, if he ;;;aiued a single point, towards establisliing catholic coni.* munion, or where the primitives did not set the ex- ample, which our worthy reformers practised, and the associates with a manly bravery executed, before the recent breach of bounds. But he thinks to gain something, by his bill of exceptions. ^'But her maintenace of the faith was alwaj^s pointed and brief. She never launched out into wide discus- sion; never pursued principles to their remote con- sequences; nor embarrassed her testimon^^^ bynurae- lous and minute applications."(S) Can he^by this as- sertion, fix a censure upon the secession? He ac- knowledges^ with the encrease of heresy the primi- tives enlarged their creeds: had we enlarged ivith the encrease of heresies; how large must ours have (I) Pka, pa^c K, ™. Item. N [983 been? No man who understands and does accord- ing to our simple creed in our shorter catechism^ but is blessed, and cannot be denied privileges in our church, upon his submission to our government and discipline, which, with lespect to private char- acters, is very simple. Scene, Continued. ' Same Persons. JD. D. We proceed then to enquire by what the primitive church considered her unity as liable to be broken. <- tie to the Corinthians Cxi. concerning the decorum which the sexes ought to study in their modes of dress when engaged in public worship, rests upoa the habits of society. He winds up his remarks after giving his opinion on the question of propriety, at that time among the Corinthians, by saying "?/*awy man seem to be contentious, wp- have no such cus* torn, neither the churches of GodJ^ ^'A conten- tious man it is Calvin's comment,^«is one who want- only stirs up strife, regardless of the prevalence of truth. From the words of the apostle one thing is plain; viz. that matters of secondary moment relat- ing even to the worship of God, are no justifiable cause of "contention," among christians." (1) William. I would recommend the Doctor to ex- amine some sound commentators for the meaning of the text, upon which he builds with so much latitude. . 1 Pasre 50. i: 100 ] lif any man seem contentious,we have no such ciis- tarn, neither the church of God. Now according to the Doctor, it matters not how contentious, how many or how few there be of this character, however regardless of the prevalence of truth, however much they may overturn, confound and turn order upside down, we have no law to prevent them from communing with us, at the Lord's supper. Then all Paul labored in nineteen verges, was to shew that catholic commuoion could not be interrupted by any such irregularities. Was 1 upon equal fooling,! would alledgc Paul was bet- ter employed upon the other side, demonstrating irregularities,which were just causes for excommu- nication. The Holy Ghost, in matchless condcs- cension bearing with the infirmities of human na- ture, calls into aid the force of argument, the laws of nature, the form of tije man and the woman, the length and shortness of the hair of their heads; to shew God never intended th-it iht^. woman should asui'p authority over the mau, or that they should ass > me the office of teacher or speaker in the church, but keep silence with their heads covered, to be- token their sul>jection; because the spirit knew liow intent the woman would be to shake off* the yoke. Thy desire shall be to thy hushaml, and he' shall rule over thee, not less so than the man; in the sweat of thy face shalt thou eat bread till thou teturii unto the ground. And however this might be borne with at homc; n [ 101 *J it would make horrid confusion in the Louse of Godt- He likewise knew.tliat.let the proiiibitiuns be en- forced with all the authority of God, and the treble argument from the law of nature, it would be all too little wiilv her now wh,o had transgressed the first covenant and mined herself, her husband and her posterity; to restrain her in the present priva- tion, tie is under tiie necessity of making i^ an absolute term of communion, in a veiy singular manner, thus: but if there should arise any such wild enthusiastic sectarians, they are not to be acknowledged as christians by yon nor any of the churches of God, they are strictly by divine autho- rity hereby debarred from communion with every orderly cimrcli of God. We have no such custom nor any church of God. (1) ISow 1 think a man contentious who wantonly stirs up strife, and re- gardless of the prevalence of truth, wiso would wrest all law, order and divine authority, to escape pun- ishment for his transgression, rather than make a candid confession of his sin and guilt. 1). i>. If my construction appears too bold, and broad for my opponent.it shall be counrmed by 8t. Paul himself. Be cannot forget the noted testimony of apostolic liberty: a dissension arose in Paul's day among the christians, concerning meals and days. He, to prevent the sacrifice of one party to the rashness and vanity of the other, tells them. 1 Pool's Synopsis, Giiyse's paraphra^- ihcy might both serve God acceptably. He that regardeth the day, regardeth it unto the Lord: and he that regardeth not the day, to the Lord he doth not regard it. He that eateth,eateth to the Lord,for he giveth God than7cs.{i) This was Paul's advice concerning disputes about the religious distinction of meats and days; and 1 think it perfectly conclu- sive to my purpose. William. Paul puts one in mind of an ingenious peace-maker, who found two brethren who strove together, and intending to set them at one again, eays; sirs, ye are brethren; why do ye wrong one to another? This he said, to quell their passions for the present moment, and give them an oppor* tunity for reflection, having a confidence in his abil- ity, and that he could judicially decide between them. So said Paul; not that there were two ways, right in reality, or that he allowed both to continue under the influence of their respective opinions; but, that this scripture may be properly understood, it must be interpreted by scripture. The occasion of this momentary indulgence never" had before been, nor ever more shall be, until the end of time and was never designed as a precept for posterity. Paul complained, that too much indul- gence was taken from that quarter. [2) How turn ye again to the weak and beggarly elements, where- unto you desire again to be in bondage! Ye observe ;;;,1 Rom. «iv. 6. _ 2 Gal. iv, 10>11 C 103 ] dayS; and months, and times, and years; lamaf- fraid of you, lest I have bestowed upon yr u labour in vain. (1) The greatest achievement, that was ever enter- prised by prophet or apostle, was to set aside the divine establishment, which had been in full force and virtue in law, from Moses to Christ, under the awful penalty, that he, who spoke against Moses' law, died without mercy: yet this, Paul, the apos- tle and servant of Jesus Christ, fearing neither the law, nor the penalty, nor the executioners of law; achieved, to the glory of God, by the sword of his mouth. In the midst ot this most astonishing, and of all others the most interesting revolution, which shook the heavens,that the things which could not be shaken might remain; it was little wonder, a- mong those who firmly held fast the things which could not be shaken, some would be strong and some weak Paul's attempt is,to support the weak, and to warn the unruly, and regulate them into one mfnd, jointly fitted and framed without seam thoughout, 2d. What he adopted, in the room of the divine law abolished, was the law of Christ, to which he invited the Hebrews: let us go on to perfection, \vhich, when perfected as a system in its divine simplicity and sublimity, by the two witnesses who stood before the God of the whole earth, was seen in heaven under the similitude or sign of a woman clothed with the sun, and the moon, the 1 1 gee Luther imd Guyse wpoa Ui« plage, r 104. ] Icvitical piiest-bood uutlcr her feet in ils abolished stutc. 3d. Wo would remark, that some of the articles, which with my oj)j)oiient, as iio interprets scripture, are matters of iudilTereiice, and that one in particu- lar, of which we arc now discussing, our iieroic apostle makes a very dangerous matter in religion; and that, although he \m'\ for the moment calmed their minds, till h:^ might make, way to tli,eir hearts, if tiiey did not come to the knowledge of the strait and narrow way, and laid stress on their abolished ceremonies, they would surely perish in their sins. ''Let no man therefore judge you in meats or drink, or in respect of a holy day, or of the new moon, or of the sabbath days, which are a shadow of things to come, but the body is of Christ,"' and so on, to the end of the chapter. ( I ) For comment, I recommend a favorite eomment.itor, John Guyse, upon the |;]ac^. Paul calls every thing, which had a relation to the alter, strange doctrine. '-Be not carried about with divers, and strange doctrines; for it is a good thing, that the heart be established with grace, not with meats which have not profit- ed them that, have been occupied therein. (2) Sec Owen on his exposition of the first. By this time, J hope, I have wrastled with my brother and prevailed; and that he will now be- lieve with me, it is a dangerous thing to hold any , ! Col: ii,lC-17- ^; Her:.\iii:C': " [ i05 ] head but Christ, or submit to auy rite but his. li every thing in framing the ark, the tabernacle, the temple, the tables, &c. was to be cxecated pre- cisely according to the pattern given in the raoui.t of revelation, and every departure was deemed corruption, even to lifting up a tool upon a stone, which should be used for an altar; nor the sound of a hemraor should be heard in bu iding the tem- ple; neither angel, apostle nor pastor shall ever make me believe, it is a matter of indiflference, about using abolished ceremonies, rites or customs: much more, rites that were never authorised,thougU a Calvin should call them good and useful rites, al- though I intend to deliver him from the imputation suggested. I would think it the direct way to make division, as it ever has done, to the rending asun- der the caul and liver of thousands; for. if we can- not harmonise about a few, simple, plain injunc- tions, enjoined by divine authority, we will never agree about multiplying human precepts: and whether we do or not, it is the direct way to get a curse, and not a blessing. If he was cursed, who continued not in all things written in the book of the law to do them: how much sever punishment must we expect, if we tread under foot the blood of the covenant, by which we are sanctified? And no man adds to the order of Gospel worship, but sets at nought the authority of the Lord Jesus Christ. If no man can call Christ, Lord, but by the spirit, no man can add to^ or take from^ the laws of the house im 1 t>f God, but must merit the plagues threatened; o* liavft his name erased from the book of life; (1) and no man ever loved the brotherhood, who would jeopardise divine favor,aud all the penalties threat- ened. Such a pretension to love,is quite as false and deceitful: as artful and desperately wicked. I would as soon credit the serpent's love to Eve,as the man, who pretends to love me.and at the same time would entice me to follow strange doctrines or precepts of men, which have never profited them who liave been occupied therein, so much as to say to God, we have done, as thou hast commanded, or to do thy will O God! I take deliirht: and how will thev answer 'when he shall interrogate, who hath required thisal thy hand? I did not command it, neither entered it into my mind. lu vain will they apolo5ise,and as- sert in the presence of God, ^'it was only in secon- dary matters, iu the worship of God;'' so long as at is written he that is not faitliful in little, w ill not be faithful in much, and a little leaven leavens the whole lump. Saul obeyed in killing the Amalekites; but in the secondary matters of killing the sheep, he disobeyed, and got no credit for the holiness of his design. "To sacritlce to the Lord, thy God, in Gilgal. And Samuel said, hath the Lord delight in burnt offerings and sacrifice, as in obeying the voice of the Lord? Behold! to obey is better than sacrifice, and to hearken, than the fat of rams; for ■ (I) Rev. 3;xn- 13. 19. lebellion is as the sin of witchcraft and stubboriiess, iniquity and idolatary. Because thou bast r ject- ed the word of the Lord, he hath also rejected thee from being king." In obedience, the less the mat- ter, the greater the credit, remember tlie box of ointment and the two mites Jt is integrity he eyes. He needs nothing; but what is done to the least of bis, is done to him; remember the cup of cold water, and the mill stone. D. D. Mr. Chairman, if my opponent will not submit, that there may be good and useful rites, which have no sanction from the head of the church; nor yet that they may be used as mat- ters of indifference, I would wish to know how he would end the dispute concerning circumcision, which was warmly debated in Paul's -day: some for it, and some against it. 1 hope he would not venture a contest with the inspired apostle, who cried that circumcision is nothing, and uncircum- cision IS nothing, but the keeping the command- ment of God is every thing: and again, in C'hrist Jesus neither circumcision availeth any thing, nor uncircumcision, but a neio creature^ And as many as walk according to this rule; viz. that it is a new creature (1) in Christ Jesus, which contains the pith and marrow, the vigour and glory, of our good confession; peace be on them and mercy! circum- cised or uncircumcised; laying stress upon this r'O) Plea 53.50. i; 108 3 custom or laying none: I have no quarrel with tliein, nor ouglit I to hhve any.*' For my part, I am set tor the defence oi the gospel, antl will not descend to these petty conflicts. Sage and hero! every mrin, in whose heart the love of Jesus reigns, wouid fly to kiss tliy lips for giving so riglit an an- swer. (1) William. If the Doctor means what the apostle means, I have no quarrel with him, nor any other of his sentiment. But thcin his meaning will not avail him in his defence. I alledge, the apostle means what he say s in the preceding verse: <'ls any man called, being circumcised? let him not be- come uncircumcised. Is any called in uncircumcis- ion! let him not become circumcised." For neith- er of these circumst;in. es makes any alteration with respect to the privileges and benefits of true believ- ers, under the gospel dispensation: no man, since the death of that ordinance, is either the more or less acceptable to God, being found in either way. But the main thing to see to,if,that your faith work by love, (S) and so prove itself to be genuine and sincere, in a conscientious and cheerful obedience to the moral commandments of the law, as become new creatures in their relation to God and man. The matter of all this, is abundantly plain, and many times urged by the apostles. But if the Doc- tor meant any thing to be of service in his defence, Cl) ICorvii. 19. (2; Gal. v-6. ' [109] Lis argument would be, that if any man was cal- led, being uncircunicised, it was a matter of erfect indifference to him and all others.whether he should become circumcised or not, for such religious rites and customs neither made a man better nor worse; that he who was circumcised should notdispise him who was not, and he who was not, should not despise him that was; for God would receive the one.who believed it was still binding,as he who did not, and he who did not, as he who did. If my opponent could find this kind of doctrine in his Bible, I confess, it would stagger me at every thing in it. For then I would be compelled to conclude, Christ was no longer a law-giver, king and judge; and that he had ordained the subjects to legislate for themselves, and to be tried, and judged by their own law. ^'Circumcised or uncircumcised, lay- ing STRESS upon this custom or laying none.'? This heterodox sentiment 1 would recommend the D. U. to expunge in his next, and insert in tVie room of it,God forbid, that I should glory "or lay stress," save in the cross of Christ. And 1, brethren, if I yet preach circumcision, why do I suffer per- secution? then is the offence of the cross creased. I am so far from preaching the necessity of circum- cision, (as is slanderously reported of me, because Timothy was circumcised with my approbation, not as an ordinance in the church, but as a scheme of defence.) Behold; i^ Paul; say unto you; that if C HO ] ye be eircumcised; Christ shall profit you nolhirig — ye are debtors, to do the whole law — and ye are fallen from grace. (1) But let us look into this text in the light of ?>crip- ture — *'is any called being uncircumcised/'' &c. Now, from it I prove, there is no such thing as any institution, divine or human, which can posi- bly be a matter of indifference in the church of Christ. Let him not l>ecome circumcised, is as much a divine command, as, thou shalt have no other God beside me. To become circumcised in this «ase, is as much an act of rebellion against God, as to say, we will not have this man to reign over us. To be circumcised in this case, is saying, that Christ is not the son of God: as those did, whe de- livered him up into the hands of wicked men, that he might be crucified: as those, who denied him before Pontius Pilate,saying, he ought to die, be- ©ause he said; he was the son of God! " (1) •' This place is, a? it we re, a touch-stone, whereby we may most certainly ■and freely jud5e,of all doctrines, works, religions and ceremonies of all men- W liosoever teaches, or shall devise, any work or religion, or observe any rule' tradition orcereraon}' whatsoever, with this opinion,tliat by such things they shaH «btain forgiveness of sins, righteousness and life everlasting, may hear in this place the sentence of the Holy Ghost, pronounced against them, by the apostle, that Christ profiteth tlieni nothing. Seeing Paul durst give this sentence against the law and circumcision, which were ordained of God himself, what durst he nA do against the dross and chaff of men's tradition." ' If the Dr. would pay due respect to Calvin's institution, or the aothority from . 1). Although William cstiiblish the danger there was of marring the gospel by an observation of ceremonial rites among the gentiles, he cannot deny, that Paul did conform to Jewish rites at .Teru- salem, and blame Peter for doing the very same [113] things, which he did at Autioch; consequentiy Paul did uot make such a stumbling block of conformity, as VV^illiam alledges. ( 1 ) William. Althougl^ the apostles were command- ad to go first to the lost sheep of the house of Israt'l|f who had just embrued their hands in his innocent blood; it is likewise certain,that to the Gentiles tha gospel was first preached, divested of the ceremoni- al law. God, who acts like himself, speaking to us as children, did not do violence to his people, by first abolishing their divine rites, but first preached to them the gospel, till they had evidence, the same spirit had visited the uncircumcision which had vis- ited them: by which means their minds might enjoy the most powerful aid to prepare them to bear that, which at present they were not able to bear. The report of Peter's eating with the Gentiles, was the first official information they had, of any thing that had a bearing that way. The second, a little more express, was the decrees of the general assembly, issued to the believing Gentiles: nor had they as yet received any divine command to abolish their divine institution. When Paul went up at the time alluded to, there were many thousaudne of Jews who believed in the Lord Jesus Christ. JButasyet, they were, as they ought to be, all jeal- ous of the law. Paul had run in vain, if he had |_^ J Pl«»,paje $i: [ 114? ] used the same opposition to them, as he had doue among the Gentiles; yea, with all his caution, it cost him bonds to the day of his death. The next official revelation of the mind of God to them, as a nation, was Paul's epistle. When he was beyond the reach of tlieiu persecution, when their city, which was called their continuing city, was on the eve of its destruction (an apostolical rendering good for evil) and to be the end of their civil and religious polity; (for nothing less tlian this could overcome the strens^th of their prejudice,) Paul, by the aid of infinite wisdom, wrote that most aston- ishing epistle, to dissuade them from their wonted divine attachment to their wonted divine ordinances. But, as we observed before, this event which,seclud- ed from circumstances, would appear irreconcila- ble in an apostle, never before took place, and never w ill again, and so can afford no relief in th© present case. As to the detached scraps quoted from some of tbefiithers, concerning rites and customs, practis- ed by some churches, and not by others, which oc- casioned some altercation,and some dissention and some softening expressions, taken hold of by the Doctor, I think, too chaffy for him to bring into view, or for me to take notice of, in the present de- Ijate. (1) The improvement, he and I ought to make of these things, is, that however simple these hu- [ 1 Srec the pka Irom 55 to (53 ..»' [H5 3 man rites appeared iu the eyes of good men in tlieiv daj,so they did not make them terms of communion* Tlieir successors, who called themselves christians, but were most wicked enemies to the cross of Christ, (such as extorted tears from the apostles) piead the example of the fathers, for making re- ligious rites, that the children of God could not comply with, and for their non conformity^ they made war with them, and prevailed. Let any on© lool^ into the history of the church, from the time the apostles fell asleep, till the close of the fourth century; although there were still some to oppose the growth of antichrist, which was deep rooted ia the apostles' days, heresy of every form sprung up, like ill weeds in the clear shinibg of the sun after rain. Dupin, who writes the history of the eccelesi- astic w^riters upon the present subject, informs us to what a pitch they rose in the fourth century, of ■which Saint Augustine was a witness. " The Bishops, Priests and Deacons were oblig- ed to celibacy in the west— many very useful can- nons were made concerning the life and manners of ecclesiastics. In a word, nothing can be greater or wiser than the laws, which were made at this time, concerning the government of the church. But the ambition of Bishops, and the will of Prin- ces, caused them often to be violated. Wheu christians began, iu the reign of Constantine, to perform divine service publicly, with pomp and [ 116 J solemnity, tliere is no doubt, but the ancient eccle- siastical ceremonies were then perfected, and that new ones were added, to render the celebration of the holy mysteries more venerable to the people. Some of the chief of them were these. Baptism was administered to infants and adult persons, with many ceremonies: they were dipped three times into the water. Exorcisms and annointings were in use, milk and honey were given to the catechumens. The solemn times for administering baptism were Easter and White Sunday, and also Epiphany, in some churches — after baptism, the Bishop conferred the fulness of the Holy 8pirit,by imposition of hands in the Latin church, and by unction in the Grreek. Tlie times and degrees of public penance for crimes committed after baptism were settled, by an infinite number of ceremonies. Absolution was not commonly refused for any^ crime; but penance was never granted twice. The holy sacrifice of the Eucharist was celebrated with ceremonies. The Eucharist was commonly given to the laity in both kinds; but upon certain occa- sions they gave it in one kind only. The Eucha- rist was received in the act of adoration: the cus- tom of carrying it to their liouses was very rare, and it was commonly spent all in the church, whila they were fasting. Singing of Psalms was also used; wax candles were lighted, chiefly duringthe Mocturnal offices; the dead was buried with much C 117 ] f eremony and pomp; the great festivals were cele- brated with much solemnity. Prayer for the dead, was a common practice in the church; which vvas commemorated at the celebration of the Eucharist. The invocation of saints and martyrs, and the cele- bration of their festivals, were common in all th& churches: the use of crosses w^as frequent; the sign of the cross was made very often; there w ere ima- ges in many churches; a blessing was given for marriage, but the church never gave it for second marriages, and they even put bigamists under pen- ance for some time. The mysteries were carefully concealed from those, who were not yet baptised. In short, divine service was performed with mncU *h*cency,modesty,gravity and pomp. Fasting is one of the chief external practices which concern man* ners; the christians of the fourth age were very re- ligious in observing it. Lent was established in all churches, though it was longer, or shorter, in diifer- ent places. During tlie time of fasting, they wait* ed till nl^ht in Lent, before tliey eat any thing; and till three o'clock in the afternoon in other fasts, and^ all this time, they al)stained from meat and winej in almost all churches. The monastic state wag establiiihed in this age, and became very common in a little time. There quickly appeared a great number of monasteries, full of an infinite number of monks, who retired from the world, observed celi- bacy, lived in obedience, kept excessive fasts, and performed verygreat austerities. Many virgiis vvero [US] eonsecrated to God, and made a vow of virginity^ and lived in common under the government of an abbess. The monks and nuns were botli under the jurisdiction of their Bishops. Tlierc were very- few Monks who were Priests: some were taken out of monasteries to be made Bishops; there were also some hermits, who dwelt alone in the deserts. They sometimes undertook pilgrimages to visit the holy places: but although the fathers approved the devotion, yet they feared the accidents which might happen upon it. They did not tolerate supersti- tious practices, iior any new devotions founded upon the imaginations of private persons. These are parts of the points of discipline of the four tli age of the world: I shall not stay now to observe many more, for my design is, not to make a dissertation upon this subject, which would be longer than all this volume,but only to give a slight idea of the discipline of that time. Neither shall I undertake to collect or abiidge what the writers of this age have said of morality, which would be an infinite work! If the Doctor can jusUPy those rites, so far as to con- form, 1 think no wonder he condemned the noa- conformists and justified the indulged clergy. B. D. 2d. The primitive church did not consid- er her unity as broken, nor a sufficient ca^se for in- terrupting her communion as afforded, by imper- fection in her moral discipline. Although the order of his house tends to purity, and his servants *te bound to execute accordingly, our Lord informs [ 119 3 tlicm, it is not to be looked for. till the final sepa- ration of wheat from tares — '^nevertheless there have not been Avanting in the church of God, at- tempts to eiFect what his word pronounces to be impossible. 'Fhe success of the experiment has been worthy of its wit, instead of its purity, a mor- bid humour, an unhappy fastidiousness, and finally breaks up and forbids christian fellowship, under the pretence of superior purity. But such causes of disunion — provided nothing sinful be imposed on them — receive no countenance from the judgment or example of the primitive christians. We know that grievous abuses prevailed in several, even of the apostolic churches — they were admonished, re- proved and threatened, by the Lord Jesus himself, through his servants Paul and John; yet there is not a syllable enjoining upon others the disruptioa of communion w ith them, nor on the purer part of any of them to withdraw from the more depraved majority. (Ij William. I readily agree with my opponent, that the primary instruction of Christ by his apos- tles, was to purify the house and keep it pure, that nothing should be admitted that defileth or worketh abomination or makes a lie. There is a woe to tiiat man that eateth w ith offence. There is noth- ing our Lord more intensely urged, than that we should guard against throwing a stumbling block L 1 ^«e plea re&« 63-6i-65. Ciso] in the way of a brother by imprudence, which migli,t tend to grieve or destroy his peace. It is better that a millstone w^re hanged round his neck, and he cast into the midst of the sea, than offend one of those little ones, who believe in him. I likewise agree, that neither personal nor eccle- siastic perfection is attainable in this life, and that our Lord spake of false teachers, who sowed tares among the wheat. Did our Lord say, that for their immorality in discipline, they should not be liable to a process and even deposition? I think not. For any immorality, but especially for casting poison into the wells of salvation, where the facts can be proved, our Lord never past a law of exoneration from penalty, with a — let them be. But the case is thus delineated: they were such as in a dark time, when watchmen were off their guard, could by sub. tie ingenuity inject their poison. The sleepy, dull watchmen could not properly discriminate, (unless they had more of the spirit of those who govern the invisible church) between those who said they were disciples, and those who were of the syna- gogue of Satan; lest such watchmen as they were, going to work, would root up the wheat also witk the tares. But again, where the case is not too ambiguous for human judgment from the word of God clearly to convict, it is tiie indispensable duty of the watch, men to put away that wicked thing from among tbem, as a little leaven would leaven the whole^ [ isi ] lump. Firstjin point of cliaracter^tiie wliolc cluircli «inks to a level with whatever is juilically apjjrov- •ed. 2(1. It becomes precedential for the remnant. 3d. It becomes an offence to those, who know th^ truth, and esteem it above all things in heaven or earth, and their eyes are towards their rulers, a« the eye of an injured servant is to his master's hands. If they who are entrusted by God and tlie church with the holy office, instead of dcfentling them, should wound them, and take away the vail from tliom, what can the righteous do? Must they continue in the communion of that church, let her disciples be ever so immoral, because they are call- ed christians? I trow not. If we have taken all the legal, prudent and humble steps, ])ecoming the minors to the majority, pleading with their mother, and she grows more cruel and morose, and rules with a lordly severity, expressive of hatred in- stead of love, and that she cannot be. benefitted by such a ministry, it is the duty of t.'ie church (for they are the church who adhere to the doctrine of Christ, whetlier many or few,) to "purge out ih& old leaven, to become a new lump; that tlieij may heep the feast, not with the old leaven, but itnth tlie unleavened bread of sincerity and truth.^' ^ It is much more the duty of the Hock, to try them, that say they are apostles, and are not, and with- draw from their fellowship: (1) it is much more ouc ~ -. ' r-T-T- -— ■M) 1 Coi-. V 1 I ^. r las 3 duty, to live ^vitliout public ordinances, than sup- port one, who brings not the doctrine of Christ. We may be in our duty, occupying private means in purity, bill greatly offend in setting up teach- ers to ourselves (^through an ear itch) in his sanc- tuaryj whom God hath made mean before all the people. (1) For my part, I must confess, I am not so attached to any despotic, that I would not con- ceive myself warranted to withdraw from their com- munion, v/ho teach, that immorality in discipline cannot be ray justiilcation, until she becomes the mother of harlots and abomination of the faith. Had the primitive christians possessed the same integrity, there never had been such a beast of prey. J). D.l would reccommend William to peruse Au- gustine's letter to Antonianus, where quoting Cyp- nian,he saysjthat before the final separation of the just and the unjust, we are in no manner to with- draw from the unity of the church, on account of the commixture of bad men with good. I do not say that I am to deny the communion of the Dona- tists to be of the church of Christ; because some, who were biyltops among them, are convicted by ecclesiastical and civil processes, of having burnt the sacred volumes; or because they did not carry their point in the trial by tlie bishops, whicli they craved from the Emperor; or because on their ap- :^ 1 lios; j:i5i. ia» __ ...^^^ peal to him55elf, they received fiom liim a sentence of condemnation; or because some of them throw themselves headlong over precipices, or rush into flames, which they have kindled for themselves, or, by terrifying threats^compel others to massacre them, and court so many spontaneous and furious deaths, that they may be revered as saints and martyrs; or because drunken bands of male and female va- grants-flock to their sepulchers, and there, by day and night, revel in wine and wickedness, and cor- rupt themselves by the most flagitious enormities; let all that rabble pass for their chafl", nor be any prejudice to their wheat.if themselves adhere to the church of God. William. Hir, 1 have read the father's sentiment with pleasure, but was astonished to find it quoted, in defence of the present argument. Did the ven- erable father attempt to maintain communion with a church, who sanction such outrageous immorali- ties, by suffering such oifenders to pass with im- punity? If he did, 1 would curse his doctrine, though he were in heaven. But to impute this to the father, would be the height oi injustice. He only says; ^^I do not say I am to deny the commu- nion of the Donatists to be of the church of Christ, because some, who v/ere bishops among them, were convicted of such offences." The verj^ quotation says as much, that the church had tried them, who said they were bishops, and were uotj and had found them liars. 'n>o vcvv f^^— ^ -'■ ' [ '■21 ] ltOn\ coirirrieiuls otheis, tlic fathbr says^Jie camiofe deny them to bn th'A cluuch of Christ. See his last seiitcn€r'_, -let all that rabble pass for their chafT; nor be of any prejudice to the Avheat, if they ad- here to thedidrch of God.'' Here the Doctor lias brought fOvtIi wha^ he promised us in page 45. Ter interdict a minister of the G;ospel with suitable cre- dentials, from preaching iu any particular church "whatever, on the pretence of its being unlawful to receive, and to join with him in any ministerftil communion, would have been held in abomination. But Augustine and Cyprian acknowledged,! the Uonatists were tlie church of Christ, severed from the mothfr church, and not in communion with her; *^wor.^diip from worship, sacraments from sacra- ments." Then the church of Christ, called the Bonatists, were held in abomination. Quere — would they hold communion vyith a church, they lieldin abomination? (1) ' 1 Tliere w.as accrlRiii woman in llutlierglon, about two miles from Glasjfow, wlio, !>)' the iiisligalion oi'samiN'oolli miuisterj aiul piofessors, was pcrsuatled to advise her husba:id to go hut once to hear the curate, lo prevent the Camily being seduced; whiclislie prev^iilod with him to do. But she goinp;, the nt'.rl day after, lo niiik licr cows, two or Ihrrc of them drop down dead at licr foei, ai;d Satan, as -Ik; L-i.>iic('ivod,appi>ared uiilo her; which [cast licr under sad and sore exercises "iuij dt'Fcriioii; so that^nhe wai brought to qucition her interest in Cliri?f, and all {l.alhad ('jrnierly pa-icd boiw ixlGodand hersoiil, and was oft tempted^ to destroy iii'r.self, and sund.iry times aliiMnpted it. Beint i)efore known to he an eminent chriatiau, ?':e was visitnd by many christians; but without success; still cr\ii:u- t>ulshR w;i- u:i 'one, tli • lia'cl denied C'hri?t, and lie had denied her. Aflcr a loiig^ (i.no'.'; cor.iiunancef.rdiis fxercise.. she cried for Mr. Cargil, who came to I.er, liut ;V.und her disleinjK;r so s^trong, that, for several visits, he was obliged to leave liei" asho found her, to Iii.i no >-i.uill gi-iof. However, aficr fcitiiig .-;omc days apart Ou Ij/?:'K:' ■;''■; i;e a! '.ui ca:".^ -ij.v.a lo lier, but !i;t'.'.in^- !■'-•.■ uo better,l.Bli]| ivjecling [ 1^5 ] Again^ he says in his proposals, part SiT, that ?ificiamental communion on Catholic principles, is agreeable to tlie faith and practice of the church of Christ, fi-om the day of Pentecost to the present time, with a few local and party exceptions. Then, i suppose, this is one of his exceptions. But I would be informed, what time the church has all been in one visible communion, from that day to this. ]). D. Varieties of opinion and practice, with respect to the modification of her external order, W' ere not considered by the primitive church, as in- consistent with her unity. That there were such vanities; that the government of the church gradu. ally altered from the apostolic form, and sooner in some places than in others; so that there were iii actual existence, at the same moment, different forms of government in different parts of the church; all dissentients from the Hierarcliy agree. (1) The a'esult is, tlrnt diiferent views and practices in the. article of her government, were not deemed by the primitive church to be inconsistent wuth her unitj all comrort, still crykig out that she liad no interest in the mercy of God or merits •fCliriA't, but had sinned the unpardonable sin, he looking in lier face a consid- erable time, took out Ii.i3 bible, and nntpinj^ her, said— "1 have this day a com. mission from my Lord and .Master, to renew the inarriage contract betwixt you and him; and if yon will not consent, I am to ricjuire your subscription, upon this bible, that you ai-e willing to quit all right and interest in, or pretence unto Itim!" and then he offered her pen aud ink for that purpo.-:s. She was silent for s»me time; luitat last cried out, "a salvation is come into this lionse; Intake him, I take Lim, on his own terms, a* heisoficred unto me, In- liis faltiifal ^ambassador.V rroni that time her bonds vvpvo IocnCiI. 1 riea, page 76-99; [ 1S6 1 — ^Lh litr coiaiDon conaTnunion; »« « ju«,iifi*i>U cause of inlerraftHig it William. T sliall luettihe Bortor npon his own grocnd: I shall gr£»t him his premises, fa the space of three hnndred yrsr* from the death of the apostles.ihe div. church government \ras compleJ^lT altered, «o ihat there were but a few traces of i>er«i£nnal beaBty, -which was not ex- changed for anti -christian episcoparv; and thai, gradual as it was, it did not degenerate nnifbrmly, ax all places and times alike: and that it was effected in opposition to the most direct interdiction of him, who kBCW to what evil they would be prone and to what degree they would carry their pernicious pnr- pese; (1 ) and that this change of government, witb their exorcisms, charms and spells, rites and cere- monies, to casTout devils, hronghi forth the monster, the mother of harlois, a.Dd the abomination of the ear&. who shed the blood of the saiate, till God gave their enemies blood to drink. (2) f) -Mart ihr aulmonitinn: of omiiiscien«- — cal! no msn masifr, far one is TTMir masicr in heavfin. and ye are bTsuirem L yam mtsier. have wasbed vnur feet: w ougiii lo w;«h one anolhers fe?i. Whosoere: ofvor would iye riiiefesi, •hall he wrrant of ali. JifaA: t. ;Vi lo 47, Luke xxii. 24 looCi. Jfath. xviii. ~ u>6. ^art. K 15. Lotcp ST .77. As all ines? auilioritis; are oppusvpnt tp episcopari^, if UK? fathers did mi mai:? t!e term of coininuDion.i: -w^as liieiriin; hut for acwn- |>)eic imtoTica] refuiati^T' '' ••^"•oinineBd a pcniial of liic Plea, ■and s. book en- titk>d Sfrmons ic I T.liicL wc may add. as a principal one. the fm- gim wbicii now reifrnpd for the Piaionir jAilosopby "or ratiier for t;ic popular oriental supernitien. conremii^ dptntms, adopteti !>y the Pioitniists ami borrovpd unhappily tvm thsm b> ths cfarisrian Doctor; Tuere if a»: tae kaa doabt hat 1 will grant (hat aH this never made a breach in her communion. Now does the Doctor bring forth her darkest color, her blackest side, her greatest crime, which she bewailed with tears of blood in the days of her reformation? I say, will he present her {d\\, her acknowledged guilt, for his justifica- tion in holding communion with the remnant who repented not of their deeds; but to this day use her episcopal order to persecute the saints? Whatever we might expect from a blind Papist, who holds the church infallible,! would surely ex- pect better things from the sons of reformation. It would be an easy matter to demonstrate from the word of God, that as he gave the outer court to be trodden under foot of the Gentiles: that it was in the outer court the Devil erected his battery. Few were the institutions God gave man in inno- cence. He ordained marriage for his help, the Sabbath for his rest, and two trees for the extensive signs and seals of his covenant of life. God said eat not, lest ye die. The father of corrupt cere- monies said unto the woman, ye shall not surely die; for God doth know, *'to whom I appeal'* tiiat many of llie riles now introduced into tlie church derived their being from the reigning opinions concerning the nature of demons, of operations of invisible beings: hence the use of e^Drcisms. spells, the frequency of fasts, and the aversioa to wedlock: hence the custom of avoiding ^ all connections with those who were nol as yet baptised, or who lay under the penalty of the dominion of some malignant ,pirit: hence the rigof and severity oftkat discipline and penance that wereim- poied upon those who had incurred by their iraraoralities the censures of th« * ffi-ur*!!." Jl/o^heium cent. 3d "part; ii. chap.'l. ^^ ^ ^. ^ __^.^, '. [ 12S ] that in (lie day ye eat tliereof, then your eyes shall be opened, and ye shall be as Gods,knowinggood and evil. The very same lie he tells every one who receives institutions at Lis hand, making God a liar. God said, thou shalt not make unto thee any graven image: the serpent heard this from the. mount, and soon tempted Aaron, and all Israel, to make them a golden calf, to worship, and they of- fered sacrifice unto the idol, and rejoiced in the woik of their hands, and God turned, and gave them up to worship the host of heaven. Yea.Tje tooJc up the tabernacle of Moloch, and the star of your God lieirqjhan, of whom he said, ye stiff-necked, and nncircumcised in heart and ears, ye do al- ways resist the Holy Ghost; as your fathers did, so do ye. Along with idolatary there is an insep- rable connection with persecution. Which of the prophets have not your fathers persecuted? And they have slain them whicli shewed before, of tha coming of the first one; of whom ye have been now the betrayers and miirdcrers,who have received the law, by the disposition of Angels, and have not kept it. God said 1 am your king; but the ser- pent persuaded Israel to ask a king, and they said now make us a king to judge us, like all the na- tions — and the Lord said unto Samuel, hearken unto ihe, voice of the people, in all that they say unto thee; for they have not rejected thee, but they Iiave rejected me, tNiat I should not reign over Hiem. Th^y have forsakeu rac and served other [ 1S9 ] gods. Saniutil solemnly protested against their designs, and shewed them the manner of the king thai; should reigii over them. Nevertheless, the people refused to obey the voice of Samuel: and they said nay, but we ivill have a king over us; that our Icing may judge for us, and go out before us, and fight our battles. God gave them prophets; the devil gave false prophets, and was a lying spirit in their mouths. The prophets prophesy falsely, and the priests bear rule by their means; and my people love to have it so. God sent apos- tles: the devil sent those who said they were apos- tles but were not, but where, Jesus made mini^tei's, as he said to Saul,T am Jesus whom thou persecut- est, but rise and stand upon thy feet, for I have appeared unto thee for this purpose, to make thee a minister: but either men or devil make doctors, God made presbyters or bishops, for they are botii one: but the devil made th*m arch-bishops, car- dinals and popes. God said of his ordinances, thou shalt not add thereunto nor diminish therefrom. The devil adds all the black arts of exorcism, necromancy, magic spell, fascination, rites and customs. By these the pure instructions of grace are made null and void. God gave a book of psalms and commanded them to be sung to the honor of his son: the devil made hymns, whims, songs and sonnets, till the words of the Holy Ghost are held in the most abject cofl- tempt, and all who do them honor. [ iiSO ] B. D. ''The same thing is to be said oi' differen- ces in subordinate points of doctrine. By subordinate doctrines are meant all those, which may either be believed or doubted, without sacrificing any vital principle of the christian reli- gion. To draw the line of distinction, between the essentials and non-essentials ofournu)st holy faith, is at all times a delicate and difficult task; but that h distinction exists,no man of sober sense willdeny. All the members of the human body belong to its perfection, and have their peculiar uses: yet a fin- ger or a toe does not hold the same place in the sys- tem with an arm or a leg, nor an arm or a leg the same place with the head or the heart. A man may lose a limb, and yet be active, useful, honored and happy. No one thinks of disputing his humanity on account of such a privation^ but cut off his head, or cleave his heart, and there is an end of the man. Thus also in the system of revelation, all the very least of its truths belong to its perfection: not one of them may voluntarily be renounced, nor any con- trary error be knowingly embraced; because he, who does either, resists the obligation to receive and obey the truth, just as he, wlio keeps the whole law and yet offends in one point, is guilty of all. The entire authority of the law-giver is in every precept. Sin therefore, which is the ^'transgression of the law," whatever precept it may happen to in- fringe, strikes at the principle of obedience; and is ready, "\% occasiiou shall gffer, to assume any aud [131 ] every form of transgression, to violate all the pre- cepts of the law in succession, when impelled by adequate inducements. It is upon this ground that living in the commission of aiiy known sin,however small it may appear, proves men to be destitute of the grace of the Lord Jesus Christ. In like manner resistance to any of his truths, when perceived to be truths, argues the predominance of the spirit of falsehood — a spirit, which, as opportunity should serve, would not hesitate to relinquish every truth of his most holy word. Hence no christian can surrender the least tittle of that truth, which he believes to be the testimony of his God, nor do any act which implies such a surrender. Thousands of martyrs of Jesus, might have saved themselves from the wild beasts or the stakf», would they only have thrown a handful of iuscnce on a heathen al- ter. No motives can justify the sacrifice of a known truth: such a sacrifice might end in eternal ruin. On the otlier hand, mistakes concerhing particu- lar truths may consist with the general power of truth over the heart. Som-c perisli because they do not follow out their professed faith, and others would perish if they did. In judging for ourselves every one must make sure work, by keeping on the safe side, not wilfully rejecting any truth nor a- dopting any error. In judging others, we must go every length which the cl arity of the gospel dic- tates; i. e. every length consistent with our attach- [ 13S] luent to and support of truth; and which does not rank among matters of forbearance a dearly vital doctrine of Christianity. TJiis would not bacharity? but treason and munlcr. If a man, from v> hatevcr cause, renounce tlic obviously vital doctrines of the gospel, he is not, he cannot be, a christian. These doctrines, therefore, must he the basis of all chris- tiou communion; and maintaining these doctrines pure and entire, "holding the head" Christ Jesus, as saitU liis apostle, his followers may and should have open fellowship with each other,ou the ground of their common faiih; and ought not to refuse eacli other on the ground of their inferior differen ces. Should any ask, how shall I distin- guish an essential from a subordinate doc- trine of the gospel; you arc not under the necessity of nice and subtle discrimination; you are in no danger of mistaking a man's arm for his finger, or liis head for his foot; or of supposing that they are equally important to his life. Whatever degrees of mistake may be reconciled with union to Christ, it is not, it cannot be, a matter of doubt, among those who have tasted his grace, that blaspheming his divinity; rejecting his propitiatory sacrifice, and the justification of a sinner by faith only, in liis mediatorial meril; denying the personality, divinity renewing and sanctifying virtue of Us holy spirit; and similar heresies, invalidate every claim to the character of his disciples. Sech vras thejudije- j 133 3 meut and practice of the primitive cliiivcli. Tlio, basis of her conimimioii was laid in the substaiiUal doctiiiies of the gospel, as summed up in her creed. This she required to be adopted and professed by alL who offered themselves to lier fellowship. It contained then her terms of communion; conse. quently, agreement in opinion, about which chris- tians might differ without impugning any of these doctrines, made no part of those terms, in other words, she did not consider such differences as vio- lating her unity; and how numerous they were, no one need be tuld, who has looked into her his- tory. (1) William. I remember tlie Doctor said, miicli time might be saved by letting the scripture sit in judge- ment and deliver its own verdict^ but I have never found the scripture, which speaks about essentials and non-essentials in our holy faith. 1 expect the Doctor found none either; when he applied to fin- gers and toes, legs and arms, head and heart. I do not know that a naked similitude proves any thing, or if it does, it may prove every thing. To illustrate a passage in scripture, a similitude may be proper: but to introduce a complication of tropes, when there was nothing to prove, but what tho figures prove, is an odd way of teaching divinity. I might return with more propriety his images ^ (1) Plea, page 99-1 11. ^) Flea, page 9. _^ r 1^* ] against himself. ''If thine cye^ thy right hand or foot offend ihee cubnt off, it is better for thee to enter lialt into life, than Jiaving two feet to be cast into hell, into the fire that never shall be quenched.*' If my attachment to human [n'ecepts, which make void the counsel of God, is as dejir to me as a right eye, I ought to cast tliem from me, rather than of- fend my Grod and the cliildreo of !iis people. The words, for 1 cannot call them ilie doctrine, of es- sential and non-essential have been as injurious to a holy life as any other an ti-scri[iitural phrases. There is no such thing as subordinate points in di- vinity, which a man may believe or not believe with equal divine approbation. If it is but a jot or tit- tle, the Holy Ghost was pleased to reveal, it is an object of divine faith, and requires our faith in it, or he had revealed it in vain. We have no knowl- edge how much may depend upon what we con- ceive to be subordinate points. Tlie eating an ap- ple is but a little matter between Almighty God and man in his primative glory, but it cost the life of the son of God and all the human family, the groaniu"- of the creature made subject to our vanity, and the final dissolution of all creation. J5ut upon this Bub- ject the Doctor has said many good things, (as above;) If he had followed out of his principles, he had never erred. 2d. "When the Doctor drew his line of distinction fcetweeu hisesseulhils and his iion csscujyials; he [ 1^5 1 sumraed up his essentials in the Tcpostels creed: then of course, what is not coiitaiaed in it, is non-essen- fial. Now if we credit Diipin and many worthy fathers whom he quotes (I) the apostles never made iLe creed attributed lo them. There was nothing more customary among designing men in the four first centuries, than to impute some suppo- sititious doctrine to the most venerable fathers after they were asleep, being in the habit of rever- ing tlie tyaditions of the apostles. If the aposfles did not write the creed as it is certain they did not, it would be illiberal to say that good men com- posed it and gave it the present title; but it would be congenial v/ith those times tluit some worthy martyrs left it in manuscript, and that the perse- cutors, who were wont to worsliip the bones of those they beheaded, for the name of the Lord Jesus, might have profanely fixed the title to it. Be that as it would, it answered a valuable purpose; to shew us the necessity of a confession of faith, and that the ancients thought them necessary. For, as far as it went, it served as a testimony in favour of the person of tl^e Lord Jesus, to which there was a general assent among all churches, till the days of Anti- Christ's reign, and is their bond of union to this day. Had it beeii a perfect formula adequate to all purposes, the christian churches might have been more harmonioits at this time. "When it was compileupi.n p. 8. lyjou the Litui^ie*,. (adi^y atu-ibfted te tl^ apoi'Jes.- ^ [ is«3 which the divinity and official cliavactev of Lhc Lord Jesus was the principal thing, the christian^i had to contend for. I^ut it became infinitely short of an adequate standard, when it was equally the pro- fessed creed of tiie persecutor and the persecuted. For, although it bore an honorable testinionj' in favor of the first commandment, it said nothing of the other nine: although it bore testimony of the object of worship, it said not a syllable concerning the me%ns of worship, (the principal thing the martyrs suffered about;,) nor the manner of wor- ship, nor yet the time. It was as vague concern- ing the second table. The sovereigns claimed more than their dne, contesting for superiority with their equals and made theirinferiours vasals of their lordly dominion. They, Avho professed adher- ence to this creed, shed the blood of his dear saints by thousands, because they would worship God only in the way he had appointed in his word. Ntr nation ever exceeded them for uncleanness,rapine, and bearing false witness. By their love of filthy lucre, they engrosed the wealth of all nations; and still they maintain that they keep pure the apostles' creed. Although all authors agree, the terms of church communion was simple, till heresy compelled them to enlarge, we are far from believ- ing it was confined in the limits of said creed: wit- ness the ancient canons and constitutions. (1) 1 0) See Dupiiij pagfe J4. C 137 ] Besides, the liturgies, that were falsely attributed to the apostles, (2) shew that they had them at a very early date, and ever saw the necessity of 9 professional union preceding communion. But to close my reply to the Doctor's negat^^s,! propose to shew, that a standard ever was. ^'id will be essential to the existence of church pJiumunion: 2dly to prove, that the apostles' cre'^ never was and never will be suflBcient for i^^h a standard; and 3dly, to shew some c/iarac^^istics essential to membership in a well ofganz-^d church. First, upon the necessity of a standai^. First let us look for evidence into the garden of innocence. Gorf pro^nised to man eternal life, if he yielded perfect o3edience to all his commands, subjoining a thr-*itiiiiig of death if he transgressed in the least pc^t. Now, the conditions stated in the covenant *vere the proper standards, in which we observe i^o things, the law of the covenant, and the observ^iice of that law. The law of the cove- nant was two-fold, the law of nature, and the sym- bolical law. The law of nature, the relicks of wliic^ we have to this day, was inscribed in the heart of man, by which he was fully competent to discern the immutable difference between dgh and wrong. This law in innocence was not weak as after the fall; but was a command given unto life eternal; this was the covenant of life, and, had he observed it, would have produced the very ■ ' ' ■-— ■■ — ■ ■ ■ ■ ■l■■■■l^ I ' i ■'■■*■■'■■ ■ ' .I^^HI-l.. I... ■■ '■■llllll*« I (I) Plea, page 8. s C 13S ] same life promised us in the gospel. It was mea and drink to this life, to behold the glory of (7od '41 the volume of creation, while he was dressing th<- garden, but more especially, his holding fel- lowship Yvith God in the revelations he enjoyed, for he hc4 those in abundance, and every discovery he made er^God in either,approximated hira to his God, endowbi him with additional delight in God, and an increase <^f power to meet his enemy. This was the vegetation of thp. seeds of life he received from his God in creat^n. Thus there was nothing in the things that were ^een, but commended to him the invisible glory of tJ.e eVirnal Godhead; he enjoyed much of tlie brightness of that glory in rev- elation, he could not be taught in the mirror of cre- ation; such as the persons of i\o, trinity, such rs the sweets of social fellowship vjth the eternal three in one and one in three. Nov the nature of this law was, to love Ood. In lovint^Ood, he lov- ed the chief good, and in proportion t) the inten- sity ef his love, would be his zeal to to the will of God. Thus every moment he stool he was rapidly progressing into the life promisel, and in proportion as the innocent beings progresse^l in divine acquisitions, they would enjoy the second table, to love one another as themselves; for as God cannot see his own image without loving it, believers cannot see the image of God in one a- nother without loving them. Thus there appears from the distiijct law of nature, a standard flowin|: [ 139 ] from the nature of God and innocent man; so that they could not be what they were, without it. And while thus a solid foundation for communion with God and each other, and without it no more power of fellowship than between things animate and in- animate. Equally might we establish the sarhe point from, the symbolical law, how minutely man's will was solved in the will of his God. Though he was created lord of creation, he would not without Ip^a'p eat an apple, and perfection of submission was the genuine essence of his delight. It is even so be- tween the father and the son. The son doeth noth- ing but what he seeth the father do. 2d. What shall we say of Abraham? the prom- ises God made to him employed all the good things contained in the gospel, of which we cannot now speak. Abraham believed God, and his faith in these promises made the things promised, his-equal to all righteousness. But does he leave him with- out any constitution, system, code of government, or mean of worship? No! he gave him, in summa- ry, virtually all required of the church to this day. 1 say in summary; that he should forsake all other gods, and take the Lord God Almighty for his shield and exceeding great reward; that he should go out not knowing whither he went, by which he should express his implicit confidence in the divine counsel, and divine protection. Btj' guch great and precious promises his faith 5>'ew, which excited him to go in quest of a better country than the visible inlieritance he had sworn to give his posterity. And he gave him circumcision, a token of the covenant in his flesh, highly figurative of his misery by nature, his expiation of sin by the cutting off the Messiah, liis putting off the sins of theflesh,by the circumcision of the heart in regene- ration. As Witsius sugests,they were taught by it to apply to secret devotion, as it was performed in secret. ^ 3d. The mortification of their lusts. They were to live alone, and not to be numbered among the people. A circumcised person, say the Jews, has withdrawn himself from the whole body of all nations. 4th. Their cheerful willingness to sub- mit to the command of God, however difficult, grievous and painful, and however improper, fool- ish and I'idiculons in the eyes of the world; not to account their reputation,nor even their life, dear in comparison thereof. Again, that whatever cere- monies God may add, then or thereafter, he that is circumcised should be considered as a debtor,poiut- edly to observe, and that every deviation should be reckoned among their transgressions, however ap- parently good; because a ceremony made by a creature cannot have any certain, divine, mystical signification, to ccmmunicate to us Ins will, as one made by God himself, and must be an encroach- MfcTJt upon the divine prerogative. Therefore, if found ji\» our possession, it should be esteemed as [ iU ] Laban's stolen gods hid by Racliel in the provm- der for asses. These mediums of zipproaclh to God in the obser- vation of his institutions alone, were exemplified greatly with the increase of Abraham's family at the giving of the law by Moses, and sealed to tha people by circumcision and the passover, with ev- ery prohibition neither to corrupt,add to,nor dimin- ish therefrom, but to observe all things according to the pattern showed in the mount, subjoining the most awful penalties. (1) That we need not di- late upon particulars to establish that the Israel of God were not left without a compleat system of wor- ship according to the times previous to the coming of the promised seed; we^ hasten to the testament given with better promises, that although there was a change of the law, and of the priesthood, ifc was only a chango? and not an explosion of all they enjoyed as church regulations. When the things which could not be shaken remained, that remnant with some difference of administration was a compleat system of law, government, and worship, suited to thetimes,and was that perfection to which Paul invited the Hebrews, saying, let us go on to perfection, (S) and was that woman cloth- ed with the sun (3) who brought forth a man child 1 Deut. a;ii. 32, Frov. .Tx.r. 6, Ezek. xxxiii. 6, Rev.vxii. (8. ~ See Owen on the te.rt. 3 See Jolinson on the Rev. Some and indeed all the " commentators I have seen, have not made proper distinction between finishing their testimony and the time of their prophesy,, and conclude they are yet to be slain. [ 14S J to rule airnatious with a rod of iron. The flood the dragon poured forth from his mouth, to drown the woman and her seed, and i^he smoke of the bot- tomless pit to darken the sun and the air, were, the SAvarms of Platonir cdremonies called the im- age of the beast, imposed by the see of Rome as her instituted luean of worship; the counterpart of which was ^he testimony furnished by the witnes- ses in the dawn of the reformation, the sight of which provoked the enemy to make war against them in the reign of the emperor Charles the fifth, when the contending parties agreed to settle their debate by the council of Augsburg. It was three years and a half till it was finished. During this period there was a suspension of public ministry of the gospel and all hostilities. At this time the witnes- ses were said to be dead: their resurrection and being set upou their feet was t!ic liberty of con- science and the enjoyment of a free investigation of truth: this was a pouring out of the fifth viol upon the throne or seat of government of the beast, the papal hicrachy. Now is it plain that the Holy Ghost predicted the creed which should be finished at that time. The adherents were called or named by Daniel the holy people, saints of the most high God, the very name given to the same people in the revelation of John: and is a proof by prediction^ that in tlwj tiiaes of reformation from popery, there "would be some faithful witnesses, to stand before the Lord of the whole earthy a testimony for truth. C 1^3] audthat by the blood of the Lamb, and this testi- mony the saints should nvercome and possess tlie jiiugdom. But an author/in sermons directed to Doctors of Divinity, after saying many excellent things a- ^ain?t titles and distinctions among brethren in the ministry, upon these words, 'but be not ye called Habbi, for one is your master, even Christ, and all ye are brethren,^' likewise advances most irresistible arguments against the civil powers* undertaking to establish the church of Christ. Had he not been too much elated, and quit when he was done, he had done essential service to the pub- lic; bui attempting to root up the tares, he roots up the wheat also. He goes on to discard all constitu- tions, creeds, and confessions except the Bible. I shall with your leave,sir, mention a few abstracts ©f what he advances in his fifth sermon, and as I think it has poisdheda number of Doctors, I wish t^ meet it with a reply. I He says, "that soi>t of power whicli is coercive belongs to the kingdom of this world, and can have no place in the kingdom of Christ. In explairiing the nature of this society of which Christ is the head, I shall for the edification of the Doctgrsjfirst eiiquire what is her confession of faith; without any further introduction, I shall affirm, that this society hath the scriptures for her confes- sion of faith,and nothing else. The whole record^ which God hath given concerning iijs son, as tht [ 14* ] true Messiali aucl Saviour of the world, is the imly confession of the christian church. The scriptures of the Old and New Testament are profitable for all things, to make the man of God perfect. They are profitable for doctrine, for reproof, for correc- tion and instruction in righteousness: what more can be necessary? All other creeds or confessions are unprofitable! For they must he proven agree- able to the word of God, before any christian can believe them, which plainly intimates as much as t' hat the scriptures might serve the purpose without t. hem. Sd. It is something strange considering the im- f perfection of human understanding, and increase of 1 Lnowledge, tliat any number of men not inspired, $ hould be supposed so wise, as to be able to com- I )ose a formula of faith, sufficient to servB to the 1 atest posterity. (1) 3d- In all things pertaining to this life, people jrare fond of dealing at first hand, as supposing it Hhe best and the most profitable method: and it is ^amazing how they should conceive that religion is l)etter at second hand than other things of less im- ;portance. 4th. It is a sad reflection on the first churrhes, that they were so easily satisfied with regard to "(1) The author says, thai they who subscribe the Wtisuninister confession ver of God. J[3y this means he makes a better pi'ofession than the other: and thus it lias a tendency to separate the pure from the impure, the precious from the vile, and collect a church, who believes the same things, speaks the same things, into unity to hear and re» ceive the same gospel, and commune together in all church ordinances. Suppose the extinction of all creeds among two hundred jarring denominations, all professing the Ghristian religion;how would the spouse know wiiere to feed her kids? or how would order be preserved in all the churches of the saints? Tt i«! easy to make light of the best things w^hen we have them plenty, when if they were removed would be inevitable destruction. If creeds were of the quality of exor- cisms and spells, called ceremonies to beautify and adorn the w orship of God, as Dupin recommends Ihem; they who receive them at the hand of the manufacturer might be said to receive them at second hand. If a divine comes publishing glad tiilings with the sound of his master's feet behind, acknowledging himself merely a voice in the wil- derness; and that he is not worthy to stoop down and loose the latchet of the shoes of lum ihs-t comes [ m ] after him; not si>eaking of himself, nor seeking his own glory, but the glory of him who sent him; is it receiving at second hand? No. If I am duly affec- ted,! feel the master, not the servant. Hook beyond the watchman before \ find him. It is just so in t\m articles of a confession hav- ing its internal evidence. Nothing else is aimed at than an adjustment of pure revelation of the divine mind in that natural order we aie forced to receive them, when we conceive of them with ad- vantage. For there is in the system a perfect order of first, middle, and last things, which God was pleased to leave for his servant to collect and adjust, for reasons we cannot now speak of, such as to pre- vent our formality &c. Did tStephen pursue no order in his last sermon? yea, one would think, tliat when he was full of the Holy Ghost, he had the bible in his ey*, that with an instuitive glance he could speak the scriptures in a word. How powerful are right words! where- as the words of the foolish are, vain. How would the reformers shock off the papal yoke without a standard? Wickedly do men reproach the servants of the living God; who laid down their lives, not counting them dear unto thegiselves, that they might bear an honest and faithful testimony to the truth contained in it. We enjoy that with ease, which cost the, blood of thousands, and halt between two opinions, whether we had not better discard their testimony than professat: while the apostles were r 150 ] in the church, and those who overlived thetn, their decrees superceded the necessity of all other formal decisions. But whenever Constantine establish- ed Hie christian religion, and the christians had to go out and be numbered with the nations, God saw the danger his church would be in. He sends an Angel from the cast, having the seal of the living God, (the engraving of which was, the Lord know- eth them tliat are his: and let them that name the name of the Lord Jesus depart from iniquity) say- ing, hart not tlie earth, neither the sea, nor the trees, till we have sealed the servants of our God in the forehead. And I heard the number of them which were sealed, one hundred and forty and four thousand. These are they which were not defiled with women, for they are virgins, i. e. they did not corrupt themselves with the whore of Babalon,they did not partako. witli hp.r in lior sins, but their song was the song of Moses and the Lamb — and no man could learn that song, but the 144,000 which were redeemed from the earth; iu all which you have sym- bolically represented the chartered church of Jesus Christ, enjoying the municipal laws of her incor- poration. The same idea we have emblematically represented by the reed like unto a rod measuring the temple of God, and the altar. The word reedyand cannon are the same, and we know how often the true eluivcli was distinguished by the canons. Now wlio will deny they had a testimony of distinction, and who will coudemu the order of infinite wisdom. [ 151 ] Did Christ leave his servairts to cut and carve at pleasure? Whatever he did with the dragon whom he restrained, he did not so wtih his faithful witnesses. When they met;, they metin the name of the Lord Jesus, and he was in the midst of them to bless them. That which they bound on earth was bound in heaven. Witness the power they possessed, and let their works bear witness. ^'The council of Nice, of Constantinople, the first of Ephesus, that ofCalcedon, and others like them, which were held for the condemnation of errors, we cheerfully receive, and reverence, as sacred as far as respects the articles of faith which they have defended. Whatever edicts have been issued by men respect- ing the worship of God, independently of his word, it has been customary to call human traditions. Against such we contend, and not against the holy and useful constitutions of the church which contri- bute to the preservation of discipline, or integrity, or peace." (1) When the apostles demanded a con- fession of faith, from such as they received into their communion, viz: "ffo you believe ivith all your heart) that Christ is the Son of God^^ who should come in the flesh, and this being tlue only point that w, that is to bring Christ again from the dead,'^ as if we discarded the next verse. But what is it? ^i^the word is nigh thee, even in thy mouth and thy heart, that ia the word of faith which we preachy that if thou shaV, confess with thy mouth the Lord Jesus, and shalt btlieve in thine heart that God raised him from tlie dead, thou shalt be saved. For with the heart man believeth unto righteous- ness, and Avithtiie mouth confession is made un4o salvati' n '^ (1) See Baxter's life, Wilsonsdefen.ee. (2) See Ralph Evsj i'mc. on the subject. [165] I would advocate this position, every officer has his commission^ and every deviation from it is a forfeit of it. Christ received his, from his father and the Holy Ghost; he finished the work his fa- ther ^ave him to do, and was justified in his resur- rection. The spirit called the comforter, received his commission and mission from the father and the son, and is every moment executing it to the ut- most perfection. Angels have received a charge to minister to the saints, and we are authorised to try them, if they deviate; their office is forfeited, and they are accursed. Moses and Aaron were commissioned, and they hotli forfeited their com- mission, were disgraced, and their commission' taken from them. (I) Nadah and Ahihu trans- gressed and judgement was speedily executed. Moses gives the interpretation. "And Moses said unto Aaron, this is that the Lord sjmke sayrng, I will be sanctified in them that come nigh me, and before all the jJeojjle I will be glorified. Jlnd Aaron held his peace.'' So all the officers in church and state under the Old Testament were strictly limited without any discretionary power, much less any legislative authority. The apostles were as strict- ly bound up to every law and tittle of the institu- tions of Jesus their Lord and Master as Christ was to the will of his father. (1) Num, XX, 12j 25 and xxvii, 14, Duet. xxxij> 31. [ 16'6 ] Now the legions of bishops who called councils out of number, had no authority but ministerial. If they deviated from that, they forfeited their autho- rity, and as such could not be called the church, as a private member, 1 am as much bound to follow them as they were to follow Christ, while they ex- hibit to me the perfect model. But if I have a warrant to try the spirits,wheth- er they be of God: I surely have as good a right to try those who say they are apostles, and if they are not within the limits of their authority, it is my sin to follow them. ^^Call no man master^'' as to their or any other invisible relationships with Christ, I have no more to do with it than Peter had with the death of John. That remains fixed by an e- ternal decree, among the ^''secret things which be- long to God.'' Now I ask, would it be in any point to our purpose, to sit in judgement upon the mother church and her separatists? We should find their contest was not about doctrine, but who should be bishops, as above. Now what have we to do with the detached scraps of censure, reverbe- raiiug between them? We were not in any personal league with either of them we are free, let us not not entangle ourselves, but do as Calvin recom- mends from supreme authority, who first delineates the true mother church, from whose embrace we ought not to decline, on account of lesser incidental infirmities in her ministration and practice^ so long [ 167 3 as the word is preached and the sacrament admin* istered in purity, i. e. as we receive them from the Lord Jesus; but that her character as such may be the more conspicuous and distinctive. He next compares her with a false church, with whom it is equally dangerous to have any connection. But to these subjects we will have recourse in orde*r. 1). D. Sir, I would know if William read in the Plea, how the primitive church from the 2d to the 4th Convention, maintained their union by their ministerial and christian communion as opportunity offered. William, As to the union of the church there is something very ambiguous: what one man might call the church of Christ, another would call a syna- gogue of Satan. Sometimes it is taken for the in- visible, sometimes for the visible. Now if he means the latter, it must h^ve such visible marks of being his, that a man may safely set to liis seal, as none else but the house of God, the gates by which the just may enter in the ground work and pillar of truth; it contains the foundation oftiie prophets and apostles, Christ Jesus the chief cor- ner stone. The word and sacraments administered in purity. This is the only church which Christ can recognize as his, and all the one we ought io acknowlttdge. Now among the visible professors of this church there ought to be a perfect uninter- rupted sacramental communion according as God r 16S] cast their lots in their particular conuectious. But every church alone is subject in point of discipline to the courts with whom they are visibly incorporat- ed. But consistent with our present imperfections, this is not to be expected at all times among true believers. There was a time when Peter, and his 2VI aster consistent with establislied order could not iFitdown atone common table from the time he de- nied him till the time of his restoration, and of course no disciple could. There was a time when Peter and Paul could not, when the latter impeach' ed the former with dissimilation, and thereby re- buked him, by whom Peter stood corrected. There was a time when itwould have been unlawful forPaul and Barnabas to have sat at one communion table, when the contention was so sharp between them that they departed asunder one from the other. There was a time when the churches atCorinth were not duly qualified to commune together; when Paul heard of their contentions. ^♦Now this I say, that every one of you saith, I am of Paul, and lof Apol- lous, and lof Cephas, and I of Christ." (1) How severely he reprehended theii lirst emotiou of mak- ing distinction among brethren, both here and in the 3d chapter? "Is Christ divided? Was Paul crucified for you? Or were you baptised in the name of Paul? For whereas there is among you ^1) Cor. 12. [ 169 1 envying and strife and divisions, are ye not carnal and walk as men? Again, they were not worthy^ wh<»n they communed together so disorderly that they eat and drank damnation to themselves; or in the Asiatic churches, when they had with them those who held the doctrine of Balaam or Jezebel. It is not to be expected they were more pure or more orderly after the death of the apostles; they tell us expressly by the 8pirit,that Anti-C^hrist was then in the world. The primitive historians give lis early accounts of great dissentions and grievous heresies^ which broke out among the christians^ By an analization from the summet of the mother of abomination to the seed from whence they sprang^ we will find it was generated from a male a«d fe- male. The one was the assumption of power, which first manifested itself in a bishop claiming some preeminence above a presbyter, which distinction, was taken and granted,contrary to our Lord's most positive interdiction,"be ye not called master,for one is your master, and all ye are brethren." The other was a blasphemous assumption of legislative autho- rity, attempting to set aside the institutions of the Lord Jesus to make way for their accursed impo- sitions upon the fair bride of Christ, (1) of troops of rites, ceremonies, exorcisms, traditions,and usa- ges, from Jews and Pagan Gentiles, they gene- (1) See Calviu; book 4, chapter 10. w [ i 70 3 rally pretended were left for tlieii- imitation by the fathers; but it was only the father of lies. From these two sprang a world of iniquity, and to this day thrrc are thousands, and tens of thousands, to nourish the infernal progeny. Now if any advo- cate for tliese abominations, from that day to this, in heart approves^ much more in life justifies, such high treason against our rightful law giver, he as such, was or is an A nti- Christ; Ihs religion arose out of the smoke of tlie bottomless pit, and will without speedy repentance inevitably conduct its abettors to the asame perdition,(l) and none of these ever could be estimated worthy of life eternal, nor a sacramental communion with a true worshipper. The union, the Doctor says, "was preserved and evinced chiefly, first, by an inflexible adherence to the great truths of the gospel as summed up in her creed. Here was her oiie faith with which' she ad- mitted no tampering. Now this is the one creed acknowledged by the Roman church to this day although,as Dupin has stated, there are four differ- ent forms of this creed, and as mau}'^ creeds as au- thors. Besides, there is not one syllable in it rela- tive to government, worship or discipline. 2d. <'By her members conformity to the customs and usages of any particular eliarch which they might happen to visit.'' This is a miserable reflee- (1) Sec|Ca!vin,book 4, chup. 10, [ 171 ] ii&a upon the purity of the ancient church; hut he has left it without proof. 3cl. ^«By respecting and supporting discipline, wheresoever, and by whomsoever within her pale inflicted. A person censured by one church was oC course excluded from every other." As to the.law I do not presume to judge. If there wereall that wis- dom and prudence becoming the officers of Christ's courts, there would be less need for such a law: transgressors would not pass with impunity, nor the innocent find an occasion to flee for justice, fiufc a church of Jesus Christ may be very unhappily fixed with a majoiity of officers, too severe in dis* cipline, as the African church was, who refused to admit penitents, although God should forgive them. In this case 1 am of tlie opinion a true church ought to be moved with compassion. See Calvin, (1) "when the sinner gives the church a testimony of his repentance,and by this testimony, as far as in him lies, obliterates the offence, he is by no means to be pressed any further; and if he be pressed any further, the rigor is carried beyond its proper limits. In this respect, it is impossible to excuse the excessive austerity of the ancients, which was utterly at variance with the directions of the Lord, and led to the most dangerous consequen- .ces. For when they sentenced an offender to •(1 ) Inst, book 4, cUap. J12, 8. [173} solemn penance and exclusion from the holy com- munion^ sometimes for three, sometimes for four, sometimes for seven years, and sometimes for the remainder of life; what other consequence could re- sult from it, but either great hypocrisy or extreme despair? Likewise when any one had fallen a second time, they refused to admit him to a, second repentance, and his exclusion from the church to the end of his life, was neither useful nor reasonable. Whoever considers the subject with a sound judgement, therefore, will discover their want of prudence in this instance. "4)th. By holding ministerial and christian com- munion with all true churches as opportunity serv- ed. That is to say, every church received into com- munion, as fully as her own immediate members, ministers and private christians from any and every other church under the whole heaven, upon evi- dence of their good standing! which evidence,whea they were not sufficiently known, was furnished by letters of recommendation.^^ William, As above we have shewn the improba- lity of this sweeping association from sacred writ. lict us now pursue the subject into church history and see whether a Doctor migbt not be liable to err, and if possible save him by correction. I shall sliow in two or three instances, when it was practicable, and many in which it was not. When Christ was born,the Jewish church; the only one, was divided [ 173 ] Into three grand divisions, the Piiaiisccs^ the Sad- ducees and the Essones. There is frequent mention made of the two former in the sacred Avriting;*, hui. the knowledge of the rites and doctrines of the lat- ter is to he derived from Josephus, Philo and oth- ers. Among these, one of the main points of con- troversy wasjwhether the written law alone was of divine authority; the Pharisees added to this law another which had been received by oral tradition. This the Sadducees and Essenes rejected as of no authority, and adhered to the written law as the only divine rule of obedience. The Pharisees were of opinion that rewards and punisliments ex-- •tended both to the soul and body, and not limited to this life. The Essones differed from both; and maintained that future rewards and punishments extended to the soul alone, and not to the body, the prison of the immortal spirit. These differences, in matters of such vast consequence, between these famous sects, produced none of those injurious and malignant effects which are too often seen to arise from religious controversies. The Sadducees en- joyed the favour and protection of the great. The Pharisees on the other hand were extremely high in the esteem of the multitude, and hence tliey wem both secured against the attempts of each other, and lived in peace, notwithstanding the diversity of their religious sentiments. The government of the Romans contributed also to the maintenance [ 17* ] of this mutual toleration and tranquility, as they were ever ready to suppress and punish whatever had the appearance of tumult and sedition. We may add to all this, that the Sadduceen principles rendered that sect naturally averse to all sorts of altercation and tumult. Libertinism has for its ob- ject ease and pleasure, and chooses rather to slum- ber in the arras of a fallacious security, than to ex- pose itself to the painful activity, which is required both in search and in defence of truth." (i) Under these prosperous circumstances the church enjoyed a catholic or universal communion. Did Jesus come to cherish this peace of the church? I tell you nay, but rather division. (2) But with the Doctor's leave I shall state an extended communion such as I can approve of. It was immediately after the day of Pentecost and it is recorded for our standard to the end of time. When the whole christian church continued steadfastly in the apostles' doctrine, in fellowship, in breaking of bread and prayer, when they were all of one mind, and continued daily with one accord in the temple, and breaking bread from house to house, did eat their meat Avith gladness and singleness of iieart, prais- ing God, and having favour with all the people; and the Lord added to the church such as should be saved; and the number of their men was about (1) MoAeim,cciit1, chap. 2,8. •,2) Luke 12, 51. r 175 ] itive thousand^ (exclusive of the women.) This is the way to build the church of Christ, and enjoy the happiness of the bride in the day of her espou- sal. Although it may be attended with much of- fence, as in days of old their envy appeared against Moses, it may offend an older brother and expose to much persecution, but not more for the sake of spiritual liberty than our Americans have repeat- edly done for the sake of natural; of which we have never repented. If a few churches would singly aim at the same purity, I believe there would daily be added to them such as should be saved, and would soon be in favour with all the people. Men wonld see and know, that God was in the midst of them; but when we admit, without testimony, of knowledge, purity of design, and a life becoming the gospel, we gather as many foes to the cross of Christ und his gentle discipline, as breeds such confusion and disrespect for the cause, as conlirms the enemy in their faith that we are nothing better than themselves. Thus the wise and foolish vir- gins §0 far together to meet the bridegroom, t know we must gather good and bad into the gos- pel net, if hearing the word; but we cannot be too eautious whom we aduiit into the holy communion. All attention should be paid to the flock: the weak, may be encouraged without admitting them too soon to the communion. Better keep a christian back a few times, than admit the unconverted to [ 176 ] cat auil drink j udgemcnt to themselves. The godly will improve, and the more especially if they find we are impartial in our administration, and we will be free from much trouhle, throwing out the un- worthy aftertheyhave disgraced the cause and vex- ed us in a tedious process. But we shall, after a few preliminaries, show some other instances, in whicli communion was ex- tended to just limits: when the persecution arose at Jerusalem, and the apostles turned to the Gentiles; God sent them forth in mighty power, and where* ever he sent them they were blessed with divine success, and planted churches among the heathen all the world over. Now the order they pursued \vas this, when they had planted a church upon the foundation, and administered all the ordinances to them, they elected one out of them whom they or- dained; an elder, presbyter, or bishop, for tliose names were applied in common to the same office, and so went on from place to place with great pros- perity. These they frequently visited, and when they could not, they wrote them Epistles, w hich we have to this day: now part of the canon of divine revelation. Whan the apostles IcU asleep, these elders, presbyters or bishops, continued fixed pastors in the places where they were ordained. They performed all the duties of their office; some Inore and some less faithful; some endowed with extraordinary gifts, others with common; but they E in \ were all unlearned, (1) because God had determin- ed, while the ministers enjoyed extraordinary influ- ence of the spirit, there should be as little of art as might be, that their faith might not stand in the wisdom of men, but in the power of God. Paul was the principal exception in point of literature, and he renounced it in point of dependence. When these presbyters commenced, they preached in private houses, for they had no churches built; they continued preaching in their own bounds, till they became too numerous to hold personal commu- nion in one house: when that came to pass, the said presbyter, if miraculously inspired, did by the authority of God, and by and with the approbation of his people, ordain one. or more presbyters, as his colleague or colleagues, and then they form-- ed a presbytery, of which the senior pastor was their moderator, but generally as a note of distinc- tion, he was callerl the bisbnp. Christ gave him a still more honorable name, the angel of such a church, as one who had oversight of the whole; but had no preemioance above a presbyter except his preceding in presbytery, and performing the act of ordination. Thus the bishops and his presby- ters, with the elders, wlio were only helps in gov- ernment with the people, formed an independent church, and had no higher court of appeal: and L » M n n iii wi » m. (1) Mosh. e.eji. Ijpart ~, 'iiafcV C 178 ] thus the church existed during the first ages o Christianity, and as such, carries the best evidence of its having apostolic sanction, (l) *'It was only in the second century that the custom of holding councils commenced in Greece, from whence it soon spread through other provinces." Now let us examiue how these independent churches communed in those days. We shall take for example the year ninety-nine, while John was in Patmos and the other apostles had entered into their rest. There were then named seven of these independent churches in Asia. Was there any method for their private members to commune to- gether? I trow not. Did a private member discern an error in his own clmrch, he could remonstrate, he could plead with his mother, he could make his sentiments public, and enter his testimony against jher error; during which time he might with purity continue incommuuion till his uoutiuuauce would be interpreted his approving of her error. But with another church entirely independent of the church to which he belonged, such an attempt would be deemed altogether impertinent: this would be to judge another man's servant. That he shoald make his sentiments public, and make an honour- able defence in his own sphere, cannot be out of order: but that he should enter a process against (.1) Mosh. ceil. 1, part 5. r 4793 her would be illegitimate. The church of Eplit- sus is highly recommended for her stability in the defence of truth, and only blamed for forsaking her first love. These can all commune together with harmony, but our Lord adds another high trait in her character, in which he accords with her — "but this thou hast, that thou hatest the deeds of the Nicolaitans, wAfc/i J a/so Aa^e." Now I ask, would the Ephesians, so noted for purity, do justice to the cause of God and themselves, to leave their own church and go and commune with the chui'ch of Pergamos, who at least supinely suffered some of her members to pass with impunity, wh<> hold tlie doctrine of Balaam, who taught Balak to cast a stumbling block before the children of Is- rael, to eat things sacrificed to idols, and to commit fornication, and what was so often stamped with a note of divine indignation^ <^that thou hast also them who hold the doctrine of the Nicolaitans which things I hateJ^ God and his fair church at Ephesus, hated that thing which the church of Pergamos made no term of communion. If com- jnunion presupposes union,as is granted, who v/ouH say that these churches were in union? The thing hated by one, and supinely indulged by the other, made as great a contrast as between light and dark- ness. So we might compare all the churches to whom the several epistles were addressed. There was something reprehensible in six out of seven ia [ 180 ] Asia, something praiecnorthy in all but Laodicea^ some things severely censurable in the churches of Galatia aivl Corinth. Nothing bloomed in Phil- adelphia and Thessalonica. The church ofPhil- ippi are warned to beware of false teachers: ^'never- theless whereunto we have already attained let us walk by the same rule, let us mind the same thing: brethren, be ye followers together of me and mark them which walk, so as ye have us for an example, for many walk, of whom I have told you often, and now tell you even weeping, that tliey are the ene- mies of the cross of Christ; wliose end is destruc- tion," &c. The church atColloss is addressed as an unspotted bride, but exhorted to constancy and to beware of human traditions, ^'which things have in- deed a show of wisdom in will worship, and humil- ity, and neglecting of the body, not in any honor to the satisfying ot the liesh,'' alluding to the platonic system of philosophy. Now if the pure had con- formed to the impure, would they have been ad- dressed as pure by him whose eyes are too pure to look upon sin but with abhorrence? Would the churcli of Philadelphia conform to the famous church at Ephesus, in forsaking her first love, en- dangering the removal of her caudle-stick? If she had, she had not enjoyed so lionorable an attesta- tion from him who dwells in the mountains of spices. He had not caused her to hear his voice, saying, "Behold I will make them of the Synagogue of Satan, wliicli say tliey are Jews, and are not^ but do lie: Behold I will make them to come and worship before thy feet, and to know that I have LOVED thee/' Can any man, who ever read his Bible, think that a Church so pure in heart would enter into free communion with such a Church, be- cause they said they were Jews, i. e. they professed to be Jews, or Christians, inwardly; but to the of Church of Philadelphia, known to be of their father the devil? would tlie praiseworthy Church of Thessalonica commune with the Church of Galatia? But let us return to the line of Church history, and trace her through another age where we will again enquire concerning Church communion. — The Bishops and Presbyters in their independent ChurcheS;, had found it written by Paul, that a brother should not go to law with a brother, and. that before the ungodly: that if they were to judge angels and men, they might find wise men among themselves to judge less matters. The Bishops, modeling after Moses, a lawgiver and a judge, thought none more fit for their oiRce than them- selves; forgetful of what had passed in a council of Apostles, that it was not fit they should leave the word of God and serve tables, took this heavy burthen upon themselves, instead of appointing of- ficers for this purpose, or leaving the litigants to choose their own arbitrators. They took upon themselves ecclesiastical and civil jurisdiction^ [ 183 ] wlricli thing became a snare to the whole house oi" Israel. Another hitter root sprung up in this season. The number of learned men among the Chrislians, wliidi was very small in the preceding century, grew considerably in this. The most part were philosophers attached to the eclectic system, that is, the Platonic, qualified by Amononous, holding there was some good and some bad among all men; that the good had been taught in E^ypt by Hermes, and that it was brought by them to the Greeks where it was obscured, but was preserved in its purity by Plato, w^ho insisted that all religions of all nations should be restored to their original purity. and reduc- ed to their primitive standard, and that this was the design of Christ's advent to our world. He consid- ered the universe and the lieity as constituting one great whole; as also concerning the eternity of tlie world, the nature of souls, the empire of provi- dence, and the government of the world by De- mons. To this coalition he added a rule of life, which carried an aspect of high sanctity. He per- mitted the people to live according to tho laws of their own country, and the dictates of nature; but a more sublime rule was laid down for the wise. They were to raise a])ove all terrestrial things, by the towering efforts of holy conleniplation, those souls whose origin was ecclesiastical and divine. They were ordered to extenuate by hunger, tliirst, [183 3 and other mortifications, the sluggish hody which restrains the liberty of the immortal spirit, Mosheim, from whom I have abstracted, says this new species of philosophy, imprudently adopted by Origen and many other christians, was extremely prejudicial to the cause of the gospel. So hence itwas that the Christian Doctors began to introduce their subtle and obscure erudition into the religion of Jesus. Hence early in the second century the Bishops were cloathed in a triple character: they were divines: they were learned philosophers: and they were the magistrates oa er their own parishes, and they claimed a preeminence over their fellow presbyters. We have in this period made visible that Anti- christ was then in the world, but resembling a bit- ter root just shooting above ground, not yet matur- ed into his future hardihood. The stone fallen from heaven had began to embitter the waters: that he who drunk of the waters died: the flood began to be poured from the mouth of the dragon to drown the woman and her seed, but none drunk of it but the seed of Antichrist called the earth. For in a little time their philosophy became a most noxious evil which darkened the sun and the air. They tried their diversified talents upon the person of Christ, till they philosophised him out of his divin- ity atnd left him little more than they assumed to themselves. They then arrogated the dignity of [ 18^' ] framing an immense load of ceremonies in order to add pomp to their worshipping assemblies. Says my author, ''it would be endless to enumerate all the pernicious conse<]uences that may be justly at- tributed to this new philosophy, or rather to this monstrous attempt to reconcile falsehood with truth, and light with darkness. Some of its most fatal ef- fects, were its alienating the minds of many in the following ages from the Christian religion, and its substituting in the place of the pure and sublime simplicity of the gospel, an unseemly mixture of Platonisra and Christianity. Hence early begin- nings of that unhappy contest between faith and reason, religion and philosophy, piety and genius, which increased in the succeeding ages, and is pro- longed, even to our times, with a violence that ren- ders it extremely diflBcult to be brought to a conclu- sion.'' But the learned being bishops and magistrates, they joined by degrees to exclude all the illiterate, such as had been the ministers of the former age, from the sacred office; and the innocent people, who loved the truth in its simplicity, were debarred from the unlearned, and confined to assemble with the learned. Their learning was the mixture of Chris- tianity with their vain philosophy: their error came in like a flood. The opposite side of the question was not, however, without defenders; and the de- fects and vices of the learned philosophers contrib- t iss 3 ^erf much to increase their nipnber, (*) I shall furnish one specimen of the doctrine taught in this age by the christian philosophers. Christ had taught his disciples simply, that the souls of good men weie, at their departure from their bodies;, to be received into heaven, while those of the wicked were sent to hell. Plato had taught, that the souls of heroes, of illustrious men, and ancient philoso- phers alone, ascended aftfer death into the man- sions of light and felicity, while those of the gene- rality, weighed down by their lusts and passions^ sunk into the infernal regions, from whence they were not permitted to emerge before they were pun- ished for their turpitude and corruption. This doctrine was seized with avidity by the Platonic Christians, and applied as a commentary upon that of Jesus. Hence a notion arose, that none but the martyrs entered into a state of happiness immedi- ately after death. Others wer« assigned an obscure prison till Christ sliall come again, or until they shall be punished. This doctrine became a source of innumerable errors, vain ceremonies and mon- strous superstitions. Another erroneous practice was adopted by them, which proved a source of numberless evils to the Christian Church. The Platonists andPythago. reans held it as a maxim, that it was not only law- ful, but even praiseworthy, to deceive, and even to fl'iMoshcjm. 2d Cent, part 2, ch^p, 1 Y [ 186 ] use the expedient of a lie, in order to advance tba cause of truth and piety: and the Christians were infected from botli those sources with the same pernicious error. A third source of evils sprung up in those days near akin to the former. Both Jews and Heathens were accustomed to a great variety ©f pompous and magnificent ceremonies in their religious service,and they considered those rites as an essential part of religion, and looked upon a religious worship not adorned with such, as little better than Atheism. To remove this prejudice against Christianity, the bishops thought it necessary to increase the number of their rites and ceremonies, to render public worship more striking to the outward senses. — Thus Gregory allowed the Christians to dance, sport and feast at the tombs of the martyrs, upon their respective festivals, and to do every thing which the pagans were accustomed to do in their temples during the feasts celebrated in honor of their Gods; hoping that in process ef time they would return of their own accord to a more virtu- ous and regular course of life, when they had made the experiment and found the furtility of such wild devotion. In like manner the comparison of the Christian oblations with the Jewish victims and sacriiices produced a multitude of unnecessary rites, and was :^he occasion of introducing that erroneous notion of the Eucharist; which represented it as a real sacri- [ 187 3 * fice, and not a commemoration of that great oflFot- ing that once was made upon the cross for the sins of mortals. Passing by the heathen mystic divinity and tha custom of teaching their religious doctrine by ima- ges, actions, and signs, which the Christian Doc- tors adopted, as of necessity, to teach the illiterate, such as administering milk and honey, which was the ordinary food of infants, to such as were newly received into tht Church to shew them they must behave as new born babes in simplicity and inno- cence; these corruptions soon bred a troop of here- tics, of which it is not my present design now to Now 1 challenge the world to say, that all these jarring and dissonant principles of the pure and the impure ever did, or ever could, blend in one com- munion without disposing with all revealed order. Suppose representatives from each persuasion had met in one assembly and they had judicially ap- proved of each other's sentiments, and sealed their decree with a sacramental oath, swearing fealty to each other; could they have taken a stand more odi- ous to the head of the Church? Could they have made a more ridiculous appearance? Could they have gone further to drown the woman and her seed? Would it not have been drinkiug of the flood poured out of the mouth of the dragon? Would it not have been drinking the waters mad^ bitter, of [ 188 ] which inany died? It was drinking of Plato^s cup^ that Arias be(;ame the fallen star called wormwood. Says Johnson on the Revelations, would it not have been the righteous justifying the wicked, and th©^ wicked justifying the righteous, and each condemn- ing his own principles, and speaking lies from the^ least to the greatest at on«^ table, and that to the Holy Ghost? (1) Now although this harmonizing system could not be as universal as the Doctor suggests, yet ifc vastly exceeded any justifiable bounds, as will ap- pear by a few remarks on the general state of the Church in the third century, under their sure gov- ernment by Councils and Canons, which made way for a growing Hierarchy. The vigorous efforts of the above philosophers to. establish their system., which had for its object the conciliation of all the diverse denominations into one body, by holding out that their system was of a divine origin, taught by Christ but corrupted by his apostles; which they bad gathered up from Pa- gans, Jews and Christians, and adorned with their essential rites, usages, customs, exorcisms and spells, to cure diseases and cast out devils; and all managed by the most pj'ofound men in their nation, as Origen, Ammonis, Porphyry, ^c. that they procured the favour of princes: that near the half of this century the Church enjoyed much tranquili- ty, wh'le their bishops were many of them sunk in (l)viii.. 8. C i89 ] luxury and voluptuousness, puffed pp witli vanity, arrogance, and addicted to many other vices tha| cast an undeserved reproach upon the holy reli? gion of which they were the unworthy professors and ministers. In the mean time the terms of ad^ mission were made so easy to all men that the Chris> tians increased in number M'ith an incredible ra- pidity. But for their peace they had great bitter- ness;(l)for while they were drinking out of the sa^ crad vessels, the hand was wanting mene, mene, TEKEL UPHARSIN. Their universal benevolence and extended harmony in a day of prosperity, did them little good in a day of adversity. They be- trayed oneanothei*, and violently persecuted each other. Many of the Platonic conciliatory philoso- phers joined issue with the bloody minded Empe- rors and were the principal incendiaries. Nothing better could or will be the fruit of such unhallow- gd connection. The first of these persecutions was directed against the chief bishops, because they had been high in favour with the preceding Prin- ces. The second against all Christians, because they become more numerous, as Pharaoh said, <vhich an ingenious barbarity could invent. Many chris- tians by profession, not dismayed at the prospect of death, but at the aspect of those dreadful and lingering torments, which a barbarous magistracy had prepared to combat their constancy, fell from the profession of their faith, and secured themselves from punishment, either by offering sacrifices, or by burning incence before the images of theii gods, or by purchasing certificates from the pagan priests. In the mean lime, tlie platonic philosophers, whom we have described, exhausted against Christianity all the force of their learning and eloquence, and all the resources of their art and dexteri- ty, rhetorical declamations, subtile writings, and ingenious stratagems. Those artful advcrsari.es were so much the more dangerous and formidable, as they had adopted several of the doctrines and institutions of the gospel, and with a spe- cious shew of moderation and impartiality, were attempting, after the example of their master Ammonius, to reconcile paganism with Christianity, and form a sort of coalition of the ancient and the new religion. Their principal art lay in drawing a comparison between Jesus Christ and some of their ancient philosophers, as to mighty works: and as there arc no opinions, however absurd, and no stories, however idle and improbable, that a weak and ignorant multitude, who are more attentive to the pomp of words, than to the truth of things, will not easily swallow; so it happened, that many were ensnared by the absurd attempts of these insidi- ous philosophers. Some were induced by these perfidious stratagems to abandon the christian religion, which they had embraced: others, when they had heard that true Chris- tianity (as it was taught by Jesus, and not as it was afterwards corrupted by his disciples) differed ahnost in nothing frc^ni C 193 ] ^-he Pagan religion, properly explained and restored to i\s primitive purity, determined to remain in the religion of their ancestors, and in the woi'ship of their gods! 1 Others treated Jesus and the ancient philosophers with the same respect. Such Avas the example of Alexander Severus, who paid indiscriminately divine honorus to Christ and to Or- pheus, Sec." (1) Now did every church receive into communion as fully as her own immediate members, ministers and private christians from any and every other Church under the heavens, &c? Now the Doctor has established his assertion, or he has not. If he has, it is to me imperceptible. If he has not nor never could, it must be a notorious' false slander upon the bride of Jesus Christ, that she, as such, played the harlot with every one that pleased to come in unto her, called christians. I| is manifest, from the Doctor's own acknow- ledgements, that thousands, rather than corrupt the pure, instituted ordinances of their Lord and Mas- ter, prefered standing at the burning stake till the blood boiled in the vessel at the cistern, and papil- led through the skin. While some members were burning to a coal, others shouted the high praises of the Lord Redeemer, with whom they suffered, bearing an honorable testimony for truth. Has the Doctor knowingly and wilfully asserted a falsehood against the true church of Christ, in order to make ter an example of his transgression? Or if it wer« (1) {>j^t 1, cl;^ap, 2; sec 8, 9, 10. 2i C (a) Pka 142: [ 196 ] habits, prejudices;, Mi*incij»al churches might have a meeting, and after a careful discussion of the several points of faith, might hand down to posterity the doctrine of the scripture set* tied by their common judgement. Eat among the great evils of our age, this also is to be rehearsed^ that our churches are so distracted, one from ano- [ 198 3 theVf that human society scarcely Jlourlshes among 213.^' He says he would cross ten seas if it Avas only to give aid to one, viz. England, to accomplish an union of churches in other resjyects widely asunder. To their interest nothing would have been a greater terror, nor more painful grief to their common foe, whose principal hope was founded in their divis- ions, that they would do as they often did, fall out among themselves and pers«cute each other, until Llood should touch blood. Tell it not in Gath, that there were na ore who emLruRd thpiv hands in each others' blood than interchanged communion with each other. Do not say among the reformers: yes, among the reformers, and to the credit of religion, for many came out with them, who were not of them, ivho cruelly persecuted the faithful, because they refused to commune with them. (1) Now would it not have been to the interest of theircauseif they had attained to unity? Yes,t as much better, as wisdom exceeds folly, or pnrity impurity. But although it is, and ever will be the desire of every gracious mind, it never will be until the pro hets see, eye to eye, and until the kingdom is restoied to Israel, the time and season of which he has put in his own power. To begin to bring it about by such heterogeneous qualities, would be just as prudent as (1) Mosheim, John Knox,Nci's history of the Puritans, the Scotch worthies, Living-ston's lifC) Biuter's lifV, Blair's life, all couciii' i^u t)Ds awful reflection. [ 199 ] Abraham harkening to the advice ofSarah,to accom- plish the promise that in him and his seed should all the families of the earth be blessed, or as Moses slaying the Egyptians to bring about deliverance to Israel; or as some of Israel's presumptuous children moved to take the land of promise, when God was not in the midst of them; ( 1 ) and as no- vel as foreign to the purpose, if previous to judi- ciary union, their peace. Nothing was ever mora cogenial with true godliness than peace with God, peace with ourselves, and all mpn^ but especially the household of faith. It is the immediate result of holiness to be spiritually minded, which is life and peace, and the works of righteousness shall be peace, and the effect of righteousness, quietness and assurance forever; and my people shall dwell in a peaceable habitation, and in a sure dwelling, and in quiet resting places. (2) But good men would rather meet a Goliah of Gath, than connive with an enemy for sake of peace: Calvin says "I would not be understood to patronize even the mi- nutest errors, or to express an opinion that they ought to be cherished in the slightest degree by flattery or connivance." (3) I love the character of Melanethorn: a spirit of intrepidity,ardor and inde- pendence, animated all his words and actions, and he looked down with contempt upon the threats of power, the frowns of fortune and the fear of death. ^^ — - - ■ (1) Nvjjp. 14, 40. {2) Isia 32. [ 200 I The truth is that in this great and good man, a soft and yielding temper was joined with the most in- violable fidelity, and the most invincible attachment to truth:'''( 1 ) and their comfort next to the comfort of the comforter,is the sweetness of genuine fraternal af- fectioujcspeciallyasfellovv labourers with him in the kingdom and patience of Jesus Christ; but Satan hinders. There is and must needs be, a thorn with the rose, lest these delights should exceed, and we should be swallowed up in one another, rather than in him: on the ni^hor hand the worst foes are those of our own household, a brother offended, when brothers betray brothers in the ministry of the gospel, it is the nearest imitation that a professed disciple can make, to Judas with his master; and shall meet the same reward. If ever I be guilty oi this I say with Job. (2) let mine arm fall from my shoulder blade, and mine arm be broken from the bone. But 1 said if they had harmonized their confessions which was next to impossibilities, after they had formed their respective constitutions, and sworn to support them, especially while there was more in their way than Papal ceremonies, that many of them were more attached to than any point in theology. There was the all important doctrine of predestination, formerly debated between Pela- gius and Ht. Augustine, the dispute concerning the bread and wine in the eucharist, though they (1) Cent, 10, sec. 1 Mosh. (2) 31, 22, [ mi ] ha4 all renounced transubstantiation: Luther was doating upon consiibstantiation, an idea more ob- scure but not much purer. But to do more justice to the subject let us state the different creeds of the reformers, in which we liav(4 evidence sufficient to prove them churches of Christ, i. e. clean, but not all clean. They needed an Aquilla and a Priscilla as well as ApoUos, to teach them the way of God more perfectly. And see if it was possible without increasing their guilt, (unless they had increased their purity) to have set in visible sacramental communion. Luther in a letter to a troubled conscience, while he admits the preordination, and foreknowledge of God,ne vertheless from what the prophet Ezekiel says Have I amj pleasure at all that the wicked shoulA tt'ie, saith the Lord God, and not that he should turn and live? he argues that God chose and se- riously decreed from eternity the possibility of the salvation, and everlasting happiness of all men, and hence he concludes that the general promises of a gracious God ought by no means to be limited. (1) This same doctrine I have seen in his comment upon the Galatians. It was not a transient senti- ment with Luther: he stands charged with making great commotions in the chnrch concerning grace and free will, which he had set in motion where his sentiments were condemned, and where the (1) MUner abridg-ed by Townsendp. ^'08, A a [202] decisions of Augustine were solemnly approved, and warmly defended by Michael Baius, doctor of Leu vain, (1) equally remarkable upon the account of his piety and the extent of his learning. Sd. Luther appears to head a novel sentiment which lie termed consubstantation or impanation. Milner upon the subject says, he maintained in the most inflexible manner, that after consecration the body and blood of our Saviour are substantially present together with the substance of the bread and wine,(2) To help the imagination in so difficult a subject Lutlier observes, "that God might have many methods which he had not condescended to lay open to ns,whereby two things might be in the same place at the same time; or one thing exist in another without any gross corporal sort of union, like that which the sacraraentarians supposed. The scripture speaks of children being in the loins of their parents, trees and fruits, also existed in seeds and kernels. There was likewise positive proof that Christ came to his disciples througli doors that M'ere shut. There is nothing wanting lie added, of an express testimony to the ubiquity of Christ. ''^And noman hathascendedup to heaven but he that came down from heaven, even the son of man who is in heaven," which words plainly dc- (1) Mosh.cen. 16, sec. 3, part 1. (2) If any one suspects thl< lor a truth, let him read John Owens sermons dcliv'ercd before the i'avllamcnt of England, [ 203 2 luonstrate, that Christ's body was present both in heaven and earth and in fact every where at the same moment," (l)a monstrons figment. In this he made the shadow of a remove offtransub- stautiation: as in the third place he did from Ro- man episcopacy. The supreme rulers of every Lu- tlieran state are clothed also with the dignity, and perform the functions, of supremacy in tlic church. Mosheim his advocate, reasons thus, as had been done of old/ that as the scripture is silient upon church government, (2) it becomes the chief magis- trate to form the government of the churcli in his dominion, the liturgy and ^the ceremonies; that nothing is more inconsistent with that subordina- tion and concord, which are among the great ends of civil government than imperium in imperio, i. e. two independent sovereignties in the same body politic; hence the genius of government as well as the spirit of genuine Christianity proclaims the equity of that constitution, that makes the supreme head of the state the supreme visible ru- ler of the church. Such a system would, as it naturally did, bring forth all the principal power and practice of persecution, which proved its illegitimacy. ^^A confederasy is formed at Frankfort, to defend their religious privileges by the sword, but Luther refused comprehending in it the foUow- (1) Milner. page 493. (2) Cent. 16, sec, 3, part 2, Mosh, Niali history 34', page \. 1. [ 20^ ] eps otZuingle among the Swiss,together with theGer- mau states or cities which had adopted the seutiinents, and confcs^iion of Bucr. (I) After Luther paid the last debt of nature,these human heads of the church of Christ soon found the power they possessed; and quickly the secular arm is made bare to enforce their articles of faith. Some of the Lutherans cor- rupted the corrupt system of f^ither concerning the body of Christ till they gave it some specious of ubiquity; others were more inclined to support the doctrine of Calvin. The contest rose till Augustus et ceteri summoned the most eminent doctors of both the contending parties to meet at Altenburgh in 1568^ and there to propose in an amicable manner, that it might appear how far a reconciliation was possible. JJut their hopes were blastedjWise men are called to compose a form of doctrine in wldch all the contro- versies that divide the church sliould be terminat- ed and decided, anil that this compilation, as soon as it was approved by the Lutheran princes and consistories, should be clothed with ecclesiastical authority. Peucer and other disciples of Melanc- thon made public profession of the doctrine of Cal- vin in the year 1571, they published a work entit- led Stercoma, if not directly to oppose Luther's sentiments, as much as his corrupted Andrcwal, and his colleagues supporting the ubiquity ofChrist's body. But by the iniiiience of the prince and his (1) Mos, cent. 16, sec. 1. L SO^' ] pi'iEtorSjhe committeil some of them to prison., sent others into banishment, and engaged a certain niim- ber,by the force of tlic secular aviii;, to change theiu sentiments. Pucer who iiad been principally con- cerned in moderating the rigor of some of Luther^s doctrines, felt in a more especial manner the dread- ful effects of the elector's severity; for he was con- fined to a hard prison where he lay in tlie most af- flicting circumstances of distress, until the year 1585, when he obtained bis liberty. (1) We shall next examine the peculiarities of the sentiments of Zuingle the Swiss reformer, who ap- pears to be called of God previous to Luther,so tiiat he refused to be called a Lutheran. On original sin he has these wild imaginations. <^sinis properly a transgression of a law, and where there is no law, there is no tmnsgression. Our great ancestor sinned, but which of us meddled with forbidden fruit. There is then no denying tha^ original sin, as it exists in us, the descendants of Adam, but it is not properly sin, it is a disease,it is a condition. It may be called sin, but it is not so in stnctness of speech. Thus a perfidious cnenl^, wiv.n taken in war deserves to be made a slave, his chiUrtn also become slaves: but the fault is in the father, the children are not to blame, yet they suffer for the sb of their father, and if you choose to de- nominate their state of slavery, sin, because by sin (1) Mosb. IG, ccn. see. 3, pjirtS;, pag-g 380. &c. [206 j they were brought into that state I shall not object. Jt is however in this sense that we are by nature the children of wratli." 3d. He allows that such ceremonies as arc not founded in superstition nor contrary to the word of God may be tolerated,till the day star shall become more and more brir^ht; but tliat even these had bet- ter be abolished, provided it can be done without giving offence. 3d. He calls Seneca a most holy man, and hesi- tates not to conclude that he was in possession of saving grace. Li his exposition of his faith addres- sed to Francis, first king of France, he addresses liim as a most pious king, assuring him, that if he governed his kingdom as David, Hezokiah, and Josiah did, he may hope to see the Deity in his per- fection and enjoy liim forever; and that he may hope also to see and join the assembly of all holy, wise, faithful, brave, virtuous men, that ever lived gince the world began, and among these, the two Adams,the Redemer and the redeemed Abel,Euoc1», l^oah, Abraham, Isaac, Jacob, Moses, Saraufl, Isaiah, the virgin Mary, David, John the Baptist, Peter and Paul, likewise Hercules, Theseus, Soc- rates, xiristides, Antigonus, Nuraa, CamiUus^, the Catos, and ^cipios, his own predecessors, and as many of his ancestors as have departed in the faith. 'ith. In competition with Luther^ upon the Eu- [; 207 ] charist being warned of God in a dream, (as he says, and as many a good man has) of the 13th of Exo- dus, he proceeds to compare the Jewish passover as directed in the Old Testament, with the Lord's supper, as commanded by Christ himself in the new. With great perspicuity he points out the anal- ogy between the tvv o expressions: "/i is the Lord^s jmssover" '*and this is my hody,'^^ and powerfully contends that the former must necessarily be taken figuratively, and the latter cannot possibly be con- structed otherwise. (1) But before we leave the Lutherans, I must beg leave to introduce an abstract from Mosh. v. 4', page 395. The Hungarians and Transylvanians were engaged to renounce the errors and supersti- tions of the church of Rome, by the writings of Lu- ther and the ministry of his disciples. But some time after Matthias, Davoy, and other doctors, be- gan to introduce in a secret manner the doctrines of the Swiss churches in relation to the Eucharist, as alsn,their principles of ecclesiastical government. In 1550 this doctrine and those principles were pro- pagated in a more open manner by Szegedin and other calvanistic teachers, whose ministry was at- tended with remarkable success. This change was followed by the same dissensions that had broke out in other places on like occasions, and grew into an open schism among the friends of the refor- (1) Sec Miliicr upon liis life, [ SOS ] niatioii in these provinces, which the lapse of time lias rather confirmed than diminished. After the publication of the famous form of concord which met with violent opposition, many German church- es of the Lutheran commniiion dissolved their ori- ginal bonds, and embraced the doctrine and disci- pline of Calvin. In ninety-five the princess of An- lialt, influenced by the counsel of Wolfgang Amlin- geous,renounced also the profession of Lutheranism and introduced into their dominions the religious tenets of Geneva; this revolution, however, produ- ced a long and warm controversy between the Lu- therans and the inhabitants of the principality. The doctrines of the Calvinists or Reformed church, more especially those that relate to the Eucharist, were also introduced into Denmark, towards the conclusion of this century, for in this kingdom the disciples and votaries cf Melancthon, were extremely numerous, and they had at their head Nicholas Hcramingius, a man eminent for his piety and learning. Ent the views of this divine and the schemes of his party, being discovered much sooner than they expected, by the vigilant defenders of the Lutheran cause, their plans were disconcerted and the progress of Calvinism was successfully opposed by the Lutheran Minis- ters, seconded by the countenance and authority of the sovereign. It must not however be imagined, that the differ- ent nations that emlbraced the communion of the [ 209 ] calvauisl; cluircli, adopted at the same time with- out exceptiou, all its tenets, rights and institutions. This universal conformity was indeed ardently de- sired hy the Helvetic doctors, but their desires iu this were far from being accomplished. The English, as is sufficiently known, rejected the forms of ecclesiastical government and religious worship, that were adopted by the other reformed churches, and could not be persuaded to receive, as public and national articles of faith, the doctrines that were propagated in Switzerland, in relation to the sacraments of the Lord's supper and the divine decrees. The protestants iu Holland,',j5remen, Poland, Hungary, and the Palatinate, followed indeed the French and Helvetic concerning the eucharist in the simj)iicity of their worships, and iu their prin- ciples of ecclesiastical polity, but not in their no- tions of predestination. From the conflicting, and rather painful review of the infirmities of the Grermaa and Swiss church- es, &c. which we have been compelled, from the nature of our debate, though with regret, to expose to view, let us turn our attention to him, who has justly been termed tlic illustrious triumvirate of the IlEFORMATION. Calvin published the first specimen of his insti- tution 18 years after Lutlier did his. He arose a father in Israel: he rose like a bright and mormBg J5 b [210] siarr on beiiokling his glory the astonished nation* proclaimed liis fame. Who is this, Avho looketh forth as the morning, fair as the moon, clear as the sun, and terrible as an army with banners; his neck like a tower of David, built for an armory, whereon there hang a thousand bucklers, all shields of mighty men! His lips are like a thread of scarlet, and his speech is comely. He rose in the east, re- joicing as a strong man to run his race: he put on his armour; he was clad with zeal, as a cloak: he thundered his ire, and flasiied lighting in the face of kings, who shed the blood of the innocent. He defied the host of papal dominion, and established his. throne in Geneva. How beautiful were his feet on the mountains, publishing peace, proclaim- ing everlasting salvation to nations! Thousands and tens of thousamls received his g.lad tidings witli joy unexpressil)le and full of glory. He was all light, and in him there was no darkness: he was the brightness of liis glory, and the express image of his person. The language of his institution I>e^ traycd him the servant of the most high God; he w^as the first and the last Calvin. Since the an^-els of the New Testament fell asleep, multitudes of petty instrncters have wrested his words to snppor their corruptions, because his fame was great in Is rael; but in vain have they attempted to darken his council with Vv ords witiiuut knowledge. My an- tagonist lias attempted to make liim the patron of his iniquity. D. J). I am able to prove from bis own wordaudments of men.' When the children polluted themselves by various idolatries, tlie cause of ail the evil is attributed to the iripnre mix"":*^ - ' " C S33 3 they made by devising new modes of worship ta violation of the commands of God. Therefore the sacred history relates that the strangers who had heen transplanted by the king of Babylon from other countries to inhabit Samaria, were torn in. pieces and devoured by wild beajits, ^because they knew not the statutes or ordinances of the God of the land.' Though they had committed no fault in the ceremonies, yet vain pomp would not have been approved by God; but he did not fail to punish the violation of his worship, wlien men introduced new inventions inconsistent with his word. Hence it is afterwards stated, that being terrified with that punishment, they received rites prescribed in the lavv, yet because they did not worship the true God aright, it is twice repeated that "^they feared the liord,' and at the same time that ^they feared not the Lord.' Whence, we conclude, that part of the revenue which is paid to him consists in our worship- ping hira in a simple adherence to h's commands, without; the admixture of any inventions of our own. Hence the frequent commendations of pious kings, that they ^walked in all his commandments, and turned not aside to the right hand or to the left.' t go still further; though in some services of human invention there appears no manifest impiety, yet as soon as ever men have departed from the command of Godjit is severely condemned by the Holy Spirit. The altar at Aha'z, the model of which was brought from Daniascus;might seem to be an addition to the E e [ 234 ] tirnaments of the temple, because his design was to offer sacrifices upon it to God alone, with a view to perform these services in a more splendid manner than upon the ancient and original altar; yet we see how the Holy Spirit detests such audacity, for no other reason than because all the inventions of men in the worship of God are impure corruptions. And the more clearly the w ill of God is revealed to us, the more inexcusable is our pres-umption in making any such attempt. Wherefore the guilt of Manasseh is justly aggravated by the circumstances of his having 'built' new 'altars in the house of the Lord, of which the Lord said, in Jerusalem will I put my name;' because such conduct was like a professed rejection of the authority of God. *'Many persons wonder why the Lord so severe- ly threatened that he would 'do a marvellous work among the people,' whose 'fear toward him' was taught by the precepts of men,' and pronounces that he is 'worshipped in vain' by 'the command- ments of men.' But if such persons would consider what it is to follow tiie word of God alone iu mat- ters of religion, that is, of heavenly wisdom, they •would immediately perceive it to be for no trivial reason that the Lord abomin ites such corrupt ser- vices, wliich are rendered to him according to the caprice of tlie human mind. For though persons, who obey such laws for the worship of God, have a certain appearance of humility in this their obe- dience; yet they are very far from being humble [ 235 ] before God, to whom they prescribe the same laws' which they observe themselves. This is the reasoa why Paul requires us to be so particularly cautious against being deceived by the traditions of men, and will worsliip, that is voluntary worship, invented by men without the word of Grod. And so indeed it is, that our own wisdom, and that of all other men^ must become lolly in our esteem, that we may allow God alone to be truly wise. This is very far from being the case with those who study to render themselves acceptable to him by petty ob- servances of human contrivance, and obtrude upon, him, in opposition to his commands, a hypocritical obedience, which in reality is rendered to men. This was the conduct of men in former ages; the same has happened within our remembrance, and still happens in those places, where the au- thority of the creature is more regarded than that of the Creator; where religion, if religion it deserves to be called, is polluted with more numerous and senseless superstitions than ever disgraced the worst of paganism. For what could proceed from the minds of men, but things carnal, foolish, and truly expressive of their authors?" D. D. Nothing can be more clear or consoling than their harmony in all the leading doctrines of tlie gospel, which are known at this day as the doc- trines of the reformation. Around these, christians rallied with one heart and one soul: these were the basis of their union and communion. Nor is ther& [236 3 such a thing as a sectarian note of the church to be found,eitlMir among their public instruments of pro- fession,or in any protestant writer of eminence, witlt whom the author is acquainted, whether of that or of a subsequent age. William. Miriable Dictu! What was the mean- ing of so many confessions, the Argentinens, Bo- horemic, Wirtemburg, Gallican, Anglic, flelvet^ Scotic, compiled betvvccn the years 1530 and 1568? what was the reason of no much dissension thai made Calvin gioan so loudly in his letter to Craumar, (1) I wish &c. What was the reason of calling the Synod of Dort, and many others, which was labour in vain, to bring them only to federative union, that they might not as many of them had deiiled themselves, had profaned their holy things by civil establish- ments, by whicii they put their necks under a yoke of bondage to the kingdoms of this world, that they might not persecute one another. JJ. D. Certainly it was to enjoy the truth and the worship connected with it, that they broke commu nion with Rome. Their very acts declai;e it to be the communion with each other. William. This is but a feeble declaration. Cal- vin broke of and became an advocate forjustifica tion by grace. Armcuius broke of and became an advocate for justification by works. AVere they qualified for communion at the Lord's table? (1) Pica, pa^c lyr, quoted diulog-uc, pag-e 193,. [ S37 ] I). B. If it were not so, and so viewed, they would Lave been self convicted of having lost tlie church of God in their zeal to reform her, in as much as they would not have retained enough to ere^t a church. William. Does the Doctor mean principles e- nongh? I expect Calvin had enough without Arme- iiius? Or does he mean people enough? One or two entitles to communion: I expect the five on Mount Taber were sufficient. D. D. They maintained that the one church of God scattered over the whole earth, ought to have but one communion, so that whoever is in commu- nion with one part of the catholic church is by this very fact in communion w ith every other part, and is to be acknowledged, received, and cherished. Lest I should be thought to exaggerate, let them speak for themselves. William. Did they all think themselves, their neighbors, so perfectly conformed to the Divine Law, that they were all Avortliy of assembling at one communion, who professed faith in Christ? Or did they think they ought to be so? But if tliey ac- tually had the purity, as they were of nations far extendi-d and of language unintelligible one to a- nother, was it practicable, consistent with church government and purity, in the ministerial broOier- hood? Or if they were wild enough to Ijiink so, did they put it in practice or not, for an hour? B. 1). The Augsburgh confession condemns the [ 238 ] the donatists for breaking off from the catholic church, for having bad men in her communion, and even in her ministry, they of course condemn all men who do as they did. William. And therefore we must commune with bad ministers and men, no matter hoAV ucfarious^of any church who profess themselves a church of Christ! Do we not justify the church we commune with, and wish tjiem God speed? Is this obeying the command, ^'Thus saith tlie Lord, stand ye in the ways, and see and ask for the old paths, where is the good way and walk therein, and ye shall find rest unto your souls:" or is it not the language cf rebellion? But they said we will not walk therein, if we offer our sacrifice in all places, will we not be walking in the broad way? If we justify bad men, and bad ministers by communing with them, will we not be healing the heart of the daughter of his people, slightly saying peace, peace, where there is no peace? Or what has the faith of a true believer to do with the opinion of the Lutherans, (who were neither Presbyterians nor Evangelists) concerning the Donatists 1000 years ago? 3. D. The Belgic confession: — William. The Doctor need not stagger me with the Belgic confession. 1 with avidity receive with- out exception every jot I ever found in it, it is just Calvin's institution thrown into \\w form of a con- fession. Its preface most beautifnliy delineates the ra.thoUc or iuvij?ible state of Christ's church, of [ S39 ] which he is the invisible everlasting liead. It then proceeds, "We believe tha* the utmost diligence and prudence are to be used in determining, ac- cording to the word of Grod, which is that true church, since all the sects upon earth lay claim to the same title, J). I). Some of the expressions are very strong: and to those not acquainted with the circumstances under which they were used, may look as if they re» quired spotless perfection in a true church; or ab- solute agreements in all views of scriptural institu- tions. But the reader must not permit himself to be carried away by such a mistake; nothing could be further from the intention of this "good confes- sion." Its object is to show the protestant church to be a true church in opposition to the church of Kome. William. This is a strange perversion. By what authority did he say the ijvotestant churcli? Bid he call the protestant church, taken in all its latitude^, to be the true invisible catholic church he had been describing? Did they all come up professionally to the standard character of the Belgic church? Or did he not leave some of them without the ranges? Did Hone of them attribute more to themselves, their in- stitutions and traditions than to the word of God? Did they ajl submit themselves to the yoke of Chist? Tlien they brought no precepts of men with them, for no one who believes Christ the son of €rod, and the^aloue head of the church, will tempt r Uo ] his spouse to commit adultery by yielding to the aatiuH'iiics of auother Lawgiver, I think the Belgic had her eyes' upon all those who with articles of their faith had oiingled their worship with the pre- ceptSj rites and ceremonies of royalties, till they "Were conscious they were obnoxious to the censure of pure worsliipevs simply that they might obtain their indulgence, seeing they worshipped no other God thau the God of Israel, such as not administering the sacrament according to his prescription, a touch at consubstantiation as ready as transubstantiation, as persecuting those who aim at holy conformity to his Law. Calvin well knew his followers suffered much from this quarter from profest prodestants. The simple design of ceremonies is to affoid to subjects an opportunity to attest their love and loy- alty to the sovereigns who impose them:, they arc of no virtue nor test of affection to any other. Now they are positive in exact proportion as they arc void of reason in themselves to command obedience and derive their authority from the power who en- joins them, and in exact proportion as they are positive are they a test of obedience or disob cdicnce. To meet this plainly, the first that were enjoined were bat two, the one to threaten and the other to encourage. Kovv whether these authorities be divine or human, they are given for the same pur- pose, and acknowledged in themselves indifferent, yet when enjoined they entirely lose their indiffer- ouce and are made the essentials of life in propor- [ 2U ] tion to tbe power and authority of the iniposers^ and this the world has found in all ages from au- thorify divine and human, Now,that a civil prince should have a right to demand a test of love and o- bedience from his constituents cannot be deniedj especially if he is justjruling in tl^e fear of the Lord, but that he should i^npose his ceremonies! upon us in things pertaining to God, as if divine authority was in any wise defiicient, is the provocation that stirs up liis jealousy equal to any violation of divine law, and nothing more ridiculous,falacious or dan- gerously deceitful, than to make ceremonies matter of inditferencc, there is nothing cuts deeper. It is expressly by those tests that Jehovah is called a CDUsuming fire. Tlie image is taken from a jealous husband. If he finds his wife more attentive (though in small matters) to a stranger than to himself, will he make it a matter of indifference? I trow not. The "Plea for sacramental communion upon ca- tholic principles'' has favoured us with 36pages ex- tracted chiefly trom the divers prefaces of protes- tant confessions, in which they,eacli to the best ad- vantage, recommended themselves for the liberality of their sentiments towards churches and Individ* nals differing from their respective modes: in which they all distinguished themselves from the exam- ple they had before their eyes among their imme- diate predecessors, the Romans. That wherein they differed too far for one communion, they did Hot take it upon them to excommunicate each other [ 343 ] from the list of Christ's churches, but iliat they could so far forbear with thera, with all their diver- sities, as to recognise them, in a general sense, churches of Jesus Christ, some more, some less pure, and a great desire of an increase of purity, till they would come to the unity of one pure faith in things becoming Godliness. But how the Doctor gathered from one or all of them the- novel plan of reciprocity of sacramental communion,while they were all of them distinct de- nominations and independent kingdoms, and all ex- cept the Calvinistmore or less connected by estab- lishments, and many of them bound by civil autho- rity to observe therites,and some of them so differ- ent in sentiments ''that human society could scarce- ly exist," and others could not,for they were perse- cuted to hard prisons and to death. Now Isay,how the Doctor gathered from these recommendations of their respective confessions of faith, they were all in close sacramental communion? If he had craft enougli to make others believe if, 1 am sure he did. not himself, or he would had many more infallible pFQofs to convince men of sense, but wherein he commits himself, he proceeds to tell of many coun- cils, who a3senibled for the express purpose of forming a federative union as preparatory for ex- tending sacramental communion, he extols the holy council ofDart as the mostfamous. This Synod wa;^ made up of delegate members commissioned by [ 243 ] governments, civil and sacred: the principal point of debate, was concerning the divine decrees. Some thought that God had only permitted the first man to fall into transgression witiiout positively predes- tinating his fall. But others M'ent much farther,who maintained that God, in order to exercise and dis- play his awful justice and his free mercy, had de- creed from all eternity the transgres.sion of Adam* Those that held the latter sentiment were denomina- ted supralapsarians to distinguisli them from theSub- lapsarians,who maintained the doctrine of permis- sion. Now it is a notorious fact that the holy Synod condemned the supralapsarians and just;fi- ed the sublapsarians. They justify the Calvinists and condemn tlie Armenians. Now a genuine Cal- vinist and a Supralapsarianare one: a Sublapsarian and an Armenian are the same. So judicious was this Synod to please all parties; but did they in the least degree acquire the renowned name of pacifica- tor? No! they only w^iet the edge of resentuient:(l) every church lost by the attempt: (see Mosheim on the subject!) And rarely have any general council fared better. Men sent by government must go by instruction and have their own honor to support^ that they meet like the famous council of Nice, so rude that they need an emperor to prorogue their as- sembly. If their canons were sound they became a law that men conformed to,not for conscience sake, (1) See Calvm's institutes. [ 244 ] but because it was a law. If they were unsound} inany embraced them to be in favour with princes, and the innocent, who could not in conscience com- ply,are made subjects for persecution. IVow if theciiurches in that age could not agree^ as they did not then, nor ever have since, about the greatest and most essential doctrines in theology, I ask in his holy name, how could they be in union and sacramental communion. The difference was as wide as if the dispute was, had the Godhead as much divinity in him as a man of common sense, or as he is acknowledged to be by the orthodox? Was he capable of having a design like a man? If lie had, that design was one infinite and immutable purpose, concerning all things which have or ever shall have being,in all the relations they sustain to himself and one another. Now the knan,who would not acknowledge this is assuredly too ignorant to set down at the Lord's table in any church. 1 challenge any man of common reflection to look either into the volume of creation, to the sun, the moon, and the stars he ordained to be his servants, or the volume of revelation where he manifests his moral pcrrections in the communication of his grace, abounds to the chief of sinners in making them par- takers of a divine nature, and say the author had no design or purpose. If he had not,hecould -not be God. Who says there is no God? The fool, the mighty, the noble, the disputer of this world. The g'>od Lord deliver us from such wicked and un* [245 3 i'easonable men, who have not faith, for he who has not faith in the divine decrees is a wicked un- reasonable man. The rod of God to {urge the godly, let them have &triug and they would soon out strip Cious the emperor, who claimed divine homage. Let them into the churchj and you will see the flock scattered by wolves, (1) for only grant he had design, and that he is God infinite, the con- sequence is manifest,(2) ''but he ts in one mind, and who can turn kimV^ You have granted every thing that Paul and Calvin plead for on the subject. But again, if he had no design, how could he, have predicted parts of a design? In tlie day thou eatest thereof thou shalt surely die: the seed of the. woman shall bruise the serpent's head, he shall be* ,a wild man, and his hand against every man: curs-* ed be Canaan a servant of servants shall he be to his brethren, and Babylon shall bo a desolation &c. §*c. Kow did not the words of the prophets take hold upon us? O! Wherefore hast thou made all men ia vain? Is it not in vain that a man should have the soul and body of a man, who cannot see design in the God that made him? Now they who cannot agree about just principles will never agree about tisages, rites, and ceremonies. D, D, William must have reasoned himself out of his argument, and instead of defending his fa- vourite point, sectarian communion, he had plung- ed himself into the inscrutable mysteries of prcr (1) Acts XX, 29. ~ (2) Job sxiii. 13 v, I 246 ] tlestinatiou; a point acknowledged by all parlies, too mysterious to be made a term of communion. ^^At a general vSynod held at Tonneins, in May> I6l45tliey drew the outlines of a detailed plan for ^miiing the churches of divers nations into one, and Uie self same confession and doctrine, in which the following are conspicious features: J, To avoid the Armenian controversy; for they say that instead of disputes about religion *'it were Ibetter to lay on the table before the assembled dele- gates the several confessions of the reformed church- es, and that out of all these confessions, there might be framed one, in common to them all, in which clivers points may be omitted, the knowledge whereof is not needful to our everlasting happiness, among which the controversy moved by Piscator, (viz. whether Christ's obedience was for himself, §*c.(l)and several subtil x>piuions broached by Ar- irtenians, about free will, the saints perseverance, ai)(l predestination may,be reckoned. 11. ^Vo avoid contentions about ceremonies and church government, which they call quillets. They were to open with a fast, and close with the cele- bration of the Lord's supper. On this plan for pro- testant union it maybe remarked: 1st. That it did not contemplate merely the re- ciprocation of ministerial and christian fellowship in the several churches,foi" that had been in regular practice among protestants all along, the majority (1) Mosh. V. 5, page 356. [247 J of the Lutherans excepted. It went inucli fuvther, even to the organization of the whole protestant in- terest in a public^federative union, each of the com- ponent churches retaining however its own inde- pendence and internal order. It was infactCalvin's plan revived or rather prosecuted, for it tloes not ap- pear to have been ever abandoned. William. This is as substantial a demonstratioii that the churches were in the habitual practice of catholic communion, as when Cardinal Richelieu of- fered the most easy terms of reconciliation to the reformed church, that the two churches were in. christian communion. (1) It is strange to me, the Doctor could not find,in a mount of church history, as many quotations as might have filled up the chasms of 400 pages, without stumbling upon the most irrisistible argument to refute his opinion, es- pecially when he gave us the original and the trans- lation. Two things are conceded by the Plea, that sacramental communion is the highest act of communion,and that communion presupposes union. Yet this assembly aimed to go much farther, &c. Now according to the above concessions, this union ought to have preceeded sacramental commu- nion: but the Plea says it did not, for that had been in regular practice among protestants all along. But again, how could it be in regular practice be- fore there was any regulations between them? or (1) Mosh. pag'e 120, v. 5, [S48 ] how did tliey arrive at the liiglies t act of commu- nion before they laid the foundation? was not thi.^ laying the cape stone first, or beginning where they ^ should end? If they had been in regular commu- nion all along, how did it require, that government should pass a law, if they agreed they should com- mune together? (1) But again, if the argument an- swers the design of the disputent, it proves that protestants had always been in regular communion* Jf I had been searcliing for proof E would selected it, to provfe they were not at that time in regular re- ciprocal communion, and that they had to commence Some of the first outlines of such a fellowship; if they had, as I believe they had, not any such a de- sign. The Plea aware of this construction obviates it, by a point black assertion, without proof but his sacred testimony, they had always been in regular commumon. and then I know not what he made of his argument, for to me it has neither minor, major nor consequitur in his favor. His cement is rather repulsive than cohesive, and more fulsome than either. B. B. Then I would know of William what the assembly meant. William. Tlie design of the assembly is maui- fesL The clergy, except Calvin and his followeri^ had involved the churches in such a wretched state of distraction by committing whoredom with the (1) Pica, page 20;l £ S49 ] civil powers, to exact more than free will offering of the people, that human society, could scarcely exist. They had sacrificed all the religious and na- tural rites of the bride, to another husband than her own: that unless she would yield to the base de- signs of a destroyer rather than her Saviour, she must abide the arbitrary penalty carnal despots would extend at pleasure, even to beheading, and burning what they called heretics. (1) Now, the design of the assembly is to amelorate their cir- cumstances, by some general federative union, if they should agree but in a few points, and so pro- gress. But they were so much attached to their hob- by horse, their mother had rode to death, they nor their seed, breed, nor generation, could be dis- mounted to this day. I am sorry their conduct compels me to such boldness of speech. But this connection has been the curse of curses: the first born of death, which shed every drop of the martyrs' blood, and no language can set forth the descry of the abominations; nor will helPs torment ever be sufficient to exceed the demerits of their guilt. If the most deformed giant should seize the most del- icate motlier, and with iron hands should arrest her babe from hev arms, and extract the miUi from her breast, to feed the lion whelps: it would be no com- parison to the horid deed of bartering away the natural and divide rights of the saints, refined by (1) See Neal'sbistovv of the Puritans, v. 1. pagQ 64. [ S50 ] the blood and spirit of the son of God, till the world Was no more worthy of them, into the hands of wicked rulers, who glory in nothing more than to display their power, and make their wrath known against those whose faces show as the face of aa Angel, and whose expiring voice cried aloud, '^Lord lay not this sin to their charge.''^ Now, when the church was laying in this ne- farious bed of adultery, and princes who set up for the supreme head of the churcli, and were acknow- ledged as such, commissioned the clergy to attend the general Synod, and vote as they instructed them, could any man in his senses conceive that the independent kingdoms and churches, as con- tradictory in articles of faith as in rites and cere- monies, were in and always had been in the regu- lar habitof ministerial and christian fellowship,and all their laity in close sacramental communion, on catholic principles. j5ut it is indecent to triumph over a conquered enemy. D. D. By what authority does William vilify the divines of the reformation, as being too obsequi- ous to princes? William. Because, whenever a move was made for calling a council, it appears from the custom of the times it was natural to apply to their his;hness for liberty, power, or influence, as to the King of Kings. Had they applied to the latter they had not always laboured in vain: ^'Mr. Sa^iar after coh- [ 25i I fereuce with Lord Duplessis to write in their uama and hy their autliority on the subject to the princes and divines of Germany.'^ The brethren of'Dauph ny, "desiring union with the Germans, they wrote letters to des Gourdon^and de Fontaines,in London, entreating them to co-operate in ejjecting this holy union, and that princes might be engaged to put forth their authority therein, that so the protestant churches might be united in one and the same doc- trine.'^ "This union was quickened by a propo- sal by King James the VL to the French churches, for uniting the churches of divers nations into one and the selfsame confession. But passing this subject, I have a few general remarks to make, in the said prefaces quoted by the I)octor. Three out of five beg indulgence in the use of their respective ceremonies, that is, I suppose they intended,that those who used different rites or who used no human precepts should not despise them on account of theirs. The request implies guilt of no small aggravation; they were perfectly conscious that it was by the positive institutions of the princes, im- posed upon the worshippers,that theRoman hierar- chy acquired its nefarious and irrisistible power, that made men cry but who is able to make war with the beast? for it was purely by such tests of subjection to their lordly dominion, that they ac- quired the blasphemous arrogance of setting in the throne of God, accounting themselves gods ofth» [ 252-] nations. Now, if they brought out with them the same customs which wrought the destruction of their Mhers, could they he innocent in their own eyes? No, if they had,they would not have begged indulgence in this matter; after the example of Naaman, the Syrian, the Lord pardon thy servant in this thing. (1) There is no man nor church of Grod, whoboldly,in defiance of death, maintains the purity of divine Law, will beg indulgence: he is ex- alted far above that. Lest these assertions should appear too bold,as we arc about the core of iniquity by which the serpent taught rebellion and brought ruin to the universe, we had better delay a little,al- thoughit should have the aspectof degradation and enquire. There are three words, two of which are confounded, out of which the third becomes the most pestilent and pernicious evil with which we are visited. The word charity is adopted in the room of forbearance: they are both duties enjoined, and both essential to the man of God; but put the one for the other and the whole system is inverted. The word charily iu scripture in its native simplici- ty, implies all that can make a man like God, and is an unlimited grace. It is tliat divine affection which the man created after the divine image has to the objects of divine love: so that the spirit of God and the spirit of a true believer are congenial in loving the same things, and hating the samo (1) ii. Kings (. v, 18 rereev [ 253 3 thin.^s, and was literally practisetl by Teius, wlieu lie tabernacled with us, and we beheld his glories as the only begotten of the father, full of grace and truth. He was anointed above his followers,because he was a lover of truth and a hater of falseiiood, and as our head of influence, he constrains us to the same practice. Now put this for forbearance (al- though true forbearance cannot exist without it,) and. it is impossible to work a greater confusion in theo- logy, f'orbearance or long suftering is the oiVspring of charity, yet it is itself far from being charity. It is a limited gracious disposition in the mind, which is charity or charitable. It has for its o))ject the sal- vation of a weakling in Christ. Where a warfare is carried on between grace and corruption, there is something become visible in both where the liesli wars against the spirit, by vvhich the believer is of- ten foiled, is cast down seven times a day> and seven times a day his mercy lifts him up. Now being a child of God by regeneration but a feeble babe, cryiug Abba, father,God is to him long suffering and forbears to pour his wrath upon him, for he is not under the law but under grace, and sees in hisn, as \t were, the company of two armies, the one the ob- ject of his love, the other of his hatred. His pity makes him bear long with him, but at the same time v^ili not suffer him to pass on without instruction or correction. The keepers of the vineyard being of ttie same mind with the husbandman, loves the child and will not spare the rod. He will not see tin r 254 ] lie upon him: lie will in any wise reprove liim: if the old man proves stubhorn, he will persist in his descipline, teaching and correcting, while there is hope. He will not weary in well doing: this disposi- tion is properly called forbearance. Now, put for- bearance for charity: as charity is an unlimited grace and ^'bears all things,^^ it must love all men and bury all infirmities with all zeal for truth, in that unlimited afTection called universal benevo- lence, out of this perversion springs up the word in- dulgence. It so happened in old times,that he who sat next to the emperor had the principal power of granting it to applicants, who alledged the senten- ces of censure from inferior courts were too severe. They applied to his sacred highness for a remittance ©r absolution, which he always granted by an act of indulgence, (as happened last session in the A. R. Philadelphia, without any consession from the criminal condemned in the inferior court and twice in the superior, and instead of a censure, that his triumph might be the greater, they created him the accuser,) which made friends to the extremes of his great aud vast doraiuious, and finding pleasure and security, the merchandize good, it became a staple property, they made a trade of, till they swept the wealth of nations. The rise in the price was the first thing which roused the resentment of liUther. But tlie present novel system has some- thing contrary to all men, as well as themselves. In old times, the harlot received v.agcs; but tlie [ 355 ] Jewish harlot hired her lovers, and received no wages j but this universal benevolence, which I op- pose, gruQts her indulgence without fee or rewards except political, and that they may afford it the better, they have dispensed with the expence of church government, the study of systematical divi- nity, lest they should find foundation of dissention and the heavier expense of supporting sectarian churches. Now, suppose a man, in the moderate sense of the word charity, should pretend he had isuch charity for me, that he could esteem and re- ceive me as a faithfiU minister of Christ. I v\'^ould consider it a profession altogether hypocritical, or that he did not believe a word of his own system^ Are we duly qualified to sit down at theLord's table and swore fealty to the same articles? Same Persons, Scene, Continued. D. D. William remembers the act in favor of the Lutheran brethren. Application is made by the pro- vince of Burgundy, in France, whether the faith- ful of the Augustine confession might be permitted to conti-act marriages in our churches; and to pre- [ S56 3 sent cliiklreu in our chnrch unto baptism without a previous abjuration of those opinions held by them, contrary to the belief of our churches: he sees how readily it was granted by the Synod. William. I nra my opponent's debtor for bring- ing to my remembrance an argument well suited to my purpose. First, There is a hard thing asked and as hardly granted, reducing both churches to great difficul- ties requiring the interference of a Synod to deter- mine tlie legality of the thing demanded on the one Land; they require in immunities without confor- mity, which was an outrage upon the established order, on the other hand, it is granted, if they will bind themselves not to teach their peculiar tenets. JSTow, in as much as it required the inA'estigation and an act of Synodical authority, it is manifest it ^vas not a matter of common practice among the pro- testant reformers, (the Lutherans except as above,) for the Lutherans are the applicants rigidly hand- led and still more lax than good government would justify: for we have b,ut a poor security for chasti- ty, if we take fire in our bosom upon the promise it will not burn. I make a very pitiful sponsor for chil- dren I represent; when I bind myself by solemn compact, I never will directly nor indirectly teach the articles of my faith to thera that arc denied by tijc church, who receives mc unto her communion and as deficient a husband, as a father, to marry a >vife, and nevet let her know my principles. Yet [ w ] this is tlie Doctors model for intercommuuioii^ and fclie best lie has presented to our view, because ac- companied with some preliminaries. ]). 1). I have yet some remarks to offer in favot of catholic communion, from the philanthropy of the members of the Synod ofDort. "The first matt they place in the pulpit is Dr. Joseph Hall, a high, toned Episcopalian, then Dean of Worcester and afterwards Bishop of Norwich. He preached to them from Eccles. VII. 16 In his sermon he calls the Synod thus composed, a most holy assembly of the prophets. The church of Holland, he saluteg as the pure spouse of Christ, and then exclaims; we are brethren, let us also be associates; what have we to do with the disgracefuUifcles rf liemonstrants, Conta-remonstrants, Calvinists, Armenians? We are christians, let us also be of one soul: we are one body,let us also be of one mind. By that tremen- dous name of Alniighty God, by the pious and gentle bosom of our common mother, by your o>vii souls, by the most holy compassions of Jesus Christ our Saviour, aim at peace, brethren, enter into peace, that laying aside all prejudice, &c. we may all come to a happy agreement in the same truth* On these extracts it may not be unseasonable to re- mark* 1st. The reformed churches,episcopal and non- episcopal had no scruple in those days, of joining eac h other in acts of public worship; according to their rcspecttve usages. H h Sd. The views and feelings expressed by Doctor Hall corresponded entirely with those of the whole Synod, for they called his discourse most learned and accurate, and when this venerable assembly was breaking up, the members mutually gave each other the right hand of brotherly communion, and parted with embracings and tears. Can a shadow of doubt remain, after the testimony of such a fact? Is it a tolerable question, whether such men, or the ministers and members they represented, would set down together at the Lord's table. As to the church of Holland, it is well known that she piactised the liberal communion, of which those illustrious depu- ties sanctioned the principle, and set the example for her members, bcfoi-p. this communicated with the Brownists, the English independents who fled from ecclesiastical oppression in their own country, although by a singular inconsistency the Brownist teachers would not consent to reciprocate the com- munion any farther than in prayer and in hearing the word, and that in the face of their own protes- tation, wherein they say we account the reformed churches as true and genuine. We profess commu- nion with them in the sacred things of God, and as much as in us lies to cultivate it: an inconsistency which it is heartily to be wished had stood alone, and deeply to be regretted,has been kept in counte- nance by the professions and practice of latter days,. . but which at that time was equalled only by the in- consistency of the goverRmeut of England, in snp [S59 3 porting, cherishing, comforting, honoring the noR- episcopal church abroad, and discouraging, harras- sing, crushing the very same sort of churches at home/' William. I think my opponent labours hard to bring forth a supposition,and in the mean time intro- duces as many inconsistencies as he lays to the British and Brownists. For his supposition, has he produced the most distant shade of evidence, that they or the people they represented, then or ever after, communed together? Indeed I do not, as al- i«eady observed, believe it was the design oftthe meeting had they settled the point of debate in which they only widened the dissension, it was as we have proved in the uatuiB of things impractica. ble. If they had united all the protestaut churches, in the highest acts of communion, would history have been silent on so astonishing an event? Would they have had government, or would they have had none? if they had^ it must have been as massy as the. church of Rome: if every individual had an interest in it, they must have had one supreme, and as many grades of inferiors as would protect the rights of the feeblest representee: every culpritcould appeal from court to court, till deposed in the supreme, or from the HierarcU obtained absolution as above: if they now reduce them to one independent supreme, then I say they were without government. If they com- mune in common, this would introduce such absur- dities, as the fathers of reformation never thought [ S60 3 o(; las a strangct, admitted where I have no rep- resentative, must stand in a very degraded ]ight be- neath my fellow citizens of the household of God. When God would degrade to the lowest state of human existence, the descendants of Ham,, for mocking his fathcr,that they might learn obedience, at the expence of their liberty, they shall never have the honor of a father, they shall never have authori- ty over their own children, they shall never enjoy any representative in the government of any nation above a savage where there is only anarchy. When God would degi-ade his peculiar people to the lowest state of religious polity for their perversion of law and testimony, by which they fell through the pow^ cr of unbelief, the scespUe of government should de« part from Judah, they should never have a king, a governor, a ruler, or any oflRce in government, nor any representation in any civilized nation. The out- ward court.measure it not, for it is given to be trod- den under foot of the Gentiles; their lives, their property and their rights, just held at the option of the nations among they sojourn. As David said to the king of Moab, let my father and my mother, I pray thee, come forth and be with you, till I know what God will do for me. We have God besjicak- ing lodging for his outcast with Moab, let my out- cast dwell with thee, Moab, be thou a covert to them, from the face of the spoiler. Till the 3d century, the primitive christians had no represen- tation jn eivil "government, they could drag them [ 261 ] as bullocks without a legal advocate to open his lips in their defence. What n.rmed America witii the rage of a bear bereaved of her whelps, but the very suggestion that Britain would lay tribute upon Jher without first granting her representation? For this reason God has put honor upon government, that men might duly appreciate its importance- Will I have communion with a church, when or where I cannot have any share in the honorary range of government, and solemnly covenant and engage subordination to all the laws and regulations of her establishment? Willi couch to bear burdens like an ass, and let strangers thid I know not, exact of me at their pleasure to express the extent of my unlimited charity? Did Calvin or Luther thus lay down the principles of government? Now, what has the Doctor to balance all this? Because Joseph Hall a high toned episcopalian, then dean of Wor- cester and continued one, for he was afterwards bishop of Norv/ich, (and if in unison with his col- leagues bound to persecute the non-conformists;) called the Synod a most holy assembly of tfie pro- phets. I think holy prophets was high enougl), w^ithout most holy. He called the church of Hol- land the pure spouse of Christ, and then exclaimed we are brethren, §*c. What have we to do with the disgraceful titles of Remonstrants &c. (but ho takes good head not to say disgraceful names of (1) Plea, pag-e 210. [ 263 ] bishops, arch bishops.episcopliaus and conformists,) we are christians, let us all be of one soul; by that tremendous name, let us come to a happy agree- ment. What would an impartial judge conclude, but that the dean intended they should, not almos* but altogether, be as he was, and he would be as they would be. I. Inconsistency. 1st. Member ^^tliat the reform- ed churches, episcopal and n on -episcopal, had no scruple in those days of joining with each other in acts of public worship, according to their respective usages: because they called the dutch church be- loved brethren. And this maybe taken an official expression of the views and feelings of reformed Europe; when they parted they gave each the right hand of brotherly communion, and parted with tears." 3d. Member <^^the English independauts," that is the non episcopalians, '''previous to this had fled from ecclesiastical oppression in their own country.'' (1) II. Incon. Mem. ,1st. He does not pretend to say they communed together over all Europe, be- fore and after said assembly, but modestly, as most fit asks the question concerning the thing suppos- ed: is it a tolerable questiou, whether such men or the ministers and members of the churches they rep- resented, would not sit down together at the Lord's table? (1) Plea, page 211, (;«63 ] Slid. Member. As to the church of Holland, 'tis well known that she practised liberal communion. Here he boldly asserts that which he just now made a supposition, and the point of debate which, he had not proved; ^'those illustrious deputies sanc- tioned the principal and set an example." 3d. Incon mem. ^'the Brownist teachers would not consent to reciprocate the communion any furth- er than in prayer and hearing the word." Now, compare this with the 1st. inconsistency, 1 mem. and with the last in the paragraph, discouraging, harrassing, crushing the very same sort of churches at home. Again, he bitterly complains the inde- dependents were inconsistent,because they could're- cognise the church of England the church of Christy and yet could not go into full communion. The Doctor says, this is an inconsistency which it is heartily to be wished had stood alone, and deeply to to be regretted, has been kept in countenance by the professions and practice of latter days. The Doctor regrets it, but no wonder, for by yielding this point, he has to give up his argument of 400 pages. But who art thou, O man, that judgeth a- nother? The Doctor and his satellites, who vo^ved and swore they would sing no other songs but those contained in the book of Psalms, in any of the As. sociate lleformed churches, but could sing profane songs as merry as other people, when they got a.- mons: the churches who were blest with the same libertine principles. Thisiacoasistency was exceed- [ 264 ] cd by none, except his royal highness, the furious Jehu, Avho abroad could say to Jehonadab, come with me and see my zeal for the Lord, nevertheless when he went home he worshipped his idol calf. (1) But I think without a degradation, I can deliver the independents from their inconsistency. The hour Henry the eighth renounced the papal domin- ion, he claimed and proclaimed himself the head of the church, instead of the pope or even Christ Je- sus, and he anil his parliament formed the cere- monies and her articles of faith. This perogative became an annoyance to the virgin from that day to this. While the bishops were enforcing conformi- ty to the kings, pa})al usages, such as the surplice, the square cap, prayers for the dead and the doc^ trine of consubstantiation, the sign of the cross in baptism, the independents refused conformity: but because the reformation had commenced, and in many things was happily progressing, they could perceive in it the hand of God,working their dclive- erance manifold: they could not oppose it as a re- forming work, but cherish it as such, but as it yet needed the knife, they could not join with them in the sealing ordinances: their protestation was, we account the reformed as true and genuine, we pro- fess communion w ith them in tiie sacred things of God, and as much as in us lie, we cultivate it. Now, it is an easy matter lor me to judge an episcopaliau , - .. 4 (I) Ik. Kinfs X, c a genuine believer in Jesus, and yet refuse to join with him in sealing ordinances: and this embraces all the dispute between the Doctor and myself. I can conceive of a conscienciousEpiscopalian found- ing his faith on the genius of the Israelitish theocra- cy, where the king and the prophet was found ia one man,as David, the priest and the prophet as in Samuel, though never the king and the priest in one person. I can conceive of his faith being con- firmed in this by the primitive bishops, ordainect by the apostles.They held their office in their parti- cular parish, until their flocks became too numerous for personal communion, in that case, the bisho]^ with his elders elected and ordained one of theic members, his colleague, called a presbyter and so encreased them until they become like the seven As- iatic churches and the senior minister still holding; the precedency as we hold our moderator. (1)1 can conceive of bis believing it to belong to his office^ from the above theocracy a/nd the apostle's prohibi- tion of brethren going to law, and requiring their wise men to judge in lesser matters, who were to judge angels and men, to conceive it his duty to act the part of a chief maigstrate in the church ovec which he presides. Now while I can believe a good man to be no farther enlightened in the sim- plicity of the gospel system, I can love Kim as a child of God, but I cannot justify him in his error. (1) Mosh. cen. 1, pag-e 2. Dialogue, paffe 177, li % cannot join witL him in sealing ordinances,wlier6 my act is a declai^ation before heaven and earth, that there is but one faith between us, as the apos- tolic terms of communion are "that we may, with one mind and one mouth, glorify God even tho Father of our Lord Jesus Christ. (1 ) <od, ought (o be known, and the imperious com- mand of God, the alone authority, and the act, an act of obedience to God only; besides if his faith was a divine faith, he ought not to have deserted, to this compromising principle was pursued by Durus for 40 years, and lie declined it, when his hope failed him. See Mosheim. But at most, this is only hearsay testimony, from an episcopalian, con- cerning an excellent presbyterian. These thoughts I never found in Bates; but every thought, moved to a compromise with an establishment made upon the penalty of death, was a sword to a non-conformist. l>csult. But all this goes to prove they did not ia- [ S71 1 tevcommune, and that Bates died iu despaii',that lia would never see it. Seventh iuconslstency,comparin§; pageSlG and 274;. ^•Had not the price of their peace in the establish- ment, been rated so high as the perjury of tlieir souls before God, they had never been separated from the church of England. As it v^as, they did not retire, they were driven from her bosom, and they have thus left upon record their testimony oC martyrdom, to the sacredness of that communion, which belongs to the church of God, and to the criminality of dividing it upon slight pretexte. Were the terms of communion with the episcopal church so expressive, that no man could hold communioa in it without perjuring his own soul beft.re God? And did they continue in it at this expence, till they were driven from her bosom? And yet the Doctor calls said church the church of God, for the sike of communion with whom these worthies suf- fered themartyrdomof perjuring their souls and af- terwards of expulsion, because they accounted the rupture of communion, a worse evil than the scandals against which they remonstrated. If the scandals remonstrated against were sinful, as they undoubtedly were, I marvel at their decision, 2'^4*, After all this, the Doctor exhibits a leng list of his worthies, advocating communion M'itli the episcopal church; from page 275 till page 300, all in opposi- tion to the consciencious^ who could not commuoe [ 27S ] at the above expense. My limits will not afford biii a few as a specimen. Samuel Clark, unable to subscribe the act of uni- formity, ^'laid aside his ministry and attended the church of England, both as a hearer and a commu- nicant. For as lie himself says, he durst not sepa- rate from it; nor was he satisfied about gathering a private church out of a true church, which he judg- ed the church of Kngland to be.'' Richard Wavel. It was his principle and con- stant practice, to receive all whom Christ had re- ceived, without any debate about things of a doubt- ful nature. John Jones. He told some of his friends who were for separating from their brethren, because they were not altogether of their own principles, that, "for his part, he would be one with every body that was with Christ." Admirable sentence ! ! Worthy to be written as a motto, in letters of gold over the doors of every place of christian worship. Upon the whole it is manifest the Doctor is much in. favour of establishment. Query, was this the reason he visited England the second time, that he might restore to the British head of the church, what he lost and could not recover by two battles? No doubt if he should succeed by his British edition, for catliolic communion, missionary and bible societies, the king would recompense him with the key his fa- ther Harry stole from St. Peter. (1) (1) Seethe speech deliveted hytho Doctor, in F.ng-JarAi, ;tt the 13tli [ 273 ] Eighth inconsistency is,the Doctor says,we are to hold communion with all who hold the head. He has never yet said the episcopal chui'ch does not hold the head, yet he says, when they arrived at the ex- treme limit of forbearance, communion with the episcopal church was not worth the sacrifice of truth and honesty. When the terms of conformity become sinful, there was no room for hesitation. Now, I wonder if Communion does not imply con- formity, and if ever conformity could have been without sin, vvhen the best blood of tlie nation was shed in abundance, rather than commune with her in her papal ceremonies. Could any church under heaven ever be innocent in compelling men to pro- fess faith, in articles they never could pretend were of God, and commune with her upon pain of con- fiscation, imprisonment and death? Why did they Rot condemn men to death, because they did not regenerate, justify, and sanctify themselves? It will surprise ra, ny and well it may as a rare, and perhaps unequalled exhibition of sound scriptural doctrine in the Doctor, who has laboured hard for five or six years, and wrote four hundred pages in vindication of his favourite plea, to hear him ac- knowledge "that communion with the episcopal church was not worth the sacrifice of truth and honesty." anniversary meeting of the British and fgreign Bible Society. Christiaa Herald, vsl. Ui. Sept. 6th, 1817, no. 24. Kk [ S74* } 2!CoWjhas the Doctor ever denied^much less proved the episcopal church did not belang to the catholic church, or cease to be the church of Christ? If not, then hear what the Doctor says, plea i23. "la the name of the Lord Jesus! it would be incon- ceivable how the idea of one catholic church can be disseveredfromthatofone catholic communion; it is a desperate assault upon the sense of consistency, such a laviathar of a paradox, that the faculties of poor human nature sink beneath it;'' yet he here as- serts the very same supposed absurdity. Further,, without evidence, he asserted the Novatians, &c. who set up a restrictive communion, acted upoa the avowed principle that the catholic church, from which they withdrew, had ceased to be the church of Christ, and on the other liand, they, who con- demned the Separatists, held that by the very fact of their seperate communion, they threw themselves out of the churcli of God and ceased to be a part of her, and that it is idle to pretend that the public unity of the Church, can be made to consist with such division,but here the Doctor's rare honest con- fession is, that the episcopal church is, and ever was from the commencement of the reforma- tion,acknowledged, the church of Christ Now un- less the Doctor will prove Christ had no people in that church, he is forced to acknowledge his in- consistent idea of one ctitholic church, being dis- severed from that of one catholic communion, an,ia these cases given us by tlie apostle, Gal. ii. 18. ^"If I build again the things that 1 destroyed, J make ray- self a transgressor,^' To destroy or dissolve any thing in the worship of God, is, to lay it aside, and remove it out of that worship, as that which we have no divine obligation unto. So the apostle des- troyed the legal ceremonies whereof he there speaks, and no otherwise. To build again, is to admit into the worship of God as useful unto the edifica- tion of the church. And these are contrary, so as that, if the one be a duty, the other in the sj^me case, or with respect unto the same things, is a sin. If it were a duty to destroy, it is a sin to build; and if it be a duty to build, it was a sin to destroy. He that doth both; makes himself unavoidably a trans- gressor. "But, we have in thi§ sense, as unto ourselves, destroyed this form of worship; that is, we have o- Diittedit, and leftit o^it in the service of the church, as that, which we had no divine obligation unto, and as that, which was not unto edification; if we now build it again, as it is done in the practice en- quired after, we rnpike ourselves transgressors, either by destroying or building. ^^And there is strength added unto this conside- ration, in case that v> e have suffered any thing ou the account of the furbeaiaBCe of it; as the same a- postle speaks in the same case, "Have ye suffered so maay things in vain? If it be yet in vain.' (GaL [ 286 ] 3. 4.) It is a great folly to lose our own sufferings: Arc ye sofoolisli? (Vcr. 3.) II. ^'It is contrary unto that great rule, whatso- ever is not of faith is sin, (Rom. 14, 23.) for that any thing wlilch a man doth in the worship of God, may be of faith, it is necessaiy that he be convin- ced or persuaded that it is his duty so to do. (Mat. 28. 20. Isai. i. IS. Deut. 4-. 2.) ^'It is no rule in the worship of God, that wei should do what we can, or that we have a liberty to. do this or that, which we yet suppose, all circuni' stances considered, that we are not divinely obliged to do. In all things in general, and in particular duties or instances, we must have an obligation on our consciences^ from the authority of God, that so we ought to do, and that our not doing of it, is a neglect of duty, or it is not of faith. The perfor- mance of any thing in the worship of God, hath in it, the formal nature of a duty, given it, by its res- pect unto divine authority. For a duty to God, that is not an act of obedience with respect unto his au- thority, is a contradiction. ^'Wherefore, no man can (that is, lawfully and •xvithout sin) go to, and attend on this kind of re- ligious worship, but he, who judgeth his so doing to be a duty, tliat God rcquircth of him, and which it would be his sin to omit, every time he goes unto it. God will not accept of any service from us on other terms. Whether this be the judgement of [287 ] those who make the enquiry as unto what they do^ they may do well to consider. III. ^'It is contrary to the rule delivered, (Mai. i. 13, 14.) ^Ye brought that which was torn, and the lame and the sick; thus ye brought an offering. Should I accept tliis of your hand? saith tlie Lord. But cursed be the deceiver, that hath in his flock a male, and voweth and sacriiiceth unto the Lord a corrupt thing: for I am a great king saith the Lord of hosts.' We are obliged by all divine laws,natu- ral, moral and positive, to serve God always with our best. The obligations hereunto are inseparable, from all just conceptions of tlie diviue nature, and our relation thereunto. No man can think aright of God, and that it is his duty to serve hini, but must think it to be so with the best that lie hath. To offer Him any thing when we have that ^^ hich is better, or v/hich we judge to be better, is an act of profaneness and not obedience. In all sacrifices, the blood and the fat were to^je offered unto God. Wherefore he that attends unto this service, dotii avow to God that it is the best that he hath, and if it be not so, he is a deceiver. ^'If it be objected hereon, that b^^ virtue of this rule so understood, as that we are always obliged to the use of that which we judge best in the worship of God, we are bound to leave this or that minis- try or church, if we judge that the administrations arc better amongst others; it is answered that tlie rule respects not degrees^ viherc the whole admii] . [288] ^stratiou is according to the mind of God, but dif* fereiit kinds of worship, as worshiping by a limited prescribed form, and worshiping by th« assistance of the spirit of God, are. IV. <'lt is contrary unto that rule, *let all things be done to edifying.' (i. Cor. xiv. S6.) Whosoever doth not promote edification, is excluded out of the worship of the church by virtue of this rule. Nor can it be a duty in us to give countenance thereun- to, or to make use of it. It is said, that prayer is the worship of God; these forms of it are only a determination of t!ie manner of it, or an outward means of that worship. Let it be supposed; al- though it be certain that as prescribed they are parts of the service. They are therefore means that are an help and furtherance unto edification in prayer, or they are an hinderance of it; or they are of no use or signification one way or the other. If it be said^ that they aie an help unto edification, and are found so by experience, in the exclusion of any o- ther way or worship; then I ask, why they are not constantly used? Why do we at any time, in any place refuse the aid and help of them, unto this great end, of all things that are done in the church? JBut this can be pleaded only by those, who contend for the constant use of them in the worship of God, with whom at present we are not concerned. •^•^If it be acknowledged, that indeed they are an hinderance unto edification, which is more promo- ted without thcni; yet are they not in. themselves [ 289 ] Tmlawful; I say as before, that it is not the pres^ni Question. We enquire only, whether the use o£ them by those who judge them hinderances unto edification, be not contrary to the rule mentioned> nj unc- tion with others, in acts and duties of religious worship, is a part of that profession which we ma^e; and our whole profession, is nothing but the decla- ration of the subjection of our souls unto the autho- rity of Christ, according unto the gospel. AYliere- fore, in this conjunction in worship, we do profess^ that it is divinely required of us, and that it is part of that obedience which we owe to Jesus Christy And if we do not so judge it, we are hypocritical in what we do, or the profession that we make; and to deny, that our practice is our profession in the sight of God and men, jsto introduce all manner of licen- tiousness in religion, ^'VI. Such a practice is in very many instances^' contrary unto the great rule of not giving offence. For it is unavoidable) but that many will be given and taken, and some of them of pernicious conse- quence unto the souls of Men. In particular, "First, woe will be unto the world because of these offences. For hence ouv adversaries will Mm [ 290 J take occasiou to justify themselves, in their most^ fake and iujurious charges ag liust dissenters, imto 4he hardening of them in their ways. As 1. they accuse them as factious and seditious, in that they ■will not do what they can do, and what by the pre- sent practice they own to be the mind of God, that they should do, or else expressly play the hypo- crits, for the sake of peace, order and obedience unto magistrates. :2 That they pretend conscience, wherein indeed it is not concerned in their own jjud^meut, seeing on outward considerations, which conscience can have no regard unto, they can do what is required. On these apprehensions, they will justify themselves in their sins, it may be to their perdition. Woe be unto them by whom such offences cornel ^<&econdly, By this practice, we cast in our suf- frage on the part of persecutors against the present sufferers in the nation. For we justify what is 4one against them, and condemn them in their suf- ferings, as having no just cause or warranty for what they do; as we declare by our practice of what they refused. There is no man who complies in tliis matter, but it is a part of his profession, that those who refuse so to do, and are exposed to suffer- ings thereon, do not suffer according to the will of Ood, nor do their snfferings redound unto his glory. And no offence or scandal can be of an higher na- ture! ^Thirdly, Differences and divisions will on this practice^ unavoidably arise between cUvtfches tkeios* selves, and members of the same church, which vi^ill be attended witli innumerable evil consequences unto the dishonor of the gospel, and it may be to th^ loss of all church communion. ^•^Fourthly, Many will be induced, on the exam?- pie of others, especially if they be persons of any: reputation in the church, vvhx) shall so practice, U$ follow them against their own light, having thep great weight of the preservation of their liberties^ amd goods lying on the same side. And, experience, will quickly shew, what will be the ©vent hereof^; either in total apostacy, or that terror of conscience which they will find no easy relief under, a^^^ithatihr fallen out with some already. And, ^^Fifthly, It is a justification of our adversaries in the cause wherein we are engage^t, 4. in their church state, 2. fn a reading ministry, 3. In their casting us out of communion on the present terms, 4^. In their judgement concerning us in the. point schism, as might easily be manifested. <is done on a pretence of liberty, without any plea of necessary duty on our part it is utterly unlawful. '^'Eighth argument^ That practice, which is ac- companied with unavoidable scandal, engaged in only on pretence of lijtierty, is contrary to the gos- pel, but such is our joining in the present public worship. It were endless to reckon up all the scan- dals wliich will ensue hereon, ''That wliich respecteth our lanemies must not; be omitted; Will they not think? Will they not say? That we have only falsely and hypocritically pretended conscience for what we do, where we can on outward considerations comply with that which is required of us? 'Woe to th'fi world j because of t 306 ] sucli offences, but, woe to them also, by whom theji are given.' ^'^J\rinth argument, That worship, which is uh- suitecl to the spiritual relish of the new creature which is inconsistent with the conduct of the Spi- rit of God in prayer, is unlawful: for the nature, use, and benefit of prayer is overthrown hereby, ia a great measure. *»N"ow let any one consider, what are the prom- ised aids of the Holy Spirit, with respect unto the prayers of the church, whether as to the matter of them, or as to the ability for the performance, or as to the manner of it, and he shall find, that they are all rejected and excluded by this form of wor- ship; coffiprising(as is pretended) the whole matter, limiting the whole manner, and giving all the abili- ties for prayer, that are needful or required, and this hath been proved at large! ^'Tenth argument^ That which overthrows, and dissolves our church covenant, as unto the principal ends of it, is as unto us unlawful. "This end is the professed joiut subjection of our souls and consciences unto the authority of Christ in the observation of all whatever he commands, and nothing else in the woiship of God; but by this practice, this end of the church covenant is destroy- ed, and thereby the church covenant itself is brok- en; for we do and observe that which Christ hath not compiaaded, and wlii]e some stand unto the [30^3 terms of the covenant which others relinquish, it will fill the church with confusion and disorder. ^'Eleventh, argumenty That which contains a virtual renunciation of our church state, and of the lawfulness of our ministry, and ordinances therein, is not to be admitted, or allowed. ^^But this also is done by the practice enquired into, for, it is a professed conjunction with them in church communion and worship, by whom our diurch state and ordinances are condemned,as null. And this judgment they make of what we do, af- firming, that we are gross dissemblers, if after such a conjunction with them, we return any more into our own assemblies. In this condemnation we do outwardly and visibly join! ^'Twelfth argument J That which depriveth us of the principal plea for the justification of our sep- ai*ation froid the church of England, in its present state, ought not justly to be received or admitted; but this is certainly done by a supposition of the lawfulness of this worship, and a practice suita- ble thereunto, as is known to all who are exercised in this case. Many other heads of arguments, might be added to the same purpose, if there were occasion." Owen's sermons, vol .S, page 379. Thus my dearly beloved father, next in estima- tion to his father Calvin, in all the churches of the saints,has in his nervous manner sealed all I have, or wished to say. Same Persons. Scene, Continued. D. D. When we shall have settled the doctrioft of communion, as taught in the Westminister con* fession, we shall also have settled the principle which these churches, at least the prebyterian part of hem,have solemnly adopted and promised to ob* serve,as the rule of their ecclesiastical conduct. Witb this general clue let us go to the ^^confession of faith.". The 26th chapter is entitled, t^ Of com- inunion oj saints/' the doctrine concerning which it lays down in the following terms* <*A11 saints that are united to Jesus Christ their head, by his spirit and by faith have fellowship with him in his graces, suffering, death, resurrection and glory; and being united to one another in love? they have communion in each other's gifts audgraces» and are obliged to the performance of such dulies, public and private, as do conduce to their mutual good, both in the inward and outward man. II. haints by profession are bound to maintain an holy fellowship and communion in the worship"^ of God, and in erforming such other spiritual ser- vices as tend to their mutual edification; as also; iq [ 309 ] relieving each other in outward fbiugSj according to their several abilities and necessities: which com- munion, as God offereth opportunity, is to be ex- tended into all those who in every place call upon the name of the Lord Jesus. (1) This latter section describes apparently the communion which ought io subsist between professed christians in their re- lation to each other as visible members of the church of God, asserting their joint title to and interest in all the privileges of his honse, and their duty to participate therein with each other, as they have op- portunity, upon the single ground of of their being followers of the Lord Jesus Christ. Let us view it a little more closely. ^"The parties are saints by profession. '^ William. H^hc Doctor passes what might have made the introduction of his subject, if lie had meant to be candid, and says the '^parties are saints by profession:" that they are bound to par- ticipate with each other, upon the single ground of their being followers of the Lord Jesus Christ, (2'. by which, in a word he asserts his generalising sys tern at the expense of government. Ltt us have ih<* subject arranged in order before our eyes,as it is to be decisive take the word saints, then communion of saints, lastly saints by profession. [1] Plea, page 221. [2] The Doctor grows more tlcspotic in his government, he was for a free pmmunion if they pleased; jiba^ t;;\Te 227. [310] First, the parties spoken of are saints without their volition or profession; and no man need pro- fess to me to be a saint, for if he did, I have no warrant to believe him. It is enough for me to be- lieve there is a communion of saints without judg- ing who they are: this judgement belongs to God only. A saint in its first signification is one chosen in Christ before tlie foundation of the world, and thus given by the father to the son, and by him se^ apart for the work he proposes to perform in him, and for the work he will qualify him to perform, and which lie will perfectly execute in a time, ac- cepted. In the 2d. sense of the word, a saint is one sanctified by the application of the benefits o' Christ's attouement eifected by the word. blood and spirit of God, by which they stand justified from all nnr^L^h cousiiess. Christ is made of God unto them \visdom,righteousness, &c. nor is it essential to their saiiitship, that they should make any profession of it, as many have gone to heaven who never did tell the world thcij had a brother. Because a man must first become a saint before he can in truth make a profession of it, and many are called out of the world before they have a call iuGod to make a pro. fession of their faith in Christ. 2;^ Of comiiiun: n Nevertheless as they have fel- lowship with Clirist in his graces, sufl^ering, death, resurrection .-uid g^'Ory, exhibited by sitting, eat- ing and drinkimg.-'I will «up with him and he with jiie:'''"at supper;leaning on Jesus breast^asked him," [ 311 ] most elegantly typified in Exodus xxv. SI. SS» ^^And thou shalt put the mercy seat above upon the ark, and in the ark thou shalt put the testimonyj that I give thee. And there I will meet with thee, and I will commune with thee from above the mer- cy seat, from between the two cherubims which are upon the ark of the testimony, of all things which I will give thee in commandment unto the children of Israel. I have received of the Lord that which ialso I have delivered unto you. (1) Illustrated by a double image, the saints are compared to bread made of many grains, and to guests, partakers of one hody,even bis flesh and blood. For these anrd many other reasons, it is called the communion. Such as "the glory which thou gavest me, 1 have, given them; that they may be one, even as v/e arft one." {2f) "But ye have received the spirit of adop- tion whereby we cry, abba,father, and the spirit it- self beareth witness with our spirits that we are the^ chillren of God. and if children, then heirs of God, and joint heirs with Christ. If so be it, that we suffer with him that we may be also gloritied to- gether." (3) AH mine are thine, and thine ire mine, audi am glorified in them. All that thou hast given me, are as much as ever thine and all that thou hast chosen for thy self,are equally mine. Our pro- perty in them is not divided, but is common to us both. I pray for them who are both thine and mine, 41] i. Corinth xi; 3S. [2] John 17. {3] Rom, vija. l?-,16-ir, f SIS ] He tliafc overcometh shall inlierit all things, and I will be his father and he shall be my son. I am my beloved's and my beloved is mine,and bein^ u* iiited to one another in love, they are obliged to the performance of the duties mentioned, invisible and visible as God offereth opportunity. "This leads to the last thing, saints by profession. Now, saints and saints by profession may be two things entirely distinct, for a saint is a saint,but a saint by profes- sion may be a wolf in sheep's cloathing, and we are bound to try them before we give them the outward privileges of a saint: and before he can be legally entitled to the character of a saint by profession, he must make a good confession before many people, that is, his character in toto must be such as becom- eth the gospel before all men, and expressly before a court of Christ, legally constituted in his name and qualiiied of frod for the execution of their of- fice. Now, when he has first given himself to God and that church, he becomes the exclusive property of that church or denomination discriminated by their constitution, so long as the relation last, and although he is bound to be the christian in all the relations he sustains to all men, he is not bound to, but in my judgement ho is interdicted the sealing ordinances with, all but his own, who Ivave the alone legal government over him: with them he is entitled to fellowship in all the branches of worship and dis- cipline; and he is bound to them to maintain it be- sjjl2a1l the other duAies he owes t-j them mentioned [813 3 in the second section. Snd. These are bou&d to maintain an iioly fellowsliip, first in observing all tfte ordinanees of said judicatory in tlie Lord, as to the exterior medium of government. He is bound not to wast© his master's goods, he is bound to bring all his tythes into the store house, to know them that rule over him and bow subjection to the yoke^ and to give double honor to them who labour in ■^vord and doctrine, and to defend their respectabil- ity as Christ's ambassadors and love them fo^- their works' sake, to improve his talents that he may give to those who need suitable instruction, he is bound to pray for all men, but especially for those of the household of faith, and to attend with that church who received him in social acts of worship, with constancy, reverence, and godly zeal. Thus approving the things which are excellent and com- mending himself to every man's conscience,and es - pecially that he be commended by trod, obtaining a, good report through faith, that when the holy sup- per is administered, that he may sit down with tha twelve, that number multiplied into the twelve pat- riarchs 144, that into Christ's reign of 1000 years, making 1^,000, all standing with him on mount Ziou, having his father's name in their forehead. Now, he is just as much a member of the 144,000, ifhe only has personal acquaintance With the 12 or with the 1-14 as with the 144,000. Thus interpret- ed, we aje partners with each other in all that is comprehended under the worsbip of God; that is,his [ 314 J instituted ordinances in hishouse. This partnership js to be avowed and expressed by open acts of mu- tual recognition: they ave to maintain an holy fel- lowship and communion in the worship of God, and not at discretion, but as God offers opportunity. As to acts of religious good-will and relieving each other, we are agreed. D. I). Sir, I hope William is not about to con- fine himself within the limit of that judiciary, in all these points, and acknowledge no relation to any who are not amenable with him at the same hu» iilan bar. William. All things I do not, but some things I assuredly do. As to sealing ordinances I view myself strictly limited, although a neighbouring church foE aught I know,may be a church of Christ,as long as they refuse reconciliation with our creed, I can and ought to refuse to know and acknowledge them ag the judiciary who received me. D. D. I would William to know, he has no pow- er in that point he judges himself at liberty in oris a matter of choice which he may do or omit at pleasure, it is a duty which he is not at liberty to forego, an imperative obligation lies upon his con- science, that he is bound to maintain this commu- nion. William. I wish for the Doctor's authority, and it must be presented in terms not ambiguous, as it is the very point of our difference* i^, T). I sba-U state in terms too plain for him to r 315 ] equivocate, you have my authority from that iegis- lature,whose laws he has bound himself to observe. As to the extent of. this communion in all its bran- ches, it is to embrace christians as such; 1st. of every denomination, even all who call upon the name of the Lord Jesus: 2nd. of every country and clime,even all who in every place call upon him. William. Sir, I expected my opponent would have contented himself by quoting the laws of the high court, and not his interpretation, because I claim as good a right to interpret to hiui as he has to me, and then our difference is uo nearer an issue. Let us hear the law. Which communion is to be ex- tended unto all those who in every place call upon the name of the Lord Jesus? Now, I ask, is this a fair way of reasoning to interpolate the very word in the law which decides the dispute in his favor. By >vhat authority did he corrupt the words of the as- sembly of divines by foisting in of evpi*y denomina- tion, and so to bind me to the same extent of com- munion in all its branches to other denominations I owe to my own. and by this act and deed do away all disthirtion of denomination, which at the very same instant, he acknowledges to have a standing, separate existence? This absurdity never entered the mind of that godly assembly, or they could have made it with as much ease as his reverence. If he had interpreted as he had a right to do, and like an honest man, he would have told us what it is to ex- tend this communion to all those who in every place [ ai6 3 call upon iBe name of the Lord Jesus^ that it vras a specific of a believer's character which embraces every thing belonging to a son of God. Thus, the «criptnre often adorns the children of the kingdom with distinguishing honorable appellations. Thus 1 think I have seen an author, that sums up the names of her husband at about 209 titles, and I sup* pose his bride is as fruitful in names. In imitation of this Imnor, w& find men in authority assume a long string of names to effectually distinguish them from all other men in the world. She is called by liim names, and new names which none can read but they who receive them; all to express his love, his care for her increase of faith, hop© and joy, such as his love, his dove, his fair one, his delight, ^c. &c. and he who is entitled to one of those names is entitled to them all, but is genei'ally addressed in one of these just to suit the present occasion, as he assumes names to suit her present necessity,beauti- fully varied in his epistles to the severe Asiatic churches, but why did our divines chuse the peri- phrasis of all those who in every place call upon the name of the Lord Jesus? The reason is perfectly just and conspicuous. If we examine the reasouyth© Holy Ghost gave her this name by apostolic autho- rity iu the days of the aposlles, this was the most descriptive character, when the true believers were- of one mind concerning the Lord Jesus, for although there were swarms of professors, and diverse de- Bominations, who were zealous worshipers of God^ [817 3 Paul could testify this in their favour, ''I bear them record that they have a.zeal of God," but they had their own ways, and their own means of serving Cod, and going about to establish their own righteousness, have not submitted themselves to the righteousness of God." (1) Now, all these "were enemies to the name of Jesus and could call Christ accursed, as none could call Clirist Lord, Ibutby the spirit. Now in allusion to these titnes,to distinguish the genuine bride from the |)retenders, the Westminister assembly used this ^eriphases in contradistinction to those who corrupted the chris- tian religion by their customs, rites, and ceremonies, and doctrine of devils, which had a tendency to de- ny the kingly authority of Christ, the pure princi- ples of the reformation, as exhibited in their stan- dards. D. p. William had better give some e?idence for his bold assersion, ov I shall be tempted to re- tort. William. I may have overrated my sentiment, but I thought it possessed internal evidence; but if it is not plain or cavitea by iny opponent, I shall prove as I go. There cannot exist any kind of gov- ernment without officers. Now, church officers are limited beings, and cannot extend their autliority bej ond the limits of their suffrage. Thus, they can be only officers of one particular denomination, and (1) RoHi. X. 2,0. [ 318 ] that Olio iiulepeiident of all others^ and by oath they can act but only according to their commission. 3nd. It is impossible to invest a session with dis-' cretionary power to extend communion beyondlhe limits of their own jurisdiction, without having dif- ferent terms of communion in the same church; some to submit to the yoke of government, others, Tiz. strangers, to enjoy the s^,fne immunities, witli- out. If this had been the established practice, I wonder some historian would not have handed down a minute of it to our times. As I think the partiality of the custom would have occasioned some shrewd observer to makeremarks which might have occasioned altercations worthy of historical notice. ]). D. If it is not possible for a body politic to commission their officers to entertain strangers with courtesy, the church of Christ is more morose than the kingdoms of this world. JVilliam. Both have natural rights to entertain .strangers, with natural rights and many other tests of charity; but neither of them at the expanse of law or profanation of their oath of oflRcc. D. 1). If every denomination must be thus limit- ed to their own precincts, how account for the prac- tice of sending missionfiries to preach the gospel beyond their limits, civil and sacred? William. They arc only sent upon the principle of an ambassador, who is admissible at the pleasure of the governor whither he goes, and then not at C 3i9 1 ttie expense of any municipal law of the, incorpora? tion. JD. I). Is it possible that the Westminister as- sembly should treat professedly of the church of God, and contain not one syllable on that momen- tuous topic of catholic communion; should be ex- plicit, minute on the private communion of her mem* bers, and silent as death about her public fellow- ship. It is absolutely impossible. (1) William. Could she, or did she, in fixing hci' terms of private communion which were essential to her church existence, in the same words fix terms to reciprocate catholic communion. I am mistaketi if she or any other ever thought of such a commu- nion: at least! have not found it by any fair con- struction quoted by the Doctor, in any confessiou or exposition. If we take the words,communion of saints,to signify an imperative obligation upon their conscience, they are bound to maintain a catholic communion with all christian professors in tLe world, (as the Doctor assert-^) I must think the Westminister assembly took too much upon her. They were only one party, and the consent of tho rest of the christian world ought to be obtained be- fore she made it an absolute term with her own members, but on ibis principle I think she would have had but few saints under her controul. J). JD. William says, he has not found my inter- (l)l'l«a, pn.eeS-^e. [ 3*0 ] pretation in any cotifession or expositor of alll haVtf quoted. If he is so dull of pGiception,how will he receive the doctrine of sir Peter King? That there is and ought to be, &c. Willlafn. This puts me in rtiind of what ilo ohd can forget who reads the Doctor, that whatever any men recommended to be done.was then in pr-^ctice. Sir Henry is in a diductic manner stating what would be a comely order in his judgement, if it was possible to bring it into operation, but never stated it had an existence or any general law to coerce it into operation; but if he erred in his judgement he guards himself with a becoming decency, first that it should be done in the usual and regular ways, as particular churches among themselves, so thdt they would show themselves twin sisters who could hot by principle or practice be discriminated or by any thing but their local distance, that there ought to be. a mutual intercourse and society, Sfc. That they should show thcmselvesof one and the same body, cf which Christ is their head, that tliey are all guided by the same spirit, communicate in the same institution, and are governed by the same general rules, so that whatsoever is regularly performed and determined in one congregation is assented to by all others, but we Imve not a word here in his tlieo- letic plan,reGommending that those distincfe congre- gations did not belong to one particular denomina- tion; and if they did not, it is manifest there was nothing to divide tlium but distance, for they com- t B2i ] Uiuuicafed on the same institutions, and were gov- erned by the same general laws, and then he recom- mended it where it was practised, and to those who liad never attained to such perfection. But if one chiu*ch is ofl'ering the sick and the lame' for sacri- £ce,or a corrupt thing,and will not serve God with his best, will I offer him the precepts of men, in- stead of the divine service he has required, and ex- pose myself to the curse, Mali. 1 chap, and espe- cially,the Inst verse? Will I join with him in bis of- fering and partake with him in his plagues? Wh?.fc profit should I have in the things, I would be a- shamed to offer to my goveruor? When I have; his spices, his honey, his milk, his spiced wine, his instituted, ordinances, shall I deform them by lift- ing up a tool upon them to make an altar after the model of a heathen king, and offer upon it striinge fire,that the very exterior of my religion should not have the appearance of divine beauty, nor be an act of divine obedience? Shall I bow to an image, doing more honor to men than God? What pleasure or profit to myself or any other, to be paying a kind of idol worship never required, without Christ and his spirit to guide, provoking a consuming fire,and without grace whereby we may serveGod acceptab- ly Avith reverence and godly fe'dv?F"om suci; church connection may the good Lord deliver my soul, and all v/ho love his appeaiance! How! am I, in tha sight of my jud?: : :. covrupt thing in my hand, in jiiy iicart; in ;i. ■ijjs^liftiag up my voice in concert [ 323] "«vitli fellow idolaters^close the book an d iminediate- Jy joia in prayer to his insulted majesty? While I am touched with no sense of need, nor endowed with a principle of sincerity, I may move with the current and sleep in the calm. But let the alarm excite me to call, and I would soon cast my idols to the moles and to the bats. D. D. It is therefore clear that the phrase "com-.' munion of saints," was originally so far from signi- fying what is now called christian communion in op- position to church communion, that it signified ex- actly or nearly the reverse: i. e. it is not only com- prehended,but strictly and properly expressed, and was put into the creed for the very purpose of ex- pressing **church communion." (1) William. As to the first, 1 must pass it till my judgement grows more mature. As to the last,I must wait till I get better evidence. This puts me in mind of the Doclor's speech, that for an Anabaptist, an Independent,an fipiscopalian,and Presbyterian to refuse communion together, is a worse error than any of the errors they held: (2) but look to the next sentence and you will find him in favour Of the di- vine right of gospel ministry. If of divine authori- ty, there must of necessity be a violation of tlie au- thority of Christ,as all cannot be right, yet all swear they are. What is this short of perjury? But ac- cording to the Doctor's divinity, they were forced (1) Plea, page 23;J. (2) Pk»; pajjc 256. to siiijWhetlier they communed together or whether: they did not. Then there is no way right in the sight of Cfod: a native result of so much about subordi- nate points or venial sins. D. D, Church communion, and communion of saints, and christian communion, are convertible terms. William. If the Doctor has so quickly lost sight of the above distinction of these terms, 1 marvel uotr that he staggered my judgement when he asserted^ (page 233,) that the one signified exactly or nearly the reverse of the other; but we shall examine.com- munion of saints will never desist, church commu- nion cannot last longer than life: church commu- nion may exist where there is no commu- nion of saints. Communion of saints is without our volition: volition is essential to church commu- nion: communion of saints may exist where thera is no churcii communion. Or in other words, the communion of saints will always have communion, with the head of the church, church communion may be where they have none.Our communion with the head is by faith, our communion with each other is by love, but as fellow saints are not objects of faith, our love may be lost on a sinner instead of a saint, and then there is no reciprocity of that which is essential to the communion of saints. But I intend to demonstrate a proposition more strange, and less acceptable to the adulterers and adultresses. It shall do them as much honor as they can demand, and be as sharp a reproof as I can administer. I sliall grant there is an assembly of saints, and the communion, of saints, and that tl.ey hold church communion, and deny them the honor of christian communion. An assembly of sarnts may meet for public worship, and as such, hold the communion of saints and church communion; but if the mean of worship is not the appointment of Christ, it is not christian communion, for in christian communion Christ must be honored as the lawgiver, king and judge. Now, see an assembly; suppose the saints abolish the use of the Lord's song, that is, a song concerning Christ and his vine-yard, composed by the eternal spirit of Jesus Christ, and sealed to her exclusive use, with an injunction under the Old Testament to praise him with the words of David and Asaph, with the additional injunction under the New, to praise him with psalms, hymns, and spiritual songs, the three name's of the Lord's book t)f songs, so sacred that the captives did not know liow to sing them among the heathen, <'0! How the Lord's song shall we sing within a foreign land!" Now, 1 say, an assembly of saints met for public worship, singing the songs of some vile So- cinian or Arian, for rone else would dare to set themsehes upon par with Christ in making psalms, is not christian communion, for Clirist is no more honored in it than Uriah by David, ^^ hen lie cbhab- iicd with his wife: and Christ and iils; who obey liis reveali d wlll.are justns much exposed to their resentment, as Uriah eo David's sword, and Na- [ S25 J botli to Ahab's stoning, who both killed and took possession. D. D. I say sacramental communion is church communion, thcreforie church communion is com- munion of saints. William. The premises are true, but the conclu- sion is fallacious, for church communion may be without saints, and the'^coramunion of papists. The communiou of the papists is church communion: church communion is the communion of saints: therefore, the communiou of pnpists is the commu- nion, of saints. (1) (1) Tills brlng-s to ni}" remciTibi-ance the Doctor's ci-iticism, in ]8U8. He asserted before this ass^Miibly, it was imposjble for a stu- he did.f Tt is not lons'cr than his til lie hav bill, be foisted j:ito the Cv)mmiiii!,on of .saints, and to malte it Hie more em,- phatiche pat it in iaiin, but to ma.'ie it the more universally useud, lie gave us tiie tranFlati>:r..-i: . . (*) I'ica, pi^-e 339. (| ) plea, page 23r. (1) Pica, page_23i. PART III. A Review of Objections. I). D. I demand of my opponent in express terms, to show why we may not hold communioa •with those who are acknowledged christian church- es; with whom God holdjs communion. William. The Doctor acknowledges the Episco- pal church of England to be a christian church: but he asserts communion with her was not werth the sacrifice of truth and honesty. (1) To which I may .boldly add, if communion with an erroneous church is a sacrifice of truth and honesty, such sacrifices are an abomination, and forbidden, for truth is of more value than communion with all the angels of lieaven. 2nd. God holds his communion secret with some of his saints, with whom we may not hold public communion, or there could be no suspension of a believer for his error. JSo a cliurch's carrying on a course of defection ljy her authorities, in opposition (1) Pica, pa-c 21 G. f 326 ] to her own constitution and all remonstrants, is asf suflScient a justification for every individual, (if they mean to support their principles,) to decline her communion without ceremony, as for a church to suspend her own members for holding the same er* rors. A church may omit a judicial testimony a- gainst an erroneous church of Christ, but if theic members are received with their errors into com-* munion,it is an aprobation of their iniquity, and in- stead of order in all the churches of the saints, is confusion. Every church has sufficient to exer- cise her grace, of forbearance, with her own mem- bers who are professionally sound, with whom we can safely commune. D. J). If communion with a church is to be in- terpreted as an approbation of her sins, then by the same rulejccmmunion with an individual is to be in- terpreted as an approbation of his sins, and so com- munion of saints is cut up by the root. (1) William. Here my opponent sails in wind and tide, as if he had just broke loose and gained his victory, beyond resistance. I feel him not. With all his long harang as if his opponents were chil- dren of a day, and that wisdom must die witli him, he has never touched the subject on hand, which is, that distinct denominations are so contradictory in their public and judicial testimony concerning articles of faith and means of worship, that they (1) Plen, pag'eSSS, [ 327 ] caniintby any treaty or investisation come into a ja* dicial incorpoiation, and are so alien ti) each other, compelled to a judicial distance till further light or darkness have iiicircled them iti one bow, and while at this distauce,each church believes they are right and the other wrong. Xow, how Vvill their respec- tive individuals without any rule reciprocate? And ■which side of tiie (jucstion can they be said to seal? I say they arc like the two kings, telling lies at one table. JD. JJ. The principle assumed is false; the true and only safe rule of interpreting social communion, is that it always goes so far as the act which ex- presses it, but is not of necessity to be considered as extending further. This is a rule of inspired au- thority. William. I grant it, but it operates on the other side. "If any of them, that believe not," says Paul, <*bid you to a feast and ye be disposed to go, what- ever is set before you, eat, asking no questions for conscience' sake; but if any man say unto you, this is offered in sacrifice unto idols, cat not.*' (1) The Doctor's profound education has surely,without an informer, taught him to kuovv that the sacrament of the Lord's supper is a sealing ordinance, and that every communicant seals the public articles of his faith, calling on heavea and L:..ith to v.itncss the pu- rity of his faith, and the fidelity of his practice. Jf (1) ;. Ccr. X. 27. [ 389 ] the articles are Arian he seals them; if tliey are Armenian he seals them. If he does not believe^ then he is lyin^ to Grod and man^ and eating and drinking his own damnation^ D. D. If I sit down at the table of the Lord, my act cannot be fairly construed as more than an act of communion in the body and blood of the Lord- William. Why is it called a seal of the New Testament? And why did theDoctor's next page call it ^*my testimony to Christy my passover crucifiad fot meP^' Objection 6. As communk)n is founded upon u- nion, it is a contradiction 4o lioM communion with churches, wlih which we are not united, and therefore all such communion is inconsistent with distinct ec- clesiastical organization. (1) J). D. If unity of sect be a sufficient reason for all sectarian communion, unity in Christ is a sufll- cient reason for all christian communion. William. If we all had the gift of discerning spi- rits, and no man was capable of deception, we could dispense with profession and cliurch §jovern- ment. We maintain that the sectaries of one church of Christ cannot hold lawful communion with each other, unless they be also united in one external denomination. D. D. Were it so indeed, tliat formal union oi^ sects in one and the same organical body is ossen- (1) Plesi,pafrc S58., [ 330 3 iial to their christian fellowship; the hand AVhicU guides tills pen, would account itself superlatively honored in putting the match to a train whicli would explode under their ramparts and citadels, and so break and shatter and disperse them, that every trace of their existence sliould disappear from under heaven. (1) Ifilliain. Speculative zeal is never more confi- dent than when most in the wrong. If 1 am to de- cide by the Doctor's eloquence on this subject, I bave no doubt, but if he had it in his power, as hfi had it in his hpnrt^that our constitution would meet with as powerful a repulse as Stephen rlirl from the council. But it would not be the first time that his catholic church burnt the books of sectarians. But I farther contend that communion by giving public countenance to churches, erroneous or corrupt, destroys the force, or at least shackles the freedom of the faithful testimony for Christ and his truth. (2) J). D. If that public countenance which is given to a church by communion with her, were of course a public countesance to her errors or corruptions^the objection would be unanswerable. William. Unanswerable it is,and he who denies it, must go learn first principles before he can be convinced by argument, then let him go to his bible ' '■ " ■■ ■■' ' ■ ■ ■■ ■ .. . 1— ■■■ III ' I ■■ I I .■—■■*.,, .^^fc I., -^IB^I^^ (1) IMeU; page 360. (2) Tica, page 34". C ^-31 3 and enig[uire, why Jehosliaphat's ships were broken at Ezioii geber. (1) General communion among visible profes- sors will not only diminish the value bnt irapeack the propriety of all that service,which in every age the churches of God have rendered to pure and un- defiled religion, by their judicial confession of faith. D. D. Confessions are supposed, and in some instances are declared, to contain the terms of com- munion, that is, the terms upon which alone an in- dividual can be admitted into church fellowship. There are good reasons for doubting whether such opinions are rorniCt and such declaration discreet. (3)To observe once for all, no man is more thorough- ly convinced than myself of the propriety, utility, and necessity,of public confessions of faith. In her confessions of faith, then, are strictly and indispen- sably her terms of official union. But are these terms to regulate private communion? The answer is, no. '^Will a discreet man suppose that every plain christian, who knows enough for his salvation and has learned to glorify God in liis body and his spirit, can also be acquainted with the whole doc- trine of those standards?" A work, which occupied for years the care and study of a body of divines, second to none in the world, which has condensed the literature and labour of their lives,isit areason-^ (t) ii. Chron. XX. jf. (2) Plee, pag-e 351. able expectation, that every plaia chrietian should be able to grasp a work like this? Do they pretgiid to measure his knowledge by their public st au dards? They do not — not a man of them. If they did, they might resign their houses of worship to the beasts: there would be no place for one chris- tian in ten thousand; and were their example uni- versal, not a church of God would be left standin from the rising to the setting sun. William. Therefore we have the rant of the day, it is no matter what a man's principles are, if his practice is good. There is a large sect Avho deny parental representation) ihpy ^q not feel any obli- gation on themselves to teach their cliildrpin the first rudiraeints of religion, and their ministers only examine their applicants upon experimental religion. The Redeemer is too great for a mediator: the bible is too mysterious for the laity! The psalms of I>avid too hard to be understood, to be sung in the church. According to the depth of divine wisdom ia the Westminister assembly, is our system of theology obscured. This is all as valid, as ignorance, the mother of devotion. But, lie tells us, said confes- sion was not the standard "for the reciprocation of ministerial fellowship." But \vhen Rankin, one of their ministers, was tried last year, he could not en- joy it as a law; moreover was judged, and. con- demned, though innocent, without notice of the point, upon which he was suspended. (1) This is anti sectarianism. (S) (1) Sec liis2ncl Process. • (2) A sect of which no account is •to be found in any cede;*! iiqtical historian. See editor Christian Cb- peivcr, V. i,part ii. page Tl'2. r D. D. It remains to trice the consequences of sectarian as opposed to catholic communion. These may be viewedjin relation to ourselves^to the churcli of God at large^and to the surrounding world. I. To ourselves. — The first and most obvious consequence, is -in utter self excision or excommu- nication from all the rest of Clrrist's church upon earth. That such is the fact, it would be illuminat- ing the sun to prove. William. I agree with the Doctor, that to prove his proposition would be as impossible for him, as to illuminate the sun. It is impossible for me to excommunicate myself from a church, with whom I never had any visible connection, or to excommu- nicate myself from the catholic church without the help of a mcthodist. This is impossible: (with reverence and joy unspeakalde I announce it,) with God, mysclf,wilh all men or devils; and the Doc- tor will soonor eclipse the siui by the parity of his doctrine,than curse whom God hath blessed. Sure- ly there is no enchantment against Jacob, neither is there rmy divination agninst Israel; he shall no^ [ 33J-3 lie down, tintil he eat of the prey and driuk the blood of the slain. D, D. I stand corrected. I recal the terms self- excision and excommunication, and adopt the word laon-commanion with the church of the living God: insolated by our own act; William. The Doctor must amend his term a- gain: insolated is synonimous with self excision or excommunication. He will liave to have recourse to the mint for a new vocabulary for his new reli- gion. Neither JBoanerges nor Barnabas could un- derstand his law nor his gospel. D. J). I sffind corrected. I shall exchansie a- gain and adopt the word practicaL under a practi- cal,and in some instances a doctrinal, protest against fellowship w ith her ordinances, which we enjoy only as a part of the great Vvhole. William. I cannot understand the Doctor's new vocabulary. Let him go on. D. D. I am done. This next operation is kick- ing and cuifmg, calcis et pugnis. Willinm. And so persecuted they the prophets. ]). B. II. Upon the church at largp,ihe system of sectarian fellowship operates with a most baneful power.. Williain. Form is not substance: bdt it demon- strates v/hat is substance; and if we discard form, bow are we to di-tingnish substance? The wor- shippers of forjn may forget substance, but the des- pisers of form are in danger of believing in visio- nary substitutes, such as never did and never witj exist: but we can commune only with those o whom we have professional evidence that they ava his disciples; and if weeiT in that evidence it make* the condition of his disciples no worse. D. D. III. We have yet to survey this ^seciartau fellowship from another point in view — its effect on the surrounding world. Wiliiam. I am tired of the Doctor's censure: let him turn eulogist, and blaze from the bottom of his heart the advantages of the an ti- sectarian scheme upon the surrounding world. But as I durst not trust -his intesn^y? 1 ^^^^^ speak for him. Let as many articles be agreed upon, as the systematic deists (1) had for the common faith, that no one can scruple; and let it be the common confessionfor all^if no longer than the apostles^ creed, {%) and let as many as can seal it, commune together uuder the broadest seal of christian fellowship, and all see- tarianism will be blotted out of the page of church history: there will be no more need of bible societies or Jesuitic missionaries: there will be a united suf- frage in the power of the christian world to legis- late in favor of one establishment, as despotic as ever was; "^we will make us captains and return to Egypt,'^ and we will have as many sacerdotal loungers about courts and palaces,as graced the pa- (1) The fu'st of whom was Herbert,baron of Cherbuiy, \n the seven-' teenth century: lie ha4 five f^,ndajjl^9tsj ^-tkl^^ ■(?) Plra,. pa^e 42, 43, 128, •••-'•-'>-- ^ [ ^36 ] pal s(ie. If the designing men could lead the uude- signing, they would soon show that the anti-sec- tarian's unbounded benevolence concentrred in his own heart, where God set the world. But one thing is to me a gratification, as I am far from soli- Ajiting the displeasure of any man, that the senti- ment I oppose is held by men, whose patronage I am as much entitled to, as any other man. As an anti-sectarian is a kind of religious stoic, who holds Limself alike indifferent to moral good and evil, I ani sui'e to be embraced in their universal benevo- lence, and as a return of the compliment, I can as- sure them, that my designs arc «v« benevolent for their best interest, as theirs can be towards me. But if they mutter under my rod, they will invali- date the virtue of their new religion. My salutation to all those, whose religion is ^ifirst pure,thea peaceable, gentle and easy to be entreat* ed!? APPENDIX. While the Doctor and William were closely en* ga§ed, Ariiis, who is an enemy to every testimony he cannot scan by his wisdom, especially to every idea of unity of essence and plurality in person?^ whether in God or those made after his imas:e, and conceiving that William made more free than de- cent with his superior, and having a great partiali- ty for the Doctor from a long and intimate acquain- tance, and especially loving him for the liberality of his sentiments, waited with great impatience to humble the arrogance of his opponent, and finding there was no more answer in the Doctor, he says; William, can you tell me how three can be one, and one can be three? William. Can you tell me how God could lov© without an object? And how that love could be in- finite in a plurality of essence? Or how, if there were but one person in God, he could say, let us make man after our own likeness, and that he creat* ed them in the image of God, that the twain made lie one, in flesh, bone, and spirit, that they never could have a separate interest, that their love in each other might be the more perfect and the Uk©- K r [ 838 ] lipss of that love in the Godhead? Arius, do yon believe there is creative power in God, and that he who possesses it, is God? Can you form an idea of creative power, with m jre ease than of a trinity of persons in unity of essence, or how your own soul and body are connected in one person? If you are forced to believe what your puny philosophy can- not scan, may you not as well believe the record God gave concerning his son? Does tlie word son oflend you, because wHh us a son and a father are aiot equal, although I hope and pray your son may .1)6 a greatp.r and better man than his father? But suppose it a truth in the aiviuc essence, what word -would your wisdom have selected as a better im- ^ge? As he made us after his image he can only speak by images.and uo image is equal to the sub- stance. But when he informs us that by this image he means equality, why find fault? ^'1 and my fa- ther are one.'^ There is by me no robbery of my father's glory tliat I claim perfect equality with him, in point of the fullness of the Godhead dwelling bodily in me. Worship is only due to God: my fatlier commanded all the angels of God to worship me and honour me as the father, though 1 assume union with an in- ferior nature, to exalt it above an angelic. Arius, if you cannot believe these things, your scientific power will come infinitely short of a reformation, ^uuch more ofsalvaliop; to cither the Jew or the Greek: a"hd that with all your power of language and science, you eanuot receive our words, is na mystery. But if ^yer you do; 1^ will be youie gain. £z. 13. .FINIS. pJEQ QRATIM 4G9i 9 TSigt 3«, 4th line Troin the top, for or read of. "Page 68, 10th Un» from bottom read have befo^ thundered. Page 95, 9th Une from hot* torn for nor read or. Page 125, lin« 13, fbr vomitua read varieties.- Page 180, 3 hne from the top, for bloomcdre&d blamed. Page 183, 12 line from bottom, for storie read siore. Page 189, 10th line from top, for -wanting read -writing. Page 217, 7th line from the bottom, for things read thanka. Page 233, 2d line from the bottom, for or read no.. Page 259, 4th line from bottom, for now read did not. Page 270, 4tl» line from the top, for has read is. SUBSCRIBERS^ NAMES, FAYETTE COUNTY. William H. Kolme, Theodore F.Talbot, John Tilford, Willam Pritchart, Robert Baty, Capt. I^ Combs, Thomas T. Barr, Charles Wilkins, James Henderson, Samuel Henderson, William M'Clellen, .A ndrew Walker, Samuel Ranlyn, "William Gibson, Jchn Sincler,' Thomas Scott, Georg-e Hamilton, John Mathews, Thomas Wallace, A. Rankin, Hamilton Atcheson, Maj . J asn p s B^ aty, Daniel Bai-ton, Alexander M'HafFej", Robert Draffen, Joseph Rankin, Jesse Lamme, Capt. Andrew Scott, Arthur Scott, Mrs. Nancy M'Co\vti, William Scott, John Scott, Thomas Tott, William Tott junr. Asa Blanchard, Samuel Maxwell, Asa Farrow, Maxwell Chambers, William Chambers, Col. James Morrison, George Logan, Edward Maguire, Mary Anderson, Capt. John Fowler, William Atchison, Mary Alexander, A. Atchison, Catharine Clark, Daniel Denison, John Mason Rankin, George Trotter, Franklin Ti'otter, James Trotter, Samuel Rankin, junr. Major AVilliam Sanderson, John Finley, A. Rankin, Thomas Sappair, AVilliam Rainey, Dr. F. Ridgley, Revd. Wilham K. Rain&y, Joseph H. Hervey, James Fisher, Charles Humphreys, Thomas Crittenden, William Milligan, Capt. Elijah Poge Elder, James Denison, Col. WjUiam Russell, Alexander Nelson, Adam R. Walker, Mrs. Jane Vance, 2 William Jones; Mi's. Jaue Vance, James Wilson, deacon, 12 James Kclley, Mrs. Jane Irvin, Hon. Henry Clay, Dr. Joseph Boswell, DoGt. B. W, Dudley, KENTUCKY. E. Warficld, Mattliew Elder, ^,V. Overton, John True, Miss Elizabeth Maguire, Mrs. Ritche}', John True, 2 Michael True, John M'Kinley, esq. Joseph Robison, Benj. Robison, Daiiiel Hulett, Georgfe Mitchel, W. W. Blair, esq. CLARK COUNTY. Daniel Harrison, esvq. William Trimble, Archibald M'Connel, James Trimble, Benjamin Harrison, Ralph Gilpen, Benjamin P. Gay, William Miller, esq. MatthcwThompson esq. Bev. WiHiam W. Martin, James Patterson, senr. Edward Maguire, Capt: James Young, sem% George Fry, junr. Robert Griffing, esq. Wilham Morris, Maxin Bowren, Nathan Lacky, John Lacky, M'illiam Bartley, Isaac Cunningham, esq. Dr.John Mills, Jolin AViutcsides, Alexander Fisher, James Glass, Thomas Allen, Dr. I'homas Barbee, Major Walter Preston, William Young, junr. John Stevenson, senr. Maj. John Bean, George Grimes, Henry W. Calms, esq. Capt. Charles C. Moore, John Leavy, Miss Rachel Hedrick, Perin Moseley, Capt. Ed^\'ard Pendleton, Francis M'Donnald, Capt. James Dani(;J, Jjj^jes Gray, 12 James Young, Samuel Crockett, Dr. Robert Taliaferro, Thomas Lafferty, Edwin Berry, Samnel Brinigan, Capt, Edward Young, Samuel M'Clure, Maidton Hammand, Joseph Ewing, Hugh Sharron, Ash Emison, Morgan Brinigar, Moses Shropshire, Miss Julia Hame, David M'Gee, Col. William M'MiUartf- James Rennitk, Joseph Thompson. Richard Goiney, Henery Smith, John Smith, Frederic Stip, Capt. Robert Cunniugham, William London, Edward Deen, Edward Wilson, Anthony More, George Step, Benjamin Haley, Elizabeth Wood, James M'Donald, Michael Step, N. L. Finnell, James Hornback, John Hornback, Col. Seth Huncan, Jesse Taylor, '>\'illiam Rash, junr. Patton ]). Harrisouj^ JolinUo^iisUut, Lewis Gregsbey, James Shackelford, [ 343 3 KENTUCKY. Andrew Dunn, Gary K. Duncan. SCOTT COUNTY. George Logan, A. Meek, Thomas Thorn, William Thorn, J. C. Tarlton, William Montgomery, Samuel Armstrong, Doct. Perry O. Melloaii, R. Hannah, Hugh Emison, John Whitney, Mrs. Eliza Rankins, Mrs. Mariah W. Warren, Mrs. Ann Emison, Mrs.'Mary E. Buckner, Gen. William Henry, Job Stevenson, esq. Robert Wilmot, James Emison, Mrs. Jane Gallowtiy, D. Capt. James Lynd, Mrs. Ann Gallov/ay, Robert Dickey, Andrew Hanna, Moses A. Paris, M. James Logan, AVilliam Brown, John Nelson, Robert Nelson, Samuel Logan,. Martin Logan, Alexander Logan, James Meek, Thomas Meek, John B. Smith, Rev. Thomas Henderson. John Ireland, Alexander Echels, Jonathan Robinson, Col. Bob M'Hattan, NEWPORT. Gen. Thomas Taylor. JESSAMINE COUNTY. Alexander M'Plieeters, Naney C. Drake, Revd. Edward Waller, Robert Lowery, WilJiam Ever^j Abner Claik, Robert Long, James M'Hatton, Samuel Offutt, David Wilson, Catharine AndersonIag-iil, lion. Jesse Bledsoe, Alexander M'Clintic, William Shaw, John Shaw, Thomas Shaw, John M'Kee, Hubburil AVilliams, lIughMiClintic, ."William Bowls, Joseph Walker, John Eng'lish, John Kiukuid, William Howe, Samuel Sanders, Daniel Walker, Clcnthus Wiiitecraft, Miss Aun M'Crackcn, John Carti'ight, Capt. Henry Talbot, Daniel Anderson, Maj. Samuel Cartright, Capt. Daniel Cartright, Henry Cartrig-ht, Maj. Levi Crose, Neal Carlrig-ht, Capt. WilUam Mitchell, Col. Butler, Dennis Leavy, BATH COUNTY. Adam R. Paris, AVilliam Eng-lish, 3 Samuel Feamster, Rev. J. Barrow, David Alexander, Thomas Fletcher, esq, Henry Sanders, SHELBY COUNTY. Maj. William Patterson, lleVd. Arcabald Cameron, William Littell, Singleton Wilson, Jame« Finley, Alexander Shannon, Jsmes Shannon, Alexander Reed, John Shannon, Robert Bi'ookic, John ilarbison. Adam Jlills, Matthew Wilson, Isaac Bean. IIughBrtW i, James Ga br.ath, yorkle (ia'.ureath, Daniel (ialbreaUi, Alexander Calvin, Malcomh Jkdbreaih, Angus (.ii-lbi'watb, John J. Roberts, David Robison, Moses Hall, sen. James Galey, John Veech, James Log-an William Shannon, David Shipman, David M'Williams, PaseyAnn Allen, John Brookie. CHRISTIAN COUNTY. John Galbreath, Jolm Blue, Daniel M'Swain, Samuel >Vhiteside, F.zekial Harrison, esq. Benj. W. Patton, esq. Matthew Patton, senr. John Harrison, John H. Stevenson, AVilliam Patton, CU5 J KiiNTUC]i¥. William Brown, Kevd. Samuel Drown, Rob.^rt CochraftCi SaiiiUcl Wallace, David -lore ^ci.i C: ::hran, eld*V. JohQ Wallace, LIVINGSTON. Robert Wooside, 3 MADISON. John M son, Jxiiies Anaerson, W.ili^m Chap, Alexander Mac'key, George Alcorn,, elder. GARRARD COUNTY. John Arnold, Joshua Jacobs, , James Sellers, William George Lear, Edmund Smith, Thomas Scott, Mary Stevenson,. John Orr, George Stevensonj Robert Lytle, Joshua Jacobs, Mary Stevenson, Elijah Williams, Edward Leavel, Benjamin Leaval, Jr.mcs Wallace, William W^allucc, ■William Miller, Maj. William Lackey, Nathaniel Lewis, Wilham Wooley, S.ilii-n Wallace, Allen Wallace, Josiah Wallace, Rar.kin Wallace. FLEMING COUNTY. George Glass, Thomas Henry, ' John Lee, James Young, James Smith, Archibald Gripies, David Henderson; John Brain, John Light, John Smith, James Brain, James Mekcmson, George Crmv, Madcaeff Lees, Peter l,^ntermoti, Samuel Lantermon, 2 Mrs. Margaret Butlei', Mrs. Fitsgerald, Samuel Wood, Joseph Dunkin, Austin Parks, Marlin Dunken, Sai^el Wills, Capf. James Neali3» Henry M'Clun«, Samuel Straken, Andrew WiUs, Alexander Ramsey, Thomas D. Andrews', JJevd. John" Edgar, Henry M'Ciune, James Parks, elder. GALLATIN COUNTY. John Gibson, Capt. David Cjibson, Joseph ^Jt'llders<»l^J Agv.s Haddan, Samuel Meek, James M'CracksH. S, s [ 346 3 KENTUCKY. PENDJLETON COUNTY. ■WUliam Hendci-son, BENSON BOUNTY. Col. Wesly Hsu-din, Isaac Bogart, Joseph Adams, John M'Coun, JLewis Davis, JEzekiel Lyons, JWatthew FrasytJie, Alexander Morrow, Noble Crawford. Natlianiel n'Olui-e, John Anderson, John Butler Jtynes Dodd John Campbell James Hudleson , James Baker James Robison Henj^- Thompson, John Pope, e$q. David Dunciin. ySs^muel Finley. John Peeblfe George Riobet, James ■W'att> ' SALT RIVER. David Couingoi", Stephen Lyons, Molly Magee, James Tilford, 'Capt, Samuel M'Coun. Sally Tilford, GREENFIELD COUNTY. Isaac Smith, Thomas Dunlap. BOON COUNTY. Joseph Anderson, Thomas Anderson^ HENRY COUNTY. Samuel Wester NICHOLAS COUNTY. Jane Johnson 2 William Cljntock T)aniel Thompson Valentine Sturix)iant4^ jun. FRANKLIN COUNTY. Richai 1 Blaii', esq. MASON COUNTY. 12 HARDIN COUNTY. MOUNT STERLING. (Samuel Femster. ALLEN COUNTY. jAJCKSKIN. £^^J OHIO. 1>AINT CREEK John Adams. NEW ALEXANDER. ROSS COUNTY. .Samuel' M'Willlams-. Elijah Grifith, Joseph Anderson, John Alexander Benjamin M'Clure James Collins James Colliers. CAMPBELL COUNTY. John Parlisle, John Grifith, William Grifith, JEFFERSON COUNTY. James M'Hattan, John Burge Portland, HARRISON COUNtY. JoW. Hudelson, Robert Harrison, Samuel Patton, John Trimble, Robert Sewart, William GarmOrty, Robert Craig,. Sjamuel Ferguson. MERCER COUNTY. Rev. Heni'y B. Bascom, TENNESSEE.. MAURY COUNTY. Moses A. Miley,. John Faris, John Mathewfe, Isaac Faris, John Faris, James Robeson, Thomas Craig Faris, Alexander Faris, Mary Alexander, Robert Miligan, Hugh Douglass, Caleb Faris, Alexander Faris Milcy, Joseph Hart, DIXON COUNTY. Col. John Nesbett, Joseph Nesbett, Eleazer Smith, William B. Kadden, James Lusk, Samuel Scott, Michael Baldridge, William Henderson, James Hannah, Robert IVIathews, Robert Ramsey, Abner Mathews, John A. Lapsley, Mrs. Marv Wallace. IMaj. Christopher Strong Bcessc Ro\Ycn, [348 ] TENNESSEE. GILES COUNTY. Thomas Bingham. WISAM COtJNTY. ShacVach Cayce. MONTGOMERY COUNTY. \Villiam Jordan, Thomas Carrowajv OHIO. ADAMS COUNTY- John M^ickerham, Jnmes Finley, i