Chapter XII: Section I: The Secession from the Revolution Church of Scotland in that

country assumed a position in relation to the civil institutions of Great Britain, which their posterity continue too occupy until the present time in the United States without material alteration.

1. They cooperate practically with all classes in the civil community, in maintaining national rebellion against the Lord and his Anointed. They give their suffrages toward the elevation of vile persons to the highest places of civil dignity in the American confederacy--knowing the candidates to be strangers or enemies to Immanuel. And although they have recently lifted a testimony against that system of robbery called slavery, which is so far right; yet this fact only goes to render their professed loyalty to an unscriptural frame of civil government, as manifestly inconsistent as it is impious.

2. The have all along in the United States renounced the civil part of the British Covenants, declaring that they "neither have nor ever had anything to do with them." Truth is not local, nor does the obligation of the second table of the moral law, on which that part of our covenants is plainly founded, depend on the permanency of our residence in a particular portion of the world. "The earth is the Lord's and the fullness thereof." It follows, that however solemnly or frequently they profess to renew their fathers' covenants; the whole transaction displays their unfaithfulness to the Lord, who is a party in the covenants; and is calculated to mislead the unwary.

3. Their unsteadfastness is further evidenced, by conforming to other ecclesiastical communities in the loose practice of occasional or indiscriminate hearing; and even in some instances of ministerial intercommunion--the law of their church on that matter having become obsolete. Against these courses, in some of which that body has obstinately persevered for more than a hundred years, we deem it incumbent on us to continue an uncompromising testimony. Many comments the Moral Governor of the nations has furnished in his providence within the last century, making still more intelligible the righteous claims of his word: but Seceders seem to have their moral vision obscured by a vail of hereditary prejudice. We trust the Lord is on his way to destroy the face of the covering cast over all people, and the vail that is spread over all nations; Is. xxv, 7.

SEC. II. Our testimony against the unfaithfulness of the Associate Reformed Church, continues also without material change since the rise of that body. The following among others may here be noticed, as constituting just grounds of opposition in a way of testimony-bearing, by all who would be found faithful to the Lord, and their covenant engagements.

1. Their very origin was unwarranted by scripture. All the scriptural attainments to which they profess to adhere, were already incorporated in the standards of the organic bodies, from whose fellowship they seceded. They did therefore make a breach without a definite object, and multiply divisions in the visible body of Christ without necessity. Thus they did violence to the royal law of love; for while under a profession of charity they invited to their new fellowship their former brethren; the nature of the case evinces a disposition to unmitigated tyranny. This state of things we think has not been generally understood. We shall here endeavor to render it intelligible. The fact of organizing that church (the Associate Reformed) said to both Covenanters and Seceders "It is your duty to dissolve your respective organizations, and join us." This is undeniable. The Covenanter or Seceder replies by asking--"What iniquity have you or your fathers found in us, that you forsook our communion?" &c. "Not any," replies the Associate Reformed Church; "only some trifling opinions peculiar to you severally which we deem unworthy of contending about. Only join our church, and we will never quarrel with you, relative to your singularities." "Ah," replies the other party, "the matters about which we differ, are trifling in your account; how then could they be of such magnitude as to warrant your breaking fellowship with us? What you call _trifles, peculiarities_, &c, we cannot but still judge important principles, sealed by the precious blood of martyrs: must we deny these or bury them in silence, to gain membership in your new church? Is this the nature and amount of your professed charity? This is not that heaven-born principle 'that rejoiceth not in iniquity, but rejoiceth in the truth.' You break fellowship for what you esteem mere trifles--you propose to us a new term of communion, with which it is morally impossible that we should comply, without doing violence to our consciences. Is this charity or tyranny?"

2. Although covenanting was declared by this body at their origin, to be an "important duty," they never recognized the solemn deeds of their fathers as binding on them; nor have they ever attempted the acknowledged duty in a way supposed to be competent to themselves. Nay, the obligation of the British covenants has been denied both openly and frequently from the pulpit and the press; and even attempts have been made, not seldom, by profane ridicule, to bring them into contempt. The very duty of public, social covenanting, either in a National or ecclesiastical capacity, has been often opposed in the polemic writings of the ministers of this body, however often inculcated and exemplified in the word of God. The moral nature of the duty taken in connection with prophetic declarations, to be fulfilled only under the Christian dispensation, demonstrates the permanency of this divine ordinance until the end of the world.

3. This church set out with unsound views of church fellowship, as has been already in part made appear. But when their position came to be more pointedly defined, they made the novel distinction between _fixed_ and _occasional_ communion. The practical tendency of this unscriptural experiment was necessarily to _catholic_ communion, which theory was soon advocated by some of the most prominent of the ministry; and accordingly eventuated in the merging of a large number of her ministry and membership, in the communion of the General Assembly.

4. On the doctrine of the divine ordinance of civil government, this church has all along been unsound; as is fully evidenced in the practice of her members, which has been similar to that of Seceders. Our testimony against the latter is, in this particular, equally directed against the former.

5. This church has appeared as the advocate of a boundless toleration, conforming her views and policy in a most servile manner to the infidel model presented in the civil constitutions of republican America. It would seem, indeed, that this body aimed at conforming their ecclesiastical polity to that standard, from the fact that the very symbol of their profession as a corporate body, is designated the "Constitution of the Associate Reformed Church"--a designation which might be considered as militating against the supremacy of the Holy Scriptures. In this Constitution a sphere is assigned to conscience, which is incompatible with due subjection to the Supreme Lawgiver. As well might the _will_, or any other faculty of the soul of man, be invested with this impious supremacy, and immunity from control, by any authority instituted on earth by the only Lord of conscience. Jehovah will rule the _consciences_ of his creatures, as well as their _judgments_ and _wills_, by his holy law, in the civil commonwealth, in the church and in the family.

6. The unfaithfulness of this body appears further, in shunning to declare the _divine right_ and unalterableness of Presbyterial Church Government, she testifies not against Prelacy or Independency. If this church is Presbyterial in practice, it is on no better footing than that of the Revolution Church of Scotland.

7. The purity of divine worship is not guarded by the terms of fellowship in this church. It is true, "No Hymns merely of human composure, are allowed in her churches." But what mean these guarded terms and phrases, "merely;" "churches?" The best interpretation of these cunningly contrived expressions is supplied by the practice of those ministers of the body, who scruple not to offer unto God "hymns merely of human composure" when occupying pulpits of other denominations, or sojourning for a night in families where these hymns are statedly used. It is known that this part of the order of public worship has been submitted in some instances, to the voice of the congregation by their pastor; thus manifesting in the same act, latitudinarianism in regard both to the government and worship of the house of God.

Lastly, to specify no further--Laxity of discipline is observable in this church. She has always admitted to her fellowship, and to a participation in her special privileges (the seals of the covenants), persons who openly deny the divine warrant for a fast in connection with the celebration of the Lord's Supper; yea, who ridicule that part of the solemnity as _superstitious_! The same privileges are granted in this church to such as habitually neglect the worship of God in the family. Nor does this church inculcate or enjoin, as a part of Christian practice, fellowship meetings for prayer and conference. We must, as witnesses for the cause of Christ, solemnly protest against these sentiments and correspondent practices, as inconsistent with the scripture and the reformation attainments of our covenant fathers.

SEC. III. The Reformed Dissenting Church embraced more of the peculiar principles of the covenanted reformation than either of the two preceding. On the doctrines of magistracy and toleration, abstractly considered, they have manifested commendable fidelity. Nevertheless, in the practical application of these doctrines and in other respects, we are constrained to continue a testimony against them.

1. What has been remarked of the origin of the Associate Reformed body, is partly true also of the party which dissented from them: their organization was uncalled for, there being no scriptural attainment embraced by them, which was not already exhibited under a judicial banner. Those who erected the Reformed Dissenting Presbytery may have been harshly treated by ministers of the Reformed Presbytery, when attempting negotiations for union, as public fame has often rumored: yet supposing this to have been the case, multiplying separate fellowships was not a happy expedient for effecting union in the truth.

2. This body of Christians have been all along unfaithful in applying their own avowed principles relative to magistracy. Their innovation in this respect would seem to have been a carnal expedient to reach a two-fold object: the one, to retaliate on the Reformed Church for supposed indignities offered; the other, to render themselves more popular in the eyes of other communities. They admit that a constitution of civil government may be so immoral, that it cannot be considered as God's ordinance; that in such a case "no Christian can, without sinning against God, accept any office supreme or subordinate, where an oath to support such a constitution is made essential to his office." These admissions are equally just and important; yet these concessions are wholly neutralized in practice by these people, for they claim it as their privilege to choose others to fill those offices, which they say, they themselves cannot fill "without sinning against God." We must continue our earnest testimony against this attempt to separate in law, between the representative and his constituents, involving as it does, if consistently carried out, the total overthrow of the covenants of works and grace, and ultimately of God's moral government by his annotated Son! The effort made to sustain their practice in this matter, from the examples of the Marquis of Argyle and Lord Warriston, is very disingenuous; simply because the church of Scotland had not at the date referred to, reached the measure of her attainments on that head. Indeed, the whole drift of their argument goes to justify the position, that in some cases, it is expedient to do evil that good may come.

3. On the doctrine of faith this church has, we think, darkened counsel, by words without knowledge. Their distinctions and caveats relative to _assurance_, are calculated rather to bewilder than enlighten the mind of the general reader. "Receiving and resting on Christ as offered in the gospel," amounts to "appropriation, certainty, assurance," &c. There is evidence of a tendency to "vain jangling" here, against which, even suppose there be no error couched in the terms, we ought to testify.

4. This church evinces a disposition to intercommunion, in the practice both of ministers and members, wholly inconsistent with steadfastness, and at war with her own declared views of toleration. Occupying pulpits in common with more corrupt communities, doing this in connection with the celebration of the Lord's Supper, and attendance and co-operation with others in conventional proceedings among those who style themselves "Reformed Churches," are practices among these people, on which we feel constrained to animadvert with decided disapprobation. As also their violation of the form of Presbyterian church government by one minister with ruling elders presuming to set apart candidates to the office of the holy ministry.

SEC. IV. To speak thus publicly against those who may be the precious sons of Zion, is a painful duty. That charity, however, which rejoiceth in the truth, requires of Christ's witnesses that they censure and rebuke, in a way competent to them, those of the household of faith whom they see and know to be in a course of error or of sin; _Isa._ lviii, 1; _Tit._ i, 13.

Many of those with whom we were wont to take pleasure in displaying a banner jointly, and in a judicial capacity, are now, alas! arrayed against us. To the real friend of Jesus, and the truth as it is in Jesus, there cannot be a more lamentable spectacle than the _professed witnesses_ of the Lamb disposed in rank under hostile colors as the company--not of two, but of many armies, ready to engage in mutual destruction! And indeed those who bite and devour one another, are in danger of being consumed one of another. The Lord is righteous in all that is come upon us; for we have sinned against him--both we and our fathers. We know not how to avert more wrath from the Lord, reclaim backsliders, confirm the wavering, direct sincere inquirers, apprise the unsuspecting of their danger, and exonerate our own consciences, otherwise than by giving open, candid and honest testimony for Christ and truth, against those, even once brethren by covenant bonds, who have dishonored him, and caused the way of truth to be evil spoken of.

Against those who separated from us in Philadelphia, 1833, erecting a rival judicatory, and dishonestly claiming the name Reformed Presbyterian Church, we bear our feeble testimony for the following among other reasons:

1. They did then openly enter on a course subversive of our whole covenanted system of doctrine and order, by withdrawing their dissent from the civil institutions of the United States, and incorporating with the National Society--knowing the same to be, by the terms of the national compact, opposed in many respects, both to godliness and honesty.

2. This party had, in a clandestine way, exerted their influence to seduce and draw away disciples after them for a series of years. This is evident from the petitions addressed to Synod on the jury law, issuing from those who are known to have been in correspondence with some of the leaders in that defection.

3. This party are chargeable with mutilating the Judicial Testimony emitted in Scotland, 1761; and also with changing the terms of communion, and obtruding a mutilated formula upon an unsuspecting people, contrary to due order.

_History_ and _argument_ are excluded from the terms of Church Fellowship, on the very face of "Reformation Principles Exhibited;" and the Auchensaugh Covenant expunged from the formula of terms of communion, without submitting them in overture to the people for inspection. We say these steps of defection and apostasy are chargeable to the account of those who made the breach in 1833: _First_, Because the senior and leading ministers in that separation were the men who framed the American Testimony and Terms of Communion; and so had many years before laid the platform and projected the course on which they violently entered at that date. _Second_, These separatists, in the edition of these symbols of their profession lately published, have consistently left out of the volume, the Historical Part, and also remodeled the formula of Terms of Communion.

4. This body continues to wax worse and worse, against all remonstrance from their former connections and others, as also in the face of providential rebukes;--losing, because forfeiting, the confidence of conscientious and honorable men, exemplified in the frequent meetings, and to them, disastrous results, of the Convention of, so called, Reformed Churches.

SEC. V. With the foregoing party may be classed those different and conflicting fellowships in Scotland and Ireland, whose recent Terms of Communion and Judicial Testimony, substantially identify with those mentioned in the preceding section.

1. Public fame charges the Eastern Synod of Ireland, and the Synod of Scotland, with connivance at the members and officers under their inspection, in co-operating with the immoral and anti-christian government of Great Britain. They are therefore guilty of giving their power and strength to that powerful and blood-thirsty horn of the beast. We are inclined to give more credit to public fame in this than we would in many other cases, because:

2. These Synods have opened a door in their new Testimony for such sinful confederacies. "What!" will the simple and uninitiated reader of the Testimony ask, "does not that Testimony declare, often and often, that the British constitution is anti-christian?" We answer, the _book_ declares so; but we caution the reader to be on his guard, lest he judge and take for granted, without a careful examination, that the book and the Testimony are the same thing. Let the honest inquirer consult the _preface_ to the _Historical_ part of the book, and then the preface to the Doctrinal part: the latter, he will find, on due examination, to constitute the Testimony. True, in page 8 of the preface to the volume, it is said, "the Testimony, as now published, consists of two parts, the one _Historical_ and the other _Doctrinal_." This sounds orthodox; but, in the same page, when these two parts come to be defined, it is said, "when the church requires of those admitted into her fellowship, an acknowledgement of a work like the present, the approbation expressed has a reference to the _principles_ embodied in it, and _the proper application_ of them," &c. "So they wrap it up"--better than our fathers succeeded in a similar enterprise in America. The truth is what they call the _historical_ part is largely _argumentative_; and both these parts are carefully and covertly excluded from the _terms of fellowship_! We shall have occasion to recur to this subject, as there are many others likeminded with these innovators.

3. These people are also deeply involved in the popular, so called, benevolent associations of the world, Sunday Schools, Bible Societies, Temperance Reforms, Missionary Enterprise, &c, evidencing a wide departure from our covenanted uniformity, based upon our covenanted Testimony.

SEC. VI. Those who in 1838, on account of sensible tyranny, growing out of defection on the part of the majority, declined the authority of Synod, have shared all along in our sympathies; and it has been our desire that they and we could see eye to eye in the doctrines and order of the house of God.

Although this party promised fair for a time, and apparently contended for "all the attainments of a covenanted reformation," in process of time it became apparent that they possessed not intelligence sufficient to manage a consistent testimony for that cause. They seem to have been under the influence of temporary impulse, arising from the experience of _mal-administration_; rather than to have discovered any _constitutional_ defection in the body from which they separated. This is apparent indeed if we have access to any credible source of information relative to the principles they profess, and their Christian practice. More particularly,

1. Although that paper which they designate "Safety League," has the sound of orthodoxy; yet, as originated, and since interpreted by them, there is a lamentable falling off from the attainments and footsteps of the flock. _First_, so far as we can ascertain, that instrument had clandestine origin being framed and subscribed by those _who were yet in fellowship with the Synod_! This might be earnest, but, we think, not honorable contending for the truth. _Second_, when this paper comes to be interpreted by its framers and signers, it seems to cover only the American Testimony and Terms, as remodeled by breach of presbyterial order. At other times, it will conveniently extend to the Scottish Testimony, 1761, and the Auchensaugh Deed, 1712! From which we infer that these people have no settled standards.

2. We testify against these people for unwarrantable separation from us. One of their elders co-operated in organizing the Reformed Presbytery in 1840; this in official, and, as then distinctly understood, representative capacity. Yet, some time afterward, he and his brethren withdrew from said Presbytery, without assigning justifiable reasons.

3. Efforts are known to have been made, by some then in their fellowship, to have social corresponding meetings established among them, but without success; in opposition to the well-defined example of our witnessing fathers, whose example they affect to imitate.

Lastly, these quondam brethren are not, to this day, distinguishable, in the symbols of their profession, from any party who have more evidently and practically abandoned the distinctive principles and order of a covenanted ancestry. There is no constitutional barrier in the way of their coalescence with any party, whom interest or caprice may select.

SEC. VII. Against that party usually, but improperly, styled the Old Lights, are we obliged to testify more pointedly than against any other party now claiming to be Reformed Presbyterians. _First_, because we believe there are among them still, real Covenanters; and, in proportion to the whole body, a greater number of such than in any other fellowship. These we would undeceive, if the Lord will; for we earnestly desire renewed fellowship with all such on original ground. _Second_, because the leaders among these make the fairest show in the flesh, and, calculating on spiritual sloth and the force of confirmed habit, hope to lead honest people insensibly after them back into Egypt. _Third_, because they are more numerous, and, from habit, more exemplary than other parties; and therefore more likely to influence honest Christians unwittingly to dishonor Christ, and gainsay his precious truth.

1. These former brethren acted, in 1833, very similar to the policy of the Revolution Church of Scotland in 1689. Instead of repairing the breaches made, and going on to fortify our New Testament Jerusalem, against the assaults of enemies in future, they rested in their present position, providing only for a new edition of Reformation Principles Exhibited, with a continuance of the history to that date. It was urged, at the time, that the argumentative part of our Testimony should be hastened to completion, but without effect. As the apostate Assembly of Scotland, 1689, admitted unsound ministers, curates, &c., to seats in court; so, with the like politic design, members were admitted to seats in Synod, 1833, who claimed "a right to withdraw to another party, if they should see cause"--yea, one of these was called to the moderator's chair!

2. At next meeting, 1834, when the continuation of the historical part of the Testimony was read, and referred to a committee for publication in the forthcoming edition of Reformation Principles Exhibited, it was directed that the terms of communion should be inserted, supplying the deficiency in the first term, in these words: "and the alone infallible rule of faith and manners." In the new edition these important words were omitted, as before! Several ministers seemed to be influenced in social relations, at that time, more by public opinion, than by the infallible rule. No further progress was made with the argumentative part of the Testimony, and a petition from Greenfield, to have Synod's mind relative to occasional hearing, was returned. Against these steps of unfaithfulness we lift our protest.

3. Against the tyranny manifested at the next meeting, there were some to stand up at the time; but the spirit of the world prevailed in all the important transactions. We testify against those who refused to permit petitions, memorials, and other papers addressed to that court, to be read. Especially do we protest against that satanical spirit evidenced in misrepresenting certain respectful and argumentative papers, as being "abusive," "insulting," &c.: also the unrighteous attempt, by some guilty members of that court, to stop the mouth of petitioners; and we condemn the reason assigned for so doing, viz., "They had no right to petition, because they were under suspension"! This reason is worthy of double condemnation, as coming from the mouth of him who, in this instance, acted the ecclesiastical tyrant, and who would come down from Zion's walls to the plains of Ono, mingle in political strife, that he might open his mouth for the dumb; and because a brother in covenant bonds would demur, censure him, and then make the fact of censure a reason why he should not be heard when petitioning for relief from such tyranny! "Revolters are profound to make slaughter."

4. As papers were numerous on the table of Synod in 1838, so they furnished occasion for displays of character and conduct, humiliating to all lovers of Zion, who witnessed the transactions of that meeting of the supreme judicatory.

This was the first time, so far as we know, when that body was called upon formally to review and rectify, in a way competent to them, some parts, both of the constitutional law and administration of the Reformed Presbyterian Synod and Church in America. For a series of years, and chiefly through the influence of leaders in that faction which separated from the body in 1833, high-handed measures of tyranny had transpired: and some of the subjects of that tyranny were yet writhing under a sense of accumulated wrongs; others had, by death, been released from this species of persecution. Some thought it dutiful to call Synod's attention to these matters, and a _petition_ was laid before them, from Rev. Robert Lusk, requesting that certain cases of discipline, which the petitioner specified, be reviewed; and especially asking, that "the term _testimony_ be restored to its former ecclesiastical use." As this was, in our deliberate opinion, the most important measure brought under the cognizance of the church representative in America, during the current of the nineteenth century, it was thought the court would take the matter under deliberate consideration. Whether through ignorance of the matter proposed, or that sectional interests engrossed the attention of parties, or that the prevailing majority desired to be untrammeled in their future course, the petition was smuggled through and shuffled by, under the cognomen of a "letter," which a member of Synod answered on behalf of the court, as though it were a matter of the smallest importance imaginable! We solemnly testify against this manner of disposing of a weighty matter at that time, whether through inattention or design. We protest also against the violent conduct of those ministers, and others on the same occasion, who made the place of solemn worship and judicial deliberation, a scene of confusion, by vociferations, gesticulations and physical force, in violation of God's law, ordination vows, and the first principle of Presbyterian church government.

5. Here we can advert only to a tithe of the fruits of darkness, which had been increasing in quantity and bitterness, since the meeting of Synod in New York, 1838. To carry out measures of worldly policy, in 1840, diligent electioneering was carried on during the intermediate time, that the court might be what is technically called a _packed Synod_. That court was chiefly composed of such ministers and elders as were known to favor innovations; and some who were known to be disposed to resist defection, were excluded from seats in court. Against this dishonest, partial and unjust measure, we protest. And here we lift our testimony against this course, as having greatly retarded the Lord's work for many years before, and as having facilitated the introduction of error, disorder and open tyranny, in manifold instances, during the same period.

6. We testify against the tyranny exercised upon James McKinney, of Coldenham, who was not allowed to read his vindication and justification, when he asked permission to do so, from the published sentiments of some of those who condemned him!!! Also the cruelty practiced toward Miss King, an absent member, whose representation of her case to the Synod, could not so much as be heard. We bear testimony against those who in that Synod would interrupt, call to order--in violation of order--those members who were appearing in defense of injured truth, and who were often silenced by tumult, or the call of order by an obsequious moderator. Especially do we testify against the dishonesty and unfaithfulness of that body, displayed by them in disposing of the paper inserted (see p. 132), calling Synod's attention to what we firmly believe to be the source of all the error, guilt and distractions incident or attending to that body for many years.

On the practice of confederating with the enemies of God, we testify against this party, not only for the _fact_ of so confederating, but also, and chiefly, for resisting the evidence of God's word, often adduced in condemnation of the practice--refusing to hear the testimonies, experience, and reasoning of Christ's witnesses and martyr's when cited from the Cloud of Witnesses, Informatory Vindication, Gillespie on Confederacies, &c; and for obstinately going on in this trespass, in the face of manifold convictions from living witnesses and providential rebukes.

As it respects ecclesiastical relations, we testify against these former brethren for having wittingly, perseveringly, and presumptuously fostered _schism_ in the visible church, manifestly for carnal ends, during many years. It is notorious that five Synods are in organic fellowship, while hardly two of them will hold ministerial or sacramental communion! What a picture does this state of things in the professing church of Christ present to the infidel; how hardening to the self-righteous and the openly profane! And although conventional regulations be lightly looked upon by many, not being based upon express words of scripture; yet when framed and engaged to, according to the general rules of scripture, much sin is the result of violating them, and trampling them under foot, as has often been done by this body of people. This has been the case in Presbyteries, subordinate Synods, and especially in the general Synod. Subordinate Synods have been dissolved by the action of the general Synod after they had ceased to be; and without consulting the Presbyteries, who alone were competent to decree or dissolve the delegation form of the general Synod, that court dissolved itself, after having many years trampled upon the law of Presbyteries fixing the ratio of delegation. Against such reckless, disorderly procedure we testify as being the cause or occasion of much sin against Zion's King, and much suffering to his precious people.

Finally--We solemnly enter our protestation against this church, as having taken the lead of most others in razing the very foundation stone of the covenanted structure. All the evils that have befallen the professed friends of a work of reformation on both sides of the Atlantic are traceable to a _setting aside_ the _footsteps_ of the flock from being terms of ecclesiastical communion. It is now more than ten years since this important matter was expressly submitted to the Old Light Synod's consideration, and during the subsequent period, in various forms, the same has been pressed, but without effect; except as manifesting more fully their obduracy. They refuse still to return, Ephraim-like, going on frowardly in the way of their own heart.

That uninspired history ought to be incorporated among the terms of communion in the Church of Christ, is a proposition which we firmly believe, on the evidence both of reason and Scripture, although denied, condemned, and rejected by all pretenders to reformation attainments. That _history_ and _argument_ are so rejected by all parties affecting to be _reformed_ churches, will appear from the following citations from their own authoritative judicial declarations: "Authentic history and sound argument are always to be highly valued; but they should not be incorporated with the confession of the Church's faith." "The Declaratory part is, the Church's _standing Testimony_."--Ref. Prin. Exhibited, preface--edition, 1835. Here history and argument are both excluded, not only from the Church's _testimony_ but also from her confession! This is the declared sentiment of Old and New Light Covenants, together with the Safety League people--evidencing to all who are free from party influence, that however they differ in practice, on this all important point they perfectly harmonize in principle. East of the Atlantic, among the three Synods professing to follow the footsteps of the flock, the declared sentiment is the same, but then they differ from their brethren in practice--mingling with the heathen and learning their works without scruple. In this respect they are more consistent than the other parties, though more visibly corrupt.

The Reformed Dissenters "prefix a _Narrative_ to their testimony," thus rejecting _history_ from _testimony_. Some advocates for union in conventions of reformed churches, have plead for a historical introduction to their proposed _testimony_; but they have carefully assured the public that this introduction shall constitute no _term_ of union or communion. Thus, it is evident, that all the professed followers of the British Reformers around us, have cast off this reformation attainment from the standards of their professions severally. We condemn this church-rending and soul-ruining sentiment, and testify against all who maintain it, for the following reasons:

_First_, on their part it is inconsistent and self-contradictory. They all say they are following the footsteps and holding the attainments of the Scottish Reformers. But how do they discover these footsteps, or how ascertain these attainments? Are they recorded in the Bible? No. Are they to be found elsewhere but in _uninspired history_? Certainly no where else. Yet all these parties absurdly reject uninspired history from their bonds of fellowship! and still venture to tell the world, they are holding fast these attainments!! This is solemn trifling, profane mockery. _Second_. This position is unsound and false in the light of reason. All civilized nations, as well as the Jews, have it written in their laws, "That the testimony of two men is true." The witnesses do not need to be inspired to be credible. "We receive the witness of men," although a "false witness will utter lies." No society can exist without practical recognition of the credibility of human testimony; and this is especially true of the "Church of the living God, which is the pillar and ground of the truth;" for, _Third_. In the light of Scripture, her members cannot perform some of their most important duties, either to God or to one another if they irrationally and wickedly relinquish this principle. God's people are charged "not to forget his mighty works;" Psa. lxxviii. 7. Are these works all written in the Bible? They are required to confess their fathers' sins, as well as their own. Since the divine canon was closed, many sins have been, and now are chargeable against professing Christians. Are these recorded in the Scriptures? And thus the reader may ask himself of sin and duty to any extent, in relation to God as a party.

And the same is true of the second table of the moral law. For example: in reference to "the first commandment with promise," should the Christian minor be asked as the Jew did his Lord, "Who is your father?" How shall he answer? Is he warranted to appeal to God to manifest his earthly sonship? No; but he is required by God's law to "honor his father;" and his obedience to this command is grounded on human testimony as to the object to whom this honor is due. Thus consistency, reason and scripture combine, to accuse and fasten guilt--the guilt of apostasy upon all who have renounced that fundamental principle of our glorious covenanted reformation--_that history and argument belong to the bond of ecclesiastical fellowship_. With any who hold the theory here condemned, however exemplary or even conscientious in morals and religion they may appear, we can have no ecclesiastical fellowship; for, however ardent their attachment or strong their expressions of affection to Confession, Catechisms, Covenants, &c.; they give no guarantee of competent intelligence or probable stability; as alas! we see in the present declining course of many in our day.

We would earnestly and affectionably beseech all well wishers to a covenanted work of reformation: that they would take into their serious consideration whether these things are, or are not connected inseparably with the wellfare of Zion. Especially would we expostulate with such as have any regard for the Judicial Testimony adopted at Ploughlandhead, Scotland, in 1761: that they conscientiously compare it with the book called Reformation Principles Exhibited, and also with the new Scottish Testimony, where it is practicable, and all these with the supreme standard, the holy scriptures. They will find on examination, that these are wholly irreconcilable in the very form of testimony-bearing. Particularly, let the reader notice that our fathers in 1761, considered _history_ and _argument_ as constituting their testimony: and did not look upon _doctrinal declaration_ as formal testimony at all. Look at the very title page of their Testimony; where you read, "Act, Declaration and Testimony," plainly distinguishing between _declaration_ and _Testimony_. Now, all innovators make doctrinal declaration their testimony, reversing our fathers' order; yea, we would add God's order, for he distinguishes between his law and testimony; Ps. lxxviii, 5-7; cv, 42-45. God's special providences toward his covenanted people constitute his testimony by way of eminence; Exod. xx, 1, &c., and their conduct under his providences constitute their testimony, which must consist of history; and by this and the blood of the Lamb, Christ's witnesses are destined to overcome all anti-christian combinations.

In attempting thus to follow the approved example of our covenant fathers, whose practice it was to testify not only against the corruptions of ecclesiastical, but also of civil constitutions, where their lot was cast, we deem it incumbent on us to continue our testimony first published in 1806, against the immoralities incorporated with the government of these United States.

Believing that a nation as such, is a proper subject of God's government, and that those nations favored with his law as revealed in the holy scriptures, are peculiarly required to regard the authority of the Lord and his Anointed, therein made fully known: it is with deep regret that we feel constrained to designate and testify against evils in the Constitution of this nation. Notwithstanding numerous excellencies embodied in this instrument, there are moral evils contained in it also, of such magnitude, that no Christian can consistently give allegiance to the system. There is not contained in it any acknowledgment of the Christian religion, or professed submission to the kingdom of Messiah. It gives support to the enemies of the Redeemer, and admits to its honors and emoluments Jews, Mohammedans, Deists and Atheists--it establishes that system of robbery by which men are held in slavery, despoiled of liberty, and property, and protection. It violates the principles of representation, by bestowing upon the domestic tyrant who holds hundreds of his fellow creatures in bondage, an influence in making laws for freemen proportioned to the number of his own slaves. This constitution is, in many instances, inconsistent, oppressive and impious.

Much guilt, and of long standing, is chargeable against this nation, for its cruel treatment of the colored race, in subjecting them ever since 1789 to hopeless bondage; its unjust transactions with the Indian race, and more recently waging an unjust war with a neighboring republic, as would appear, for the wicked purpose of extending the iniquitous system of slavery.

"Arise O God, judge the earth: for thou shalt inherit all nations."