^m'mic?}^ DEC ^^ '^-'^ this annual PASTORAL ASSOCIATIONS. 41 assem])ly is called the General Convention, Neither the primary nor the general associations profess any desire to re- strict the liberty of the churches. The General Association of Massachusetts aver, that their body is founded on the pure principles of Congregationalism, and is designed to cherish, strengthen, and to transmit these principles, disclaiming all ecclesiastical power over the churches, or the opinions of individuals. Since 1834 there has been a General Association in the state of New York, composed of ministers and laymen from minor associations : its meetings are for consultation and ad- vice, and not for the exercise of any legislative or judicial power. At the same time this body requires, as a condition of membership, that the minor associations of which it is com- posed, exclude from their fellowship and irrespective Chris- tian character any who may believe in the actual attainment of perfection in any case ; or that it is attainahk in this life, in this sense, and may be made an object of rational pursuit. Latiiim teiuUmiiSi " we are going to Rome," should be written on the vestibule of their temple. Such movements are not solitary among churches and ecclesiastical bodies professing great liberality, and cannot fail to impress the thinking part of the community. Public sentiment, among Congregationalists, has from the beginning been in favor of an able, well-educated, pious and faithful ministry. For many years from the first settlement of this country, the churches permitted brethren to preach who had passed through some approved system of education, and presented restimonials of church membership. In 1705 it was recommended to the churches to require of their preachers some testimonial from under the hand of an asso- ciation of ministers ; and down to the present day the pasto- ral association is regarded as the body from which the preacher is to receive his licence. On strict Congregational principles, however, the church is competent to examine and license the preacher. But by Hsage this matter has been under the direction of the meet- ing of Ministers, and the churches have called upon them to lead in the ordination of their Pastors. 5 42 TENDENCIES. A noticeable fact. Quite recently, and in tlie midst of Congregational influences, and in the wake of the jealous, liberty -loving Puritans, meetings of Ministers decide, that an ordination is not valid when a layman's hand is on the head of the candidate at the time of his consecration. TENDENCIES. The General Assembly of 1843, had a long and spirited discussion on the rights of Ruling Elders to impose hands at ordinations. Of these church officers. Doctor Miller, p. 208 of his work, says: " Whether, therefore, we refer to the early usage, or to strict philological import, Ruling Elders are as truly entitled to the name of Clergy, in the only le- gitimate sense of that term, that i?, they are as truly eccle- siastical officers as those who labor in word and doctrine." Thus he reduces the Clergy to a level with the lay Elders, and effectually breaks the c^ia^^ which invests the Ministry with dignities, immunities and powers exclusively their own. But the General Assembly give their own version. On one side it was argued that ruling Elders had the right to impose hands, on the ground that they were members of the Presbytery. On the other side it was contended, that they had no such authority, inasmuch as Ministerial acts coufd be performed only by Ministers. Ministers are the repre- sentatives of the HEAD of the Church, the Elders represent the body. The Ministers are ChnsVs representatives, the Elders the Church's representatives. Here are two elements of office — election of the Minister by the Elders, who repre- sent the people — and the ordination by the Ministers who represent Christ. The church gives to the Ruling Elder his power — and what is it .'—not the power to ordain, for the church, aside from the ministry, does not possess this power — but the power to deliberate, advise, and decide, but not to impose hands. This significant act, viz. the laying on of hands, is an emblem of the transfer of Ministerial power. But the Church is not the depository of this power, and therefore she cannot delegate it to her representatives. The iinal vote on this question stood, in support of the right of COUNSEL ON TRIALS. 43 Ruling Elders to impose hands in ordination, eight, against it, 134. Although according to Doctor Miller they are as truly- ecclesiastical otficers as the Ministers. — Latium Jendimus. • This scrap of history is too valuable to remain buried. The very height of the Pope's claim is the power to confer spiritual and ecclesiastical authority. SEC. XII. — COUNSEL ON^TRIALS. The Presbyterian form of government forbids the em- ployment of any professional counsel to plead before eccle- siastical courts. No person is allowed to appear as coimsel for another, before any Consociation, who is not a member of a Congre- gational Church, and in good standing. In the Consociation of New Haven West, no person prac- tising as an attorney at law in the civil courts is allowed to appear as counsel. In New Haven East Consociation, no person who has made pleading law his business, is admitted as an advocate, unless he be a member of a church belonging to the Conso- ciation. In the Consociation of New London, no person is per- mitted to appear as counsel for any party : nevertheless, the Consociation, when, in its judgment, the fair and full inves- tigation of any cause requires aid, may designate one of its own members to present and examine witnesses in favor of one or both parties. Councils and Churches, as they are independent bodies, will decide this question at their discretion. The usage is, not to admit professional counsel. The precedino; thoughts and facts furnish the answer to the question full of interest to a Congregationalist amidst op- posite influences, What is good, old, New England Congre- gationalism .' Had emigrants from New England better un- derstood this question, and been less yielding on fundamen- tal points of Church polity, pure« deep pious feeling would not have been so extensively smothered and outraged. SEC. Xlll. CONGREGATIONALISM IN THE WEST. A very large portion of the first settlers in Western New 44 PLAN OF UNION. York and Northern Ohio, were New England Congregation- alists, mingling with emigrants from all portions of Chris- tendom, and all with their respective partialities in reference- to religious doctrine and practice. To enable Presbyterians and Congregationalists embracing substantially the same doctrinal sentiments and views, to co-operate, the General Assembly of the Presbyterian Church, on one part, and the General Association of Connecticut on the other part, in 1801, proposed, through their Missionaries, to the inhabit- ants in the new settlements, the following SEC. XIV. PLAN OF UNION. A plan of union between Presbyterians and Congregation- alists in the new settlements, adopted in 1801. " 1st. It is strictly enjoined on all their Missionaries to the new settlements, to endeavor, by all proper means, to pro- mote mutual forbearance and accommodation, between those inhabitants of the new settlements who hold the Presbyte- rian and those who hold the Congregational form of Church government. " 2d. If in the new settlements, any church of the Con- gregational order shall settle a Minister of the Presbyterian order, that Church may, if they choose, still conduct their discipline according to Congregational principles, setthng their difficulties among themselves, or by a council mutually agreed upon for that purpose. But if any difficulty shall exist between the Minister and the Church, or any member of it, it shall be referred to the Presbytery to which the Min- ister shall belong, provided both parties agree to it ; if not, to a council consisting of an equal number of Presbyterians and Congregationalists, agreed upon by both parties. " 3d. If a Presbyterian church shall settle a minister of Congregational principles, that church may still conduct their discipline according to Presbyterian principles; except- ing that if a difficulty arise between him and his church, or any member of it, the cause shall be tried by the Associa- tion, to which the said Minister shall belong, provided both parties agree to it ; otherwise by a conncil, one half Congre- gationalists and the other half Presbyterians, mutually agreed on by the parties. PLAN OF UNION, 45 " 4th. If any congregation consist partly of those who hold the Congregational form of discipline, and partly of those who hold the Presbyterian form ; we recommend to both parties that this be no obstruction to their uniting in one Church and settling a Minister; and that, in this case, the Church choose a standing committee from the communicants of said church, whose business it shall be to call to account every member of the church, who shall conduct himself incon- sistently with the laws of Christianity, and to give judgment on such conduct : and if tiie person condemned by their judgment be a Presbyterian, he shall have liberty to appeal to the Presbytery : if a Congregation alist, he shall have lib- erty to appeal to the body of the male communicants of the church : in the former case, the determination of Presbytery shall be final, unless the church consent to a further appeal to the JSynod, or to the General Assembly : and in the latter case, if the party condemned shall wish for atrial by a mu- tual council, the cause shall be referred to such council. And provided the said standing committee of any church, shall depute one of themselves to attend the Presbytery, he may have the same right to sit and act in the Presbytery, as a Ruling Elder of the Presbyterian church." This was the original compact between the parties acting as Mimonary Socuhes. The general stipulation is, that their Missionaries shall not conflict in attempts to build up each his own sect, but shall endeavor to promote forbear- ance and accommodation between Presbyterians and Congre- gational ists, that, while in this incipient state, and before members were sufficient to justify church organization in accordance with educational preferences, they should main- tain worship together. All that the original parties in this plan did, or could do, was to give advice suited to the circumstances of the people. This is all that the plan contains. When in any location there was strength enough to sustain public worship, under either the Presbyterian or Congregational form of govern- ment, this plan was not to be followed. It was only when it became necessary to unite Presbyterians and Congrega- tionalists m a joint effort to support religious worship that it could apply. Compliance is the voluntary act of the Min- 46 PLAN OF UNION. ister and the people concerned, and to be continued or not at their discretion. The churches which have acted upon tliis plan have been Congregational both in their preferences and their organiza- tion. The greater portion of these churches have become con- nected with Presbytery, and submitted their doings to its re- view and control. This union to Presbytery has been a severe trial to the members of the Congregational Churches, who very cheer- fully assented to receive Presbyterians into their number and to allow them a trial by a standing Committee, and from this an appeal to Presbytery, but were very reluctantly in- duced to yield to it, the control of the Church. This general connection of the churches with Presbytery has been effected by the Ministers, who have formed Presby- teries and urged the Churches to go with them. A church, consisting of members on the plan of union, is not Presbyterian, as its business is not done by a session, nor strictly Congregational, as the business may be done by a standing committee. A vote of the church is needed, expressive of the wish to come under the control of the Presbytery, and a vote of the Presbytery to decide whether a church, that is not Presbyte- rian in its organization, thus mongrel in its elements, can become a constituent member of the body. When the church votes to apply for admission, it is not that she may become a Presbyterian church, but, having given up one of her fundamental elements, that she may allow to Presbyterians a benefit, and receive a benefit from them, she knocks at the door of Presbytery that, in this mon- grel state, in which she dare not assume the honored name either of Presbyterian or Congregational, she may be accom- modated, by receiving the aid and advice of the body, till there shall be strength enough gained to enable her to lay aside her nondescript, mongrel componentcy, and become truly Presbyterian or Congregational. This is the simple fact in the case, and should not be concealed. It is this accommodation onhj that the church asks, and this accommodation is all which, in the nature of the case. PLAN OF UNION. 47 Presbytery can give ; and to this effect, a voluntary compact is formed between the parties, and to be dissolved by either at pleasure. It would be extraordinary indeed, that a Congregational church, in placing herself under the wing of a Presbytery for shade and refreshment, should, by this act, lose her power or liberty to remove from under the shelter ; or that, by such a move, she would lose her identity, or forfeit hci inherent and original claims. By vote of the church the accommodation was obtained : and,' when the church no longer feels the need of such accommodation, she withdraws from it by her own vote, and tlius drops one of her anti-congregational appendages ; nor has the Presbytery, the other party in the contract, the right to object, or to exercise any control whatever over the hurch, or any of its members. Churches, like other voluntary associations, are governed on the majority principle. In all cases the voice of tbe ma- jority is the voice of the church, and decides eveiy question When a church, acting on the accommodation plan, with- draws from Presbytery, the rights of the minority, should there be one, are not infringed, although their preference.^ may not be gratified. They voluntarily joined a church without a session, with a knowledge that, in all churches, the majority principle, and in a Congregational church the right to do their own business, are essential elements. This right is partially waved for the time being, while the accommodation is accepted, but the right is not relinquished In presbyterial and synodical reports such churches as are without a session, are recognized as Congregational churches ; which is an admission, b\' presbytery, that they have the right to govern themseives; inid withdraw and to govern their own members. The plan of union has been in operation neariy half a cen- tury. In the estimation of some, its influence is regarded as happy. By others this influence is deemed disastrous. After the trial of this plan for thirty-six years, ihe Gene- ral Assembly, one of the original parties to the agreement, decided that the efiects were such as to warrant the exscind- ing from their venerable and orthodox body the synods of 48 PLAN OF UNION. Geneva, Genesee, Western Reserve, and Utica, which has resulted in the existence of tw^o general assemblies, under the sectarian cognomen — Old and New School. Under the influence of the plan of union, Presbyterianism of a certain stamp, spurious indeed, in the judgment of the Old School Assembly, has greatly increased ; elements in genuine Congregationalism have been annihilated ; the rights of congregational Churches have been crushed ; and a large number of Ministers, fresh and warm from New England, and Congregational in all their training, have undergone rapid and ominous changes in the Presbyterian crucible, painfully illustrative of the tendencies of things. Under this plan of union, the practical import of accommo- dation has been abandonment in reference to Congregation- alists. When complaints in respect to the churches and presby- teries affected by this plan, have been uttered on the floor of the General Assembly, Ministers have warmly and confi- dently admonished the body to hold on in patience, for we are fast bringing the western Congregational Churches over to Presbyterianism. And during all this process Ministers have strongly re- monstrated with unquiet brethren, averring that, by the plan of union, all the rights of Congregationalists are secured to them. The course pursued by ?vlinisters, Congregational in all their training, in going so fully into Presbyterianism, has been like a permanent system of dragooning the Congregational brethi-en for forty years. The standing reason for this somerset of Congregational ministers into Presbyterianism is, that in the new and west- ern churches there is not suflicienl intelligence among the people to qualify the churches for self-government. Con- gregationalism will do for New England, but at the west the churches must have a more rigid government. But a people who can skilfully direct business enterprise, who are shrewd enough to value and to apply democratic principles in their civil concerns, and who rapidly throw up around them the institutions and embellishments of the arts, •commerce and literature, must possess the elements of self- control in concerns ecclesiastical. PLAN OF UNION. 49 A Congregational Church connected with Presbytery does jiot, by a withdrawment, lose any of its essential elements. The only change effected by it is simply this, the church ceases to be under the control of Presbyter^-. The Standing Committee aifd the liberty of such as desire to appeal to Presbytery may still remain : the identity of the church, her name, her title, her place, and forms of worship, and her connection with the congregation, all remain as before, un- less reached by some other action of ths church. Presbyterianism is a term used to designate the Congrega- tional Churches of New England from its first settlement ; not that these cliurches were presbyterial in their organiza- tion, but because they adopted, in general, as their religious creed, the confession of faith, prepared by the Westminster Assembly ; the appellation Presbyterian does not, therefore, definitely mark the form of government, or the ecclesiastical connection of the church, to which it is applied. The title of a church to property is not vitiated, unless the conditions, upon which the property was given, are vio- lated. If no conditions are expressed by the testator, his design in the case must be learned by the general designation ac companying the bequest. The church designated, continuing the same in its general features, as when the bequest was made, retains its title un- impaired. The question of title to property goes for decision before the civil courts, which has no jurisdiction over churches. The material point of inquiry by the court will be, is the church noiv the same church continued, which is designated by the testator .' What were the essential elements at the time the will was signed ? What are the essential elements of the church now .' The ground on which church claims to property havf been settled, is that the majority governs. Where the ma- jority goes the title goes. Property remains where the ma- jority of the legal voters in the body remain. Property, of right, goes with the body social, religious or corporate, to which it was given, unless there be a condition, appended by the donor, with which the body has not complied 50 PLAN OF UNION. Churches having become corporations, either by legisla- tive enactment or by common law, may maintain a perpetual succession, and possess certain rights, which they can legal- ly defend in their united or corporate capacity. It is not known that civil courts have contravened the ma- jority principle on any question involving church properly. The minority have their rights, and must find their redress, if wronged, in a rightful way. When a Presbytery declares those members of a Congre- gational church, who are in the minority on the question of dissolving its connection with the body, the church, and receives from that minority a delegate to act as a regularly accredited member, it is in every sense extra-judicial, an act violative of the principles of Christian communion, subver- sive of order in the church, and conducive to the destruction of all confidence in church courts. Fundamental principles should, in all cases, be paramount, clearly announced, and fully understood ; above all, and es- pecially, should they be understood by the governed ; and the conviction deep and ineffaceable that these principles are im- mutable. Let these principles be freely discussed and correctly un- derstood by the people, and there will not occur among Christians that diversity in applying them which will occa- sion disastrous dissensions, or needlessly multiply churches. Christian benevolence and good common sense will teach churches, and the non-comm.unicants connected with them hi the Congregation, that if the kernel be in a healthful, ger- minating state, there will be no call for contest about the shell : — or if true Christian character be promoted ; if real converts to Christ be multiplied ; if Christian principle be triumphant in the general and uniform practice of the mem- bers, they can live and labor together, and lull their conflict- ing preferences asleep, amidst the common and deeply flow- ing sympathies of the Brotherhood. The object of Church Government is to promote the reli- gious and spiritual interests of all concerned, in which are involved their highest and sweetest temporal enjoyments. Its pure principles discard all monopoly, and turn with loathing from all class legislation. Its objects can never be PLAN OF UNION. 51 gained by the mere exercise of power. Its energies lie in persuasion. The ban of a correct public sentiment is its rod of correction. Success arises from the maintenance of a sacred, vivid, ever-present, and ever fresh regard and respect for all the rights of each and of all concerned, and Christians must be vastly deficient in a right spirit and good sense if, while they make paramount these blessed and heaven-deriv- ed fundamentals, they allow themselves to split into parties,- in the maintenance of a mode. The beauty, the energy, the practical utility of church government lie in its simplicity ; and it is a fatal mistake to take the ground that the body of the church, or the assem- bled brotherhood, whom our Divine Lord made its deposi- taries, cannot understand it, nor be safely entrusted with it. Admit that Christians are competent to govern in their own religious and spiritual concerns, and let them become prac- tised in their duty, under a sense of their responsibility^ and good men can put up with many concessions to each other for the general good. CHAPTER IV. SCHISM. SEC. I. DEFINrXION. Schism in a Church is a rent, a division, a separation. Hence to answer the questions, What is schism? and, Who is schismatic ? we m-ist know what is unity among Christians, or the oneness of the Church. The fact is this. All holy beings, whether on earth or in heaven, are one with Ood — in their sentiments, principles, affections, desires, aims, •efforts, interests, expectations, hopes, prospects, destiny. Who shall separate them from the love of God, which is in Christ Jesus the Lord ? And who, without doing this, can separate them from each other ? To be alienated , from each other, is to be in the same measure alienated from God, or from Christ. When this alienation exists, Breth- iren in Christ are separated, and there is a schism in the true fold of Christ, inflicting a deep wound upon genuine re]j> gion. Peace and unity among the holy, that they may effi- ciently co-operate, confer the richest blessings upon human So- ciety. iThis is just the influence a wicked world needs from ihe Church, and which she is bound to bestow. It is in this sense, and only in this sense, that the Church becomes the body of Christ, and the fullness of him who filleth all in all. All who have been born of ihe Spirit, are living, acting members of this body, and they should abide in the fact thai among them there is no place for a rent. To divide tliem is to cleave in twain the body of Christ. The attempt to sepa- rate them, is rebellion against their common Head. So long as any local church maintains the spirit of Christ, performing the work of her Lord, in acts of benevolence to the poor, exempHfying the principles of righteousness tow^ard all classes, and has no fellowship with known sins, there is no just cause for disaffection on the part of its members. To SCHISM A crimp:. 06 break in upon the unity of such a church, would he schism in the Body of Christ. But let the spirit of the local Church be that of the world, — let her fail to sympathize with Christ in the doinsj of hu work, and in the midst of her splendid acts of benevolence oppress the poor, or countenance this oppression, — let her be unrighteous and partial, fellowship members who sustain and practise iniquity, and refuse to come out as a thorough reformatory body and put away all sinful customs and deeds, — and she is nol a true Christian Church ; and to protest against her course, and even to withdraw from her, is not lo create schism in the Body of Christ : it is rather a discharge of a positive duty — the performance of an act essential to the preservation of tjue church union, and even of the Church itself. A professed Church, not bearing the marks of a true and faithful witness, may embrace a minority who breathe the spirit of Christ, and who long to be unshackled in doing his will ; and when these members (at the proper time, and in the right spirit and manner) withdraw, they separate them- selves from a body of sin and death, — they cut loose from an association which is in fact a schism from Christ and bis real people, and they cannot be justly charged with creating a schism in the Body of Christ. SEC. II. — SCHISM A CRIME. A schism in the Body of Christ, and a schism in an asso- ciation merely human, are essentially different. The former is a crime : the latter is often an imperious, though a self- denying duty. To separate the carnal from the spiritual, the real disciples of Christ from the followers of Belial, can never create a schism among Christians, nor rend the seamless garment of Christ, because this was never designed to cover the wolf in sheep's clothing. But the crime of schism is committed by arrangements which separate Chris- tians from Christians. Such measures do rend the seamless garment of Christ, produce disunion and corruption, and force the truly pious into church connection w^ith mere worldlings, and subject them to the ecclesiastical control and example of bad men. 6 54 CHRISTIAN UNION. The founders of a sect are often the most guilty among men. Church arrangements are extensively sustained, which drive and keep asunder the real friends of Christ, and hold up Christians before the world as antagonists ;' and all this on account of a nonconformity in matters knovrn and ac- knowledged not to be essential to sound Christian character, and even deep-toned piety. All arrangements which make it a condition of Church communion that the members speak the dialect of a particular school or party in theology, are feculent nurseries of schism. It is the province of the Church to expound and to apply the principles and directions of the Gospel, in reference to membership and Christian fellowship, as before stated, but not to legislate about them ; for each true believer has from God rights, in these respects, not to be questioned or denied by men. Outward compacts, agreements, conventional arrange- ments, constitutions, confessions of faith, digests of disci- pline, and church creeds, may have their benefits, but cannot beget Christian cliaracter, nor secure Christian union. Nay, ihey are subversive of both, when they prescribe as an es- sential to Church membership, that which is not essential to a sound Christian character ; and when the benefits of the institutions of Christ are denied to those who cannot con- scientiously submit to the institutions of men. SEC. III. — CHRISTIAN UNION. Christian union does not consist in submission to church authority ; but is a vital principle, lying deep in the spiritual life — it is the affectionate, confiding co-operation of the holy among men ; and the holy in heaven are grieved, and the unholy are made glad, when this co-operation is interrupted by sectarian jealousies and dictation. Andrew Fuller, at the head of English Baptists in his day, admitted, that if the barrier to close communion and restric- tive membership was removed, the Baptist churchi would cease to exist as a distinct body. Presbyterians, Methodists and other ^ectarianists, would readily receive to membership, CHRISTIAN UNION. 55 in their respective churches, persons holding different views on minor points, but for their bigoted attachment to the false position they take in making tests which do not involve Christian character. The movements of Theological Seminaries, Missionary and Education Societies, and indeed all ecclesiastical bodies, hold a fearfully ominous connection with schisms. Those who direct the education of young men preparing for the ministry should be jealously, though charitably watched. The power of self-organized clerical bodies has often been a withering monopoly. Ecclesiastical bodies have not the liberty to create false tests, or make any movement which shall embarrass free dis- cussion, or smother the free spirit of Christianity. They are bound to pursue a course which shall promote the unity of the Spirit in the bonds of peace, and strictly and assiduously cherish and strengthen mutual confidence among Christian brethren. So far as their movements fail to do this they sow discord among brethren and create schism. The discussions of the present age have thrown much light upon the subject of Chhstian Union, and we now look to the church to take the correct position. Leading minds should manfully cast off the entanglements of sect and the trammels of party, and in the pure magnanimity of Christian benevolence, mark out for the churches the broad highway of true Christian fellowship and communion. If the Evan- gelical Protestant secjs would thus unite and do this, Roman Catholicism would speedily wither and die under the process, and by no other method can we hope to suppress it. Secta- rian altercations among Protestants minister hfe to this heresy. It is a happy omen, amidst the appalling evils which dis- tract the church and slander the religion she professes, that the public mind is fast approaching the position, that known Christian character is the basis of Christian unwn ; and That it is the duty of all Christians to receive and recog- nize, in their church relations, all who give scriptural evi- dence of being Christians, and none but such.. This position is at once liberal and strict ; liberal where Christ is liberal, and strict where Christ is strict. It is sciip- tural, philosophical,, and in accordance with the common 56 CHRISTIAN UNION. sense of mankind. And its practical development would convince an unbelieving world, that Christianity is in fact adapted to the wants and exigencies of human society ; the only and the very argument needed to render the religion of the Gospel triumphant among men. What the world 7ieeds, is a union of Christians — not a truce among the sects. The former is practicable. The lat- ter, if gained, is a very different thing from Christian confi- dejice among brethren. The union of Christiam, and their unembarrassed co-ope- ration, which would be effected, but for the pride of heart in reading men in the church, will result in the richest and most extensive benefits to mankind ; while the union of sects mere- ly would leave unsubdued the spirit of selfishness, the very aliment of all sectarianism, and multiply barriers to the progress of truth and holiness. The union of SECTS might, for a season, create a splen- did exterior — but the hidden man of the heart, the essential elements of a sound morality, the spiritual energies of the church, will all be dwarfish under it, and present the index of approaching dissolution. Even the Bible Society, em- bracing the single object of the distribution of the Holy Scrip- tures, without note or comment, and which, at its formation and incipient movements, held out the charm of union of sects, so beautiful and imposing, soon failed on this point ; and a secession, accompanied by a public controversy, has proclaimed to perishing men, that even the Bible must sus- tain the views of a Sect, or a large portion of Christians cannot unite with the mass of their acknowledged Christian brethren in its distribution. It has been strongly hoped, that the eflibrts of Christian benevolence, which' have so deeply and extensively occupied the attention and the energies of the religious public for the last thirty years, would result in a substantial and abiding union among the churches. Why has this hope failed in its fulfilment ? Because cherished and unyielding attachment to sect has controlled the ministry, and through them the churches. Preferences for what is not essential to Christian character have been exalted above what is essential. Christian benevolence will not make any material pro- CHRrSTIAN UNION. 57 gress in the reform and renovation of the world till this love of sect, this thirst for building up a party, this selfish, base ambition to consolidate and enlarge my church, be merged in the quenchless love for the Vnmi of Christians. The object to be magnified is Christianity itself: Chrisf and him crucified — the common object of love and glory with all the truly pious. The absorbing question before the churches should be, ffTiat is Cliristianity 7 — what is Christian character 7 The scriptural answer to these questions will show us what is Christian union — that this union is practicable, and the great, grand, glorious object now to be sought — the one point to be pushed in Christendom. The fact was never be- fore so prominent, that the world ia in waiting for this movement on the part of the church. Christianity presents the only BOND of UNION— the only central power — the only attractive rallying point in our world. Christian union involves a union of views respecting the fundamentals of Christianity, the objects of worship, the es- sential duties to be performed, the principal end to be pur- sued. To gain this, we must understand what is a purified and living Christianity, and cordially embrace it ; and Christian union, therefore, can exfst only among intelligent, consis- tent, self-denying Christians. The universal church union of the New Testament de- mands that Christians unite in the substance of true religion, and thus walk together, waving all differences of views in respect to forms, or ceremonies, and doubtful disputations. Tf your religion consist in supreme love to God, and impar- tial love to your brother, it is like the religion of all other Christians, and the duty is clear that you walk in love and fellowship with all Christians. No man can be understandingly a friend to Christian union who does not cheerfully relinquish his preferences to what is obviously the outward forms, the incidentals of his religion, and constitutional arrangements, when they prevent his co-operation with those with whom he is agreed in the substantials of religion, 6* 58 CHRISTIAN UNION. A Christian is one who truly loves God and man, who does justly, loves mercy and walks humbly with God, whose doctrines and practice accord with the Bible. The common sense of mankind sustains the test of the Saviour, " by their fruits shall ye know them," and it is shocked when persons are received and retained in the churches, as thousands ate, whom the community cannot and ought not to regard as honest men. The following is a specimen of the Bible description of Christian character. The righteous considereth the cause of the poor, but the wicked regardeth not to know it. Be not deceived (i. e. with appearances and professions), he that doeth righteous is righteous. Inasmuch as ye did unto one of the least of those, ye did it unto me. He that is of Christ, heareth Christ's words. Whosoever transgresseth and abideth not in the doctrine of God, hath not God. He that abideth in the doctrine of Christ, he hath the Father and the Son. Beware of false prophets : take heed and beware of men. Have no fellowship with the unfruitful works of darkness, but rather reprove them. Put away from among yourselves that wicked person. Come out from her, lest ye partake of her sins and receive of her plagues. Christian unity and sectarian schism should be studied. The dearest interests of men are connected with the issue. The world's hope is wrapped up in Christian unity. Its good and glory culminate, only as sectarian schism wanes. The UNION OF Christians is the great blessing which the church should not withhold from perishing men another moment ; a union cemented by the due recognition of Chris- tian character as its warrant; a union which will fellowship Christian character, and disfellowship false professors ; a union which will elevate and honor the Bible standard of Christian character — a character defined and marked by an obedient reception of Christian doctrines as the nutriment and the law of spiritual life, the directory and incentive to the Christian practices which alone constitute true godli- ness. The church is bound to hold up the divine standard, by which the character of men is to be tested, and she becomes the light of the world only as she extends or withholds NON-AGREEMENT. 59 church fellowship in strict conformity with this standard, which is to make Christian character the condition of church memhership, and the forfeiture of this character the sole war- rant for the act of exccmmunication. This is the divine rule. The first Christian churches included those only who were acknowledged to be Christians. The Christian brotherhood was not then divided into sects. The creation of parties and callins; them by ditferent names, after the names of eminent teachers — Paul, Apollos, Cephas — was forbidden. That there should be a diversity of sentiment and views is a matter of course. But this diversity should never pro- duce alienation oi feeling and recrimination among Chris- tians. SEC. IV. ENTIRE AGREEMENT AMONG CHRISTIANS NOT TO BE FOUND. The sects an.l churches are refusing Christian fellowship, denouncing and excommunicating each other, and all under the plea of purifying the body ; at the same time, these very sects and churches embrace diversities of sentiment and views, and diiferences of a wider and more serious character than those, on account of which they refuse fellowship, exscind and excommunicate each other. The church or religious association is yet to be named, in which all the members perfectly agree in all their views of doctrine and practice. Members of the same sect and the same church in all Christendom, differ from each other on points more material far, than those on v/hich the sects are now divided. Even should Christians be perfect in holiness, their imperfection in judgment and knowledge would occasion diversitities in views. A union in the fundamentals is what should be sought — this can be had — and this, when gained, should quiet individuals aiia quiet the body ; and what censure too severe for the men who sow discord among brethren thus agreed. All sorts of theological sentiments are found in the Epis- copal, Presbyterian, Baptist. Methodist and Congregational churches in Christendom. The authorized creed of the secta- rian churches does not accurately express the sentiments of 60 NON-AGREEMENT. all the members. Signing a creed does not make men think alike, nor prove that they do think alike, any further than on the basis of general principles. Nor should the con- science be bound by virtue of any inherent authority in papers and parchments of mere human origin. The attempt to procure a perfect uniformity through the medium of the Westminster Assembly is instructive on this subject, both on account of its success and its failure. It was an Assembly of learned and godly divines of Great Britain, to consider of all things necessary for the peace and good government of the church, convened by Act of Parlia- ment passed June 12, 1643, and consisted of ten lords, twenty commoners as lay assessors, and one hundred and twenty- one divines— one hundred and fifty-one in all. In forming the Confession of Faith and the Rules of Practice, this body held 1163 sessions, occupying a period of 5 years, 6 months and 22 days ; and amidst prayers and fasting, and indefati- gable investigations and discussions, they advanced no fur- ther towards an entire or perfect union than an agreement in fundamentals, and in general views of doctrine and practice. Even this was a great achievement. The great leading churches in Christendom, at the present day, do not present anything like a perfect, or even particu- lar agreement, though connected externally by a common bond or creed. Nor are those who are received into these connections required, or even expected, to assent to the creed in every particular, but to declare their belief in its correct- ness as a general system. Who that is not committed to a party, or to a system, can believe that the points in controversy between Calvinists and Armenians, Old School and New School, Pedo-baptists and Baptists, involve any fundamental principle of morality and justice, or that the following out in practice the views of either, will prove the forfeiture of Christian character ; or that any divine law or precept demands that Christians, thus differing, should lose confidence in each other, and refuse to walk in Christian and church fellowship ? Uniformity in sentiment and views is not yet attained even in churches which are founded on speculative theology and ritual observances. Presbyterian and Congregational coin- xX ON- AG REE ME NT. 61 munions, with their Calvinistic creed, tolerate ministers and laymen who are decided!}' Armenian in their views. The great schism in the General Assembly was based on sup- posed errors in doctrine. But in how many of the local churches of the Old School, who perpetrated the exscinding act, is the position ihea taken strictly maintained ? The Episcopal Church tolerates everything in theology, from Socinianism to Calvinism, provided you will read pray- ei's and reverence the bishop. Baptists find little difficulty with Armenians or Calvinists, provided they have been duly immersed. And the Pedo-Baptist sects, without any change in their creeds, which intimates a relaxation of their princi- ples, get along in practice with those who will warmly sus- tain their church or their meeting, although they do not ac- cord with them in the distinctive points which make them a sect, and even set at naught the fundamental principles of justice and common humanity. It was recently inquired, through the columns of the Bap- tist Register, printed in Utica, N. Y., " Which has been pro- ductive of the greatest evils, Ameiican slavery, or infant sprinkhng ?" The reply given was "infant sprinkUng:'* that is, infant stealing, inseparable from the system of sla- very, is a less evil or sin than infant sprinkling. At a large Ecclesiastical Convention held in Cleveland, Ohio, in 1844, in the discussion to adhere firmly to the As- sembly's Confession of Faith and the Shorter Catechism, it was admitted that the two great schools in the church had never agreed in respect to the meaning of these standards ; yet the resolution passed to adhere to tliem. And the points on which they could not agree are nothing less than Liberty and Necessity, Ability, Imputation .of Adam's Sin, the Na- ture of Sin, Reformation, Atonement, &c., &c. Who does not perceive the inferences and the instruction connected with such facts ? And who, in view of them, can be surprised that our common Christianity is robbed of much of its beauty, and shorn of much of its strength ? The com- mon brotherhood of the pious should not permit aspiring men and leading influences to draw off their attention and their purposes from the essentials in their common faith, and 62 NON-AGREEMENT. from what truly constitutes Christian character, and to chop them up into parties refusing fellowship and co-operation. Real C/iWsfmns might retain their distinctive principles and yet be on terms of the most cordial fellowship and commu- nion amidst all their other differences. This is what consti- tutes the true unity of the church — a union, not in forms and ceremonies, nor in points of unessential doctrine and prac- tice, but in kindness and love and harmonious assent to the fundamental truths of the Gospel, and in harmonious co- operation for the spread of this Gospel. This is the only union worth striving for ; and all who break this unity, by setting up outward forms as terms of communion, should be regarded as those who cause divisions, and as violators of the peace of the Church. Robert Hall, a Baptist minister of great worth and dis- tinction, and the advocate of free communion, says, " No- thing more abhorrent from the principles and maxims of the sacred oracles can be conceived, than the idea of a plurality of true churches, neither in actual communion with each other, nor in a capacity for such communion. This rending of the seamless garment of our Saviour, this schism in the members of his mystical body, is by far the greatest calamity which has befallen the Christian interest. The evils which result from this state of division are incalculable : it supplies Infidels with their most plausible topics of invective ; it hardens the consciences of the impenitent, weakens the hands of the good, impedes the efficacy of prayer, and is probably the principal obstruction to that ample effusion of the spirit which is essential to the renovation of the world." Ecclesiastical powers have always been assumed by the few over the many, without any distinct proposal of the matter to the people, and even without asking them whether- they would prefer such arrangements In most cases they have been so gradually and stealthily introduced, that they have grown into precedent before the people were distinctly aware of their existence. In this way. Episcopal and Presby- terian usages have been introduced and perpetuated. One generation after another has been subjected to the domination to which their /a^Aers had been induced to submit, for prece- dent soon becomes law, and such forms of pplicy never con- NON-AGREEMENT. 63 tain any provisions for their own subversion by the people. They always speak authoritatively against innovation and change. All attempt to reform or to annul the church polity is met with the charge of disorganization or schism. On the subject of church polity, there can be but two sets of principles. The first and the only scriptural legitimate class of principles is composed of individual responsibility, human equality, inalienable rights. Opposite to all these we find in the' second class of principles — that of caste — the many subjected to the few, the people controlled by their superiors, or the laity by the clergy, the body of the church transferring its duties to a select few. - Professor Schmucker, in his Fraternal Appeal, proposes to form all the different fundamentally orthodox denominations into a progressive union, by requiring a mutual recognition of each other as fellow members of the one body of Christ — that they shall actually co-operate in voluntary associations for the promotion of all those objects of Christian benevo- lence which require a concentration of labor — that the bonds of sectarianism shall be at once relaxed — that there shall be no discipline by one church for differences of opinion in a member of another church — that they shall agree in sacra- mental, ecclesiastical and ministerial communion — that they shall assent to a common creed, containing only tenets in which they all agree — thus giving prominence before the world to their substantial unity of faith — the Bible to be the text book in all departments of Christian and theological edu- cation — each branch of the church free to adopt any and every measure of its own reform it might be prepared to em- brace. The whole work of Mr. Schmucker on Christian union has been highly approved, and warmly commended to the public by the leading editors of the whole religious press in our country; by Theological Seminaries and their teachers, and by a long array of names of learned Ministers and lay- men from most of the denominations in the land. But what have these men, so ready to commend this plan for union, actually done towards the attainment of the object .' We look in vain to the high ecclesiastical authorities of the different sects to move efficiently on any plan for union. 64 WHO ARE THE SCHISMATICS ? Anything requiring self-sacrifice, or involving innovation, finds little favor in any age, with the majority of those who stand at the head of the existing order of things. The plan of Mr. Schmucker expects too much from the union of the existing sects. But to propose the union of Christians, acting as local independent Churches — allowing of the interference of no ecclesiastical body above the assem- bled brotherhood, presents to the mind what at once appears practicable — what will meet the demand, and' what promises to be permanent. It is an appeal to the PEOPLE, where, on Christian principles, is the seat of power, of all human authority — an appeal for the Union of Christians, not the union of Sects. SEC. V. — WHO ARE THE SCHISMATICS .' The Congregational Church in , withdraws its con- nection with Presbytery — a small minority dissent— this mi- nority the Presbytery declares to be the regular Church in , and invites them to send up their delegates, and thus two Churches exist on the ground, when the whole were loo feeble to support preaching, and the majority principle is sacrificed. In , a large majority of a Congregational Church re- quest the Presbytery with which they are connected to dis- solve the connection between them and their Pastor. Pres- bytery refuses to comply; and the Home Missionary So- ciety advances 100 dollars to sustain this Minister, in de- fiance of the expressed vote of the Church. In the progress of the discussion it is stated that one conversion under Pres- bytery is worth one hundred under other influences. One Presbytery has recently decided, that the ordination of a Minister is not valid when a lay element is mingled with the ordaining act ; a position at war with the fundamental principles of Congregationalism, and which, if carried out, will require Presbyterians to deny the validity of all Congre- gational ordinations. Who are the schismatics ? In , at a meeting legally called, the Church voted that they would not sustain the Minister for the succeeding WHO ARE THE SCHISMATICS ? 6r5 year. At the close of the meeting, when a portion of the members had left for home, the question was again call- ed up — a minority voted to sustain the Minister, and the Home Missionary Society advanced 100 dollars, and for two years, at this rate, kept him on the ground contrary to the expressed will of the majority. Congregational Churches, on the accommodation plan, if they employ a Minister who has not the permission of Pres- bytery to labor within its bounds, are censured for disorder, thus demanding of Congregationahsts the sacriiices of one of their fimdamental principles. A Congregational Church unanimously invite a Minister who is himself a member of Presbytery to become their Pastor; and unanimously concur with him in choosing for the Preacher, at the Ordination, a man in their confidence, a personal friend of the pastor elect, and of known Christian character. A bar to the ordination is thrown in, on the ground thit the Brother invited to preach is ecclesiastically connected with a body not in correspondence with the Presbytery. In the discussion it is alleged — better an avowed atheist should preach the sermon — and the final vote to proceed, after the congregation had been kept in waiting two hours from the time appointed for the services, is passed by a bare majority, under the positive statement that if Presbytery do not proceed to ordain ii'ith the preacher selected, they will lose the church. The members of Presbytery who opposed the or- dination, generally refused to attend the public exerci.ses. If this course is Presbytereal usage, it does not savor of accommodation — and adds significancy to the inquiry, Who are the schismatics ? and should induce the inquiry, Where are Congregational rights .' For nearly a half century, the Congregationalists who have settled west of the Mohawk river, have, with few ex- ceptions, desired to enjoy their own church organization. But during all this period, most of the INIinisters have as- siduously labored to induce them to abandon even the rem- nant of Congregationalism left standing by the plan of union, and to come fully under the government of a session. The General Association of the State of New York ad- 7 66 WHO ARE THE SCHISMATICS? monish the Genesee Conference in their connection, that unless they reclaim or remove such members of their body as hold views on the doctrine of sanctification, w^hich Asso- ciation deem unscriptural, they cannot be permitted to retain their connection with it : thus demanding the highest ecclesi- astical censure, excommunication, against members of sound Christian character, and unquestionable piety. The Synod of New York and New Jersey, directed the North River Presbytery to depose from the ministYy two of their members of acknowledged piety and usefulness, and of an unquestioned Christian character, on the ground of what Synod deemed an incorrect view of the doctrine of sanctifi- cation. The order was obeyed. The Presbytery of — , very recently refused to license a young brother to preach the gospel, on the ground that he was an abolitionist. His trial exercises, and ex- amination, gave evidence of a high order of talent ; his piety was not questioned, all were well sustained, when he wa? asked if he would publicly advocate Abolition, and vote to -exclude slaveholders from communion ? He replied affirma- tively. Upon this they voted not to give him license. The Oherlin Institute is a Literary and Theological es- tablishment in Northern Ohio, furnished with an able Fac- ulty, comprising nearly five hundred students, and exten- sively in favor with the public. The religious and theo- logical sentiments embraced and taught here, are the same substantially, which constitute the religious creed of New- England Congregationalists, and New School Presbyterians. On the subject of Sanctification, their sentiments and views are, in their printed document, thus expressed, " I. What we understand to be points of agreement between the ministers and members of a great portion of the Chris- tian church. 1 . That entire obedience to the moral law constitutes en- tire sanctification or obedience to God. 2. That all moral agents are able to render this obedience, and, 3. That therefore they are bound to do so, and, 4. That therefore a state of entire sanctification is attain* able in this life : 1. On the ground of abihty. 2. On the ground of the provisions and proffered grace of the gospel, WHO ARE THE SCHISMATICS? 67 3. That sufficient grace for the actual attainment of this state is abundantly promised in the gospel, and that nothing prevents any Christian from iflaking this attainment in this life, but a neglect to avail himself of the proffered grace of Christ. 5. We agree that all are bound to aim at it, and pray for this attainment in this life, and that aiming at this state is indispensable to Christian character. II. In what we differ. 1 . The advocates of this doctrine affirm, that obedience to the moral law, or a state of entire consecration to God in this life, is, in such a sense attainable, as to be an object of rational pursuit, with the expectation of attainrng it.. 2. The opposers of this doctrine affirm, 1. That this state may be attained in this life. 2. That therefore it ought to be attained. 3. That we are bound to aim at, and pray for this- attainment in this life. 4. That this state is not attainable in this life in such a sense as to make its attainment an ob- ject of rational pursuit ivith the expectation of attaining it.. 5. That it is fatal not to aim at and pray for this attainment in this life. 6. But that it is a dangerous error to believe or to expect that we shall make this attainment. III. What the believers in the doctrine of entire conse- cration to God in this life do not believe. 1. We do not believe that the moral law is or can be re- pealed, or so modified in its claims, as to demand anything less of any moral agent than the entire, universal and con- stant deA'otion of his whole being to God. 2. Nor that any such state is attainable in this or in any other life, as to preclude the possibility and necessity of con- stant growth in holiness. 3. Nor that any state is attainable in this life that will put the soul beyond a state of warfare with temptation. 4. Nor that any such state is attainable in this life as will preclude the necessity of constant dependence upon the grace of our Lord Jesus Christ, and the agency and indwell- ing of the Holy Spirit. "o. Nor that any such state is attainable as to preclude the- necessity of much watchfulness and prayer, with the diligent use of the ordinances of God's house, and of all the appoint- ed means of grace, to perpetuate holiness of heart. 68 WHO ARE THE SCHISMATICS ? (3. We do not believe in any system of quietism, anti- nomianism, or inaction in religion. 7. We do not regard the true question at issue between us to be, whether a state of entire sanctification has ever been attained in this hfe : but the true question is that which has been stated above, to wit : Is this state attainable in such a sense as to render its pursuit, with the expectation of at- taining it, rational 7 8. Those of us who have affirmed that this state has been attained, have ever regarded the fact of its attainment only in the light of an argument in proof of its attainability, in the sense above explained. 9. We have never regarded the proof of actual attainment either as the great question at issue, or as an argument at all indispensable to the support of the proposition in ques- tion. 1. Because we consider the Bible proof as conclusive in support of the doctrine without touching the question of actual attainment, and, 2. if it should be admitted that such a state has never been attained, still we beheve the Bible warrants and demands the belief that the Church is destined to make vastly higher attainments on earth than have ever yet been made : and, 3. That if the fact (should it be ad- mitted) that no one has ever attained this state, proves that no one ever w^ill attain it ; the fact that the world has never been converted, proves equally that it never will be con- verted. 10. We therefore wai-ve an expression of opinion on the question, whether this state has been hitherto attained, lest it should afford an occasion, as it has hitherto done, to divert attention from the great and only fundamental point in debate." The precise position of these brethren on the subject of sanctification is here accurately and clearly defined. The reader can see at a glance in what respects they differ from the views generally entertained in the churches. That the Oberlin Brethren possess a lair Christian character is not questioned. Bat the Presbyteries refuse to extend to them Christian and ministerial fellowship on the plea that they are a new and distinct sect, and teach error. Who, then, are the schismatics ? WHO ARE THE SCHISMATICS? 69 Some years since, a large Presbytery deemed it their duty to counteract what they regarded as the Oberlin Heresy. They felt the need of other light upon the subject than they could get from the Oberlin Evangelist. President Mahan then in the vicinity and apprised of their inquiry, proposed, through a friend, that, with their consent, he would appear before them, and present his views on the subject. Pres- bytery declined the proffer, and applied to a brother who had utterly and strongly opposed the Oberlin views. In the result they sent out a warning to the churches, against the Oberlin Evangelist. In a large Ecclesiastical Convention, composed chiefly of ministers, held in Cleveland in 1844, the avowed object of which was to promote the prosperity of religion, Professor Fiuney and his associates were excluded, and the Convention permitted these men and their views to be defamed, without suffering them to be heard in reply. The Church, by a vote nearly unanimous, join with their Pastor in a request to Presbytery that he may be dismissed. Before Presbytery he stated that he wished to remain : but that he could not endure to be Pastor of a church con- taining members who hold the doctrine of perfection. Pre&bytery asked : Do you think that the church would sustain you, if these members were out .' The Pastor replied : I think 1 could stay in peace if they were away. At an adjourned meeting Presbytery called before them the membei-s holding the views deemed by their Pastor to be ob- jectionable. The.se arraigned members inquired — Are we on trial before this body ? The reply was in the negative ; and they were assured that Presbytery intended no such thing. Upon this assurance these members frankly and freely gave to the body their views on the subject of Christian per- fection, and the subject was referred to a Committee whose report was adopted, viz. : that ten of those holding the doc- trine of entire sanctification were no longer members of the church in but that they might have a letter of regular standing, with the notice that Presbytery deemed their senti- ments heretical. 70 LIGHT SOUGHT. Against these measures these members remonstrated — and were informed that they were not excommunicated, but legislated out. The next Sabbath the Pastor, at the communion tab>8, invited those excluded persons to partake of the ordin- ance. Who are the schismatics ? SEC. VI. — LIGHT ON SANCTIFICATION EAGERLY AND EXTEN- SIVELY SOUGHT. There is an irrepressible desire in the churches for Bible instruction on the doctrine of holiness, and holy living. In some way God will gratify these desires. According to pre- sent arrangements many of them are shut out from hearing Preachers who give the just presentation of the doctrine. If the Ministers now under ecclesiastical pledges to treat tiie doctrine as heresy, would renounce these pledges, and extend to its advocates Christian and ministerial fellowship, Ciiristians now deprived of the spiritual food on this subject which they crave, would be gratified, and the grounds of inquietude would be diminished. The attempts to brand the doctrine of entire conformity to the will of God as heresy, and thus put down its Preachers and stop the spread of divine truth, must fail. Christians have their discernment on this subject, and their prayers will be answered. Should the necessity to break away from their present connections be created by the persecuting spirit and measures of ciiurches, and ecclesiastical bodies, who are the schis- matics ? Those who preach the doctrine of entire sanctification in this life as an object of rational pursuit, do not present them- selves as a new sect, neither do they w^ish to divide the churches. They would feed the sheep and the lambs of the fold, and be at peace among the brethren. If they are thrust out as heretics, if the pulpits of their ministerial brethren are shut against them, who is answera- ble for subsequent defections — and who are the schismatics ? In the present attitude of ecclesiastical bodies, divisions in the churches are inevitable. The Oberlin brethren are not FACTS AND EXPOSTULATION. 71 powerless ; their moral power is pre-eminently in sympathy with Christ, and so long as they keep God with them they cannot be crushed. Let them be received as Christian brethren. If they are not thus received, and divisions occur, who bears a division is made by the violent exclusion of the Oberlin Brethren, and then the excluders cry out against tthe excluded as the cause of the divisions : whereas there are very few cases, if any, in which such a separation has not occurred under the influence of measures pushed forward by the opposition. The doctrine of perfection, as held by the Antinomiau perfectionists, the Oberlin Brethren cUscard. They do not 72 FACTS AND E:XP0STUI^ATI0N. believe and maintain that no one is truly converted, or a real Christian, who is not constantly and hahitualiy free from all sin : — but a person being truly converted, or a real Christian, is a follower of the Lord Jesus Christ only as his obedience is entire. In what then consists the heresy which makes it neces- sary to excommunicate brethren of acknowledged Christian character ? This question must be answered definitely, to satisfy the pubhc mind. A course so extraordinary, so absolutely vio- lent, so revoltingly schismatic as that pursued by ecclesiasti- cal bodies towards these brethren, cannX)t long be tolerated by the Christian public. The basis of action against them is alleged heresy, in holding the doctrine of sinless perfection in this life. It was the holding and countenancing in their body this heresy, that the General Association of New York excommunicated the Genesee Consociation. But it is an unquestionable fact, that the offence in the eye of the Association is not the of- fence justly charged upon the Consociation condemned. The excommunicated Consociation give a printed statement of their own views on the subject of perfection, in the follow- ing language, viz. : " We do hold tiie attainability of perfec- tion. We speak not of (disposition, but of ability — not of practice, but of what might be practised. So far as Chris- tians are imperfect it is their fault, and their fault only, because of the practicability of the higher degrees of holi- ness." " We have some within our bounds v;ho hold the views of Dr. Emmons, Adopting his philosophy respecting the simplicity or perfection of moral exercises, they believe with him, that the imperfections of Christians consist in the in- constancy of their holy affections — their perfection consists in the constancy of their holy affections. If they .should constantly and uninterruptedly exercise holy affections, they would be absolutely perfect in holiness, and entirely free from sin. These were once the views of Doctor Woods, and have been tolerated in the New England churches for at least the past half century. We have those in our body who hold these views ; this is the amount of our heresy We have tolerated them; this is the sum of our offending." FACTS AND EXPOSTULATION. 73 Yet, with this exposition before the body, the State As- sociation proceeded to the act of excommunication. There has been a general failure, in these charges of falst- doctrine, to make out the proof, that the heresy is in fact holden by the accused. Yet their views on perfection have been constantly presented, and in language too plain to be doubted- The sentiments charged upon the accused are a5 abhorrent to tlicm as they can be to the accusers, the former holding the doctrine of sinless perfection in no such sense as is imputed to them. Brethren Belden and Hill were deposed from the ministry by the North River Presbytery, acting under an injunction from the Synod of New York and New Jersey, on a charge of rejecting the doctrine of sanctification as taught in the Con- fession of Faith. But their views on this point did not dif- fer from the Confession of Faith more widely, than do the views of a majority of their triers from the same Confession, on points of doctrine equally important. This essential fact, IVlr. Hill proposed to substantiate in his defence before the Synod, but he was barred the privilege, and they were deposed, though well known to these bodies as brethren of unquestioned Christian character, of deep Chris- tian experience, and of uncommon devotion to their Master's work. The fundamental and broad distinction between the doc- trine of sinless perfection as held and taught by Antino- mian Perfectionists, and the doctrine of Christian Perfection as held and taught at Oberhn, seems to be overlooked. What are regarded as the consequences of the Oberlin views of sanctification are seized upon and magnified and biought forward, in many instances, as the doctrine itself. Misapprehension, and misrepresentation, on this subject, are working deep, extensive mischief. If error or heresy is preached and spread, let this error he met fairly and fully on the field of free discussion, and be exposed and put down. There are champions on the field of discussion among the Theologians who have concurred in condenming. Let them take up the pen of criticism and investigation, and prove by argument instead of denuncia- tion and ecclesia-stical proscription that the charge is bus- 74 FACTS AND EXPOSTULATION. tained. This course, the only fair and proper one, the Christian public have the right to demand. The Reviews by Dr. Woods, by the Troy Presbytery, and by the Geneva Presbytery, have been grave and labored notices of the Oberlin doctrine, and were extensively circu- lated in the religious periodicals of the day. To each of them a reply has been published ; but the publishers of the Keviews have denied their pages to the reply, and thus the public mind, to a wide extent,"is kept in the dark respecting the real sentiments of a numerous class of Christian brethren who are denounced as heretics. The religious press deals out no such measures of injustice toward any other class of Christians. Romanism, Antinomiau' perfectionism, and other errors, are readily investigated. The sentiment held is correctly stated, and the arguments on M'-hich its advocates rely pub- lished, examined, and refuted. Both the heresy and the argument are studied. The reader can know them both ac- curately, and form his opinion. Why not pursue a similar course in respect to the Oberlin views of sanctification .' These views are pronounced to be a heresy, for which its advocates deserve and receive ex- communication. And the world sees that the excluded pos- sess a fair Christian character, and that many of them, to say the least, stand high in public estimation as brethren of marked piety and eminent success in their labors. Most clearly, then, should their error be accurately defined, and the argument of its advocates be sifted. The first ques- tion is, what is the sentiment itself? Then, by what rea- soning is it sustained .' Both these questions are answered with great clearness and power by President Mahan, in his reply to Br. Woods : and by Professor Finney, in his reply to the article from the Troy Presbytery : and more recently by Professor Cochran, in his reply to the article from the'Geneva Presbytery. Have these replies been ansivered ? No. While the Religious press has rung the changes through the land, to give promi- nence to what has been uttered against the Oberlin views, as settling the question, the articles in reply have been un- read and unanswered, and the policy is, to treat the whole affair with abiding neglect. WHO ARE NOT INTRUDERS. 70 Such a course can be regarded as nothing less than un- christian, discourteous,and a palpable dereliction from duty on the part of opposers, and will unavoidably be considered as a practical confession that a fair and full discussion would re- sult in their defeat: a tacit intimation that they dare not trust the Churches with the argument in support of the views con- demned. Hence it has become very extensively the fact, and noticed with astonishment and regret, that Ministers say less than formerly, upon the subject of sa.nctification, and urge upon the Church, with diminished ardor, their duty to come up to a devoutly ho^y hfe. They even express their fears that if they say much about holiness, the people will run to perfection. This is a subject in which the churches and the world have the deepest interests. It is especially the duty of religious teachers, to give to their congregations the truth in this matter. And when they come out against any class of men, let their sentiments, and the argument in their support, be given to the people. To get up a false position and make a false issue on the ques- tion of obedience to God, is treason to Him and treason to his people. Would that religious teachers did but understand that, while they are passing by what they denominate the Oberlin heresy in a disrespectful, not to say contemptuous silence, disdaining to answer the argumeats in its support, the blessed views on sanctification which the Oberlin Brethren do in fact hold and inculcate, are, with certainty, making their way among Christians in this and other lands ; and that the refu- tation, if it ought to be given (and if it ought, it can), should not be delayed. A coming age, it is believed, will look upon the attitude respecting Christian perfection, now taken by leading Theo- logians of this country, with the mingled emotions of aston- ithment and grief. SEC. VIII. — OBERLIN BRETHREN NOT INTRUDERS. The Oberlin brethren are represented as intruders, both in respect to their Educational establishment, and their religious sentiments. The Presbjieries not only profess to regard 76 AN EXTRAORDINARY POSITION, ihem as a new and distinct sect, but as foreigners, and at the same time deny them the rights and privileges which they freely concede to every foreign evangelical body. The Oberlin brethren are Congregationa lists. Most of the Churches on the Reserve were originally organized as Congregationalists, composed chiefly of settlers from New England, and cherishing strong attachment to the Church pohty of their father land. From the beginning these Churches have had the promise from their pastors, of pure Congregationalism, having no dependant connection with Presbyterian bodies. By the earnest solicitation of some of the oldest churches on the Reserve was the Congregational Association organized. Hence so far as church polity is respected, if there be any intrusion, it lies with the Presby- terians. TJiey have encroached upon Congregationalism, and have failed to fulfil oft repeated promises, to give the churches the pure Congregationalism which they desired. And now these Presbyterians gravely accuse the Congrega- tionalists of preaching within their bounds, and bringing in a new sect to split the churches ! ! — a flagrant breach indeed, of ministerial courtesy and rights, for Congregationalists to preach at all within the bounds of a Presl)yterian church — a church whose bounds spread over the whole territory in the middle and western States. Such a charge amounts to a demand that they should not preach at all, but actually quit the whole field. SEC. IX. AN EXTRAORDINARY POSITION. This is an extraordinary position for Christian ministers and Churches to occupy — a position which the Oberlin brethren have neither sought, nor taken. They love peace, a,nd will yield much to prevent divisions. But they must preach Christ as he has revealed himself to them. And no inconsiderable portion of the members in all the Congrega- tional churches, as also other churches on the western Re- serve, and in other sections of the land, agree with them. Occupying the same ground, harmony of feeling, and co- operation with Christians in other connections, is of great moment. The Faculty of the Oberlin Institute have, pre- vious to their union with it, acted ecclesiastically with Pres- THE SPIRIT AND AIMS OF OBERLIN. 77 byterian and Congregational bodies. Nor can there be a rational doubt, when the literary character and moral worth of this Faculty, and the number of the students, and the facilities for a thorough and extended education, and the great and increasing influence which is put forth by the Institution, are all candidly and duly considered, that there should exist some proper form of ecclesiastical connection between them, and the Congregational, and New School Presbyterian bodies in the country. Why should not such a connection exist ? Who will as- sume the responsibility of preventing it ? Why should not the Associations and the Presbyteries recognize each other as Christian ministers, and share in each others counsel, and bless the Churches by a hailovved and peaceful influence. The peace of Zion, the dearest interests of education and religion demand, — the cries of the poor and of humanity, the wants of the teeming population of the West, the honor of our common country and our common brotherhood, decency and good sense, all, all demand — that the Oberlin brethren be no longer regarded as ecclesiastical outlaws. It is for Zion's sake — for truth's sake, that this appeal is made. Ec- clesiastical bodies, who have declared war of extermination against them, should count the cost. It is not a question be- tween two rival institutions, nor between rival religious sects, nor one to be gauged by local partialities and inter- ests ; but one which deeply, extensively and permanently affects Christian character in the ministry and in the churches. Shall a class of men, eminent for their moral and reli- gious worth, intellectual endowments and literary ac- quirements, for their Christian character and enterprise, and self-denial in the cause of humanity, and Christian edu- cation, be denied Christian and ministerial fellowship, by the ecclesiastical and organized religious bodies of the country ? SEC, X. — THE SPIRIT AND AIMS OF OBERLIN NOT CONFINED TO ONE PLACE. Who does not see that this war of extermination cannot succeed ? The Oberlin Institute was not commenced, nor has it hitherto been sustained, by ecclesiastical patronage. 8 78 THE SPIRIT AND AIMS OF OBERLIN. It has lived thus far, and spread itself on the smiles of God, in answer to the prayers and the sympathies of warm and bleeding hearts, widely scattered, who love Zion, and are ready to toil for the truth. The Oberlin brethren, as indivi- duals, might consent, as it respects ecclesiastical connections, for the sake of peace, to be annihilated. But this would not satisfy the public mind, nor meet its wants, nor quench the thirsting of very many souls for the waters of life ; nor quell the deep and swelling solicitude for a better order of things. These devoted men are not their own. They are the Lord's,and feel bound to go forward in the accomplishment of the great work to which they are called. Even should they give up their commissions as the messengers of the Lord of Hosts, — dismiss their students, — sell their buildings and lands, — and cease all further labor to train young men and women for the service of Christ in the world's redemption, the Oberlin spirit would not be quenched ; the work there begun would be re- sumed at some other point, and by other hands ; the great object at which they have thus far, with so much singleness of purpose, and with such commendable zeal, prosecuted, would still be sought with a deathless faith, and an indomi- table courage. Let them still continue to seek peace with their neighbors by every rational and scriptural means, — if the ecclesiastical bodies persist in the refusal to recognize them as brethren, and to extend to them the comity and fellowship extended to all other Congregational bodies, and which it has ever been their boast and their glory to maintain, and thus prac- tically deny the doctrine on which they have stood fur forty years, and which has given them their gigantic growth, they do it on their own responsibility ; and the distractions which must inevitably follow, will, by a discerning public, be ascribed to the proper source. But who can count the cost lo bleeding Zion, suffering humanity, Christian character and fellowship ? It is often stated that we have not at the West and in Ohio the Congregationalism of New England. So far as the plan of union has been adopted, this is a fact, the practical operation of which has been to place the Congregational Churches under the dictation of a higher body, and they are THE PREVENTION OF DIVISIONS. 79 not strictly, or purely Congreo;ational. But the Churches in connection with the Western Reserve Association are entirely, purely and strictly Congregational, after the purest form of the Puritan Fathers. It is said that the Oberlin Institute introduces its own stu- dents into the ministiy, and in this respect differs from other theological .seminaries. The students here are licensed by the association of which a portion of the Faculty are mem- bers, or by other ecclesiastical bodies as convenience and preference may direct. These remarks respecting Oberlin have been here intro- duced in connection with Christian union on account of the charge preferred against it as schismatic, and from a con- sciousness that the public are not correctly informed of its position and operations. It is of great moment that the churches should be united in the love and in the practice of the truth. Nor is it proper that those who in fact are the cause of divisions, should escape censure by charging the of- fence upon the innocent. SEC. XI. ALL ARE INTERESTED IN THE PREVENTION OF DIVISIONS. It is the injunction of Paul, mark those who cause divi- sions and otfences contrary to the doctrine -which ye have learned, that is, which I have taught you. By divisions he means dissensions, parties, factions. By offences he means scandals ; or that which gives just occasion for others to fall into sin. The difficulty in following this counsel lies in the purpose of each that his own opinions are the standard, and he in- fers of course that those who differ from him cause divi- sions. Under these circumstances, the correct course is to hold yourself open to conviction under the power and progress of free investigation. This will lead all Christians to unite in the essentials of Christian doctrine and practj(^e ; and for the residue, strange indeed if they cannot bear with one another in love. In the present case, and in these times, when the alarm cry is division, division, schism, schism, heresy, heresy ; and non-intercourse and excommunication are proclaimed and 80 THE PREVENTION OP DIVISIONS. enforced among Christians; surely there is a demand for the calm inquiry the spirit of meekness, before any man, or class of men in charged with the guilt of having troubled Is- rael, of having sought and caused divisions. Uninspired men are not infallible. Teachers, however learned and good ; Theological Seminaries, however well endowed and officer- ed : Ecclesiastical bodies, how venerable soever, and though having long occupied the ground as umpire, have no author- ity, human or divine, when their opinions are questioned and their course scanned, and both brought out and canvassed in the light of truth and fact, to complain, to censure, and much less to denounce and to exscind. In an age of free inquiry, free inquiry will be had. And the very fact that you shrink from it and attempt to sustain yourself chiefly by human au- thority, is strong presumptive evidence that you are on the wrong side. Your covenants, compacts or standards are neither a shield nor authority, for yourself, nor for any one, except sojfar as they correspond with the principles of the Gos- pel, and are adapted to the exigencies of the people for whose benefit they are designed. And they are all open to a strict but fair scrutiny. Shall it then be said that to enter upon this examination is schismatic.' — that to express views differing somewhat from those put forth in the Standards, and generally received by the Churches, is to seek division, and to rend the body of Christ ? May not men think for themselves upon religious truth .' Is there no room for improvement in the views and practices of the Church ? When it is proposed in a large ec- clesiastical convention that the Confession of Faith and the form of Government of the Presbyterian Church be approv- ed, as a system in which the Convention has entire and full confidence, and the lay members of the body object, on the ground that a large number of the Churches represented in it, take material exceptions againt this Confession, is it jus! and fair to represent these men as schismatics, seeking divisions, and distracting the Churches .' Surely it is time for men to think, and to fall back upon first principles, and to cling to the Gospel, and to that Christian liberty v/hich this Gospel guarantees to all. The slander so industriously circulated that the people out THE PREVENTION OF DIVISIONS. 81 of New England, or at the West, do not know enough to gov- ern themselves in church matters, has not yet induced them to relinquish the right of private judgment, and to think only as others think, to speak only as others speak, and to move only as they are moved. The present organized religious bodies have their rights. Many of them have deservedly a strong hold on the aflfections and on the contidence of the public. They are accomplishing much good, and neither wisdom nor benevolence demands that they should be assailed with the view to their subversion, nor to counteract or di- minish their usefulness. Neither should tlicij assume that wisdom is theirs and will die with them ; that their opinions and measures are above scrutiny ; and, as if occupying the seat of Judgment, assail others for tlieir extinction. The landf is not exclusively theirs. Their members may indeed be found in every part of it, and in this sense their ecclesiastical bounds may include the whole of it. But they have no authority to regard others, on the same field, as in- truders, and to represent them as disorganizers, sowing dis- cord, splitting the Churches, because they do not coincide with them in all their views, nor co-operate with them in all their measures. Neither can they refuse fellowship to those whom Christ has received without a flagrant violation of their solemn vows to Htm. In other words, Christian Brethren have no ri^ht to take up arms against each other. Nor has any ecclesiastical body, or any individual however talented and learned and pious, though the idol of his fol- lowers, and an oracle for wisdom, the right to propose any test, which shall separate from each other, the real children of God — which shall make a breach between real Christians — which shall throw the Churches in such an attitude that they will not hear a Preacher unless he bears a particular designation or is from a particular scliool in theology, thus giving them- selves up to the control of prejudice, and consenting to wear the collar of a religious party. CHAPTER V. HOLY LIVING. SEC. J. — THE ACHAN. The recent attitude of Ecclesiastical bodies and Churches towards those who have embraced the sentiment that it is their privilege as well as duty to hve in a slate of mind wholly- conformed to God, is truly among the wonderful things of the present century, and demands examination. There is the right and the wrong in this matter. There is great guilt con- nected with it, and there should be deep grief and great search- ings of heart. Beyond question Israel loill he troubled till the Achan be searched out, and be put away. SEC. II. — ATTITUDE OF CHURCHES. Look at the Churches in reference to their Covenants. They all engage and promise to love and serve God with all their heart, to commit themselves in a cheerful surrender of soul and body,'person and estate, to be the Lord's, and to walk towards one another and towards all who are without, as the Gospel directs. No Christian Church would be willing to place their standard lower than this. It is the correct standard. They require of all whom they receive to take the same religious oath, and to come under the same bonds. How do the Pastors and the leading members treat this Covenant .' 1. The Pastor in his sermons, and in his other communi- cations, takes the ground that it is not expected that Chris- tians will live in a state of entire and perfect obedience — that they will all go on through life, groaning under the body of RELIGIOUS ORGANIZATIONS. 83 sin and deatL And when he quotes or teaches the Cate- chism of the Westminster Assembly he says, " No man is able either of himself, or by any grace received in this life, perfectly to keep the Commandments of God ; but doth daily break them in thought, word and deed." 2. The Brethren in the Conference and in the prayer- meeting, echo the same sentiment and views, and say to the freshly admitted members — We expect that your obedience will be fitful — that you will to a greater or less extent backslide. Even Paul found a law in his members warrmg against the law of his mind, so that when he would do good, evil was pres- ent with him ; all of which is confirmed in their prayers; and they assure the new convert that he but deceives him- self il" he expects anything different. 3. Members professing to live up to their coyenant, and expressing their joy in the Holy Ghost, and their peace in believing, are censured and sometimes cut off" by the church, and this without any charge or proof against them of immorality — censured and excommunicated for declaring their own consciousness that they do what the church re- quires them to do. 4. Churches refuse to receive applicants for membership, if they declare it to be their privilege, and what, by Divine aid, they expect to do, to walk before God in all the com- mandments and ordinances of the Lord, blameless. 0. These churches will not hear and sustain a minister who urges upon the members the entire fulfilment of theircove- nant vows ; that they not only ought to do as God re- quires of them, but that it is their privilege to do this ; that they may be complete in Christ and in the full enjoyment of his love ,- that they may seek to do the whole will of God in the expectation of success in the labor. Such is the atiitnde of the great mass of the churches in reference to the doctrine of holy living. SEC. III. — POSITION OF RELIGIOUS ORGANIZATIONS. 1. Presbyteries, associations and synods, refuse to have any ecclesiastical connection whatever with brethren who hold that perfection in holy living in this liTo may be sought, with the rational expectation of attaining it. 84 RELIGIOUS ORGANIZATIONS. 2. They instruct the Churches in their connectioji to do the same. 3. They depose from the ministry, and exscind from their bodies, members who hold and sustain the above views. The following are among the cases : The Rochester Presbytery expelled from their body the Rev. Mr. Sedgewick, whose ministerial labors have been greatly blessed, and whose Christian character is deservedly high. The whole Faculty of the Oberlin Institute. The General Association of the Western Reserve and the minor bodies which compose it. The Genesee Consociation. The Rev. Henry Belden and the Rev. Wm. Hill, members of the North River Presbytery. Mr. Belden was subse- quently received as a member of the Lorain Association. The following document gives a concise view of the mat- ter, with the opinions and reasons of the Association in sup- port of their course, and a fair presentation of Christian duty and practice in such cases : — In discharging the duty devolved upon us, w^e would first state the principle on which the act of the Association was based. It is this. Every Church Judicatory, in all authoriz- ed acts, echoes the revealed and known will of Christ. As the acknowledged exponents of his will only are they author- itative upon the Church. Whenever any ecclesiastical body introduces an individual into the ministry in conformity to the revealed will of Christ, such body cannot depose such individual from the sacred office, except for reasons which Christ himself has revealed as ground of deposition. What God hath joined together man cannot put asunder. Conse- quently, when an act of deposition has been passed upon an individual for reasons which Christ has not revealed as ground of deposition, and especially for reasons which he has prohibited, as such ground, such act is null and void. The individual subject to it is not deposed. He is the subject of an unauthorized persecution, and every Church Judicatorj', together with the entire Church, is under the most solemn obligation, to receive and treat him as a minister of Jesus Christ. Upon this principle the entire Protestant reformation is based. With it that great movement must stand or fall. STATEMENT OF FACTS. 85 The entire Protestant Christendom, with all their churches and ministers, are excommunicated from the church of Rome. If that church has authority for her acts of excommunica- tion and deposition, Protestants have no authority to act as churches and ministers of Jesus Christ. The ground taken by Luther and the fathers of the Reformation, in respect to the bulls of excommunication and deposition which were thundered against them from the Vatican was this : Such acts are for reasons which Christ has not revealed as ground of excommunication and deposition, but for reasons which he has prohibited' as such ground. Therefore we are not depos- ed and excommunicated. We are still churches and minis- ters of Jesus Christ. The validity of this principle we must acknowledge as universally binding, or cease to be Protes- tants. Now the ground assumed by the Association in the case of Brother Belden is this. The act of deposition to which he was subjected, was for reasons which Christ has not revealed as ground of deposition, but for reasons prohi- bited by him as such ground. Therefore he is not deposed. He is still a minister of Christ. As such we are sacredly bound to receive, and do receive him. That the public may be able to give a correct judgment in the case, as to where the wrong lies, whether at the door of Presbytery or of the Association, we will next give a concise history of the transactions which led to the case of deposi- tion, and then give the reasons for the decision of the Asso- ciation. STATEMENT OF FACTS. At the meeting of the Synod of New York and New Jer- sey, held in the city of New York, in Oct.. 1841, the commit- tee on Bills and Overtures presented some resolutions on the subject of " Perfectionism," in which there appeared lo be an attempt to confound the doctrine of Sanctification with An- tinomian Perfectionism. Brs. Hill and Belden entered their protest against them. Whereupon Synod "^ resolved that the Presbytery of North River be directed to take order concern- ing error within their bounds." At the next stated meeting of Presbytery, held at Pough- keepsie, in April, 184-2, a committee- was appointed to confer with Brs. Hill and Belden. The committee met with them, and stated that they did not wish to have any discussion with ihem, but merely desired that they should give thena written 86 STATEMENT OF FACTS. answers to certain questions which they then handed them in writing. The following is a copy of the questions with their an- swers appended to each one. " The Committee appointed by Presbytery to confer with Brother Belden and Brother Hill, would kindly request their candid and prayerful answers to the following questions. Question 1st. — Do you believe that a state of entire sancti- fication or sinless perfection, is attainable in this life ? Answer. — We believe that a state of entire sanctification. such as is consistent with growth in grace, with imperfection in knowledge, and consequent liability to error in judgment and practice, is attainable in this life. We understand entire sanctification to be nothing short of a full compliance with the claims of the Moral Law, which requires us to love God with all our powers — that is, to love him as much as we can. To ask, therefore, whether entire sanctification is attainable, is the same as to ask whether we can love God as much as we can, which we certainly believe. But then we place its attainability not only on man's natural ability to do all ^his duty, but chiefly on Gospel provisions. Question 2d. — Do you believe that the sacred Scriptures furnish to the Christian any just grounds to say that he has a rational expectation of attaining to a state of sinless perfec- tion in this life ? Answer. — We do not know that the Scriptures furnish to the Christian any grounds to say what expectations he has on any subject. But we believe they as fully authorize us to expect to be cleansed from all unrighteousness as to be for- given. " If w^e confess our sins. He is faithful and just to for- give us our sins, and to cleanse us from all unrighteousness." It is not only our piivilege to pray that God would " sanctify us wholly, and preserve us blameless unto the coming of our Lord Jesus Christ," but also to indulge the expectation that He who is faithful, and hath called us " will do it." Question Zd. — Have you ever taught from the pulpit, that Entire Sanctification is attainable in this life, in such a sense as to warrant the expectation that any ever will attain this state ? Answer. — We have endeavored to encourage Christians to look to Christ to be sanctified wholly in the present life. We have exhorted them to pray in faith for this blessing. " For whatsoever is not of faith is sin." And expectation, we re- gard as one element of the prayer of faith. In fact, we know STATEMENT OF FACTS. 87 of no other way to make Christians feel their obligation to be " holy as God is holy," or to induce them to strive to '• walk before God and be perfect," than to urge upon them the prac- ticability of obeying these commands. In no other way can we hope to secure their sincere and determined efforts after these attainments ; so long as there are these two acknow- ledged principles in the philosophy of the human mind, which have been well expressed by another. 1st. We never can feel under moral obligation to do a thing which we believe impossible to be done. 2d. No person, such is the relation between will and belief, can put forth a volition to do a thing, which at the same time he believes impossible to be done. Question Ath. — Do you believe that the standards of our church teach the doctrine that Entire Sanctification is attain- able in this life ? Ansiver. — The Confession of Faith, Chap. 5, Sec. 5, says " This corruption of nature during this life, doth remain in those that are regenerated ; and although it be through Christ pardoned and mortified, yet both itself, and all the motions thereof, are truly and properly sin." And the Larger Cate- chism, ques. 149, says : " No man is able, either of himself, or by any grace received in this life, perfectly to keep the commandments of God." We understand these as denying the attainability of Entire Sanctification in the present life. But the Bible, which is the ultimate standard of the Church, we believe, teaches it. Question 5th. — Do you feel still, conscientiously bound pub- licly to teach and defend the position that Christians actually do, in this life, attain to sinless perfection, contrary to the Confession of Faith, and views of your brethren ? Answer. — We believe that Moses while in the mount was not continually sinning against God, neither was Paul while caught up to the third heaven, and probably not through much of his Christian life. In several passages we under- stand him to assert his Entire Sanctification, and nowhere to deny it. And if a Christian should now say to us he had the witness of the Spirit " that he was righteous — that God had cleansed him from all unrighteousness," and that having a '- conscience void of offence," he lived in the constant exer- cise of perfect love, which is the fulfilling of the Moral Law, we have no right to question his testimony, and declare him self-deceived or Pharisaical, but would be bound to magnify 88 STATEMENT OF FACTS. the grace of God, on his behalf, until we see something in his character or conduct, to invalidate his testimony. But if an individual should absolutely and unqualifiedly assert, I have not sinned for so many weeks, months, or years, we should think him presumptuous. God may have seen in him exercises which did not arrest his attention, and the most he is warranted to say, is, "My heart does not condemn me." We feel it our duty to preach in accordance with these views. Question 6th. — Do you believe that justification is in differ- ent degrees — in other words, that a person is no farther justi- fied than he is sanctified ? Answer. — We believe that when a person exercises genuine repentance for all his past sins, they are all forgiven and his justification is complete. But it does not appear to us that justification can be prospective, or that sins can be pardoned before they are committed or repented of — for this would im- ply the virtual abrogation of moral law with reference to the Christian. When a child of God sins, he falls under his Fa- ther's displeasure, and remains there until he repents,^though he does not fall back into the condition of an unregenerate sinner. Question 1th. — " If a Christian once attains entire sanctifi- cation, and as a consequence, entire justification, do you be- lieve he may become sinful again, and thus fall from a state of entire sanctification and also of justification 1 Answer. — We believe that by entire sanctification a Chris- tian's moral agency is not in the least impaired. He is just as capable of sinning as he was before. The above answers are respectfully submitted to the Com- mittee. Henry Belden. William Hill. The Committee immediately reported the questions and answers to Presbytery. The Presbytery then referred the whole case to Synod for adjudication. In October following, the case came before Synod by refer- ence. Synod refused to take action on it, and referred it back to Presbytery, for them to take such action as they might deem proper. At the next stated meeting of Presbytery the whole matter was indefinitely postponed, with the understanding that no- thing more should be done about it. About two months after, there was a small meetin of STATEMENT OF FACTS. S9 Presbytery, at which it was resolved to cite these brethren to appear and answer to charges. They accordingly appear- ed before their brethren, and the following charges were tabled : " Whereas, The Rev. Henry Belden, and the Rev. Wm. Hill, members of this Presbytery, are charged by public fame with having embraced and publicly advocated the doctrine that believers may, and that some actually do, attain to sin- less perfection or to entire sanctification in this life — There- fore, Resolved, That they be, and hereby are, charged, 1st. With rejecting the doctrine of Sanctification as taught in the Confession of Faith, chapter 13, section 2. Proof. — Answers to questions proposed by Presbytery. 2d. With a violation of their ordination vows in continuing to retain their connection, as Ministers, with the Presbyte- rian Church, after having rejected an article of our faith so prominent and so important as that on the subject of Sancti- fication." j1 true copy. S. Mandeville. Stated Clerk. "When these charges were presented, Br. B. stated that he believed the doctrine of Sanctification, and rejected the article of the Confession of Faith referred to in the charge, and that he could establish his belief from the Bible. Immediately Rev. B. F. W — arose and said with vehemence — " We have nothing to do with the Bible in this case. It is with the Confession of Faith that we have to do." This sentiment, as expressed by Mr. W,, prevailed, and was insisted on both by the Presbytery and the Synod through the whole trial, to have been true. This is shown in the letter of Br. Ludlow, given below. The Presbytery held a meeting in August to try the accus- ed. In answer to the first charge, they both replied that they did reject the article of the Confession of Faith referred to, because they regarded it as contrary to the Word of God. To' the second charge they pleaded not guilty. The Presbytery then decided that they were guilty of the first charge on their own confession, and of the second by a vote of nine to six. From this decision in respect to the second charge, " a vio- lation of ordination vows," the first being allowed, they ap- pealed to Synod. The appeal, by a small majority, was not sustsdned, and the case referred back to Presbytery, with or- 9 90 THE FINAL ISSUE. ders to take issue upon it ; that is, to execute the sentence of deposition. On this decision we would simply remark, that there is nothing in the vows taken by a Presbyterian INIinister at his ordination, which either directly or indirectly binds him to leave that church, when, in the study of the Bible, he " rejects any article of the Confession of Faith." We may safely challenge the world to show that ,this affirmation is false. THE FINAL ISSUE. This will be seen by the following extract from the Min- utes of the Presbytery of North River, held at Milton, Ulster Co., N. Y., April 17th, 1S44. " Resolved, That the case of Messrs. Belden and Hill be tak- en up, and they be called upon to say whether they have re- considered their views on the subject of Sanctification, and renounced their errors. In pursuance of this resolution, they both stated their adher- ence to their former views. The Moderator then charged the Presbytery, &c. Presbytery then united in prayer with Brethren Ludlow and Silliman for Divine direction, and after the members were heard, adopted the following preamble and resolution : " Whereas, Synod, at the last meeting, sent back the matter of reference in the case of Messrs. Belden and Hill to this Presbytery, for final adjudication, it is therefore moved that we proceed to issue the case. And whereas. Synod enjoin- ed upon Messrs. Belden and Hill that without delay they solemnly and prayerfully re-consider their views on the subject of Sanctification and renounce their errors : And whereas, Messrs. Belden and Hill have given no evidence to Presbytery that their views on the subject of Sanctification have materially changed since the action of Presbytery in the ' case : And whereas. Synod, at their last meeting, wished it to be distinctly understood that they consider the doctrine of Sinless Perfection, or Entire Sanctification, to be subversive of the purity as well as peace of the Church, and that the preaching of said doctrine cannot be tolerated on the part of any Minister in their connection : And whereas, Presbytery are fully conviliced that any further delay in coming to an ultimate decision will not result in a change of sentiment on their part: " Therefore, Resolved, That Brethren Belden and Hiirbe and they are hereby deposed from the Gospel Ministry." THE FINAL ISSUE. 91 Seven Ministers and four Elders voted 'for, and five Elders against, the above resolution. In the light of the above facts and statements, the public will perceive the positive reasons for the act of deposition to which these brethren were subjected. We cite the following testinaony to show what was their iVIinisterial and Christian character in other respects. In the Synod in New York, in October, 1842, Br. Ludlow stated that Brs. Hill and Belden had been baptized of the Holy Ghost, and that if ihe Saviour should say to our Presbytery. " Which of you shall betray me ?'' there was not one of the brethren but would apply it to himself sooner than to either of them. In the Synod in 1843, at Newark, the same brother remark- ed that they were devoted and self-denying men. In the same meeting. Rev. B. C. Magie, of Dover, New Jersey, stated that he was very intimately acquainted with Br. B., and had been for years. He was not particularly ac- quainted with Br. H. He said that it was evident to all Br. B.'s friends, that he was in a much higher state of spirituality than when he entered the ministry — that his friends rejoiced in it; but when they asked him what he called the state, they were grieved at the terms he used. He spoke of Br. B.'s labors as being more abundant since the change in him, and referred to his custom of preaching on board of steam- boats — seeking out the poor and degraded in the jail, the poor- house, &c. Special attention is now invited to the following letter from the Rev. H. G. Ludlow, of Poughkeepsie, the brother who is said to have drafted the resolution of deposition. It was written a short time before the deed was perpetrated, and in view of such a dreaded consummation. We have italicis- ed a few sentences, to which reference will be had hereafter. Poughkeepsie, Feb. 1, 1844. My Dear Brother Belden will, I know, believe me, when I say that I love him, and sincerely desire his best welfare. Through all your trials in Presbytery, I have stood by your side, and interposed myself between you and an ultimate ex- cision. And it was not, as you know, because I harmonized with you in the sentiment that you or any other man in the world was sinless — but because I hoped that second sober thought, mature reflection and a ripe experience, would lead you to adopt the views which are gener&JJy maintained by 92 THE FINAL ISSUE. your brethren in the Presbytery, and I may say the church at large. The position in which I am now placed by the decision of the Synod, is one of painful interest, and leaves to your Pres- bytery no other alternative, in case you persist in avowing your opposition to the Confession of Faith on the subject of sanctification, but your deposition. My heart bleeds while it anticipates such a possibility, and shrinks from the infliction of the last exscinding blow. But still it must fall, unless you retract. I have lately seen a letter from Br. Mahan, in reference to this matter, which I fear may tend to confirm you in the opinion that the Synod did wrong in ordering the Presbytery to proceed even to excision, because you were condemned^ not for an offence against the Bible, but against the Confession of Faith. But, dear Brother, would you, were a member of your church to adopt Universalist or Unitarian views, cotitrary, of course, to the Confession of Faith adopted by the church, and to which he had subscribed, feel yourself bound to argue the matter with him at his trial, on the ground of its unscriptu- rality — or would you say at once, after taking the prescribed steps, you must be excommunicated unless you repent ? The fact is, our standard is, unless the Presbyterian Church alter their views of truth as really in their opinion the word of God as the Bibleis. Suppose I assert the doctrine of the Trinity as a doctrine of the Bible, and write it down in a creed, is it not as really the word of God as the Bible itself, provided it be taught in the Scriptures ? It is true the Bible is the only in- fallible rale ; but if a truth be copied from that book into a system of faith, it does not cease to be Bible because trans- ferred. The Synod condemned you, therefore, because they believed you had rejected a Bible doctrine, and did not enter into a discussion, as youwould not with a Socinian or a Uni- versalist who denied two of the prominent articles of his creed. Now whether they err or not as to the truth, they do not certainly err in treating you as they have done, provid- ed they believe that the system which they hold, or rather, the article, is Bible truth, and you deny it. They may also err in the degree of censure they inflict, but you must not say that they have done so in refusing to discuss the matter when they feel as they do, that there ought to be no doubt on the subject. Having tried to remove any unfavorable opinion you may have formed in reference to the proceedings of the Synod, I THE FINAL ISSUE. 93 now would say a word, my precious brother, on the subject of your future course. It is very obvious that there are but three ways you can take. 1. Unite with sonae other body. 2. Confess and forsake your present views. 3. Be deposed. 1 . If you do not like either of the last two, why not, my dear Ijrother, take your dismission, and connect yourself with the body to which Br. Underwood belongs, the majority of which particular association harmonize, I understand, with you. Rather than proceed to extremities, I presume our Presbytery would dismiss you even in this stage of the pro- ceedings. And why will you compel those who love you to do the painful work of exposition ? 2. I would, of course, prefer that you would so modify your views as to render any separation unnecessary. And ought you not, my precious brother, to be jealous of yourself now. lest in trying to stand perpendicular, you lean backwards '^ Can it be, dear Henry, that one who is comparatively a child inyears, in knowledge, and in experience, maybe certain that he is right, when he goes against the voice of the most intel- ligent and godly men the world ever knew 1 The more I read the biographies and the productions of such men as Owen, Flavel, Baxter, Leighton, Usher, Edwards, Brainerd, Payson, and I may add, my own heart, the more I am con- vinced that there is an affirmation wrapped up in that ques- tion which settles the imperfection of man. " Who can say I have made my heart clean ? I am pure from my sin 1 " And cannot my dear brother consent to take one step back, and say not " I am without sin," but with the apostle, 1 Cor. iv. 5, • For although I am not conscious to myself of sin, yet am 1 not hereby justified,' &c., &c. Henry, Scott, Bloomfield, Adam Clarke, Barnes, all agree that this is the true transla- tion. Here we all go with you. We believe that a man may live without the upbraidings of conscience for known sin, while we dare not affirm that God sees no sin in us. Can- not you and dear Br. Hill abandon your offensive terms and remain with usl There is not a member of our dear Pres- bytery that would not rejoice. We love you tenderly. Wc have great confidence in your piety, and it woidd send a wave of joy through every heart. ,K But, 3, If you adopt neither of these alternatives, you per- ceive, my brother, that the Presbytery has but one course it can take. May God, in infinite mercy, pre vert it ! It seems to me that you ought seriously to review your position. I ask you not to sin against your conscience, and make . 9* 94 THE FINAL ISSUE. shipwreck of what you believe to be the faith, but modestly, and with child-like humility, to inquire whether there is not room for a doubt that you are right. My best love to your dear wife. If Br. Hill be in Newburgh, or wherever he IS, please let him see this. Most alFeetionately your brother, K. G. Ludlow. The reader will be interested in the following reply : Washingtonvillc, Monday, March 11, 1844. Beloved Brother— I received your letter more than a month since. I did not think when I received it that it would be so long before I replied. When I first read it, I thought of answering it immediately, but on a little reflection I thought best to wait awhile, and afford time for deliberation. I have been employed the greater part of the time for the last five or six weeks in a protracted meeting, and I postponed answering some letters on hand till I got a little leisure. I esteem myself honored by your expressions of Christian affec- tion, while I feel myself unworthy of them. But be assured, dear brother, that your feelings are reciprocated. I have seen many things in you which have manifested the Spirit of our blessed Master, and surely I ought to love that Spirit wherever it appears, and I trust that I always shall. You say that you regard yourself and the Presbytery as placed in a position of painful interest by the action of Synod, and that there remains in consequence of that action but one alterna- tive, either a retraction on my part, or my deposition by the Presbytery. If it be so that the decision of Synod has laid this necessity upon us, then indeed our case is a hard one. As I view the matter (and you will pardon me for stating my view of it), such a necessity requires either me or the Presbytery to do wrong. Either I must deny what I regard as precious Bible truth, or the Presbytery must cast me out of the ministry and out of the visible fold of Christ, for my adherence to this Bible truth. I say, this is the way that I view it, and I hope you will take no offence at my plainness of speech. But does such a necessity exist 1 My beloved brother, let us get down at the Saviour's feet and ask Him if it be so. Of course it is for me to decide whether to retract — ^but on the supposition that I cannot, is it the duty of Presbytery, or is it right for them, to depose me from the ministry, and ex- communicate me from the Church 1 It is right and duty for THE FINAL ISSUE. 95 them to do so, if it be the Saviour^s vnll — and it is not right if it is not his icill. Now what is his will in the case ? It seems to me that one or two considerations will throw some light upon that point. If the Saviour blesses me with spiritual gifts and holds communion with my soul, ir prces that I am united to Him as a branch to the vine and a sheep of the fold. His manifestations of his love to me make it my duty to confess Him before men and to unite with my brethren in celebrating his dying love. And is it not the dut}' of all my brethren in Christ to receive me, when they believe that He receives me ? Again, if I have the seals of God's approbation upon my ministry, if He blesses my administrations more and mere, both in the conversion and building up of souls, is not this evidence that I am a jMinister of Christ " called of God as was Aaron?" And if this be so; if I have the continued proofs of the Saviour's approbation as a Minister, is it right, is it duty in my brethren, to cast me out from the holy office ? My brother, the tears start to my eyes while I write. I feel as though I could weep — but let me ask, ought not my brethren to pause ere they do so great a thing 1 Is it not possible that they may go counter to the Saviour's will ? Even though the Synod be displeased, it is better lo abide their displeasure than to offend Christ, and let me add, in the words of our Lord, than to " offend one of Christ's little ones." I could say many more things on this subject, if I should give free scope to my feelings ; but I must close. My health is poor at present, I think my lungs are some- what seriously affected. It may be that I am mistaken as to my symptoms, for I have not consulted any physician, but a protracted hoarseness, a cough, a pain in my breast, debility, and some little of night sweats, have led me to think that it would be nothing surprising if I should ere long recei\'e a summons to appear before the great Head of the Chuith. But blessed be his name, I am enabled to contemplate oUch an event with calmness. I feel that I am his and not my own. One passage of scripture has run in my mind and been very precious to me of late — •' Who his own self bare our sinj in his own body on the tree, that we being dead to sin should live unto righteousness : by whose stripes ye were healed."—! Pet. ii. 24. Remember me affectionately to your dear wife. Your brother in the Lord, Henry Belden. 96 THE FINAL ISSUE. From the above facts and statements the following conclu- sions are undeniably evident. 1. The act of deposition under consideration was passed for no moral delinquency whatever^ delinquency either expressed, implied, or imputed. These brethren are acknowledged even by their deposers to have done nothing, nor to have embraced any sentiments, by which their piety has been marred, their zeal in the cause of Christ lessened, or their communion and fellowship with the Head of the Church in the least inter- rupted. 2. It is perfectly evident that Presbytery had no difficulty at all with the spiritual state of these brethren, and conse- quently with the spirit which they were aiming to induce in all over whom they should gain an influence. It was only with the terms with which they chose to designate that state. If they would only lay aside their " offensive terms," they could still have a standing in the Church and ministry. Thus it is perfectly evident, that they were "made offenders for a word," and for nothing else. Has Christ authorized deposition for such a reason % Shall the Church sanction deposition for such reasons ? Discipline is rendered univer- sally contemptible, when perverted to such unhallowed ends. Such has in fact been the result of this perversion already. Who does not know that ecclesiastical censures, and even excommunication and deposition, do not, to any great extent subject individuals to disgrace in public estimation % 3. The act of arrest and deposition was executed upon them when, as is acknowledged by their deposers, they were en- gaged in " labors more abundant" and self-denying in the cause of Christ, and when the Head of the Church was crowning their labors with unwonted success. With the ac- knowledged " epistles of Christ" in their hands, " epistles known and read of all men," the Presbytery dared to step in and declare, that such men, with such acknowledged epistles, are not the Ministers of Christ. We affirm that Christ has never conferred authority for such acts on any judicatory whatever. 4. The act under consideration was passed upon these brethren simply and exclusively for holding sentiments, ia embracing which, and in connection with which, their spirituality and self-denying labors are acknowledged to have been greatly increased, and in connection with which they had been ^'- baptized of the Hohj Ghost,'" and each of their de- posers had more confidence in their purity and faithfulness THE FIxN'AL ISSUE. 97 to Christ, than in his own. Unless Christ had authorized his judicatories to depose from the ministry his servants, who are acknowledged to be most dear to his heart, and whom He is most signally favoring with the " unction of the Spirit," the act under consideration is a most unauthorized usurpation. 5. In their defence, both before the Synod and Presbytery, these brethren were denied an appeal to the Word of God, " to the law and to the testimony," in other words, to the Head of the Church Himself. The standards of the Church, man-made standards, were placed between the accused and " God the Judge of all," and they were denied all access or ap- peal to Him. " In the temple of God," the Confession of Faith was " seated as God," yes " above all that is called God, or that is worshipped." In that trial, the Bible and conse- quently the God of the Bible, were denied a hearing. The Confession of Faith only was permitted to speak. Shall we, shall the Church, acknowledge such acts as the voice of God ? Never. When she does it, the Church has unchurched her- self, and allied herself to the " man of sin." The " man of sin" has never set up higher claims than these. " The fact is. our standard is, unless the Presbyterian Church alter their views of truth, as really, in their opinion, the Word of God as the Bible is." 6. To place this whole transaction before the public in a proper light, one fact, disclosed in an account given in a for- mer number, of the meeting of Synod, at whose command the act of deposition was passed, needs to be repeated here. This fact shows that these brethren were not only denied an appeal to the Bible, but also all proper appeal to the Confes- sion of Faith. The fact is this : In their defence, thf se brethren offered to show, from the usage of the Church, that the offence charged against them should not be regarded as an offence demanding deposition, or censure, inasmuch as the great mass of the Church had departed from that instru- ment in particulars equally important. All such appeal was promptly denied them. They were told at once that Synod would not hear the truth of the Confession, nor the fact of their own adherence to it called in question. We may safely challenge the Church and the world to produce an instance of unauthorized usurpation, if the above, taken in all its varied aspects, is not. Here we might close our remarks, enough having already been said to show that the act of deposition under considera- tion is without authority from Christ, and consequently null 98 THE FINAL ISSUE. and void. As principles of such fundamental importance are involved in the present case, however — principles which vi- tally concern the dearest interests and most sacred responsi- bilities of the Church, we now proceed to state the ground of the action of the Association. We wish it to be distinctly- understood, that we regard ecclesiastical judicatories as hav- ing authority to exercise discipline within the limits pre- scribed by the head of the Church, and to depose from the ministry for reasons which he has revealed as ground of de- position. Had Br. B. been deposed for such reasons, it would have been the consummation of wickedness in the Associa- tion not to have sanctioned the act of Presbytery by refusing to receive and acknowledge him as a Minister of Christ. Having been subject to an act of deposition for no such rea- sons, but for reasons which Christ has prohibited as such ground, we should have been equally guilty had we recogniz- ed as authoritative, an act of such flagrant usurpation in the house of God. In the fear of God we proclaim it before the world, we charge it upon the consciences of the North River Presbytery, that in that act of deposition they usurped author- ity which Christ never conferred upon them, or any judica- tory on earth. They had no more authority to depose these brethren, than they had to deprive them of life. They had no power against them, only as it had been given them from above. Power to depose them for such reasons had never been given them by the Head of the Church. This we affirm for the following reasons. 1. The act of deposition under consideration was in oppo- sition to the express teachings of inspiration. The act was passed, it should be borne in mind, for no mo- ral ddmqucncy expressed, implied, or imputed. Every reader of the Bible well knows that the sacred volume authorizes discipline for none but moral delinquencies, and for error when the holding of it implies such delinquency. This act was passed under the charge of heresy. Now the Bible has expressly revealed the ground, and the only ground of deposition under such a charge. "A man that is a heretic, after the first and second admonition, reject; knowing that he that is such is subverted and sinneth, being condemned of himself." The deposers themselves acknowledge that these brethren had embraced no such form of heresy as this. They had embraced no errors which implied either subversion or sin. In the whole matter they are acknowledged to have preserved " consciences void of offence," — to have attainedand THE FINAL ISSUE. 99 maintained a degree of spirituality and devotion to the duties of their sacred calling superior to all their brethren. The ac, of Presbytery, therefore, was in direct opposition to the re- vealed will of Christ, in respect to the ground of deposition for heresy. This act was also in opposition to the example of an in- spired apostle under similar circumstances. The gift of the Holy Ghost which the deposers themselves acknowledged these brethren had received, while holding the errors imputed to them, was admitted by an inspired apostle as an all-suffi- cient, all-authoritative reason why individuals, contrary to " the standard," and to universal usage, should be received to a standing in the Church. Should not the same gift then, in connection with the exercise of the functions of the ministry, be an all-authoritative reason why an individual should not be deposed from the sacred office ? Ought not the Presbytery, as these brethren stood before them, to have said, "Forasmuch as God hath given to these men the like gift as He has given unto us (letting the Holy Spirit fall upon them, as upon us at the beginning), what are we that we should withstand God 1" What are we that we should lay our hands upon the ■' Lord's anointed t" For ourselves, we would almost as soon vote for the deposition of the Son of God, after the visible de- scent of the Holy Ghost upon Him, as vote for that of an individual upon whom we acknowledge He has poured out the like gift. And shall we, shall the Church, acknowledge as authoritative, acts of deposition passed upon such men ? We divorce ourselves from the Word and authority of God when we do it. 2. This act was also in opposition equally direct and open, to the spirit and fimdamental principles of the Confession of Faith, upon the professed authority of which the deposition was based. Special attention is invited to the following funda- mental principles pertaining to discipline as laid down in that instrument. " Discipline is tlie exercise of that authority, and the appli- cation of that system of laws which the Lord Jesus Christ hath appointed in his church. An offence is anything in the principles or practice of a church member which is contrary to the word of God ; or which, if it be not in its own nature sinful, may tempt others to sin, or mar their spiritual edification. Nothing, therefore, ought to be considered by any judica- tory as aaofieuce, ox admitted as matter of accusation, which. 100 THE FINAL ISSUE. cannot be proved such from Scripture, or from the regula- tions and practice of the church, founded on Scripture ; and which does not involve those evils which discipline is in- tended to prevent." Here the reader will notice that the great principle which we have announced as the basis of the action of the Association is distinctly affirmed." " Discipline is the application of that system of laws which Christ has appointed in his Church." Every judicatory of the Presbyterian Church is prohibited, by the Confession of Faith, from disciplining any individual for anything which the revealed laws of Christ do not designate as a subject of discipline. " Nothing, therefore, ought to be considered by any judicatory as an offence, or admitted as mat- ter of accusation, which cannot be proved to be such from Scripture," &c. We venture to affirm that there is not a member of this Presbytery who would maintain, that if the appeal was made to the Bible^ the shadow of authority could be found there for the act of deposition under consideration. That act, therefore, was in direct opposition to the entire spirit and fundamental principles of the Confession of Faith. Let us now look at the article in respect to heresy. " Heresy and schism may be of such a nature as to infer deposition ; but errors ought to be carefully considered ; whether they strike at the vitals of religion, and are indus- triously spread, or whether they arise from the weakness of the human understanding, and are not likely to do much injury." In the next paragraph it is added, " For some more danger- ous errors, however, suspension may become necessary." Here the reader will notice — 1. That is only in extreme cases, for " some more danger- ous errors," such as " strike at the vitals of religion," that suspension is in any case permitted by the Confession of Faith. 2. Errors which do not " strike at the vitals of religion," but *' arise from the weakness of the human understanding," are prohibited as ground of deposition. Now what greater evidence can we have, that an error, if it be an error, does not " strike at the vitals of religion," and that it does " arise from the weakness of the human under- standing," than this, that in embracing it, "a conscience void of offence" has been preserved, the baptism of the Holy Ghost received, and a great advance in spirituality made — an ad- vance far beyond those around who hold the opposite senti- THE FINAL ISSUE. 101 ment ? All this, and more, was acknowledged to be true of these brethren, by their deposers themselves. Their act, therefore, was in as direct opposition to the spirit and funda- mental principles of their own standard, as to those of the Bible, which they refused to acknowledge as a standard at all in the case. 3. In this act of deposition, the Presbytery stand before the Church and the world, self-condemned. In all their contro- versies with Papists, Puseyites, and High Churchmen, these brethren, together with the entire Presbyterian Church, and evangelical Christians of every name, have reprobated an ap- peal to church standards, to human authority of any kind, to any tribunal but the Word of God. In this act, with equal positiveness, they denied and reprobated all appeal to the Bi- ble, to any standard but that of the Church. The case stands thus. In their controversies with Romanists, Puseyites, and High Church exclusives, they have nothing to stand upon but the Bible. Here, therefore, they reprobate an appeal to creeds, confessions of faith, decrees of councils, human tra- ditions, to anything but " the law and the testimony." In their controversy with the advocates of the doctrine of Entire Sanctification, they have nothing to stand upon but the Con- fession of Faith. Here, therefore, they reprobate an appeal to the Word of God — to anything but the Confession of Faith, Now, which shall we regard as authoritative, — their condem- nation of Papists, or of these brethren 1 If the former, then in the latter case the deposers themselves stand self-condemn- ed, and the deposed are re-instated in their standing as Min- isters of Christ. 4. In the act under consideration, the Presbytery have re- nounced the fundamental principle of Protestantism, and have avowed a principle which even Papists never dared to avow. In their controversies with Papists, the reformers ac- knowledged they had departed from the doctrines of the church. They appealed from such standards to the Word of God. Their opponents never dared to deny their right to make the appeal. In a case precisely similar — a case in which a departure from the standards of the Church is con- fessed, and such departure is attempted to be justified by an appeal to the Word of God, the Presbyterian Church steps in, and denies the right to make such an appeal. To deny the right of appeal from the standards of the Church to the Word of Qod, is to deny the right to appeal from such standards to the Head of the Church himself. It is to deny, even to the 10 102 THE FINAL ISSUE. Most High, a hearing in his own judicatories. If the Church sustains her judicatories in such a stand as this, we hesitate not to affirm our solemn conviction, that the time is not dis- tant, when Papacy will be reinstated in all her borders, in all but in name — Papacy in a more exclusive and arbitrary form than she has ever put on. One of the chief reasons which induced us to prepare this communication, is, to lift the warning voice against the tendencies to arbitrary power almost everywhere visible around us in the judicatories of the Church. We believe that the case before us was permit- ted, in the providence of God, to reveal with distinctness to the public eye these fearful tendencies. 5. The monstrous absurdity, not to say wickedness, of the act under consideration, will appear glaringly evident, when contrasted with the testimony of the members of Presbytery, to the characters of the deposed. Think of the phrases and sentences, " precious brethren," " devoted, and self-denying men," "baptized of the Holy Ghost," "far more spiritual, than when they entered the ministry," " we all have great confi- dence in your piety," "if Christ should ask us, ' Which of you shall betray me,' there is not a man of Presbytery who would not apply it to himself, sooner than to either of them," &c. Think, we say, of such testimony, and then contrast it with the resolution. " Therefore, Resolved, That brethren Belden and Hill be, and they are hereby deposed from the Gospel Ministry." We trust that the brethren who perpetrated this dreadful deed, will " obtain mercy because they did it ignorantly in unbelief." We think, however, that the day is not distant, when the brother especially who penned that resolution, the intimate associate and familiar correspondent of the beloved J. B. Taylor, into whose spirit and sentiments the deposed so fully drank, will call to mind the part which he took in that transaction, with feelings not unlike those of one of old, when he said, " And when the blood of thy martyr Stephen was shed, I also was standing by, and consenting unto his death, and kept the raiment of them that slew him." When alone with his God and Saviour, he will, we trust, give utter- ance to sentiments like these, " Thou knowest. Lord, that when ' those precious brethren,' ' those devoted, and self- denying ministers,' those unoffending men of whom I myself bore testimony that ' they had received the Holy Ghost,' and that I myself was far more likely to betray thee than either of them, when the act of deposition was passed upon these 'benevoleiNt societies. 103 men of God, I, Lord, was the man that conceived and MTOte the murderous resolution. At that time, Lord, 'this hand offended, this wicked hand offended.' " The reasons of this Association for receiving Br. Belden to their fellowship as a Minister of Jesus Christ, are now be- fore the public. To our own consciences we stand fully jus- tified in respect fo the action we took in the case. To the Church and the public we would say, " We are made mani- fest unto God; and we trust also are made manifest in your consciences." In behalf of the Association, A.MAHAN, ^ Committee C. G. Finney, I ^^ H. CowLES, r Association. J. Morgan, J Such is the attitude of no inconsiderable portion of the religious public in the United States, in reference to the doc- trine of holy living. Such movements produce results. Their wake does not, like the wake of a ship, very soon leave a level and smooth surface behind. They put forth a strong influence upon the conscience of the Church, and deeply and permanently affect our common Christianity. The doctrine of entire sanctification has been, in the Ober- lin Evangelist, represented as existing in three forms,, viz. : 1 . As a state or act of the will, occupying no appreciable time, but in which, for the moment, the whole being is sur> rendered to God. 2. As a more permanent state of mind, lasting some ap- preciable time, whether an hour, a day, or a week, a year, or the residue oi life. 3. As the state following the baptism of the Spirit, by which the soul is gloriously illuminated, and the whole being exalted to a higher, though not more sinless spiritual life, than is possible or obligatory without that baptism. SEC. IV. BENEVOLENT SOCIETIES, We have made great advances in various benevolent operations : the annual array of the ]\'lissionary enterprise in its various departments Jias become splendidly imposing, and our Rehgious Anniversaries are great festivals of gladness and joy. • 104 THE QUESTION ANSWERED. For several of the more recent years, the speakers at the Anniversaries have said, with power and pathos, that the thing now most needed among the Churches, and especially in the Ministry, is, a stronger, livelier, and a more perma- nent, and a vastly higher tone of PIETY. At the late meeting of the American Board of Commis- sioners for Foreign Missions (Sept., 1844), reported to have been a meeting altogether extraordinary of its kind, the pith and point of their best speeches consisted in the subdued and feeling statement that the piety of the Ministry and the Churches was low ; that increased gifts and money, and ad- vance in the work, could not be expected, unless there was more piety — a great and a permanent elevation of holy liv- ing. A favorite, and a sort of standing figure in the speeches, and surely a good one, was that water will never rise higher than its fountain. All this should tell powerfully, extensively, and sweetly in a reformation in the Churches, especially in the Ministry. But shall it all evaporate in rhetoric, and die away in the retreating echo of the public meeting ? How shall the vision be realized ? By what means shall the piety of the Churches be elevated, and increased, and permanently held at the point gained, and rising still higher ? These Anniversary speeches and appeals, re-moulded and freshly gilded, and all good in their place, and poured upon the immense congregation, and scattered, through the papers, over the whole land, — and all this for years, — have effected little or no apparent change for the better in the spiritual state of those who have delivered them, or in the Churches. SEC. V. THE QUESTION ANSWERED. What is the cause .' is the question which should be cor- rectly answered, and which may be thus answered, and the answer to which is crowded more and more intensely upon the public conscience by the rapid developments of Divine Providence. During the last few years, the doctrine of holy living has been put forth under some new aspects, and with interest and earnestness and intelligent discussion. Great pains have THE QUESTION ANSWERED, 105 been taken to give the simple Scriptural view of the subject, so that the hungering and thirsting might tind their wants supplied, and that all might see that it is essentially removed from Antinomianism. Christians widely apart, and connected with different de- nominations, have been deeply exercised in prayer on the subject, have studied the promises with unwonted interest, and have been greatly strengthened in their faith, quickened and comforted in the spiritual life. But how have these views been met, and the men who have communicated them to the public been treated ? The preceding pages show. As if by general consent, ecclesias- tical bodies have pounced upon them as victims for sacrifice. This effort to increase the spirituality of Christians, to revive the piety of the Church, to impart a living reality, vigor, energy and permanency to holy living, and hailed with joy, has been condemned, ridiculed, and scornfully rejected by leading rehgiolis influences in the country. The very men who have made speeches at public meetings, are among the most active to scout the doctrine as heresy, and to cast out as evil the names of their Christian brethren. If perfect holiness in the present life be not an object which we may expect to gain, how will you graduate the scale, and where will you fix the point of attainment ? — and wherein lies the power of your motive to urge the duty. If follow- ing after perfect holiness, with the expectation of attaining it, is the WTong way, is following after imperfect holiness the right way .' If you cannot attain to perfect sanctification here, are you m fault for coming short ! And if the Church is not in fault for coming fully and entirely up to the Divine re- quirement, is she in fault for remaining at the point of her present attainment; or even if she should sink still lower on the scale .' And what is the use, and even propriety, of these eloquent apd so often repeated anniversary appeals ? A holier ministry' and a purer Church are indeed needed to carry higher and onward the world's conversion. This work can be achieved only by the arm of God. Hi» power comes in to its aid, just so fast and as far as the church, which is the medium of the Divine operation, takes her nroper place; which is in sympathy with Christ in 10* 106 LIGHT OF THE CHURCH. labor to put away all sin from the earth. And her piety will grow only as she honestly follows the convictions of truth. In givin? the reasons, however, why the piety of the Church does not rise higher, it does not become Christians to deal in recrimination. There is a cause : it involves guilt, and guilt which does not adhere exclusively to any one man or set of men. But it does become them to admit the testimony of facts, that the seat of the difficulty may be known, and to adm.onish the convicted, as also to weep over their guilt. SEC. Vr.— THE PRESENT LIGHT OF THE CHURCH EXCEEDS THE PAST. The progress of the Church in theological knowledge and in Christian experience and enterprise, and the condition of the unconverted world, absolutely beckoning to the followers of Christ to come out and possess the land, impart an ineffa- ble interest to the question. Why does not the piety of the Church rise, and her faith wax stronger and stronger ? While great things have been achieved for the good of the world by the Church, and Christianity is the glory of all lands in which she has gained a footing, and her achievements in the pre- sent century are truly splendid ; it is also a fact, that the progress of her efforts is impeded and tardy, considering present facilities for aggressive movements and conquests — and men of shrewdness will and should inquire, why are not Christians accomplishing moie — more — for God — for our country — for the world ? And Christians themselves are bound to press the same question, and honestly and penitent- ly look at the true answer, so often and so properly given at our public religious anniversaries ; which is — the faith of Christians is weak — their piety is low and languid ; a fact reiterated in peals increasingly solemn and loud, and urging the elementary and primary inquiry, Why is the piety of the Church thus low ? The piety of the Church cannot grow, unless she honestly follows the convictions of frw^A— unless she advance under increasing light. DUTY KNOWN. 107 ^e walk in a brighter light than that which shone on the path of the Fathers. And living and active minds, men of loftier intellectual attainments and purer practice than theirs, should be walking in our streets and teaching in our pulpits. The tall ones of the present age who are not men of jjro- gress, are a race altogether different and inferior to the Pro- testant Reformers, — destitute of their spirit, maxims, manli- ness, intrepidity, and moral courage. They do not sympa- thize with the aims, or the aspirations, or the endeavors of Luther ; #or do the work, nor breathe the spirit of his age. Says Coleridge, " It is a profound question to answer, why it is that, since the middle of the 16th century, the Reformation from Popery has not advanced one step in Europe ?" This question is solved by the single fact that Luther contended for the truth, and fearlessly acted up to his convictions ; but his followers have fought for Luther?,<5/?i .• he for principle, they for the sect formed upon it, in a per- petual course of expediency and compromise. SEC. VII. DUTY KNOWN. In respect to holy living and the works of benevolence, it is the duty of the Church to occupy the position which Christ did, in a perfect imitation, in their sphere, of his ex- ample. Christ was a Reformer : so is the Christian who is worthy the name. Of course every true Christian Church is a re- formatory body. Look at basis principles. 1. In respect to the individual Christian, If I regard iniquity in my heart, the Lord will not hear me. This is both a directory and a test of character. 2. The Church. Each member has equal rights with his fellow members to protection, to instruction, to the ordinances, to watch, care and fellowship, and to entire freedom and security from spiritual despotism. Proclaim liberty throughout all the land, to all the inhabitants thereof. 3. Ministers. The priest's lips should keep knowledge, and they should seek the LAW at liis mouth ; for he is the messenger of the 108 DUTY NEGLECTED. Lord of Hosts. Cry aloud, spare not, lift up thy voice like a trumpet. Show my people their transgressions, and the house of Jacob their sins. Thus clearly defined is the duty of each Christian, of the Church as a body, and of those who are Ministers in the Churches. So far as these instructions are regarded and followed, does the Church stand approved in tlie sight of God ; and disapproved to the extent in which they are not followed, both in the spirit and in the letter. p Obedience is the only reliable proof of individual or of associated piety. And while it is the only certain proof that you possess piety, it is also the only course possible by •which your piety can be increased. SEC. VIII. — DUTY NEGLECTED. Are the Churches in the land obedient to the command of God ? Are they doing the work assigned to them by the Lord Jesus Christ, and faithfully executing his will ? Whilst they avow and publish correct principles and doc- trines, do they accompany this avowal by a correct Scriptural course of action ? In the pulpit, in their religious meetings, and in their prayers, — in their Conferences, Associations, Presbyteries, Synods, Assemblies, Boards of Trust, and Anniversaries, — the character of the Churches in the United States is spread out, in the detail and in the aggregate, as upon a broad sheet hung midheaven. Are they practically in deep and living, abiding, active, energetic sympathy with Christ ? 1. In opposition to all open known iniquity. 2. In faithfully rebuking sin and the sinner among all classes in the community. 3. In giving counsel and instruction to the people respect- ing oM their duties in the relations they sustain — domestic, public, civil, religious, and pohtical, — handling the word of God without deception, and giving to each his portion in due season. 4. In sustaining all needed reforms. DUTY NEGLECTED. 109 5. In discarding all compromise with sin, on the principle which shone so brilliantiy in his own perfect example, viz. : Ye cannot serve two masters : he that is not lor me is against me — he that gathereth not with me, scattereth abroad. 6. In preaching the Gospel to the poor, in relieving the oppressed, in defending inalienable rights, and in doing justly. 7. In choosing righteous men for rulers, who will give to the country a righteous legislation, and withholding support from men- known to be extortioners and oppressors. 8. In the diffusion of knowledge, correct principles, and the redeeming, converting, holy influence of the Gospel of Salvation, All these are but the epitome of Christian practice — a schedule of the great and blessed work which it is the duty and the privilege of the Church to accomplish, the doing of which is the proof that she is the true Church of Christ. By this test, how stand the Churches with their Ministers, Theologians, Seminaries, and Teachers .' Men of genuine piety, real Christians, when informed^ sympathize with Christ on all the points above named, and efficiently co-operate with him. Christians in this land, and especially in this age, have the key and the means of knowledge — the Bible ; and its fundamental principles and precepts are exhibited. What, the question returns, is their practice .' In the midst of these churches there are about three mil- lions of slaves — thousands of the members are slaveholders, and traffic in the souls and bodies of men — rear them for the market — and not less than 200,000 of the communicants are themselves slaves. The system of American slavery involves the breach of every command in the decalogue — covers as deep cruelties and enormities as can be practised among men, marked with unmitigated horrors, and is without a redeeming quality. But for the aid this system receives from professed Chris- tians, who are slaveholders, by the positive defence of it, and by the neglect to reprove it, in their individual capacity, and as churches, and in other associate actions, it could not stand. Had the noble testimony against it, by Hopkins and 110 DUTY NEGLECTED. Edwards been faithfully followed up by Ministers, slavery in the United States would have died by a quick consumption. Are these indications of piety ? and can the piety of Chris- tians flourish while sustaining or countenancing such enor- mities ? At this age, when the subject of human rights has been so fully examined and so faithfully presented, such participation in crime cannot hide under the cover of ignorance. If John Newton could make this plea in excuse a century ago, the Newtons of the present period cannot do it. AVill brethren look at these things before they make their next anniversary speeches ? Added to this, Christians in our land very extensively violate, at the ballot-box, the express command of God, in respect to the choice of legislators and magistrates. He that ruleth over men must be just, ruling in the fear of God. *' Judges and officers shalt thou make ^thee in all thy gates throughout thy tribes, and they shall judge the people with just judgment." God states the province of a ruler to be, to execute judgment in the morning, and deliver the spoiled out of the hand of the oppressor. Rulers are a terror to good works, and not to the evil. In the face of all this, a large majority of professed Christians, who vote at all, cast a vote for a slaveholder to be the chief magistrate in this nation. Christians, by their vote, sustain duelling, which, being the intent to kill, is nothing less than murder. On these subjects the mass of our accomplished and learn- ed men, bearing the Christian name, take the position of pru- dent conservatives. Living in the midst of the most mon- strous abuses that ever demanded reform among any people at any period, wielding their cultivated powers and holding their high station, at a time when the exigencies of the race and the interests of Divine truth demand of them a holier spirit and? a purer work than that of the Protestant Re- formers, in an age in which greater facilities, both for in- quiry and for labor, are provided to their hands — they form the self-complacent conclusion, that their strength is to sit still, to make no direct attack upon certain sins sustained by legislation, and to refrain from collision with fashionable crimes; which is, in eflfect, to do nothing efficiently towards the permanent purification of public sentiment. INFERENCES OF NON-PROFESSORS. Ill The practice of the Churches in this country, and the po- sition of the Brethren, of controlHng influence, in reference to known sins — national sins — especially the sin of traffick- ing in the bodies and the souls of men, and all this under the light which culminates in the middle of the nineteenth century; and in a Republic; and, moreover, in the midst of unparalleled opportunities for improvement in morals and a pure religion, is absolutely and utterly astounding — an ano- maly which exceeds in the marvellous. The bearing of this testimony, of necessity, is pointed, certain, and tremendous against the Christianity of these churches. SEC. IX. — INFERENCES OF NON-PROFESSORS. Who can wonder that men, shrewd and thinking, should lose confidence in these Churches, and even in the Christi- anity they profess ? — that, as Christians thus uphold oppres- sion, and habitually practise known, open abominations, they can no longer be|relied upon to defend inalienable rights, and to promote human liberty ; that Christianity, if it be what they practise, does not meet the exigencies of man ; and therefore resort must be had to other expedients. Hence Fourierism and similar aberrations. When men, not connected with the Churches, but admiring the fundamental principles of Christianity, warmly espouse them, and urge their application to the actions of men in civil and political, as well as in private life, and strongly advo- cate their sufficiency at all these points, and call on the community to act in accordance with them, presuming, of course, that Christians will unite in carrying out their own avowed principles, find, that they are not sustained, in this advocacy, by the Churches, they will, of course, turn away from them with disgust, and declare such Christians to be recreant to their vows. In respect to slavery, duelling, and a righteous legislation, the practice of the vast majority of professed Christians in this land, is in direct and positive violation of the fundamental principles and the spirit of the Christianity they profess. A fact like this speaks plainly and loudly in answer to the question. Why is not the piety of the Churches higher, and why is it not on the increase ? CHAPTER VI. PROVINCE OF THE CHURCH AND THE PULPIT IN REFERENCE TO THE STATE. SEC. 1. NOTICE OF THREE FALSE POSITIONS. In a discourse recently published it is alleged, that 1. " The Christian minister has no authority to meddle with politics in the Pulpit." Then he may not read in his pulpit those portions of the Bible which treat of politics. But, as matter of fact the Bible is much occupied with politics— with political history — political maxims — political institutions — directions for regu- lating popular elections' — for enacting, executing and repealing laws : directions for the ruler — directions for the ruled ; political promises, political threatenings, political predictions. Yet, says the sermon, a Christian minister has no authority to meddle with politics in the pulpit. How then can he explain the great Law of Love, the second table of the Decalogue, which contains the doctrine of inalienable rights ? It is the sole business of human governments to guard these rights; and they have no authority, in their legislation, to go a step farther than is necessary to secure this guardianship. If the Minister may not preach politics in the pulpit, he must there omit all instruction addressed to the people on the relations between the citizens and the govern- ment under which they live. Neither may he mention them in his pulpit prayers. Bible religion cannot be taught from the pulpit, without inculcating lessons upon the civil and political relations men sustain, and their duties to the government. The natural rights and duties of all men are not more clearly the foundation of a republican government, than they are of the Chrietiah religion. The two cannot be separated. Even the NOTICE OF THEIR FALSE POSITIONS. 113 solemn practical test given by the Saviour in the 25th of Matthew, if properly exhibited in the pulpit, would cut deep and broad into the sphere of politics. 2. " The Sabbath day is not the day for men acting in any capacity, to discuss political subjects," is another inference in the discourse. But the Lord Jesus Christ declares, " The Sabbath wag made for man, and not man for the Sabbath : it is lawful to do good on the Sabbath — how much better is man than a sheep V Now with us, not our cattle have fallen into the pit, and will perish if not taken out on the Sabbath, but millions of our fellow-citizens, thousands of our own Christian brethren have fallen among thieves, and are writhing in the pit of slavery, hemmed around with woes, and all their rights crushed. These fellow-beings, created free, have been thus robbed and cast into the pit by unrighteous legislation. This unrighteous legislation will continue, and the pit continue to be filled with successive generations of our suffering brethren, unless the public mind becomes enlightened on the subject, and rulers elected who will give to the country a righteous legis- lation. To speak of the wo of these outcasts, the duty of relieving them, and the means by which relief can be ob- tained, would of course lead to treat of political acts and relations. But no, says the preacher, not on the Sabbath. What ! profane the Sabbath to preach of righteousness and of judgment? Profane the Sabbath and pervert the pulpit, to expostulate with men who enact wicked laws and thus oppress the poor. You see a man on the Sabbath gathering his wheat har- vest. You reprove him for a violation of the Divine law. The next day you pass the plantation of the slaveholder, covered with laborers driven under the lash, like cattle— and like them sold and bought. You hail him as an old ac- quaintance, but say nothing of his crime. The next Lord's day, you go into your pulpit with a pow- erful discourse on the sin of Sabbath desecration. A friend who saw you at the plantation inquires why do you not come out in a Sabbath discourse agamst the sin of slaveholding, and the wicked enactments by which it is cre- ated and sustained ? Ah, you reply, that would b preach- 11 114 NOTICE OF THEIR FALSE POSITIONS. ing politics, and politics may not be discussed on the Sab- bath. No wonder that the loathsome hypocrisy of such a plea should sicken the public mind. Reprove for gathering wheat on the Sabbath — but not a word against stealing men and robbing and oppressing them. 3. Inference third from the sermon. " The Christian church has no authority, either in her primary assemblies, or in her ecclesiastical judicatories, to array herself against the constitution or laws of any State or Nation." Pray what is the correct rule of conduct for men ? The Law of God, founded on immutable natural justice— the only legitimate guide for men in all their relations, individual, social, public, religious, civil, pohtical. The rightful power of all legislation is to declare and en- force only our natural rights and duties, and take none of them from us. No man has a natural right to commit ag- gression on the equal rights of another, and this is all from w^hich the law ought to restrain him. The enactments which create slavery, for they are not law, are a violation of natural rights and duties. Chattel slavery cannot exist but through violence. God never made a slave. His arrangements have rendered it im- possible that man should be born a slave. And all enact- ments which create chattel slavery are contrary to the Law of God, and of course no Law. Here is a Jixed fact ; and here it will stand and look out upon you in smiles or in frowns as you sustain or trample upon justice. Any and every Constitution which sustains slavery is in opposition to God and his Law. And shall I obey God or man ? To please man, shall I, who am a Christian, do an act that God has forbidden ? If I approve of a constitution which is con- trary to the Law of God, if I sustain an unrighteous law of any kind, 1 positively do that which God has forbidden. And, on the principles of natural justice, and in accordance with the divine Law, I am bound to resist every unrighteous constitution and every wicked law. But is a Christian Church bound to do this ? She has no authority to do this, says the Preacher. That is, a Christian in the capacity of a Church member may not do that which it is a sin to omit to do in every other capacity. Still worse. NOTICE OF THEIR FALSE POSITIONS. 115 Christians in their associate capacity, may not testify against wicked laws, and unrighteous civil compacts. Of course they may not send the gospel to the heathen, for the mis- sionary is the agent of the Church: — as a Church they may not resolve to sustain the law of God, for this would be an array against all that is opposed to these laws ; — nor re- solve to bear witness against theft, adultery, murder or any other crime among men, or the desecration of the Sabbath, for this would bring them into certain conflict with hu- man laws : — nor in prayer plead with God for the conver- sion of men and the reign of righteousness on earth, for this would overturn both constitutions and laws of human devising : — nor mention in preaching national sins, for it is only in her constitution and laws enacted and executed that a Nation sins. The position would silence the voice of the Church against vice and in favor of virtue, against sin and in favor of holiness ; and make her, as such, in her Church capacity, not only a cypher, but an abstraction. In charity to the preacher it seems necessary to assume that his language does not convey correctly the thought in his mind. In every view the position is false and anti-chris- tian. If the inference is just, only let wickedness of any kind be incorporated into a constitution, or sanctioned by law, and the Church has no right to array herself against it : a quiet way truly to give up this world to the Devil ! How different the teachings of the Lord Jesus Christ, him- self the great subverter, commissioning his Church to com- plete the work of Reform he commenced ; and of course to subvert all constitutions and laws opposed to God. There are no interests in human society which the influence of Christians, acting as a Church, is not designed to reach. The Christian religion is designed to spread over ail the interests of human society, and to affect deeply but most hap- pily, all that affects man. To' enable Christians to act the most successfully for the dilFusion of this influence, they are organized into a Church, with its divinely appointed or- dinances; and their best and most glorious movements are made as a Church. The voice of an individual may be pow- erful. But the voice of many combined is more powerful. 116 NOTICE OF THEIR FALSE POSITIONS. Individual action, in nameless ramifications, makes up the component parts of public sentiment. But it is when these individuals, acting and acted upon, meet in one body, compare views, and unite in results, and proclaim this union as the voice of the assembly, or the Convention, that the public become apprised of the heart-stirring fact, that a mighty change is in progress, that a revolution has been achieved ; and this united testimony, this voice of the embodied multi- tude, strikes deeply upon the public ear and the public con- science, with agitation, agitation, agitation, till all that is wrong in state constitutions and laws is removed. The climax of individual action is not attained, till the embodied iniiuence of each is proclaimed in the voice of the Church in her ecclesiastical capacity and judicatories. This is common sense — universal experience — Bible tactics — Chris- tian politics — practical benevolence — moral machinery — needful adaptation — the diplomacy of all agencies good and bad — identical with and inseparable from all social liabilities. Not indeed that the Church, in any capacity whatever, is to legislate, either for the State or for tire Nation : nor dictate to civil or political bodies any governmental measures. Never. But in all the capacities in which the Church can speak, or put forth influence, is she bound to lift up her voice, as a known organized body, in favor of justice, and in opposition, stern and inflexible, to injustice : in approbation of righteous legislation, and in condemnation of all unrighteous legisla- tion : in testimony strong and unremitted against all consti- tutions. State and National, which do not sustain inalienable rights, and which of course are contiary to natural justice, and the Law of God. In such action her movement is moral and religious, wholly within her legitimate sphere: simply testimony ; the expres- sion of opinions ; the embodiment of moral sense ; the voice of conscience : no threats, pains or penalties being annexed. True, it is designed to bear upon the civil and political action of the community. Not in the tone of menace, nor dictation, nor even prescription. But simply and only to hold up before the public the fundamental principles of just- ice — and where civil and political enactments contravene these principles, to call the public attention to the fact, and ATTITUDE OF RELIGIOUS BODIES. 117 to inscribe upon the portals of all public influences and action the Bible axiom, Righteousness exalteth a Nation — but SIN is a reproach to any people. If the Church, as such, in her primary assemblies, and in her judicatories, may not do this, the organization has no sort of adaptation to the hu- man mind, or to human action. SEC. 2. TPIE ATTITUDE OF RELIGIOUS BODIES TOWARDS SLAVERY. This point demands the prayerful attention of Christians, on account of the position taken by religious organizations of the country in reference to Slavery, and to lead us to more just and correct views of the piety of the American Churches, and the causes of its decline, and the means by which it may be increased. The character of the "Religion of this country is made public by the acts of our religious organizations with more certainty than through any other channel. They are sus- tained by Christians in their individual capacity, and the posi- tions they take are justly regarded as indicating the senti- ment, and moral sense of the masses from which they derive their support. These organizations represent the great body of professed Christians in the Nation. So far, therefore, as they are connected with Slavery, they publish to the world the religious sense of the Christians in the Nation on this subject. The Christianity of the United States lies under the guilt of sustaining Slavery, with all its horrors, so far as the reli- gious organizations of the country hold a connection with It. The connection with Slavery maintained by the American Bible Society, The American Tract Society, and the Amer- ican Board of Commissioners for Foreign Missions, may be known by their ACTS. Any sustaining, approving, concurring connection with Slavery, involves deep guilt : it can in no sense be re- garded a sin of ignorance, to be winked at ; and all who sustain religious organizations in such a connection, are par- 11* 118 ATTITUDE OF RELIGIOUS BODIES takers in the guilt. Isaiah, Ixi. 8. — I, the LORD, love judgment : I hate robbery for burnt-offering. We have here another cause for the low state of piety — for the diminishing moral power of benevolent enterprise in the American Churches. '•' Watchman, what of the night ? — if ye will inquire, inquire ye : — return, come." — Isa. xxi. 11,12. Many weep over this matter M^ith prayerful solicitude. The American Board of Commissioners for Foreign Mis- sions thus define their position : " The Board can sustain no relation to Slavery which implies approbation of the system, and as a Board can have no connection or sympathy with it. Without a change of views, it is quite certain that the Board can do nothing beyond this." Facts. This Board publicly solicit and knowingly receive the gains of slaveholding. They employ a financial agent for Maryland and Delaware as a part of his field. They have receiving agents at leading points in most of the slaveholding States. They send Dr. Scudder to the slave States to extend the Missionary spirit, and to increase Missionary contributions. They, as a Board, wholly refrain from declaring any- where, or in any direct form, that the system of American Slavery is wrong, and that it is a sin lor man to hold his fellow-man as property. There are slaveholders and slaves in the Choctaw Mission Churches, which are under the control of the A. B. C. F. M. These facts furnish the explanation of the import of the disclaimer of the Board to which they adhere, as the official expression of their views. The Board further say : " So far as they are at present informed, they see no reason to charge the Missionaries among the Choctaws, or anywhere else, with either a viola- tion or neglect of duty :" that is, slaveholding as such, is not to be regarded or treated as any bar to full and consistent membership in the Christian Church. It was in testimony before the Board (Mr. Hotchkins, a Missionary among the Choctaws, the witness), that in one of the Mission Churches, about one-thiid of the members TOWARDS SLAVERY. 119 are converted negro slaves, some of whose masters are alsa members of the same. N. B. The whole number of persons connected with the jyiissions of the Board, and sustained by its funds, is 494. The whole number received into the Mission Churches- under the patronage of the Board since its ^Missions com- menced, is reckoned to be 32,800. 30,605 of this number have been received to the Churches- in the Sandwich Islands, leaving only 2,195 as the aggregate received from the beginning into the Churches at all the other stations. 5,600 are reported as having been received in the year last reported : of these, 5,296 were received at the Sandwich Islands, leaving 304 the number received at all the other Missions. The Sandwich Island Mission has been, more than any other, an anti-slavery Mission. Its great success directly followed its breach upon the existing system of feudal Slavery. Re\. Lorrin Andrews, a Missionary there, thus testifies : " The JVIission have published a history of the Sandwich Islands, which will probably he republished in the United States. That history will show that the INlission wei-e obliged to stop in their progress and jnit down Slaver i/ before they could go any farther. Though Slavery here was in its mildest form, much like the feudal system of the middle ages, yet so many things were at variance with the principles of the Gospel, that they had to be changed. On this change depended the safety and permanence of the nation. If it had not been effected, the nation would have lost its nationality before now," Here you have the test. " So many things were at var- iance with the principles of the gospel." That is, we can never do the Lord's work, while we approve or countenance the violation of his law. As Missionaries of the Cross, we cannot expect the smiles of him who was crucified for the Sms of the World, while our hands are in any way defiled by oppression. If I regard iniquity in my heart, the Lord will not hear me. The Christian Church will not be permit- ted to make progress in the work of mercy to the Heathen, if 120 ATTITUDE OF RELIGIOUS BODIES they inake merchandize of their brethren , knowingly receive into the treasury of the Lord the price of blootJ, or hold com- munion with the unfruitful works of darkness. *' The piety of the Church must be elevated." But if the blind lead the blind, they will both fall. Ineflable reproach is brought upon the gospel, and upon the Christian name, by the failure, the habitual and utter failure, of Christians to act up to their holy principles : by their recreant neglect, their covenant-breaking rejumi to do for the country what it needs, and what it must have from Christian influence, to secure its permanent prosperity in the triumphs of justice, and in the perpetuity of a righteous leofislation. The Church claims to be regarded as the guide of the nation on the subject of morals and religion ; and she is very sensi- tive when her maxims are doubted, her authority questioned, and her teachings dissected and exposed. Pray then let her act worthy her name and the principles she avows. Let the Church guide the Public safely. Let her utter the truth, and the whole truth, and call the Nation to sit dov\-n under its shade, and eat freely and continuously its fruit, which shall impart life, vigor and unfading youth to the body politic, civil and ecclesiastical. In this case the Church would be indeed a nursing mother to the community, and in its midst, comely as Jerusalem, and terrible as an army with banners, and a glory among men. But how is she shorn of her strength and beauty, when she practically denies her own principles ; when in her indivi- dual members, primary assemblies, judiQatorie;*, and various organizations, she ceases to be a reprover of sin — connives at known abominations, — extends fellowshij) to those wh