Chapter XI: Part III (4)

Here is, indeed, a smooth closing of the wound that should have been more thoroughly searched, that, by probing into the practical application of said sermon, the corrupt matter of communion with the Revolution Church, in the gospel and sealing ordinance thereof, might have been found out; but not one word of this in all that abstract, which contains their grounds of union, and terms of communion. Nothing of the above author's recanting his former latitudinarian practices of hearing, and thereby practically encouraging, that vagrant Episcopalian, _Whitefield_; his communicating, which natively implies union, with the Revolution Church, in one of the seals of the covenant; nor his public praying for an Erastian government, in a way, and for a reason, that must needs be understood as an homologation of their authority. On which accounts, the Presbytery testify against said union, as being inconsistent with faithfulness in the cause of Christ; and against said abstract, as, however containing a variety of particulars very just and good, yet bearing no positive adherence to, nor particular mention of, faithful wrestlings and testimonies of the martyrs and witnesses for _Scotland's_ covenanted cause. As also, they testify against the notorious disingenuity of their probationer, who, after a professed dissatisfaction on sundry occasions, with the declining steps of said brethren, particularly with the declaimer against bigotry, has overlooked more weighty matters, and embraced a probability of enjoying the long grasped for privilege of ordination, though it should be observed at a greater expense than that of disappointing the expectation of a few dissatisfied persons, who depended upon his honesty, after they had broken up communion with those he continues still to profess his subjection unto.

And further, the Presbytery testify against the adherents of foresaid brethren, in strengthening their hands in their course of separation from the Presbytery, rejecting both their judicial and ministerial authority, and the ordinances of the gospel dispensed by them. And more especially, the Presbytery condemn the conduct of such of them as, professedly dissatisfied with the above said left-hand extremes, and other defections of foresaid brethren, have therefore broken off from their communion; yet, instead of returning to their duty in a way of subjecting themselves to the courts of Christ, and ordinances instituted by him in his church, have turned back again to their own right-hand extremes of error, which once they professedly gave up, but now persist in, an obstinate impugning the validity of their ministerial authority and protestative mission, undervalue the pure ordinances of the gospel dispensed by them, and live as if there were no church of Christ in the land, where they might receive the seals of the covenant, either to themselves or their children; and therefore, in the righteous judgment of God, have been left to adopt such a dangerous and erroneous system of principles, as is a disgrace to the profession of the covenanted cause.[6]

ADVERTISEMENT.

The following supplement, having been a competent length of time before the church in _overture_, was adopted in Logan county, Ohio, May, 1850. And, although without the formality of a judicial sanction, we trust it will not be found destitute of divine authority. The design of it is to show the application of the principles of our Testimony to society, as organized in the United States. For although conventional regulations, civil and ecclesiastical, in this land, are very different from the condition of society in Great Britain, where our Testimony was first emitted, yet the corruptions of human nature, embodied in the combinations of society, are not less visible in this than in other lands, nor less hostile to the supreme authority of the Lord and his Anointed. "The beast and the false prophet" continue to be the objects of popular devotion: Rev. xix, 20.

_Cincinnati_, Nov. 12th, 1850.

SUPPLEMENT TO PART III,

Containing an application of the principles of our Covenanted Testimony to the existing condition of society in these United States.

The controversy which arose between the Associate and Reformed churches, on the doctrine of civil magistracy, was the occasion of greater divergency between them, on collateral subjects. From false principles, consistent reasoning must produce erroneous conclusions. Assuming that the Son of God, as Mediator, has nothing to do with the concerns of God's moral government beyond the precincts of the visible church, it would follow, that church members, as citizens of the "kingdoms of this world," neither owe him allegiance nor are bound to thank him for "common benefits." The assumption is, however, obviously erroneous, because, as Mediator, he is "head over all things to the church," Eph. i, 22, consequently, all people, nations and languages, are bound to obey and serve him, in this office capacity, and to thank him for his mercies.

While this controversy was keenly managed by the respective parties in the British isles, the Lord Christ interposed between the disputants, as it were, to decide the chief point in debate. By the rise of the British colonies west of the Atlantic, against the parent country, and their successful struggle to gain a national independence, a clear commentary was furnished on the long-contested principle, that, in some cases, it is lawful to resist existing civil powers. Seceders, forgetting, for the time, their favorite theory, joined their fellow colonists in casting off the yoke of British rule. Those who vehemently opposed Reformed Presbyterians, for disowning the British government, joined cheerfully in its overthrow. How fickle and inconsistent is man! During the revolutionary struggle might be witnessed the singular spectacle--humbling to the pride of human reason, revolting to the sensibilities of the exercised Christian--brethren of the same communion, on opposite sides of the Atlantic, pleading with the God of justice to give success to the respective armies! East of the ocean the petition would be, "Lord, prosper the British arms;" on the west, "Lord, favor the patriots of these oppressed colonies!" Such are the consequences natively resulting from a theory alike unscriptural and absurd--a principle deep-laid in that system of opposition to the Lord and his Anointed, emphatically styled "The Antichrist."

Great national revolutions are special trials of the faith and patience of the saints. No firmness of character will be proof against popular opinion and example at such a time, without special aid from on high. Reformed Presbyterians in the colonies rejoiced in the success of the revolution, issuing in the independence of the United States. Their expectation of immediate advantage to the reformation cause was too sanguine. A new frame of civil polity was to be devised by the colonies, now that they were independent of the British crown. This state of things called forth the exercise of human intellect, in more than ordinary measure, to meet the emergency. Frames of national policy are apt to warp the judgment of good men. Even Christian ministers are prone to substitute the maxims of human prudence for the precepts of inspiration. Many divines conceived the idea of conforming the visible church to the model of the American republic. The plan was projected and advocated, of bringing all evangelical denominations into one confederated unity, while the integral parts should continue independent of each other. This plan would have defeated its own object, the unity of the visible church, and subverted that form of government established by Zion's King. Upon trial by some of the New England Independents and Presbyterians, the plan has proved utterly abortive.

Prior to the Revolutionary war, a Presbytery had been constituted in America, upon the footing of the covenanted reformation. The exciting scenes and active sympathies, attendant on the Revolutionary war, added to a hereditary love of liberty, carried many covenanters away from their distinctive principles. The Reformed Presbytery was dissolved, and three ministers who belonged to it, joining some ministers of the Associate Church, formed that society, since known by the name of the Associate Reformed Church. The union was completed in the year 1782, after having been five years in agitation.

These ministers professed, as the basis of union, the Westminster standards; but the abstract of principles, which they adopted as the more immediate bond of coalescence, discovered, to discerning spectators, that the individuals forming the combination, were by no means unanimous in their views of the doctrines taught in those standards. Indeed, there were certain sections of the Confession _reserved_ for future discussion, which, in process of time, were wholly rejected. This attack upon a document, venerable not so much for its age as its scriptural character, gave rise to zealous opposition by some in the body, and ultimately resulted in a rupture. Two ministers dissented from the majority, left their communion, and proceeded to erect a new organization, styled "The Reformed Dissenting Presbytery." This was in the year 1801. At this date, there were four denominations, in the United States, claiming to be the legitimate successors of the British reformers, viz., the Associate, Reformed, Associate Reformed, and Reformed Dissenting Presbyterians. Three of these professedly appear under the banner of a standing judicial testimony, which they severally emitted to the public. The Associate Reformed Church, by judicial declaration and uniform practice, is opposed to this method of testimony-bearing.

The Reformed Presbytery, which had been dissolved by the defection of the ministry, during the Revolutionary war, was reorganized toward the close of the eighteenth century. The troubles in Ireland, when the inhabitants united for the purpose of gaining independence of the British crown, were the occasion of bringing strength to the church in America. Reformed Presbyterians, feeling sensibly with others the arm of British tyranny, joined interests hastily with Papists and others, in one sworn association, for the purpose of overturning the existing government by force of arms. The enterprise, as might have been expected, was unsuccessful; Isa. viii, 11, 12; Obadiah 7; 2 Cor. vi, 17. Many fled to the asylum which God had provided, shortly before, in America. Among the refugees were some of the Covenanters, by which the church was strengthened in her ministry and membership.

Early in the nineteenth century, measures were taken by the Reformed Presbytery, in the United States, for re-exhibiting the principles of a covenanted reformation, in a judicial way. Accordingly, in the year 1806, the Presbytery published, as adopted, a work entitled "Reformation Principles Exhibited"--a book which has ever since been popularly called the American Testimony. The familiar designation, _Testimony_, the general complexion of the book, the orthodox aspect of terms, and even most of the leading sentiments of the work, gave it currency, and rendered it generally acceptable to pious and intelligent Covenanters. And however it seemed to the unsuspecting to sustain, it eventually and effectually supplanted the Scottish Testimony. The men who had the principal hand in giving shape and direction to the principles and practice of Covenanters in the United States, at that time, were located in some of the most populous and commercial cities on the Atlantic coast, where temptations to conform to this world were many and pressing. A disposition to temporize was manifested in these localities, soon after their principles had been judicially exhibited. The last war between the United States and England, subjected Covenanters to new trials in America. As aliens, they were deemed unsafe residents at the seaboard, and were ordered, by the government, to retire a certain distance to the interior (much like the course pursued by Claudius Caesar toward the Jews, Acts xviii, 2). To meet the exigency, a deputation of the church was appointed to repair to Washington, in 1812, and offer a pledge that they would defend the integrity of the country against all enemies. This measure was, however, never carried out.

The church increased in numbers and influence, and began to be noticed with respect and professions of esteem among surrounding denominations. Some of her members had ventured to act in the capacity of citizens of the United States, by serving on juries. This was of course managed for a time clandestinely. At length, waxing confident by success, they began to act more openly. This gave rise to a petition addressed to the supreme judicatory of the church. The petitioners were answered by instructing them to apply for direction to the inferior judicatories--thus shunning the duty of applying their own acknowledged principles. This was in the year 1823. This course did not satisfy the petitioners, and application was again made to Synod in 1825, to explain the import of their former Act. The reply was--"This Synod never understood any act of theirs, relative to their members sitting on juries, or contravening the old common law of the church on that subject;" a response obviously as equivocal as the preceding. As early as 1823, a motion was made in the Synod to open a correspondence with the judicatories of other denominations. This motion was resisted, and for the time proved abortive. At next meeting of Synod, however, the measure was brought before that body, by a proposal from the General Assembly to correspond by delegation. This proposal found many, and some of them able, advocates in the Reformed. P. Synod. The measure was, however, again defeated; but immediately after the failure, a number of ministers forsook the Reformation ranks and consorted with the General Assembly. In the year 1828, the Synod gave its sanction and lent its patronage to the Colonization Society, which was continued till the year 1836, when its patronage was transferred to the cause of Abolition. The spirit of declension became manifest at the session of Synod in 1831, when some of the most prominent and practical principles of the Reformed Church were openly thrown into debate, in the pages of a monthly periodical, under the head of "Free Discussion." Through the pernicious influence of that perfidious journal, sustained by the patronage of ministers of eminent standing in the church, a large proportion--neatly one-half--of the ministry were prepared, by the next meeting of Synod in 1833, to renounce the peculiar principles and long known usages of the Reformed Covenanted Church. Organizing themselves as a separate body, yet claiming their former ecclesiastical name, they deliberately incorporated with the government of the United States, and some of the senior ministers, more fully to testify their loyalty, in their old age, took the oath of naturalization!--thus breaking down the carved work which they had for many years assiduously labored to erect.

It was hoped that the severe trial to which the professing witnesses of Christ were subjected at that time, would have taught them a lesson not soon to be forgotten. It was thought by many that the church was now purged from the leaven which had almost leavened the whole lump. The Synod met in 1834, when a perverse spirit was evident in the midst of its members. The Colonization and Abolition Societies, with other associations--the exfoliations of Antichrist--had evidently gained an ascendency in the affections of many of the members. The altercation and bitterness with which the claims of these societies were discussed, evidenced to such as were free from their infection, that some of those present viewed these popular movements as transcending in importance, the covenanted testimony of the church. As the practice of occasional hearing was on the increase in some sections of the church, Synod was memorialized on that subject, but refused to declare the law of the church. The old spirit of conformity to the world was still more manifest in 1836, when Synod was importuned by her children, from the eastern and western extremes of the church, by petition, memorial, protest and appeal--growing out of the practice then generally prevalent of incorporating with the voluntary associations of the age. The response of the supreme judicatory was in this case as ambiguous as on any former occasion. The backsliding course of the factious majority was but feebly counteracted by dissent from only two members of Synod; a respectable minority having been outwitted by the carnal wisdom of those who were prompt in applying the technicalities of law. Hope was, however, cherished, that this check so publicly given, together with the practical workings of the system of moral amalgamation, would induce even reckless innovators to pause--to consider their ways and their doings. This hope, however rational and sanguine, was totally disappointed in 1838, when the table of the supreme judicatory might be said to be crowded with petitions, letters, remonstrances, memorials, protests and appeals. The just grievances of the children of witnessing and martyred fathers, were treated with contempt--"laid on the table," "returned," with the cry "let them be kicked under the table," &c. And when some attempted to urge their right to be heard, they were called to order, treated with personal insult, or subjected to open violence. A few of these, having thus experienced the tyranny and abuse of the ruling faction, declined the authority and communion of Synod, and established a separate fellowship.

When the Synod again met in 1840, the same measures which had been carried by mob violence at the preceding meeting, were pressed as before; but with less tumult--leaders having learned caution from the consequences following their former outrageous conduct. Matters had now come to a crisis, when a reclaiming minority were reduced to this dilemma--either to acquiesce in the almost total subversion of the covenanted constitution of the church; or, by separating from an irreclaimable majority, attempt, by an independent organization, to make up the breach. It is easy to see which alternative was duty, not only from the nature of the case, but from the well defined footsteps of the flock. Reformation has been effected in the church of God in all ages, by the protestation and separation of a virtuous Minority. At this juncture a paper was laid upon the table of Synod, of which the following is a true copy:

"PREAMBLE AND RESOLUTIONS.

"Whereas, It is the province and indispensable duty of this Synod, when society is in a state of agitation as at present, to know the signs of the times and what Israel ought to do: and whereas it is also the duty of this Synod, to testify in behalf of truth, to condemn sin and testify against those who commit it; to acquaint our people with their danger, and search into the causes of God's controversy with them and with us: and whereas it is the duty of Synod further, to point out to the people of God the course to be pursued, that divine judgments may be averted or removed--therefore,

"1. _Resolved_, That uniting with, or inducing to fellowship, by the members of the Reformed Presbyterian Church, in the voluntary and irresponsible associations of the day--composed of persons of all religious professions and of no profession--be condemned, as unwarranted by the word of God, the subordinate Standards of the church, and the practice of our covenant fathers.

"2. That an inquiry be instituted, in order to ascertain the grounds of God's controversy with us, in the sins of omission and commission, wherewith we are chargeable in our ecclesiastical relations.

"3. That the sins thus ascertained, be confessed, mourned over and forsaken, and our engagement to the contrary duties renewed; that the Lord may return, be entreated of his people and leave a blessing behind him."

This paper was instantly "laid on the table;" and when, at a subsequent session of the court, it was regularly called up for action, it was again and finally "laid on the table!" Ever since that transaction, this paper has been diligently misrepresented, as consisting only of _one_ resolution, and that the _first_, contrary to its own evidence.

After the final adjournment of Synod, those individuals who, as a minority, had opposed the innovations and backslidings of their brethren, embraced an opportunity for consultation. It appeared that without preconcert, they were unanimous that all legal means having failed to reclaim their backsliding brethren, who constituted a large majority of Synod; both duty and necessity required them to assume a position independent _of_ former organizations, that they might, untrammeled, carry out practically their testimony. Accordingly two ministers and three ruling elders proceeded to constitute a Presbytery on constitutional ground, declaring in the deed of constitution, adherence to all reformation attainments. This transaction took place in the city of Alleghany, June 24th, 1840. The declining majority continued their course of backsliding, following those who had relinquished their fellowship with slanderous imputations and pretended censure, as is usual in such cases. Since that time, there are no evidences given by them either of repentance or reformation.

The Synod of Scotland has for many years been in a; course of declension, in many respects very similar to that of America. As early as the year 1815, some ministers of that body began to betray a disposition to accommodate their profession to the taste of the world. The judicial testimony emitted by their fathers was represented as too elaborate and learned to be read and understood by the common reader, and too severe in its strictures upon the principles and practice of other Christian denominations. The abstract of terms of communion was viewed as too strict and uncharitable, especially the Auchensaugh Covenant became particularly obnoxious. By a persevering importunity for a series of years this degenerating party prevailed so far in the Synod as to have the Auchensaugh Deed expunged from the symbols of their profession. This was accomplished in 1822; and, taken in connection with other movements indicating a prevailing spirit of worldly conformity, this outrage upon the constitution of the Reformed Presbyterian Church, gave rise to a secession from the body, by the oldest minister in the connection, and a considerable number of others, elders and members. At the above date, the Rev. James Reed declined the fellowship of the Scottish Synod; and he maintained the integrity of the covenanted standards in a separate communion till his death: declaring at his latter end, that "he could not have laid his head upon a dying pillow in peace, if he had not acted as he did in that matter."

Deaf to the remonstrances of this aged and faithful minister, his former brethren pursued their perverse and downward course, until their new position became apparent by the adoption of a Testimony and Terms of Communion adapted to their taste. Their Testimony was adopted in 1837. This document ostensibly consists of two parts, historical and doctrinal; but really only of the latter as _authoritative_. This will appear from the preface to the history, as also that it is without the _formal_ sanction of the Synod, which appears prefixed to the doctrinal part of the book. A considerable time before they ventured to obtrude this new Testimony on the church; they had prepared the way for its introduction, by supplanting the authoritative "Rules of Society," framed and adopted by their fathers. This was done by issuing what they called a "Guide to Social Worship," which the Scottish Synod sent forth under an ambiguous _recommendation_, and the spurious production was republished by order of Synod, in America, 1836, with the like equivocal expression of approbation.

What has been just related of the Ref. Pres. Church in Scotland, will apply substantially to that section of the same body in Ireland. On the doctrine of the magistrate's power _circa sacra_, however, there was a controversy of several years' continuance and managed with much asperity, in which Rev. Messrs. John Paul, D.D., and Thomas Houston were the most distinguished disputants. Their contendings issued in breach of organic fellowship in 1840. Indeed the sister-hood which had subsisted for many years among the Synods east and west of the Atlantic ocean, was violated in 1833; when the rupture took place in the Synod of America, by the elopement of the declining party, who are since known by alliance with the civil institutions of the United States. Among these five Synods, the principle called _elective affinity_ has been strikingly exemplified; while what the Scripture denominates _schism_, has been as visibly rampant as perhaps at any period under the Christian dispensation.

This brief historical sketch may serve to show the outlines of the courses respectively pursued by the several parties in the British Isles and America, who have made professions of attachment to that work in the kingdom of Scotland especially, which has been called the Second Reformation. But the duty of fidelity to Zion's King, and even the duty of charity to these backsliding brethren; together with the informing of the present and succeeding generations, require, that we notice more formally some of the more prominent measures of these ecclesiastical bodies and so manifest more fully our relation to them. It is not to be expected however, that we are about to condescend upon _all_ the erroneous sentiments or steps of defection, supplied by the history of these communities. To direct the honest inquiries of the Lord's people, and assist them in that process of reasoning by which facts are compared with acknowledged Standards, supreme and subordinate, that their moral character may be tested, is all that is proposed in the following sections.