Criticisms Refuted

To prevent mistakes, we beg leave to subjoin the following explanations. As to what we have done, our reasons for so doing, and the grand object we would desire to see accomplished—all these, we presume, are sufficiently declared in the foregoing pages.

As to what we intend to do in our associate capacity, and the ground we have taken in that capacity, tho’ expressly and definitely declared; yet, these, perhaps, might be liable to some misconstruction. First, then, we beg leave to assure our brethren, that we have no intention to interfere, either directly, or indirectly, with the peace and order of the settled churches, by directing any ministerial assistance, with which the Lord may please to favour us, to make inroads upon such; or, by endeavouring to erect churches out of churches, to distract and divide congregations. We have no nostrum, no peculiar discovery of our own to propose to fellow-christians, for the fancied importance of which, they should become followers of us. We propose to patronize nothing but the inculcation of the express word of God, either as to matter of faith or practice; but everyone that has a Bible and can read it, can read this for himself. Therefore we have nothing new. Neither do we pretend to acknowledge persons to be ministers of Christ, and, at: the same time, consider it our duty to forbid, or discourage people to go to hear them, merely because they may hold some things disagreeable to us; much less to encourage their people to leave: them on that account; and such do we esteem all, who preach free unconstitutional salvation through the blood of Jesus to perishing sinners of every description; and who manifestly connect: with this a life of holiness, and pastoral diligence in the performance of all the duties of their sacred office according to the scriptures; even all, of whom, as to all appearance, it may be truly said to the object of their charge, “they seek not yours, but you.” May the good Lord prosper all such, by whatever name they are called; and fast hasten that happy period, when Zion’s watchmen shall see eye to eye, and all be called by the same name. Such then have nothing to fear from our association, were our resources: equal to our utmost wishes. But all others we esteem as hirelings, as idle shepherds; and should be glad to see the Lord’s flock delivered from their mouth, according to his promise. Our principal and proper design, then, with respect to ministerial assistants, such as we have described in our fifth resolution, is to direct their attention to those places where there is manifest need for their labours; and many such places there are; would to God it were in our power to supply them. As to creeds and confessions, although we may appear to our brethren to oppose them, yet this is to be understood only in so far as they oppose the unity of the church, by containing sentiments not expressly revealed in the word of God; or by the way of using them, become the instruments of a human or implicit faith: or, oppress the weak of God’s heritage: where they are liable to none of those objections, we have nothing against them. It is the abuse and not the lawful use of such compilations that we oppose. See prop. 7, page 17. Our intention therefore, with respect to all the churches of Christ is perfectly amicable. We heartily wish their reformation; but by no means their hurt or confusion. Should any affect to say, that our coming forward as we have done, in advancing and publishing such things, have a manifest tendency to distract and divide the churches, or to make a new party; we treat it as a confident and groundless assertion: and must suppose they have not duly considered, or at least, not well understood the subject, All we shall say to this at present, is, that if the divine word be not the standard of a party—Then are we not a party, for we have adopted no other. If to maintain its alone sufficiency be not a party principle: then are we not a party—If to justify this principle by our practice, in making a rule of it, and of it alone, and not of our own opinions, nor of those of others be not a party principle—then are we not a party—If to propose and practice neither more nor less than it expressly reveals and enjoins be not a partial business, then are we not a party. These are the very sentiments we have approved and recommended, as a society formed for the express purpose of promoting Christian unity, in opposition to a party spirit. Should any tell us that to do these things is impossible without the intervention of human reason and opinion. We humbly thank them for the discovery. But who ever thought otherwise? Were we not rational subjects, and of course capable of understanding and forming opinions; would it not evidently appear, that, to us, revelation of any kind would be quite useless; even suppose it as evident as mathematics. We pretend not, therefore, to divest ourselves of reason, that we may become quiet, inoffensive, and peaceable Christians; nor yet, of any of its proper and legitimate operations upon divinely revealed truths. We only pretend to assert, what every one that pretends to reason must acknowledge; namely, that there is a manifest distinction betwixt an express scripture declaration, and the conclusion or inference which may be deduced from it, and that the former may be clearly understood, even where the latter is but imperfectly, if at all perceived; and that we are, at least, as certain of the declaration, as we can be of the conclusion, we draw from it, and that, after all, the conclusion ought not to be exalted above the premises, so as to make void the declaration for the sake of establishing our own conclusion, and that, therefore, the express commands to preserve and maintain inviolate christian unity and love ought not to be set aside to make way for exalting our inferences above the express authority of God. Our inference upon the whole, is, that where a professing Christian brother opposes or refuses nothing either in faith or practice, for which there can be expressly produced a “thus saith the Lord”: that we ought not to reject him because he cannot see with our eyes as to matters of human inference, of private judgment. “Through thy knowledge shall the weak brother perish? How walketh thou not charitably?” Thus we reason, thus we conclude, to make no conclusion of our own, nor of any other fallible fellow creature, a rule of faith or duty to our brother. Whether we refuse reason, then, or abuse it, in our so doing, let our brethren judge. But, after all, we have only ventured to suggest, what, in other words, the Apostle has expressly taught: namely, that the strong ought to bear with the infirmities of the weak, and not to please themselves. That we ought to receive him that is weak in the faith, because God has received him. In a word that we ought to receive one another, as Christ hath also received us to the glory of God. We dare not therefore, patronize the rejection of God’s dear children, because they may not be able to see alike in matters of human inference, of private opinion; and such we esteem all things, not expressly revealed and enjoined in the word of God. If otherwise, we know not what private opinion means. On the other hand, should our peaceful and affectionate overture for union and truth, prove offensive to any of our brethren; or occasion disturbances in any of the churches; the blame cannot be attached to us. We have only adventured to persuade, and if possible, to excite to the performance of an important duty, a duty equally incumbent upon us all. Neither have we pretended to dictate to them, what they should do. We have only proposed, what appeared to us most likely to promote the desired event; humbly submitting the whole premises to their candid and impartial investigation; to be altered, corrected, and amended, as they see cause; or any other plan adopted that may appear more just and unexceptionable. As for ourselves, we have taken all due care, in the meantime to take no step, that might throw a stumbling block in the way; that might prove now, or at any future period, a barrier to prevent the accomplishment of that most desirable object; either by joining to support a party; or by patronizing any thing as articles of faith or duty, not expressly revealed and enjoined in the divine standard; as we are sure, whatever alterations may take place, that will stand. And that considerable alterations must and will take place in the standards of all the churches, before that glorious object can be accomplished, no man, that duly considers the matter, can possibly doubt. In so far then, we have at least, endeavoured to act consistently; and with the same consistency would desire to be instrumental in erecting as many churches as possible, throughout the desolate places in God’s heritage, upon the same catholic foundation; being well persuaded, that every such erection will, not only in the issue, prove an accession to the general cause; but will also, in the mean time, be a step towards it; and of course, will reap the first fruits of that blissful harvest, that will fill the face of the world with fruit. For, if the first Christian churches walking in the fear of the Lord, in holy unity and unanimity, enjoyed the comforts of the Holy Ghost, and were increased and edified; we have reason to believe, that walking in their footsteps will everywhere, and at all times, ensure the same blessed privileges. And it is in an exact conformity to their recorded and approved example, that we through grace, would be desirous to promote the erection of churches: and this we believe to be quite practicable, if the legible and authentic records of their faith and practice be handed down to us upon the page of New Testament scripture: but if otherwise, we cannot help it—Yet even in this case, might we not humbly presume, that the Lord would take the will for the deed; for if there be first a willing mind, we are told, it is accepted, according to what a man hath, and not according to what he hath not. It would appear, then, that sincerely and humbly adopting this model with an entire reliance upon promised grace, we cannot, we shall not, be disappointed. By this at least, we shall get rid of two great evils, which we fear, are at this day, grievously provoking the Lord to plead a controversy with the churches; we mean the taking, and giving of unjust offenses; judging and rejecting each other, in matters wherein the Lord hath not judged; in a flat contradiction to his expressly revealed will. But according to the principle adopted, we can neither take offense at our brother for his private opinions, if he be content to hold them as such; nor yet offend him with ours, if he do not usurp the place of the lawgiver; and even suppose he should, in this case we judge him, not for his opinions, but for his presumption. “There is one lawgiver, who is able to save, and to destroy: who art thou that judgest another?” But farther, to prevent mistakes, we beg leave, to explain our meaning in a sentence or two, which might possibly be misunderstood. In page first, we say, that no man has a right to judge his brother; except in so far as he manifestly violates the express letter of the law. By the law here, and elsewhere, when taken in this latitude, we mean that whole revelation of faith and duty, expressly declared in the divine word, taken together, or in its due connexion, upon every article: and not any detached sentence. We understand it as extending to all prohibitions, as well as to all requirements. “Add thou not unto his words, lest he reprove thee, and thou be found a liar.” We dare therefore neither do, nor receive any thing, as of divine obligation, for which there cannot be expressly produced a “thus saith the Lord” either in express terms, or by approved precedent. According to this rule we judge, and beyond it we dare not go. Taking this sentiment in connexion with the last clause of the fifth resolution; we are to be understood, of all matters of faith and practice, of primary and universal obligation; that is to say, of express revelation: that nothing be inculcated as such, for which there cannot be expressly produced a “thus saith the Lord” as above; without, at the same time, interfering directly or indirectly, with the private judgment of any individual, which does not expressly contradict the express letter of the law, or add to the number of its institutions. Every sincere and upright Christian, will understand and do the will of God, in every instance, to the best of his skill and judgment; but in the application of the general rule to particular cases, there may, and doubtless will, be some variety of opinion and practice. This we see was actually the case in the apostolic churches, without any breach of Christian unity. And if this was the case, at the erection of the Christian church from amongst Jews and Gentiles, may we not reasonably expect, that it will be the same at her restoration, from under her long antichristian and sectarian desolations?

With a direct reference to this state of things, and, as we humbly think, in a perfect consistency with the foregoing explanations, have we expressed ourselves in page roth; wherein we declare ourselves ready to relinquish, whatever we have hitherto received as. matter of faith or practice, not expressly taught and enjoined in the word of God; so that we, and our brethren, might, by this mutual condescension, return together to the original constitutional unity of the Christian church; and dwell together in peace and charity. By this proposed relinquishment, we are to be understood, in the first instance, of our manner of holding those things, and not simply of the things themselves: for no man can relinquish his opinions or practices, till once convinced that they are wrong; and this he may not be immediately, even supposing they were so. One thing however, he may do, when not bound by an express command, he need not impose them upon others, by any wise requiring their approbation; and when this is done, the things, to them, are as good as dead; yea, as good as buried too; being thus removed out of the way. Has not the Apostle set us a noble example of this, in his pious and charitable zeal for the comfort and edification of his brother, in declaring himself ready to forego his rights (not indeed to break commandments) rather than stumble, or offend, his brother? And who knows not, that the Hebrew Christians abstained from certain meats, observed certain days, kept the passover, circumcised their children, etc., while no such things were practiced by the Gentile converts, and yet no breach of unity, while they charitably forbore one with the other. But had the Jews been expressly prohibited, or the Gentiles expressly enjoined, by the authority of Jesus, to observe these things; could they, in such a case, have lawfully exercised this forbearance? But where no express law is, there can be no formal, no intentional transgression; although its implicit and necessary consequences had forbid the thing, had they been discovered. Upon the whole, we see one thing is evident; the Lord will bear with the weaknesses, the involuntary ignorances, and mistakes of his people; though not with their presumption. Ought they not, therefore, to bear with each other—“to preserve the unity of the spirit in the bond of peace; forbearing one with another in love”—What saith the scripture? We say, then, the declaration referred to, is to be thus understood, in the first instance; though we do not say, but something farther is intended. For certainly we may lawfully suspend both declaration and practice upon any subject, where the law is silent: when to do otherwise must prevent the accomplishment of an expressly commanded, and highly important duty: and such, confessedly, is the thing in question. What saith the Apostle? “All things are lawful for me: but all things are not expedient. All things are lawful for me; but all things edify not.” It seems, then, that amongst lawful things, which might be forborne; that is, as we humbly conceive, things not expressly commanded; the governing principle of the Apostle’s conduct was the edification of his brethren of the church of God. A divine principle this, indeed! May the Lord God infuse it into all his people. Were all those nonpreceptive opinions and practises, which have been maintained and exalted to the destruction of the church’s unity, counterbalanced with the breach of the express law of Christ, and the black catalogue of mischiefs which have necessarily ensued; on which side, think you, would be the preponderance? When weighed in the balance with this monstrous complex evil, would they not all appear lighter than vanity? Who then would not relinquish a cent to obtain a kingdom! And here let it be noted, that it is not the renunciation of an opinion or practice as sinful, that is proposed or intended; but merely a cessation from the publishing or practicing of it, so as to give offense; a thing men are in the habits of doing every day for their private comfort, or secular emolument; where the advantage is of infinitely less importance. Neither is there here any clashing of duties, as if to forbear was a sin, and also to practice was a sin; the thing to be forborne being a matter of private opinion, which, though not expressly forbidden, yet are we, by no means, expressly commanded to practice. Whereas we are expressly commanded to endeavor to maintain the unity of the spirit in the bond of peace. And what saith the Apostle to the point in hand? “Hast thou faith, saith he, have it to thyself before God. Happy is the man, that condemneth not himself, in the thing which he alloweth.”

It may be farther added, that a still higher and more perfect degree of uniformity is intended, though neither in the first nor second instance, which are but so many steps toward it; namely, the utter abolition of those minor differences, which have been greatly increased, as well as continued, by our unhappy manner of treating them; in making them the subject of perpetual strife and contention. Many of the opinions which are now dividing the church, had they been let alone, would have been, long since, dead and gone; kut the constant insisting upon them, as articles of faith and terms of salvation, have so beat them into the minds of men, that, in many instances, they would as soon deny the Bible itself, as give up with one of those opinions. Having thus embraced contentions, and preferred divisions to that constitutional unity, peace and charity, so essential to Christianity: it would appear, that the Lord, in righteous judgment, has abandoned his professing people to the awful scourge of those evils; as in an instance somewhat similar, he formerly did his highly favored Israel. “My people, saith he, would not hearken to my voice. So I gave them up to their own hearts’ lusts, and they walked in their own counsels.” “Israel hath made many altars to sin: therefore altars shall be unto him to sin.” Thus, then, are we to be consistently understood, as fully and fairly intending, on our part, what we have declared and proposed to our brethren, as, to our apprehension, incumbent upon them and us, for putting an end forever, to our sad and lamentable schisms. Should any object and say, that after all, the fullest compliance with everything proposed and intended, would not restore the church to the desired unity, as there might still remain differences of opinion and practice. Let such, but duly consider, what properly belongs to the unity of the church, and we are persuaded, this objection will vanish. Does not the visible scriptural unity of the Christian church consist in the unity of her public profession and practice; and, under this, in the manifest charity of her members, one toward another; and not in the unity of the private opinion and practice of every individual? Was not this evidently the case in the Apostles’ days, as has been already observed? If so the objection falls to the ground. And here, let it be noted, (if the hint be at all necessary,) that we are speaking of the unity of the church considered as a great visible professing body, consisting of many co-ordinate associations; each of these, in its aggregate or associate capacity, walking by the same rule, professing and practicing the same things. That this visible scriptural unity be preserved, without corruption, or breach of charity throughout the whole; and in every particular worshipping society, or church; is the grand desideratum, the thing strictly enjoined and greatly to be desired. An agreement in the expressly revealed will of God, is the adequate and firm foundation of this unity; ardent prayer, accompanied with prudent peaceable, and persevering exertion, in the use of all scriptural means for accomplishing it, are the things humbly suggested, and earnestly recommended to our brethren. If we have mistaken the way, their charity will put us right: but if otherwise, their fidelity to Christ and his cause will excite them to come forth speedily, to assist with us in his blessed work.

After all, should any impeach us with the vague charge of Latitudinarianism (Jet none be startled at this gigantic term) it will prove as feeble an opponent to the glorious cause in which we, however weak and unworthy, are professedly engaged, as the Zamzummins did of old, to prevent the children of Lot from taking possession of their inheritance. If we take no greater latitude than the divine law allows, either in judging of persons or doctrines, either in profession, or practice (and this is the very thing we humbly propose and sincerely intend) may we not reasonably hope, that such a latitude will appear to every upright Christian, perfectly innocent and unexceptionable? If this be Latitudinarianism, it must be a good thing, and therefore the more we have of it the better; and may be it is, for we are told “the commandment is exceeding broad;” and we intend to go just as far as it will suffer us, but not one hair’s breadth farther, so, at least, says our profession, And surely it will be time enough to condemn our practice, when it appears manifestly inconsistent with the profession, we have thus precisely and explicitly made. We here refer to the whole of the foregoing premises. But were this word as bad as it is long: were it stuffed with evil from beginning to end; may be, it better belongs to those, that brandish it so unmercifully at their neighbors; especially if they take a greater latitude than their neighbors do; or than the divine law allows. Let the case, then, be fairly submitted to all that know their Bible, to all that take upon them to see with their own eyes, to judge for themselves. And here let it be observed once for all, that it is only to such we direct our attention in the foregoing pages. As for those that either cannot, or will not see and judge for themselves, they must be content to follow their leaders, till they come to their eyesight; or determine to make use of the faculties, and means of information, which God has given them: with such, in the mean time, it would be useless to reason; seeing that they either confessedly cannot see; or have completely resigned themselves to the conduct of their leaders; and are therefore determined to hearken to none but them. If there be none such, however, we are happily deceived: but if so we are not the only persons that are thus deceived; for this is the common fault objected by almost all the parties to each other, viz, that they either cannot, or will not see; and it would be hard to think, they were all mistaken: the fewer there be, however, of this description the better. To all those, then, that are disposed to see and think for themselves, to form their judgment by the divine word itself, and not by any human explication of it, humbly relying upon and looking for, the promised assistance of divine teaching; and not barely trusting to their own understanding. To all such do we gladly commit our cause; being persuaded, that, at least they will give it a very serious and impartial consideration; as being truly desirous to know the truth. To you, then, we appeal in the present instance, as we have also done from the beginning. Say, we beseech you, to whom does the charge of Latitudinarianism when taken in a bad sense (for we have supposed it may be taken in a good sense) most truly and properly belong. Whether to those that will neither add nor diminish anything, as to matter of faith and duty; either to or from, what is expressly revealed and enjoined in the holy scriptures: or to those who pretend to go farther than this; or to set aside some of its express declarations and injunctions to make way for their own opinions, inferences, and conclusions? Whether to those who profess their willingness to hold communion with their acknowledged christian brethren, when they neither manifestly oppose nor contradict any thing expressly revealed and enjoined in the sacred standard: or to those who reject such, when professing to believe and practise whatever is expressly revealed and enjoined therein; without, at the same time being alledged, much less found guilty, of anything to the contrary: but instead of this, asserting and declaring their hearty assent and consent to every thing, for which there can be expressly produced a “thus saith the Lord,” either in express terms, or by approved precedent. To which of these, think ye, does the odious charge of Latitudinarianism belong? Which of them takes the greatest latitude? Whether those that expressly judge and condemn where they have no express warrant for so doing; or those that absolutely refuse so to do? And we can assure our brethren, that such things are, and have been done, to our own certain knowledge; and even where we least expected it: and that it is to this discovery, as much as to many other things, that we stand indebted for that thorough conviction of the evil state of things in the churches, which has given rise to our association. As for our part, we dare no longer give our assent to such proceedings; we dare no longer concur in expressly asserting, or declaring, anything in the name of the Lord, that he has not expressly declared in his holy word. And until such time as Christians come to see the evil of doing otherwise, we see no rational ground to hope, that there can be either unity, peace, purity or prosperity, in the church of God. Convinced of the truth of this, we would humbly desire to be instrumental in pointing out to our fellow Christians the evils of such conduct. And, if we might venture to give our opinion of such proceedings, we would not hesitate to say, that they appear to include three great evils, evils truly great in themselves, and at the same time productive of most evil consequences.

First, to determine expressly, in the name of the Lord, when the Lord has not expressly determined, appears to us a very great evil: see Deut. 18:20. “The prophet that shall presume to speak a word in my name, which I have not commanded him to speak—even that prophet shall die.” The Apostle Paul, no doubt, well aware of this, cautiously distinguishes betwixt his own judgment and the express injunctions of the Lord; See 1 Cor. 7:25, 40. Though at the same time, it appears that he was as well convinced of the truth and propriety of his declarations, and of the concurrence of the holy spirit with his judgment, as any of our modern determiners may be; for “I think saith he that I have the spirit of God:” and we doubt much, if the best of them would honestly say more than this: yet we see, that with all this, he would not bind the church with his conclusions; and for this very reason, as he expressly tells us, because, as to the matter on hand, he had no commandment of the Lord. He spoke by permission and not by commandment, as one that had obtained mercy to be faithful, and therefore would not forge his master’s name by affixing it to his own conclusions; saying, “The Lord saith, when the Lord had not spoken.”

A second evil is, not only judging our brother to be absolutely wrong, because he differs from our opinions; but, more especially, our judging him to be a transgressor of the law in so doing: and of course treating him as such, by censuring, or otherwise exposing him to contempt; or, at least, preferring ourselves before him in our own judgment; saying, as it were, stand by, I am holier than thou.

A third and still more dreadful evil is, when we not only, in this kind of way, judge and set at nought our brother; but, moreover proceed as a church, acting and judging in the name of Christ; not only to determine that our brother is wrong, because he differs from our determinations: but also in connexion with this, proceed so far as to determine the merits of the cause by rejecting him, or casting him out of the church, as unworthy of a place in her communion; and thus, as far as in our power, cutting him off from the kingdom of heaven. In proceeding thus, we not only declare, that, in our judgment, our brother is in an error; which we may sometimes do in a perfect consistency with charity: but we also take upon us to judge, as acting in the name and by the authority of Christ, that his error cuts him off from salvation; that continuing such he has no inheritance in the kingdom of Christ and of God. If not, what means our refusing him, or casting him out of the church, which is the kingdom of God in this world? For certainly if a person have no right, according to the Divine Word, to a place in the church of God upon earth, (which we say, he has not, by thus rejecting him) he can have none to a place in the church in heaven, unless we should suppose, that those whom Christ by his word rejects here, he will nevertheless receive hereafter. And surely it is by the word that every church pretends to judge; and it is by this rule, in the case before us, that the person in the judgment of the church stands rejected. Now is not this to all intents and purposes determining the merits of the cause? Do we not conclude that the person’s error cuts him off from all ordinary possibility of salvation, by thus cutting him off from a place in the church, out of which there is no ordinary possibility of salvation? Does he not henceforth become to us as a heathen man and a publican? Is he not reckoned amongst the number of those that are without, whom God judgeth? If not, what means such a solemn determination? Is it anything, or is it nothing, for a person to stand rejected by the church of God? If such rejection confessedly leave the man still in the same safe and hopeful state, as to his spiritual interests; then indeed, it becomes a matter of mere indifference; for as to his civil and natural privileges, it interferes not with them, But the scripture gives us a very different view of the matter; for there we see, that those that stand justly rejected by the church on earth, have no room to hope for a place in the church in heaven. “What ye bind on earth shall be bound in heaven” is the awful sanction of the churches judgment, in justly rejecting any person. Take away this, and it has no sanction at all. But the church rejecting, always pretends to have acted justly in so doing; and if so, whereabouts does it confessedly leave the person rejected, if not in a state of damnation; that is to say, if it acknowledge itself to be a church of Christ, and to have acted justly. If after all, any particular church acting thus, should refuse the foregoing conclusion, by saying, we meant no such thing concerning the person rejected—we only judged him unworthy of a place amongst us; and therefore put him away; but there are other churches that may receive him. We would be almost tempted to ask such a church, if those other churches be churches of Christ; and if so, pray what does it account itself? Is it anything more or better than a church of Christ? And, whether if those other churches do their duty, as faithful churches, any of them would receive the person it had rejected? If it be answered, that, in acting faithfully, none of those other churches either could, or would receive him; then, confessedly, in the judgment of this particular church, the person ought to be universally rejected: but, if otherwise, it condemns itself of having acted unfaithfully, nay, cruelly towards a christian brother, a child of God; in thus rejecting him from the heritage of the Lord; in thus cutting him off from his father’s house as the unnatural brethren did the beloved Joseph. But even suppose someone or other of those unfaithful churches should receive the outcast, would their unfaithfulness in so doing nullify, in the judgment of this more faithful church, its just and faithful decision in rejecting him? If not, then, confessedly, in its judgment, the person still remains under the influence of its righteous sentence, debarred from the kingdom of heaven; that is to say, if it believe the scriptures, that what it has righteously done upon earth, is ratified in heaven. We see no way, that a church acting thus, can possibly get rid of this awful conclusion; except it acknowledges that the person it has rejected from its communion, still has a right to the communion of the church; but if it acknowledge this—whereabouts does it leave itself, in thus shutting out a fellow-Christian, an acknowledged brother, a child of God!! Do we find any parallel for such conduct in the inspired records, except in the case of Diotrephes, of whom the Apostle says, “who loveth to have the pre-eminence among them, receiveth us not, prating against us with malicious words, and not content therewith, neither doth he himself receive the brethren, and forbiddeth them that would, and casteth them out of the church.”

But farther, suppose another church should receive this castaway, this person, which this faithful church supposed itself to have righteously rejected: would not, the church so doing, incur the displeasure, nay, even the censure, of the church that had rejected him? and, we should think justly too, if he deserved to be rejected. And would not this naturally produce a schism betwixt the churches? Or, if it be supposed that a schism did already exist, would not this manifestly tend to perpetuate and increase it? If one church receiving those, whom another puts away, will not be productive of schism, we must confess, we cannot tell what would. That church, therefore must surely act very schismatically, very unlike a church of Christ, which necessarily pre-supposes, or produces schism, in order to shield an oppressed fellow-Christian, from the dreadful consequences of its unrighteous proceedings. And is not this confessedly the case with every church, which rejects a person from its communion, while it acknowledges him to be a fellow-Christian; and in order to excuse this piece of cruelty, says, he may find refuge someplace else; some other church may receive him? For as we have already observed, if no schism did already exist, one church receiving those whom another has rejected, must certainly make one. The same evils also will as justly attach to the conduct of an individual, who refuses, or breaks communion with a church, because it will not receive, or make room for, his private opinions, or self-devised practices, in its public profession and managements, for, does he not, in this case, actually take upon him to judge the church, which he thus rejects, as unworthy of the communion of christians? And is not this to all intents and purposes declaring it, in his judgment, excommunicate; or at least worthy of excommunication?

Thus have we briefly endeavored to shew our brethren, what evidently appears to us to be the heinous nature and dreadful consequences of that truly latitudinarian principle and practice, which is the bitter root of almost all our divisions, namely, the imposing of our private opinions upon each other, as articles of faith or duty; introducing them into the public profession and practice of the church, and acting upon them, as if they were the express law of Christ, by judging and rejecting our brethren that differ with us in those things; or, at least, by so retaining them in our public profession and practice, that our brethren cannot join with us, or we with them, without becoming actually partakers of those things, which they, or we, cannot, in conscience approve; and which the word of God no where expressly enjoins upon us. To cease from all such things, by simply returning to the original standard of Christianity, the profession and practice of the primitive church, as expressly exhibited upon the sacred page of New Testament scripture, is the only possible way, that we can perceive, to get rid of those evils. And we humbly think that a uniform agreement in that for the preservation of charity would be infinitely preferable to our contention and divisions: nay, that such a uniformity is the very thing that the Lord requires, if the New Testament be a perfect model, a sufficient formula for the worship, discipline and government of the Christian church. Let us do, as we are there expressly told they did, say as they said: that is, profess and practice as therein expressly enjoined by precept and precedent, in every possible instance, after their approved example; and in so doing we shall realize, and exhibit, all that unity and uniformity, that the primitive church possessed, or that the law of Christ requires. But if after all, our brethren can point out a better way to regain and preserve that Christian unity and charity expressly enjoined upon the church of God, we shall thank them for the discovery and cheerfully embrace it.

Should it still be urged, that this would open a wide door to latitudinarianism, seeing all that profess Christianity, profess to receive the holy scriptures; and yet differ so widely in their religious sentiments. We say, let them profess what they will, their difference in religious profession and practice originates in their departure from what is expressly revealed and enjoined; and not in their strict and faithful conformity to it, which is the thing we humbly advise for putting an end to those differences. But you may say, do they not already all agree in the letter, though differing so far in sentiment? However this may be, have they all agreed to make the letter their rule; or rather to make it the subject matter of their profession and practice? Surely no; or else they would all profess and practice the same thing. Is it not as evident as the shining light, that the scriptures exhibit but one and the self same subject matter of profession and practice; at all times, and in all places; and, that therefore, to say as it declares, and to do as it prescribes, in all its holy precepts, its approved and imitable examples, would unite the christian church in a holy sameness of profession and practice, throughout the whole world? By the Christian church throughout the world, we mean the aggregate of such professors, as we have described in props. 1 and 8th, page 7th; even all that mutually acknowledge each other as Christians, upon the manifest evidence of their faith, holiness, and charity. It is such only we intend, when we urge the necessity of Christian unity. Had only such been all along recognized, as the genuine subjects of our holy religion, there would not, in all probability, have been so much apparent need for human formulas, to preserve an external formality of professional unity, and soundness in the faith: but artificial and superficious characters need artificial means to train and unite them. A manifest attachment to our Lord Jesus Christ in faith, holiness, and charity, was the original criterion of Christian character, the distinguishing badge of our holy profession, the foundation and cement of christian unity. But now, alas! and long since, an external name, a mere educational formality of sameness in the profession of a certain standard, or formula of human fabric, with a very moderate degree of, what is called, morality; forms the bond and foundation, the root and reason, of ecclesiastical unity. Take away from such the technia of their profession, the shiboleth of party; and what have they more? What have they left to distinguish, and hold them together? As for the Bible, they are but little beholden to it; they have learned little from it; they know little about it; and therefore depend as little upon it. Nay, they will even tell you, it would be of no use to them without their formula; they could not know a Papist from a Protestant by it; that merely by it, they could neither keep themselves nor the church right for a single week; you might preach to them what you please; they could not distinguish truth from error. Poor people! it is no wonder they are so fond of their formula. Therefore they that exercise authority upon them, and tell them what they are to believe, and what they are to do, are called benefactors. These are the reverend, and right reverend authors, upon whom they can, and do, place a more entire and implicit confidence, than upon the holy Apostles and Prophets; those plain, honest, unassuming men, who would never venture to say, or do, any thing, in the name of the Lord, without an express revelation from heaven; and, therefore, were never distinguished by the venerable titles of rabbi, or reverend; but just simply Paul, John, Thomas, etc. These were but servants. They did not assume to legislate; and therefore neither assumed, nor received, any honorary titles amongst men: but merely such as were descriptive of their office. And how, we beseech you, shall this gross and prevalent corruption be purged out of the visible professing church, but by a radical reform; but by returning to the original simplicity, the primitive purity, of the Christian institution and, of course, taking up things just as we find them upon the sacred page. And, who is there, that knows anything of the present state of the church, who does not perceive, that it is greatly overrun with the aforesaid evils? Or, who that reads his Bible, and receives the impressions, it must necessarily produce upon the receptive mind, by the statements it exhibits; does not perceive, that such a state of things is as distinct from genuine christianity, as oil is from water?

On the other hand, is it not equally as evident, that not one of all the erroneous tenets, and corrupt practices, which have so defamed and corrupted the public profession and practice of christianity, could ever have appeared in the world, had men kept close by the express letter of the divine law, had they thus held fast that form of sound words contained in the holy scriptures, and considered it their duty so to do: unless they blame those errors and corruptions upon the very form and expression of the scriptures; and say, that, taken in their letter and connexion, they immediately, and at first sight, as it were, exhibit the picture they have drawn. Should any be so bold as to assert this, let them produce their performance, the original is at hand; and let them shew us line for line; expression for expression; precept and precedent for practice; without the torture of criticism, inference, or conjecture; and then we shall honestly blame the whole upon the Bible; and thank those that will give us an expurged edition of it; call it constitution, or formula, or what you please; that will not be liable to lead the simple unlettered world into those gross mistakes, those contentions, schisms, excommunications and persecutions, which have proved so detrimental and scandalous to our holy religion.

Should it be farther objected, that even this strict literal uniformity would neither infer, nor secure unity of sentiment. It is granted, that, in a certain degree, it would not; nor, indeed, is there anything, either in scripture, or the nature of things, that should induce us to expect an entire unity of sentiment, in the present imperfect state. The church may, and we believe will, come to such a scriptural unity of faith and practice, that there will be no schism in the body; no self-preferring sect of professed and acknowledged christians, rejecting and excluding their brethren. This cannot be, however, till the offensive and excluding causes be removed; and every one knows what these are. But that all the members should have the same identical views of all divinely revealed truths; or that there should be no difference of opinion among them, appears to us morally impossible, all things considered. Nor can we conceive, what desirable purpose such a unity of sentiment would serve: except to render useless some of those gracious, self-denying, and compassionate precepts of mutual sympathy and forbearance, which the word of God enjoins upon his people. Such, then, is the imperfection of our present state— Would to God it might prove, as it ought, a just and humbling counterbalance to our pride! Then, indeed, we would judge one another no more about such matters. We would rather be conscientiously cautious to give no offense; to put no stumbling block, or occasion to fall in our brother’s way. We would then no longer exalt our own opinions and inferences to an equality with express revelation, by condemning and rejecting our brother, for differing with us in those things.

But although it be granted, that the uniformity we plead for, would not secure unity of sentiment; yet we should suppose, that it would be as efficacious for that purpose, as any human expedient, or substitute whatsoever. And here we would ask, have all, or any, of those human complications been able to prevent divisions, to heal breaches, or to produce and maintain unity of sentiment, even amongst those who have most firmly, and solemnly, embraced them? We appeal for this to the history of all the churches, and to the present divided state of the church at large. What good then have those divisive expedients accomplished, either to the parties that have adopted them, or to the church universal; which might not have been as well secured, by holding fast in profession and practice that form of sound words, contained in the divine standard; without at the same time, being liable to any of those dangerous and destructive consequences, which have necessarily ensued upon the present mode? Or will any venture to say, that the scriptures thus kept in their proper place, would not have been amply sufficient, under the promised influence of the divine spirit to have produced all that unity of sentiment, which is necessary to a life of faith and holiness; and also to have preserved the faith and worship of the church as pure from mixture and error, as the Lord intended; or as the present imperfect state of his people can possibly admit? We should tremble to think that any Christian should say, that they would not. And if to use them thus, would be sufficient for those purposes; why resort to other expedients, to expedients, which, from the beginning to this day, have proved utterly insufficient; nay, to expedients, which have always produced the very contrary effects, as experience testifies. Let none here imagine that we set any certain limits to the Divine intention, or to the greatness of his power when we thus speak, as if a certain degree of purity from mixture and error were not designed for the church in this world, or attainable by his people upon earth; except in so far as respects the attainment of an angelic or unerring perfection; much less, that we mean to suggest, that a very moderate degree of unity and purity should content us. We only take it for granted, that such a state of perfection is neither intended, nor attainable in this world, as will free the church from all those weaknesses, mistakes, and mismanagements, from which she will be completely exempt in heaven: however sound and upright she may now be in her profession, intention, and practice. Neither let any imagine, that we here, or elsewhere suppose, or intend to assert, that human standards, are intentionally set up in competition with the Bible; much less in opposition to it. We fairly understand and consider them as human expedients, or as certain doctrinal declarations of the sense in which the compilers understood the scriptures; designed, and embraced, for the purpose of promoting and securing, that desirable unity and purity, which the Bible alone, without those helps, would be insufficient to maintain and secure. If this be not the sense of those that receive and hold them, for the aforesaid purpose, we should be glad to know what it is. It is, however, in this very sense that we take them up, when we complain of them, as not only unsuccessful, but also as unhappy expedients; producing the very contrary effects. And even suppose it were doubtful, whether or not those helps have produced divisions; one thing at least is certain, that they have not been able to prevent them; and now that divisions do exist, it is as certain, that they have no fitness nor tendency to heal them; but the very contrary, as fact and experience clearly demonstrate. What shall we do then to heal our divisions? We must certainly take some other way than the present practice, if they ever be healed; for it expressly says, they must, and shall, be perpetuated forever. Let all the enemies of Christianity say amen. But let all Christians, continually say, forbid it, O Lord. May the good Lord subdue the corruptions, and heal the divisions of his people. Amen and amen.

After all that has been said, some of our timid brethren may possibly still object, and say; we fear, that without the intervention of some definite creed or formula, you will justly incur the censure of latitudinarianism; for how, otherwise, detect and exclude Arians, Socinians, etc.? To such we would reply, that if to profess, inculcate, and practice, neither more nor less, neither any thing else nor otherwise, than the Divine Word expressly declares respecting the entire subject of faith and duty; and simply to rest in that, as the expression of our faith, and rule of our practice; will not amount to the profession, and practical exhibition, of Arianism Socinianism, etc. but merely to one and the self same thing, whatever it may be called; then is the ground that we have taken, the principle that we advocate, in nowise chargeable with latitudinarianism. Should it be still farther objected that all these sects, and many more, profess to receive the Bible, to believe it to be the word of God; and therefore will readily profess to believe and practise whatever is revealed and enjoined therein; and yet each will understand it his own way, and of course practise accordingly; nevertheless, according to the plan proposed, you receive them all. We would ask, then, do all these profess, and practice, neither more, nor less, than what we read in the Bible, than what is expressly revealed and enjoined therein? If so they all profess and practice the same thing; for the Bible exhibits but one and the self-same thing to all. Or, is it their own inferences and opinions that they, in reality, profess and practice? If so, then upon the ground that we have taken, they stand rejected, as condemned of themselves; for thus professing one thing, when in fact and reality they manifestly practice another. But perhaps you will say, that although a uniformity in profession, and it may be in practice too, might thus be produced; yet still it would amount to no more than merely a uniformity in words, and in the external formalities of practice; while the persons thus professing and practicing, might each entertain his own sentiments, how different soever these might be. Our reply is, if so, they could hurt nobody but himself; besides, if persons thus united, professed and practiced all the same things, pray, who could tell, that they entertained different sentiments; or even in justice suppose it, unless they gave some evident intimation of it? which, if they did, would justly expose them to censure; or to rejection, if they repented not; seeing the offence, in this case, must amount to nothing less than an express violation of the expressly revealed will of God, to a manifest transgression of the express letter of the law; for we have declared, that except in such a case, no man, in our judgment, has a right to judge, that is, to condemn, or reject, his professing brother. Here, we presume, there is no greater latitude assumed, or allowed, on either side, than the law expressly determines, but we would humbly ask, if a professed agreement in the terms of any standard be not liable to the very same objection? If, for instance, Arians, Socinians, Arminians, Calvinists, Antinomians, etc. might not all subscribe the Westminster Confession, the Athanasian Creed, or the doctrinal articles of the Church of England. If this be denied, we appeal to historical facts; and, in the meantime, venture to assert, that such things are, and have been done. Or will any say, that a person might not with equal ease, honesty, and consistency, be an Arian, or a Socinian, in his heart, while subscribing the Westminster Confession, or the Athenasian Creed, as while making his unqualified profession to believe every thing that the scriptures declare concerning Christ? to put all that confidence in him; and to ascribe all that glory, honor, thanksgiving, and praise to him, professed, and ascribed to him in the Divine Word? If you say not it follows of undeniable consequence, that the wisdom of men, in those compilations, has effected, what the Divine Wisdom either could not, would not, or did not do, in that all-perfect and glorious revelation of his will, contained in the holy Scriptures. Happy emendation! Blessed expedient! Happy indeed, for the church, that Athenagius arose in the fourth century, to perfect what the holy apostles and prophets had left in such a rude and unfinished state. But if, after. all, the Divine Wisdom did not think proper to do anything more, or anything else, than is already done in the Sacred Oracles, to settle and determine those important points; who can say that he determined such a thing should be done afterwards? Or has he anywhere given us any intimation of such an intention?

Let it here be carefully observed that the question before us is about human standards designed to be subscribed, or otherwise solemnly acknowledged, for the preservation of ecclesiastical unity and purity; and therefore of course, by no means, applies to the many excellent performances, for the scriptural elucidation and defense of divinely revealed truths, and other instructive purposes. These, we hope, according to their respective merit, we as highly esteem, and as thankfully receive, as our brethren. But farther, with respect to unity of sentiment, even suppose it ever so desirable, it appears highly questionable, whether such a thing can at all be secured, by any expedient whatsoever; especially if we consider, that it necessarily pre-supposes in so far, a unity or sameness of understanding. Or, will any say, that, from the youth of seventeen to the man of four score, from the illiterate peasant, up to the learned prelate; all the legitimate members of the church entertain the same sentiments under their respective formulas. If not, it is still but a mere verbal agreement, a mere shew of unity. They say an amen to the same forms of speech, or of sound words, as they are called; without having, at the same time, the same views of the subject; or, it may be, without any determinate views of it at all, And what is still worse, this profession is palmed upon the world, as well as upon the too credulous professors themselves, for unity of sentiment; for soundness in the faith: when in a thousand instances, they have, properly speaking, no faith at all: that is to say, if faith necessarily pre-supposes a true and satisfactory conviction of the scriptural evidence and certainty of the truth of the propositions we profess to believe. A cheap and easy orthodoxy this, to which we may attain by committing to memory a catechism; or professing our approbation of a formula, made ready to our hand; which we may or may not have once read over; or even if we have, yet may not have been able to read it so correctly and intelligently, as to clearly understand one single paragraph from beginning to end; much less to compare it with, to search and try it by, the holy Scriptures; to see if these things be so. A cheap and easy orthodoxy this, indeed, to which a person may thus attain, without so much as turning over a single leaf of his Bible; whereas Christ knew no other way of leading us to the knowledge of himself, at least has prescribed no other, but by searching the Scriptures, with reliance upon his holy Spirit. A person may, however, by this short and easy method, become as orthodox as the Apostle Paul (if such superficial professions, such mere hearsay verbal repetitions can be called orthodoxy) without ever once consulting the Bible; or so much as putting up a single petition for the Holy Spirit to guide him into all truth; to open his understanding to know the Scriptures; for, his form of sound words truly believed, if it happened to be right, must, without more ado, infallibly secure his orthodoxy. Thrice happy expedient! But is there no latitudinarianism in all this? Is not this taking a latitude, in devising ways and means for accomplishing divine and saving purposes, which the Divine law has nowhere prescribed; for which the Scriptures nowhere afford us, either precept or precedent? Unless it can be shewn, that making human standards to determine the doctrine, worship, discipline, and government, of the church, for the purpose of preserving her unity and purity; and requiring an approbation of them as a term of communion; is a Scripture institution. Far be it from us, in the mean time, to alledge, that the church should not make every spiritual exertion, in her power, to preserve her unity and purity; to teach and train up her members in the knowledge of all divinely revealed truth; or to say, that the evils, above complained of, attached to all that are in the habits of using the aforesaid helps; or that this wretched state of things, however general, necessarily proceeds from the legitimate use of such; but rather, and entirely, from the abuse of them; which is the very and only thing, that we are all along opposing, when we allude to those subordinate standards. (An appellation this, by the by, which appears to us highly paradoxical, if not utterly inconsistent, and full of confusion.)

But however this may be, we are by no means to be understood as at all wishing to deprive our fellow-christians of any necessary and possible assistance to understand the scriptures: or to come to a distinct and particular knowledge of every truth they contain; for which purpose the Westminister Confession and Catechisms, may with many other excellent performances, prove eminently useful, But, having served ourselves of these, let our profiting appear to all, by our manifest acquaintance with the Bible; by making our profession of faith and obedience, by declaring its divine dictates, in which we acquiesce as the subject matter and rule of both, in our ability to take the Scripture in its connexion upon these subjects, so as to understand one part of it by the assistance of another, and in manifesting our self knowledge, our knowledge of the way of salvation, and of the mystery of the christian life, in the express light of divine revelation; by a direct and immediate reference to, and correct repetition of, what it declares upon these subjects—We take it for granted, that no man either knows Ged, or himself, or the way of salvation, but in so far, as he has heard and understood his voice upon those subjects, as addressed to him in the Scriptures; and that, therefore, whatever he has heard and learned of a saving nature, is contained in the express terms of the Bible. If so, in the express terms, in and by which, “he hath heard and learned of the Father,” let him declare it. This by no means forbids him to use helps: but, we humbly presume, will effectually prevent him from resting either in them or upon them; which is the evil so justly complained of, from taking up with the directory instead of the object to which it directs. Thus will the whole subject of his faith and duty, in so far as he hath attained, be expressly declared, in a “thus saith the Lord.” And, is it not worthy of remark, that, of whatever use other books may be, to direct and lead us to the Bible; or to prepare and assist us to understand it; yet the Bible never directs us to any book but itself. When we come forward then as Christians to be received by the church, which, properly speaking, has but one book. “For to it were committed the oracles of God;” let us hear none else. Is it not upon the credible profession of our faith in, and obedience to, its divine contents, that the church is bound to receive applicants for admission? And does not a profession of our faith and obedience, necessarily pre-suppose a knowledge of the dictates we profess to believe and obey? Surely, then, we can declare them; and as surely, if our faith and obedience be divine, as to the subject matter, rule, and reason of them, it must be a “thus saith the Lord;” if otherwise, they are merely human; being taught by the precepts of men. In the case then before us, that is, examination for church membership, let the question no longer be what does any human system say of the primitive or present state of man; of the person, offices and relations of Christ, etc. or of this, that, or the other duty; but what says the Bible? Were this mode of procedure adopted, how much better acquainted with their Bibles would Christians be? What an important alteration would it also make in the education of youth? Would it not lay all candidates for admission into the church under the happy necessity of becoming particularly acquainted with the holy Scriptures? whereas, according to the present practice, thousands know little about them.

One thing still remains that may appear matter of difficulty or objection to some; namely, that such a close adherence to the express letter of the Divine word, as we seem to propose, for the restoration and maintenance of christian unity; would not only interfere with the free communication of our sentiments one to another, upon religious subjects; but must, of course, also necessarily interfere with the public preaching and expounding of the. Scriptures, for the edification of the church. Such as feel disposed to make this objection, should justly consider that one of a similar nature, and quite as plausible, might be made to the adoption of human standards; especially when made as some of them confessedly are, “the standard for all matters of doctrine, worship, discipline, and government.” In such acase it might, with as much justice, at least, be objected to the adopters; you have now no more use for the Bible; you have got another book which you have adopted as a standard for all religious purposes, you have no farther use for explaining the Scriptures, either as to matter of faith or duty: for this you have confessedly done already in your standard, wherein you have determined all matters of this nature. You also profess to hold fast the form of sound words, which you have thus adopted; and therefore you must never open your mouth upon any subject in any other terms than those of your standard. In the meantime, would any of the parties, which has thus adopted its respective standard, consider any of these charges just? If not, let them do as they would be done by. We must confess, however, that for our part, we cannot see how, with any shadow of consistency, some of them could clear themselves, especially of the first; that is to say, if words have any determinate meaning; for certainly it would appear almost, if not altogether, incontrovertible; that a book adopted by any party as its standard for all matters of doctrine, worship, discipline, and government; must be considered as the Bible of that party. And after all that can be said in favor of such a performance, be it called Bible, standard, or what it may; it is neither anything more nor better, than the judgment, or opinion of the party composing or adopting it; and therefore wants the sanction of a Divine authority; except in the opinion of the party which has thus adopted it. But can the opinion of any party, be it ever so respectable, give the stamp of a Divine authority to its judgments? If not, then every human standard is deficient in this leading, all-important, and indispensable property of a rule, or standard, for the doctrine, worship, discipline, and government of the church of God. But without insisting farther upon the intrinsic and irremediable deficiency of human standards, for the above purpose, (which is undeniably evident, if it be granted that a Divine authority is indispensably necessary to constitute a standard, or rule for divine things: such as is the constitution, and managements; the faith, and worship of the christian church), we would humbly ask would any of the parties consider as just, the foregoing objections, however conclusive and well founded, all or any of them may appear? We believe they would not. And may we not with equal consistency hold fast the expressly revealed will of God, in the very terms in which it is expressed in his Holy Word, as the very expression of our faith, and express rule of our duty; and yet take the same liberty that they do, notwithstanding their professed and steadfast adherence to their respective standards? We find they do not cease to expound, because they have already expounded, as before alledged; nor yet do they always confine themselves to the express terms of their respective standards; yet they acknowledge them to be their standards, and profess to hold them fast. Yea, moreover, some of them profess, and, if we may conclude from facts, we believe each of them is disposed to defend, by occasional vindications (or testimonies, as some call them,) the sentiments they have adopted, and engrossed in their standards; without, at the same time, requiring an approbation of those occasional performances, as a term of communion. And what should hinder us, or any, adopting the Divine Standard, as aforesaid, with equal consistency to do the same; for the vindication of the divine truths expressly revealed and enjoined therein? To say that we cannot believe and profess the truth; understand one another; inculcate and vindicate the faith and law of Christ; or do the duties incumbent upon christians, or a christian church, without a human standard; is not only saying, that such a standard is quite essential to the very being of christianity, and of course must have existed before a church was, or could be formed: but it is also saying, that without such a standard, the Bible would be quite inadequate, as a rule of faith and duty; or rather, of no use at all; except to furnish materials for such a work, whereas the church of Ephesus, long before we have any account of the existence of such a standard, is not only mentioned, with many others, as in a state of existence; and of high attainments too; but is also commended for her vigilance and fidelity, in detecting and rejecting false apostles. “Thou hast tried them which say they are apostles, and are not, and hast found them liars.” But should any pretend to say, that although such performances be not essential to the very being of the church, yet are they highly conducive to its well-being and perfection. For the confutation of such an assertion, we would again appeal to church history, and existing facts, and leave the judicious and intelligent Christian to determine.

If after all that has been said, any should still pretend to affirm, that the plan we profess to adopt and recommend, is truly latitudinarian, in the worst and fullest sense of the term; inasmuch as it goes to make void all human efforts to maintain the unity and purity of the church, by substituting a vague and indefinite approbation of the Scriptures as an alternative for creeds, confessions, and testimonies; and thereby opens a wide door for the reception of all sorts of characters and opinions into the church. Were we not convinced by experience, that notwithstanding all that has been said, such objections would likely be made; or that some weak persons might possibly consider them as good as demonstration; especially when proceeding from highly influential characters (and there have not been wanting such in all ages to oppose, under various plausible pretences, the unity and peace of the church) were it not for these considerations, we should content ourselves with what we have already advanced upon the whole of the subject, as being well assured, that duly attended to, there would not be the least room for such an objection: but to prevent if possible such unfounded conclusions; or if this cannot be done, to caution and assist the too credulous and unwary professor, that he may not be carried away all at once with the high-toned confidence of bold assertion; we would refer him to the overture for union in truth contained in the foregoing address. Union in truth, amongst all the manifest subjects of grace and truth, is what we advocate. We carry our views of union no farther than this; nor do we presume to recommend it upon any other principle than truth alone.

Now surely truth is something certain and definite; if not, who will take upon him to define and determine it? This we suppose God has sufficiently done already in his Holy Word. That men therefore truly receive and make the proper use of the Divine word for walking together in truth and peace, in holiness and charity, is, no doubt, the ardent desire of all the genuine subjects of our holy religion. This we see, however, they have not done, to the awful detriment, and manifest subversion of, what we might almost call, the primary intention of Christianity. We dare not therefore follow their example, nor adopt their ruinous expedients. But does it therefore follow, that Christians may not, or cannot, take proper steps to ascertain that desirable and preceptive unity, which the Divine word requires, and enjoins? Surely no, at least we have supposed no such thing; but on the contrary, have overtured to our brethren, what appears to us undeniably just, and scripturally evident; and which we humbly think, if adopted and acted upon, would have the desired effect, adopted and acted upon, not indeed as a standard for the doctrine, worship, discipline, and government of the church; for it pretends not to determine these matters; but rather supposes the existence of a fixed and certain standard of divine original; in which every thing that the wisdom of God saw meet to reveal and determine, for these, and all other purposes, is expressly defined and determined; betwixt the christian and which, no medium of human determination ought to be interposed. In all this, there is surely nothing like the denial of any lawful effort, to promote and maintain the churches’ unity; though there be a refusal of the unwarrantable interposition, of an unauthorized and assuming power.

Let none imagine, that we are here determining upon the merits. of the overture, to which, in the case before us, we find it necessary to appeal, in our own defense, against the injustice of the supposed charge above specified. To the judgment of our brethren have we referred that matter; and with them we leave it. All we intend, therefore, is to avail ourselves so far, of what we. have done, as to shew, that we have no intention whatsoever of substituting a vague indefinite approbation of the Scriptures, as an alternative for creeds, confessions, and testimonies; for the purpose of restoring the church to her original constitutional unity and purity. In avoiding Sylla we would cautiously guard against being wrecked upon the Charybdis. Extremes we are told are dangerous. We therefore suppose a middle way; a safe way; so plainly marked out by unerring wisdom, that, if duly attended to under the Divine direction, the wayfaring men, though fools, need not err therein; and of such is the kingdom of God; “for he hath chosen the foolish things of the world to confound the things that are wise.” We therefore conclude, it must be a plain way, a way most graciously and most judiciously adapted to the capacity of the subjects;- and consequently not the way of subscribing, or otherwise approving human standards, as a term of admission into his church; as a test and defence of orthodoxy; which even the compilers themselves are not always agreed about; and which nineteen out of twenty of the Lord’s people cannot thoroughly understand. It must be a way very far remote from logical subtleties, and metaphysical speculations; and as such we have taken it up, upon the plainest and most obvious principles of divine revelation, and common sense, the common sense, we mean of Christians, exercised upon the plainest and most obvious truths and facts, divinely recorded for their instruction. Hence we have supposed in the first place, the true discrimination of Christian character to consist in an intelligent profession of our faith in Christ and obedience to him in all things according to the Scriptures; the reality of which profession is manifested by the holy consistency of the tempers and conduct of the professors, with the express dictates, and approved examples of the Divine word. Hence we have humility, faith, piety, temperance, justice, charity, etc. professed and manifested in the first instance by the persons’ professing with self-application the convincing, humbling, encouraging, pious, temperate, just and charitable doctrines and precepts of the inspired volume, as exhibited and enforced in its holy and approved examples; and the sincerity of this profession evidently manifested, by the consistency of the professor’s temper and conduct with the entire subject of his profession; either by an irreproveable conformity like good Zachariah and Elizabeth, which is of all things most desirable; or otherwise, in case of any visible failure, by an apparently sincere repentance, and evident reformation. Such professors, and such only, have we supposed to be, by common consent, truly worthy the Christian name. Ask from the one end of heaven to the other, the whole number of such intelligent and consistent professors as we intend, and have described, and we humbly presume, there will not be found one dissenting voice. They will all acknowledge with one consent, that the true discrimination of Christian character consists in these things; and that the radical, or manifest want, of any of the aforesaid properties, completely destroys the character.

We have only here taken for granted, what we suppose no rational professor will venture to deny; namely, that the Divine Word contains an ample sufficiency upon every of the foregoing topics to stamp the above character; if so be, that the impressions which its express declarations are obviously calculated to produce, be truly received; for instance, suppose a person profess to believe, with application to himself, that whole description of human depravity and wretchedness which the Scriptures exhibit of fallen man, in the express declarations and dismal examples of human wickedness therein recorded; contrasted with the holy nature, the righteous requirements, and inflexible justice of an infinitely holy, just, and jealous God; would not the subject matter of such a profession be amply sufficient to impress the believing mind with the most profound humility, self-abhorrence, and dreadful apprehension of the tremendous effects of sin? Again should the person profess to believe, in connexion with this, all that the Scriptures declare of the sovereign love, mercy, and condescension of God, towards guilty, depraved, rebellious man, as the same is manifested in Christ, and in all the gracious declarations, invitations and promises, that are made in and through him, for the relief and encouragement of the guilty, would not all this, taken together, be sufficient to impress the believing mind with the most lively confidence, gratitude, and love? Should this person, moreover, profess that delight and confidence in the Divine Redeemer, that voluntary submission to him, that worship and adoration of him, which the Scriptures expressly declare to have been the habits and practice of his people; would not the subject matter of this profession be amply sufficient to impress the believing mind with that dutiful disposition, with that gracious veneration, and supreme reverence, which the word of God requires? And should not all this taken together satisfy the church, in so far, in point of profession? If not, there is no alternative but a new revelation; seeing that to deny this, is to assert, that a distinct perception, and sincere profession, of whatever the word declares upon every point of faith and duty, is not only insufficient, as a doctrinal means, to produce a just and suitable impression in the minds of the believing subject; but is also insufficient to satisfy the church, as to a just and adequate profession: if otherwise, then it will necessarily follow, that not every sort of character, but that one sort only, is admissible upon the principle we have adopted; and, that by the universal consent of all, that we, at least, dare venture to call christians, this is acknowledged to be, exclusively, the true christian character. Here then we have a fixed point, a certain description of character, which combines in every professing subject, the scriptural profession, the evident manifestation, of humility, faith, piety, temperance, justice, and charity; instructed by, and evidently answering to, the entire declaration of the Word, upon each of those topics: which, as so many properties, serve to constitute the character. Here, we say, we have a fixed and at the same time sweeping distinction; which, as of old, manifestly divides the whole world, however, other ways distinguished, into but two classes only. “We know,” said the Apostle, evidently speaking of such, “that we are of God, and the whole world lieth in wickedness.”

Should it be enquired concerning the persons included in this description of character, whether they be Arminians, or Calvinists, or both promiscuously huddled together? It may be justly replied, that, according to what we have proposed, they can be nominally neither, and of course not both; for we call no man master on earth; for one is our master, even Christ and all we are brethren— are christians by profession; and, as such, abstract speculation and argumentative theory make no part, either of our profession, or practice. Such professors, then, as we intend, and have described, are just what their profession and practice make them to be; and this we hope has been scripturally, and, we might add, satisfactorily defined; in so far, at least, as the limits of so brief a performance would admit. We also entertain the pleasing confidence, that the plan of procedure which we have ventured to suggest, if duly attended to, if fully reduced to practice, would necessarily secure to the professing subject all the advantages of divinely revealed truth, without any liability to conceal, or diminish, or to misrepresent it; as it goes immediately to ascribe every thing to God respecting his sovereignty, independence, power, wisdom, goodness, justice, truth, holiness, mercy, condescension, love and grace, which is ascribed to him in his word; as also to receive whatever it declares concerning the absolute dependence of the poor, guilty, depraved, polluted creature, upon the Divine will, power, and grace, for every saving purpose: a just perception and correspondent profession of which, according to the Scriptures, is supposed to constitute that fundamental ingredient in christian character, true evangelical humility. And so of the rest. Having thus, we hope, scripturally and evidently determined the character with the proper mode of ascertaining it, to the satisfaction of all concerned: we next proceed to affirm with the same scriptural evidence, that amongst such, however situated, whether in the same or similar associations, there ought to be no schisms, no uncharitable divisions; but that they ought all mutually to receive, and acknowledge each other as brethren. As to the truth of this assertion, they are all likewise agreed without one dissenting voice. We next suggest that for this purpose they ought to all walk by the same rule, to mind and speak the same thing, and that this rule is, and ought to be, the Divine Standard. Here again we presume there can be no objection, no, not a single dissenting voice. As to the rule itself, we have ventured to alledge that the New Testament is the proper and immediate rule, directory, and formula, for the New Testament church, and for the particular duties of christians; as the Old Testament was for the Old Testament church, and for the particular duties of the subject under that dispensation; at the same time by no means excluding the old as fundamental to, illustrative of, and inseparably connected with, the new; and as being every way of equal authority, as well as of an entire sameness with it, in every point of moral natural duty; though not immediately our rule, without the intervention and coincidence of the new; in which our Lord has taught his people, by the ministry of his holy Apostles, all things whatsoever they should observe and do, till the end of the world. Thus we come to the one rule, taking the Old Testament as explained and perfected by the new, and the new as illustrated and enforced by the old; assuming the latter as the proper and immediate directory for the christian church, as also for the positive and particular duties of christians, as to all things whatsoever they should observe and do, Farther, that in the observance of this Divine rule, this authentic and infallible directory, all such may come to the desirable coincidence of holy unity and uniformity of profession and practice; we have overtured that they all speak, profess, and practice, the very same things, that are exhibited upon the sacred page of New Testament Scripture, as spoken and done by the Divine appointment and approbation; and that this be extended to every possible instance of uniformity, without addition or diminution; without introducing any thing of private opinion, or doubtful disputation, into the public profession or practice of the church. Thus and thus, have we overtured to all intents and purposes, as may be clearly seen by consulting the overture itself; in which, however, should any thing appear not sufficiently explicit, we flatter ourselves it may be fully understood, by taking into consideration what has been variously suggested, upon this important subject, throughout the whole of these premises; so that if any due degree of attention be paid, we should think it next to impossible, that we could be so far misunderstood, as to be charged with Latitudinarianism in any usual sense of the word. Here we have proposed but one description of character as eligible, or indeed as at all admissible to the rights and privileges of Christianity. This description of character we have defined by certain and distinguishing properties, which not only serve to distinguish it from every other; but in which all the real subjects themselves are agreed, without one exception: all such being mutually and reciprocally acknowledged by each other, as legitimate members of the church of God. All these moreover agreeing in the indispensable obligation of their unity; and in the one rule by which it is instructed, and also in the preceptive necessity of an entire uniformity in their public profession and managements for promoting and preserving this unity, that there should be no schism in the body; but that all the members should have the same care one for another, yet in many instances unhappily, and, we may truly say, involuntarily differing through mistake and mismanagement; which it is our humble desire and endeavour to detect and remove, by obviating every thing that causeth difference; being persuaded that as truth is one and indivisible wherever it exists; so all the genuine subjects of it, if disentangled from artificial impediments, must and will necessarily fall in together, be all on one side, united in one profession, acknowledge each other as brethren, and love as children of the same family. For this purpose we have overtured a certain and determinate application of the rule, to which we presume there can be no reasonable objection, and which, if adopted and acted upon, must, we think, infallibly produce the desired effect, unless we should suppose that to say and do, what is expressly said and done before our eyes upon the sacred page, would offend the believer; or that a strict uniformity, and entire scriptural sameness in profession and practice, would produce divisions and offences amongst those, who are already united in one spirit, one Lord, one faith, one baptism, one hope of their calling, and in one God and father of all, who is above all, and through all, and in them all; as is confessedly the case with all of this character throughout all the churches. To induce to this we have also attempted to call their attention to the heinous nature and awful consequences of schism, and to that evil anti-scriptural principle from which it necessarily proceeds. We have likewise endeavored to shew, we humbly think with demonstrable evidence, that there is no alternative, but either to adopt that scriptural uniformity we have recommended, or else continue as we are, bewildered in schisms, and overwhelmed with the accursed evils inseparable from such a state. It remains now with our brethren to determine upon the whole of these premises; to adopt, or to reject, as they see cause; but, in the mean time, let none impeach us with the latitudinarian expedient of substituting a vague indefinite approbation of the Holy Scriptures, as an alternative for the present practice of making the approbation of human standards a term of communion; as it is undeniably evident that nothing can be farther from our intention. Were we to judge of what we humbly propose and urge as indispensably necessary for the reformation and unity of the church, we should rather apprehend, that there was reason to fear a charge of a very different nature; namely, that we aimed at too much strictness, both as to the description of character which we say ought only to be admitted, and also as to the use and application of the rule. But should this be the case, we shall cheerfully bear with it; as being fully satisfied, that not only the common sentiment of all apparently sincere, intelligent and practical christians is on our side; but that also the plainest and most ample testimonies of the inspired volume sufficiently attest the truth and propriety of what we plead for, as essential to the scriptural unity and purity of the christian church; and this we humbly presume is what we should incessantly aim at. It would be strange, indeed, if in contending earnestly for the faith, once delivered to the saints, we should overlook those fruits of righteousness, that manifest humility, piety, temperance, justice and charity, without which faith itself is dead being alone. We trust we have not so learned Christ: if so be, we have been taught by him, as the truth is in Jesus, we must have learned a very different lesson indeed. While we would therefore insist upon an entire conformity to the Scriptures in profession, that we might all believe and speak the same things, and thus be perfectly joined together in the same mind and in the same judgment; we would, with equal scrupulosity, insist upon and look for, an entire conformity to them in practice, in all those whom we acknowledge as our brethren in Christ. “By their fruits ye shall know them.” “Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven: but he that doeth the will of my father which is in heaven. Therefore whosoever heareth those sayings of mine, and doeth them not, shall be likened unto a foolish man which built his house upon the sand. Woe unto you scribes and Pharisees, hypocrites, for ye say and do not.” We therefore conclude, that to advocate unity alone, however desirable in itself without at the same time purging the church of apparently unsanctified characters, even of all that cannot shew their faith by their works, would be, at best, but a poor, superficial, skin-deep reformation. It is from such characters, then, as the proposed reformation, if carried into effect, would entirely deprive of a name and a place in the church, that we have the greatest reason to apprehend a determined and obstinate opposition. And alas! there are very many of this description; and in many places, of considerable influence—But neither should this discourage us, when we consider the expressly revealed will of God upon this point, Ezek. 44:6-9, with Matt. 13:15-17, 1 Cor. 5:6-13, with many other Scriptures. Nor, in the end, will the multitude of unsanctified professors, which the proposed reformation would necessarily exclude, have any reason to rejoice in the unfaithfulness of those, that either through ignorance, or for filthy lucre sake, indulged them with a name and place in the church of God. These unfaithful stewards, these now mistaken friends, will one day be considered by such as their most cruel and treacherous enemies. These, then, are our sentiments, upon the entire subject of church reformation; call it latitudinarianism, or puritanism, or what you please: and this is the reformation for which we plead. Thus, upon the whole, have we briefly attempted to point out those evils, and to prevent those mistakes, which we earnestly desire to see obviated for the general peace, welfare, and prosperity of the church of God. Our dear brethren, giving credit to our sincere and well-meant intentions, will charitably excuse the imperfections of our humble performance; and by the assistance of their better judgment correct those mistakes, and supply those deficiencies, which in a first attempt of this nature may have escaped our notice. We are sorry, in the meantime, to have felt a necessity of approaching so near, the borders of controversy, by briefly attempting to answer objections which we plainly foresaw would, through mistake or prejudice, be made against our proceedings; controversy making no part of our intended plan. But such objections and surmises having already reached our ears from different quarters, we thought it necessary to attend to them; that, by so doing, we might not only prevent mistakes, but also save our friends the trouble of entering into verbal disputes in order to remove them; and thus prevent, as much as possible, that most unhappy of all practices sanctioned by the plausible pretence of zeal for the truth; religious controversy amongst professors. We would therefore humbly advise our friends to concur with us in our professed and sincere intention to avoid this evil practice. Let it suffice to put into the hands of such as desire information what we hereby publish for that purpose. If this, however, should not satisfy, let them give in their objections in writing: we shall thankfully receive, and seriously consider, with all due attention, whatever comes before us in this way; but verbal controversy we absolutely refuse. Let none imagine, that by so saying, we mean to dissuade Christians from affording all the assistance they can to each other, as humble enquirers after the truth. To decline this friendly office would be to refuse the performance of an important duty. But certainly there is a manifest difference between speaking the truth in love for the edification of our brethren; and attacking each other with a spirit of controversial hostility, to confute and prove each other wrong. We believe it is rare to find one instance of this kind of arguing, that does not terminate in bitterness. Let us therefore cautiously avoid it. Our Lord says, Matt. 18:7, woe unto the world because of offenses, Scott in his incomparable work lately published in this country, called his Family Bible, observes in his notes upon this place, that our Lord here intends all these evils within the church, which prejudice men’s minds against his religion or any doctrine of it. The scandalous lives, horrible oppressions, cruelties, and iniquities of men called christians; their divisions and bloody contentions; their idolatries and superstitions, are, at this day, the great offences and causes of stumbling, to Jews, Mahometans, and Pagans, in all the four quarters of the globe; and they furnish infidels of every description, with their most dangerous weapons against the truth. The acrimonious controversies, agitated amongst those who agree in the principal doctrines of the gospel, and their mutual contempt and reviling of each other, together with the extravagant notions and wicked practices found among them, form the grand prejudice in the minds of multitudes against evangelical religion; and harden the hearts of hereticks, pharisees, disguised infidels, and careless sinners, against the truths of the gospel. In these and numberless other ways, it may be said, “woe be to the world because of offenses;” for the devil, the sower of these tares, makes use of them in deceiving the nations of the earth, and in murdering the souls of men. In the present state of human nature it must needs be, that such offences should intervene; and God has wise and righteous reasons for permitting them; yet we should consider it as the greatest of evils, to be accessary to the destruction of souls; and an awful woe is denounced against every one, whose delusions or crimes thus stumble men, and set them against the only method of salvation. We conclude with an extract from the Boston Anthology, which, with too many of the same kind that might be adduced, furnish a mournful comment upon the text, we mean, upon the sorrowful subject of our woeful divisions and corruptions. The following reply to the Rev. Mr. Cram, missionary from Massachusetts to the Senecas, was made by the principal chiefs and warriors of the six nations in council assembled at Buffaloe creek, state of New York, in the presence of the agent of the United States for Indian affairs, in the summer of 1805. “I am come, brethren,” said the missionary, “to enlighten your minds, and to instruct you how to worship the Great Spirit, agreeably to his will; and to preach to you the gospel of his son Jesus Christ. There is but one way to serve God, and if you do not embrace the right way you cannot be happy hereafter.” To which they reply, “Brother we understand that your religion is written in a book. You say that there is but one way to worship and serve the Great Spirit. If there be but one religion, why do you white people differ so much about it? Why not all agree as you can all read the book? Brother, we do not understand these things. We are told your religion was given to your forefathers; we also have a religion which was given to our forefathers. It teaches us to be thankful for all the favors we receive, to love one another, and to be united. We never quarrel about religion. We are told you have been preaching to the white people in this place. Those people are our neighbors; we are acquainted with them. We will wait a little to see what effect your preaching has upon them. If we find it does them good, makes them honest, and less disposed to cheat Indians; we will then consider again of what you have said.” Thus closed the conference! Alas! Poor people! How do our divisions and corruptions stand in your way? What a pity that you find us not upon original ground, such as the Apostles left the primitive churches? Had we but exhibited to you their unity and charity; their humble, honest, and affectionate deportment towards each other and towards all men: you would not have had those evil and shameful things to object to our holy religion, and to prejudice your minds against it. But your conversion, it seems, awaits our reformation, awaits our return to primitive unity and love. To this may the God of mercy speedily restore us, both for your sakes and our own; that his way may be known upon earth, and his saving health among all nations. Let the people praise thee, O God; let all the people praise thee. Amen and amen.