Letters of Importance:
James Dodson
Wherein are contained some serious
QUERIES
Upon several very interesting POINTS;
MOST HUMBLY AND RESPECTFULLY
DIRECTED
To the ensuing VENERABLE
SYNOD of ULSTER.
Craving that they may be read, and seriously considered at their next MEETING, 1775.
WITH AN
APPENDIX
CONTAINING
A Short and serious ADDRESS to the
PROTESTANT DISSENTERS
IN THE
NORTH of IRELAND,
Under the pastoral INSPECTION of the foresaid respectable SYNOD.
By PISTOPHILOS PHILECCLESIA.
Plead with your mother, plead: for she is not my wife, neither am I her husband: let her therefore put away her whoredoms out of her sight, and her adulteries from between her breasts; lest I strip her naked—and slay her with thirst. Hos. ii. 2, 3.
PRINTED IN THE YEAR, M,DCC,LXXV.
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ADVERTISEMENT.
THE author most humbly begs that all the members of the Synod of Ulster, both ministers and elders; and the people under the synodical inspection may carefully peruse the following Queries and Appendix; and impartially weigh the same in the ballance of the sanctuary, before the next meeting of Synod: And that all who may be of opinion that the cause of truth is therein pleaded, will use their influence that they may be brought forward to the bar of the Synod, when met the ensuing summer, and there get a careful reading, and serious consideration.
P. P.
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TO
THE VERY REVEREND THE
MODERATOR,
AND REMANENT
MEMBERS
OF THE RESPECTABLE
SYNOD of ULSTER
TO MEET THE NEXT ENSUING SUMMER
M,DCC,LXXV.
My Reverend and Dear Fathers and Brethren,
I HOPE you will not at all be offended with me for directing to your wisdoms the following Letters, and proposing the ensuing Queries to your most serious consideration.
If these Queries shall be found to have an inseparable connection with the precious truths revealed by God, and the duties commanded by him: Certainly it is not below this reverend Synod to give them a careful reading, and serious consideration. I am sure time was when this Synod would not have treated them with neglect. It is certain, that not forty years ago, these Queries would have been read, and considered too, by the Synod of Ulster.
PERHAPS they will not be overlooked and slighted yet: tho’ I indeed fear they will not meet with that reception now which formerly they would from this Synod: For ah! it must be confessed that the times are somewhat changed! and alas! the change is visibly for the worse.
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THINK not, reverend gentlemen, that I have any pleasure in knowing that this venerable body of ministers have different or contradictory sentiments in religion; or that I take delight in accusing them: ah no! my hearts desire, and prayer to God for this Synod, is that they may be saved. Nothing would I gladlier see, than that they were all of one mind; that they all thought the same thing respecting truth and duty; and that they all, in a beautiful harmonious unanimity, would know, embrace, and maintain the truth as it is in Jesus. I would indeed rejoice greatly, if I could find this respectable body walking in the truth as we have received a commandment from the Father.
THAT this is not the case, alas! cannot be denied. For first of all when ye come together in the church, I not only hear, but by sad experience know that there be divisions among you: some having one notion of principles; and some the very opposite. There must also be heresies among you: for in such a contrariety of principles, some must be false. Serious thoughts of these things cut one’s heart, and often make him cry in the bitterness of his soul, “O that I had wings like a dove! for then would I fly away and be at rest.”
METHINKS every serious mourner in this Israel, should piously grieve for, and complain against this evil. Not that I am for bitter railings: these gender strife and savour not of meekness and godliness. I am rather for mild and humble complaints; who knows but pious complaints may be heard? And truly complaints against this sore and growing evil deserve, every letter, to be wrote with a tear; every word to be uttered with the sound of a breaking heart; and the complainers themselves ought to be men of sorrows, breathing in sighs, and speaking in groans, and sharers with this Israel in her long, grievous, and sore distress. Now unto whom shall these mourning complainers go, unto whom shall these humble complaints be carried, in the North of Ireland, save unto God himself, and this reverend Synod?
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I MYSELF have often laid these complaints before God: And now, now my dear fathers and brethren, I take this method of laying them before you, as a court of Christ, craving that they may get an hearing. Ye who are the shepherds of Israel, and guides of the flock of Christ, I hope you will not neglect these things with which the flock of God’s pasture is so nearly concerned! Let the sincere friendship, and undissembled kind disposition of the Author of these Queries to this reverend Synod, and the people under your pastoral inspection, plead in their favour, that they may be read and seriously considered. Let good nature and generosity plead in their favour.
I HOPE none will treat these Queries with scoff and derision on account of the frequent repetition of these two phrases “the holy Scriptures and the Westminster Confession of Faith.” These are strings which, I think, should at present, be frequently harped on. Let none mistake me: it is not the Confession of Faith, as an human composure, I appear an advocate for: No, no: But the principles contained in the Confession, as founded on the holy Scriptures, and expressive of the truth as it is in Christ, are what I esteem sacred and venerable.
IF these principles are contained in the word of God: it will certainly follow, that all who scoff and deride them, are mockers of God. And if so, have they not reason to fear lest their bands be made strong? Moreover, if these principles are indeed the truths of God, and contained in his unerring word, surely this Synod has much to answer for, who has suffered the same to be treated with so much neglect, contempt, and ridicule.
IT is not my place, here, to prove that the principles contained in the Confession are truly founded on the holy Scriptures: but I am sure if they are so, they have contracted much guilt who, of long time, have despised them. And nothing can be more evident, than that it belongs to the Synod of Ulster, at present, either to vindicate, or altogether reject the Confession of Faith. If this is so, it will naturally follow, that this Synod is indispensably bound to prove,
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either that these principles ARE, or ARE NOT, founded on the Scriptures: for this court once espoused these principles warmly; and now, (not to use stronger language) they treat them very coolly and indifferently. Therefore it belongs to the Synod of Ulster either to APPROVE or REJECT these principles. And for this purpose I appear, in this manner, a suppliant at their bar: And I most humbly beg, and earnestly crave that I may have a serious hearing at their next ensuing meeting.
SURELY there are some members in this Synod unto whom the substance of the following Queries has occasioned many serious thoughts. If so, I crave their influence to procure me, if possible, a fair and candid hearing. However, gentlemen, if you should not hear these my complaints candidly and fairly; but pass them by altogether neglected: I have still one comfort remaining, whereof none can deprive me; that I can lay them before God, for whose truth I am here pleading, who will neither treat me with bantering ridicule; nor, I trust, refuse to hear these my earnest complaints in his own good time and way. And who knows but he may move the hearts of this Synod to hear and consider them!
GENTLEMEN, I humbly conceive that the glory of God, and the good of the precious souls committed to your pastoral care, call upon you to comply with my request. Every one will acknowledge that the principles contained in the Confession of Faith are either founded on the word of God; or they are not. If they ARE: Is it not a great dishonour to God to reject them?—a great injury to the souls of your people?—and very great unfaithfulness with respect to the rising and following generations? Again, if they ARE NOT founded on the word of God: but are only the inventions of men; is it not most dishonouring to God to espouse them? or even to tolerate them among your people? And do ye not sin greatly in suffering them to be imposed upon any under your pastoral inspection?
NAY more, your own honour calls upon you to do something decisive in this respect. For either ye are
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guilty of defection and apostacy from the truth in departing from the principles contained in the Confession (of which many of you are not ashamed?) or else our reforming ancestors were guilty of superstition and perjury in embracing such principles, and entering into Covenant obligations for the maintenance and defence thereof. One of these two must be the case.
BUT this is not all. For if the principles of the Confession are not built upon the holy Scriptures; and if the Covenants were not moral; it will follow, not only that our ancient Reformers were blind, superstitious, and perjured: but also that all those who suffered for these Principles, during the late martyrdom, died in vain. Died in vain, did I say? Nay, that they died as furious bigots, or false impostors who were not worthy to live.—That the late persecutors were righteous executioners of vengeance; and that all the religious outcry against the late Persecution was only a solemn farce. But instead of believing these last conclusions, which reflect so much dishonour upon the Reformation, our reforming ancestors, and our late worthy martyrs: Many are rather inclined to look upon this Synod as apostatising from the truth, while they neglect these Principles, or suffer them to be slighted and despised. Nor can I see any method of freeing yourselves from a suspicion of defection and apostacy, in the eyes of the world, but by one of two ways. First, by faithfully espousing and defending the Principles formerly espoused and defended by this church in her reforming periods, as the only true Principles revealed and made known in the sacred Oracles. Or Secondly, by demonstrating to the world that our reforming ancestors really carried their Reformation too far; and that, in the heat of their reforming zeal, they espoused unscriptural and dangerous Principles; and through blind zeal, superstition and bigotry, they sinfully sware and covenanted to maintain and defend the inventions of men; and justly lost their lives in defence of so bad a cause. Which ever of these two courses you take, it is plain that the following, or such like Queries must be carefully considered. Therefore, I most earnestly and humbly renew my request, that
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your wisdoms may let the following Queries come forward to your bar, at your next meeting; and that they may be considered with candour, and without prejudice.
BE it so, that an impartial and serious consideration of these things would take up a good deal of your time and thoughts; are not you shepherds of Israel, and guides of the flock bound to spend and be spent for the Gospel? Are ye not set for the defence of the Gospel? at least should you not be so? And while ye are spending your time and thoughts in your researches after the truth; are ye not in your duty? And certainly ye are in a situation at present, which calls you to this duty. How sad is it, that the Principles formerly espoused in this church, and defended with the loss of life, liberty, and property, are now so much undervalued! How many do openly revile and reproach them! How many are lukewarm and indifferent concerning them! And oh, how very few to appear bold in their favour! O my dear fathers and brethren think of these things!
IF the Principles formerly embraced in this church, upon enquiry, can stand the test of God’s word; why, O why should they be rejected! and surely it is worth while seriously to enquire, whether they can or not. And certainly it is the duty of this reverend Synod to make the enquiry; and I, once more, earnestly beg that you may.
IF any enquire, Why I do not openly subscribe my name to these Queries? My answer is, I think I have good reasons for not doing it; one whereof is, that I shall escape that personal banter and ridicule which some have met with for writing in favour of the Confession.
That these Queries may be read and seriously considered at your next meeting; and that the Lord may send you his light and truth to be guides, is,
Reverend Fathers and Brethren,
The earnest Prayers of your
Most Humble Suppliant,
PISTOPHILOS PHILECCLESIA.
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LETTER I.
Containing some Queries of more general Concern.
1. IS not the knowledge of the will of God, with respect to what we should believe and do, a matter of the highest moment? Can we worship God acceptably, unless we know, in some measure, what we should believe concerning him—what duties he requires from us—and in what manner these duties are to be performed? Is not eternal life very closely connected with the true knowledge of God, and the manner of finding acceptance with him? Does not this seem pretty evident from these words of the Lord Jesus, “This is life eternal, that they might know thee the only true God, and Jesus Christ whom thou hast sent *?”
2. IS not the will of God fully and clearly revealed in the volume of Inspiration? Is not every thing which we should believe concerning God—every duty which God requires of us—and the manner how every duty should be performed by us—clearly and fully made known in the sacred Scriptures? And if this is so, doth it not follow, that the Scriptures are a full and perfect rule; nay, the only rule of faith and practice? according to that saying of the prophet, “To the law and to the testimony: if they speak not according to this word, it is because there is no light in them †.”
3. ARE not these sacred Books (for the forementioned reason) to be highly regarded, and held in the most sacred esteem by all who enjoy them? And are we not firmly to believe, and humbly to embrace every thing therein contained, upon the footing of the Divine veracity, whether we can account for the sacred propositions therein held forth, from the principles of reason, or not? In this are we not to follow the good resolution of the Israelites, who said, “All the words
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* John xvii. 3.
† Isa. viii. 20.
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which the LORD hath said, we will do, and be obedient *?”
4. HOWEVER men understand the holy Scriptures, diversly and variously; Yet hath it not one uniform and fixed meaning? so that the will of God, respecting what we should BELIEVE and DO, is clearly defined, fully determined, and positively ascertained. Is not this agreeable to these words of an inspired instructor? “The law of the Lord is perfect, converting the soul: the testimony of the Lord is sure, making wise the simple. The statutes of the Lord are right, rejoicing the heart: the commandment of the Lord is pure, enlightning the eyes. The fear of the Lord is clean, enduring for ever: the judgments of the Lord are true, and righteous altogether †.” And do not all who understand the Scriptures aright, understand it in one and the same sense? Does not this seem to be evident from these words of the apostle Peter? “No prophecy of the Scripture is of any private interpretation. For the prophecy came not in old time by the will of men: but holy men of God spake as they were moved by the holy Ghost ‡.”
5. HAS not God promised his holy Spirit (tho’ not in an extraordinary yet) in an ordinary manner and measure, whereby his mind, in his word, may be savingly known, and serve us as a sufficient directory what to BELIEVE, and what to PRACTISE? And has he not given his church sufficient ground to expect this holy invisible agent as an instructor in the true and saving knowledge of the Scriptures, unto the end of the world? Is not this evident from these divine and gracious promises? “I will pray the Father, and he shall send you another Comforter, that He may abide with you FOR EVER. The Comforter, which is the holy Ghost, whom the Father will send in my name, he shall TEACH you ALL THINGS, and bring all things to your remembrance whatsoever I have said unto you. When the Spirit of truth is come, He will GUIDE you into ALL TRUTH: He
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* Exod. xxiv. 3, 7.
† Psal. xix. 7, 8, 9.
‡ 2 Pet. i. 20, 21.
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shall glorify me: for he shall receive of mine, and shall shew it unto you *.”
6. IS it not therefore possible, in the diligent use of means, and with an humble dependance upon the good Spirit, to attain to the true knowledge of the Scriptures, and the will of God therein revealed, both in respect of faith and practice? If God has promised his Spirit to guide into the knowledge of ALL TRUTH, is it not possible, thro’ the assistance of that omnipotent Agent, to attain to the saving and sure knowledge of all Scripture-truths? Does not the following promise give ground to expect this? “I will pour out my Spirit unto you,” and, “I will make known my words unto you †.”
7. IS it not the indispensible duty of all persons, but especially of those who are teachers of others, to search diligently into the meaning of the Scriptures, in the use of means, and with an humble dependance upon God’s promised spirit, in order to understand the will of God therein revealed, both with respect to truth and duty? Has not Jesus given us a charge to “Search the Scriptures ‡?” And were not the Bereans much commended, because, “they searched the Scriptures daily §?”
8. SEEING there is only ONE system of credible doctrines, ONE system of moral duties, and ONE acceptable manner of practising the same, taught and revealed in the holy Scriptures;—and seeing they are understood so variously and diversly, that some find one system of faith and practice therein; some another; and some the very opposite of both:—Is it not therefore desirable, that all who hold christian communion one with another, should understand these sacred writings in one and the same sense, or at least nearly so? that they might all think the same thing, and all be of one mind, according to the apostles directions ‖.
9. IS it not requisite, in a special manner, that teachers of others, holding ministerial communion, should understand the sacred Scriptures in one and the
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* John xiv. 16, 26. and xvi. 13, 14.
† Prov. i. 23.
‡ John v. 39.
§ Acts xvii. 11.
‖ 1 Cor. i. 10. and xi. 18.
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same sense?—and that they should be of one mind in teaching their several flocks what to believe concerning God, what duties he requires of them, and how these duties are to be performed? Without this, how can they obey that injunction of the apostle? “I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind, and in the same judgment *.” Without this, can there be any religious unanimity or harmony of sentiment? If it is required that there be an unjarring harmony among the sounding voices of a choir of songsters, or band of musicians: Is it not much more requisite that there be an harmonious unanimity of sentiment among the doctrines and principles believed and taught by the ministers of the gospel of Christ, who hold ministerial communion? A jarring note among songsters, differing in sound or time, from the gamut, or scale of music, can only offend the ear, and mar the desired concert: But ah! a jarring doctrine among ministers, differing in sense from the Scriptures, or rule of faith, may sadly corrupt the system of Principles, offend God, injure the honour of the divine perfections, and lead precious and immortal souls astray! Unless ministers, who hold communion together, understand the Scriptures in one way, and believe one system of Principles: Can there be any genuine religious brotherly love among them? Methinks a community of ministers, of opposite religious sentiments, holding communion together, would make (pardon the phrase) a Schismatic communion. From these hints, does not the necessity of an uniformity of Principles among ministers appear?
10. IS there any other way wherein either men or ministers can attain to the true and saving knowledge of the Scriptures, save in the diligent use of those rational means of God’s appointment, such as reading, meditation, christian-conferences, fasting and prayer; and all this in an humble fiducial dependance upon the enlightening operations of the divine Spirit? And if men, with a dependance upon God’s spirit and
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* 1 Cor. i. 10.
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grace, diligently search the Scriptures, with an humble serious desire and intention of finding the knowledge of the truth as it is in Jesus: Have they not God’s faithful promise that they shall attain to it? In this case may they not depend confidently upon that gracious promise? “If thou criest after knowledge, and liftest up thy voice for understanding: if thou seekest her as silver, and searchest for her, as for hid treasures: then shalt thou understand the fear of the Lord; and find the knowledge of God *.”
11. ARE not ministers, of good natural parts, of a serious disposition, and whose natural parts have been suitably improved by a good natural and religious education, most likely to be the fittest for the task of searching into, and discovering the true knowledge of the Scriptures? “Should not the priests lips keep knowledge? And should not men seek the law at his mouth? seeing he is the messenger of the Lord of hosts §.”
AND when a competent number of them engage therein, in a proper manner, and at length come to understand the Scriptures, as that all their religious sentiments agree with the general evident scope thereof;—and that all their religious principles, and all the different parts of Scripture beautifully harmonize and accord in giving one uniform view of the divine perfections, purposes and works;—and one uniform view of the moral relations, under which the reasonable creature stands to God;—and one uniform view of the moral duties therefrom resulting; Is not this a good evidence that they understand the Scriptures justly? And that their religious sentiments are of divine authority, as being founded on the infallible word of God? Is there any better criterion whereby we can judge of the justness of men’s notions of the Scriptures? Or of the divine authority of their religious sentiments?
12. IS it not the duty of every church setting up for reformation, since inspiration ceased, to proceed in their enquiries into the meaning of the holy Scriptures, as in the foregoing Queries;—and to persevere therein until they arrive at an uniformity of sentiment which shall agree with the general evident scope of
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* Prov. ii. 4—6.
§ Mal. ii. 7.
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the sacred Oracles;—and to reject every doctrine which doth not agree with the universal harmony of all the parts of the word of God;—and to embrace all that do? Can a church, as a collective body, be said to understand the Scriptures aright, until this is attained? Can a church be said to have advanced the length of reformation until this is attained? If it is pled, “That it is impossible for any church to attain to this.” Will it not follow from this supposition, that true reformation is simply impossible? And also, that a just and true knowledge of the Scriptures, and a true scriptural system of religious Principles, is altogether unattainable? Will any but Scepticks plead for this?
WHEN the holy Scriptures are unanimously and justly (tho’ imperfectly) understood by any church, collectively taken: Is it not the duty of that church to draw up a summary or abridgment of those religious Principles which she looks upon to be agreeable to the general evident scope, and unjarring harmony of all the various parts of the inspired Canon: First, for the benefit and instruction of the vulgar and the more weak in knowledge; and Secondly, for a test of orthodoxy and term of ministerial communion? This being attained, would it be fit and proper to hold ministerial communion with any, who could not be brought to APPROVE and SUBSCRIBE said summary? How, otherwise, could that injunction of the apostle be obeyed? “Speak ye all the same thing, let there be no divisions among you, but be ye perfectly joined together in the same mind, and in the same judgment *.” Would it not also be the duty of all succeeding generations to hold said summary as sacred, unless the church could be furnished with one evidently better? Until this were done, should not the former be looked upon as useful, valuable and sacred? And should not all individuals, who would openly and obstinately contemn said summary, be excluded and kept out from ministerial communion with those who approved, and subscribed the same?
If the general body, or major part of ministers, in after-times, should treat the APPROVED TEST OF
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* 1 Cor. i. 10.
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ORTHODOXY with indifference or contempt: And yet were unable, or neglected to furnish the church with another, evidently better: Would they not be chargeable with defection, or else unfaithfulness?—Defection, in departing from the established Principles, if they were agreeable to the word of God:—Unfaithfulness, in not making it appear that the established form of Principles, was disagreeable to the sacred Canon;—and in not furnishing the church with another, evidently more agreeable thereto. In this case, would they not give grounds of gross suspicion, that they were degenerated from the truth?
IF the general body of ministers should obstinately persevere in said defection, and would by no means hearken to the just complaining remonstrances of reclaiming individuals: Might it not be dutiful, in some proper length of time, for said reclaimants to withdraw from the communion of the major party, and to set up by themselves?
OUGHT not the separating party to be looked on as the true church, and as standing upon the footing of the former attained to reformation, which was unanimously and publickly owned and embraced aforetime? And could the separating party be justly stiled [styled] Schismaticks, seeing they strictly adhered to the Principles formerly owned and professed in that church, in her purest reforming periods?—And also took all prudent and possible steps to reclaim the major party, until they were found obstinate and irreclaimable. However men might condemn said Separatists, would not the word of God justify them? What else does the apostle mean in that solemn charge? “We command you, brethren, in the name of our Lord Jesus Christ, that ye withdraw yourselves from every brother that walketh disorderly, and not after the tradition which he received of us *.” And if the major party of the brethren walk disorderly: What can the minor party do, but either withdraw from them; or partake of their guilt? I am,
Reverend and dear Fathers
And Brethren, with all
Due Respect Yours, &c.
PISTOPHILOS PHILECCLESIA.
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* 2 Thess. 3. 6.
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LETTER II.
Containing some Queries of more particular Concern.
1. HAVE we not ground to believe that the Westminster Divines were men of good natural parts, of an honest serious disposition, and that their parts were well improved by a good natural and religious education?—That they engaged honestly and seriously in the important task of enquiring into the meaning of the holy Scriptures? And that they came to understand the sacred Oracles in a just and true sense?
DOES not all this seem evident from the remarkable concord and harmony of their religious sentiments one with another;—and from their exact agreement with the word of God in its general evident scope;—and lastly, from the beautiful unjarring harmony which their religious sentiments maintain among all the different parts of the infallible Canon?
SEEING the W. Divines came to an uniformity of sentiment in religion: Were they not in their duty in drawing up a summary of those Principles which, in their judgment, agreed with the general evident scope and undisturbed harmony of the holy Scriptures:—both for the instruction of the more ignorant; and for a test of orthodoxy and term of ministerial communion among them? Which summary of Principles is commonly known by the name of the Westminster Confession of Faith.
2. SEEING the church of Scotland and all her dissenting adherents looked upon the W. Confession of Faith to be founded on the holy Scriptures, and to contain a brief and compendious summary of those Principles which, in their judgment, were held forth in that infallible Canon: Were they not in their duty when they adopted the same as a test of orthodoxy and term of ministerial communion among them? Or, were they to blame when they refused to hold minis-
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terial communion with any, who obstinately refused to approve and subscribe the same?
3. IS it not still the duty of the church of Scotland, and all her dissenting adherents in England and Ireland, to persevere in approving of the W. Confession, and adhere to the Principles therein contained; first, because it was judiciously approved by this church in her purest reforming times: And chiefly because of its conformity to the word of God? And is it not the duty of all the ministers of the communion of the church of Scotland strictly to adhere to said Confession, in all time coming, as a test of orthodoxy and term of ministerial communion among them, until, upon very clear and evident grounds, it be judiciously proved, that the principles therein contained are inconsistent with the word of God?
4. COULD any thing warrant the church of Scotland to reject or condemn the W. C. or even to treat it with neglect and contempt; until she, in a judicative capacity, do openly, and in a satisfactory manner, disprove its agreeableness to the word of God; and demonstrate to the world, that to embrace said Confession, and practise the Principles therein contained, is prejudicial to, and inconsistent with the knowledge, belief and practice of true religion? Unless we are able to do this, in a publick manner: have we ever a clear warrant to lay it aside? Is the contempt put upon it by a few disaffected individuals, any warrant for rejecting it? Is it not rather a call, in Providence to do something publickly for its honour, if it is founded on the word of God? And have we not reason to believe that it is founded on that sacred Canon, until the judicatories of this church, collectively taken, publickly and satisfactorily convince us of the contrary? But this has never yet been done: Therefore doth it not follow, that the W. C. is still the church of Scotland’s Confession of Faith;—that all her adherents in these three kingdoms are bound to submit to it as such, or otherwise leave her communion;—and that none should be admitted into, or kept in communion with her, at least ministerially, save those who would approve and subscribe the same?
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5. IF the church of Scotland and her adherents, when met in a judicative capacity, are persuaded that it is still their duty to adhere to the W. C. and to maintain and defend inviolably the Principles therein contained, as founded on God’s unerring word: Will it not from this unavoidably follow, that it is their express duty to testify the same in the most open and publick manner, in this day, when it meets with so much open contempt from so many? Is it not their duty to do so something for its injured honour, in a publick way, when its enemies are become so very open and numerous?
UNTO whom shall these down-trodden and bleeding truths have recourse in these lands, for vindication and defence, save unto the judicatories of this church? And if these Principles are scriptural, and founded on God’s own word: Why, O why would the watchmen of Israel refuse to draw a sword in their defence? Ought they not rather to take the field, and valiantly fight under their banner, like good soldiers of Christ? I humbly presume it is the express duty of this church to do something publickly for the honour and defence of these truths, and that speedily.
Will it not also follow from this hypothesis, that the religious Covenants lately sworn in these lands, were moral in their contents? If the Principles contained in the W. C. are really founded on the word of God: And if it is duty to maintain and defend the same inviolably: Must it not also be granted, that the National and solemn League and Covenants, entered into for the inviolable maintenance and defence of the same, were moral in their contents? And if so, are they not of perpetual obligation? I own that they that cast contempt upon the W. C. and are for laying it aside entirely, may, in a consistency with their profession, disown the perpetual obligations of these solemn Covenants, and treat them with banter and ridicule. But can they who adhere to said Confession, and who believe the Principles therein contained to be founded on the word of God; I say, can they, in a consistency with their Profession, disown the perpetual obligation of these Covenants? Does it not from
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all this follow, that the present judicatories of the church of Scotland (if they are for adhering to the W. C.) are bound in duty to do something, in a publick manner, for the honour of said Confession, and our solemn Covenants? And also to use the censures of the church faithfully against all open, obstinate, and irreclaimable contemners of the same? And if they do not so, are they not most evidently inconsistent with themselves?
THIS Querie being answered in the affirmative, would it not therefore follow, that all persons under the inspection of the church of Scotland, whether ministers or others, who openly and obstinately ridicule and contemn the W. C. and Covenants, are, in the judgment of the judicatories of this church, guilty of open and obstinate apostacy? If they themselves do firmly believe the Principles contained in the Confession to be agreeable to the holy Scriptures: Must they not look upon all irreclaimable contemners of the same to be guilty of awful apostacy from the truth as it is in Jesus? And should they not be dealt with as such? Is it not homologating their crime to skreen [screen] and shelter them: Or to enfold them in the bosom of church-communion?
6. IF the major party of the judicatories of the church of Scotland do at present, or in any time coming should dislike the W. C. and incline to lay it aside, or let it fall into disuse: Would it not be their duty publickly to give their reasons why they did dislike it, and were for laying it aside?—2. To furnish the church with one evidently better, and less exceptionable, and more consistent with the holy Scriptures?—3. Or to demonstrate that subscription to tests of orthodoxy is altogether unnecessary? Until this were done, would not all men have just ground to complain against them, and dislike their conduct?
IF ever there should be a majority of the judicatories of the church of Scotland disposed to treat the W. C. and Covenants with indifference and contempt;—to obliterate their memories, and sink them into oblivion and forgetfulness: Would not the following things be very apparent?—1. That these judicatories
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were not walking in the steps of our reforming ancestors in these kingdoms, who both approved the same, and solemnly engaged themselves to the inviolable maintainance and defence thereof.—2. That either our reforming ancestors were guilty of superstition in carrying their Reformation too far: Or these judicatories would be guilty of defection and apostacy, in departing from the Reformation once attained to.—3. That these judicatories are rather to be suspected of defection and apostacy, than our Reformers of superstition, until such time as said judicatories free themselves from such a suspicion, by openly and satisfactorily proving and demonstrating that not they, but our ancestors, were in the wrong. And if they are never able to make this appear, are they not still to be suspected for apostacy and defection from the truth?—4. That it is the duty of the minor party, who walk in the steps of our reforming progenitors (if any such there should be) to remonstrate against the course proceeded in by these judicatories; and to use all possible prudent measures to have them reclaimed. But if said minor party could never get a fair and candid hearing—if they could not get their grievances redressed—if these judicatories are never able to free themselves from the charge of evident defection and apostacy; if the minor reclaiming party have taken all possible prudent steps to have their scruples answered, and the major party reclaimed;—and if all this is in vain, and the judicatories still persist in defective courses: May it not come to be the duty of the minor party to withdraw from the communion of these degenerating judicatories entirely; and to set up by themselves, until the major party return to their duty? And in so doing, ought the separating party to be looked upon as Schismaticks or Sectarians? Ought they not rather to be looked upon as the true church of Scotland, however small their number? Would they not have a much clearer title to it than the other party, however many they might be, who had evidently forsaken and departed from the church of Scotland’s approved principles? I am,
Reverend Fathers and Brethren,
With all due Respect,
Yours most sincerely,
PISTOPHILOS PHILECCLESIA.
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LETTER III.
Containing some Queries of still more particular Concern.
DID ever the Synod of Ulster look upon themselves as a separate and distinct church by themselves? Did they not formerly look upon themselves as only adherents to the church of Scotland? Was not the Synod of Ulster constituted upon the very same plan with the church of Scotland in respect of the form of doctrine, worship, discipline, and government? Do not the present members of this Synod look upon themselves as adherents to the church of Scotland still, both in the grounds of their dissent from the church of England, and in the whole form of their constitution, excepting what arises from the superior advantages their Establishment hath above our Toleration? Was not the Westminster Confession of Faith,——Catechisms Larger and Shorter,——Form of church government, and directory for worship publickly received and adopted by the Synod of Ulster, as a test of orthodoxy, and term of ministerial communion? Was it not the usual custom of this Synod to require all Entrants into the ministry to approve and subscribe the W. Confession?——And to use the censures of the church against all who treated the same with open and obstinate contempt? Is not all this evident from the writings of some Members of this Synod still extant? Will it not from all this follow, that what was laid down in my last letter, as to the duty of the church of Scotland with respect to the W. C. and Covenants, must also be the duty of the Synod of Ulster respecting the same?
2. SEEING the Synod of Ulster publickly adopted the W. C. as a test of orthodoxy and term of ministerial communion formerly: If they, in after times, should treat it with indifference or contempt: Would it not be lawful to enquire into the reasons of their
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conduct, and ask them why they did so? And seeing said Synod formerly exercised the censures of the church against all known and obstinate contemners of the W. C. and refused to keep communion with such: If they, in any time coming, should tolerate and screen such contemners, and shroud them in their communion: Would it be amiss to ask their reason for this also? Would it not be their duty to give a calm and enquiring friend their reasons for so doing? And if, instead of giving the reasons of their conduct, in a peaceable and manly way, they would frown upon the enquirer in gloomy and sullen silence, or sneer at him in bitter taunt and ridicule, or rage against him in severe and angry railings: Would not their conduct savour of a quite other spirit than the spirit of the meek and lowly Jesus? And would not this be an evidence that they could give no good reasons for their change of conduct with respect to the W. C. and the contemners thereof?
3. WITH all due friendship and becoming modesty, I crave liberty to enquire at this venerable Synod, Whether they are all of one mind at present, in adhering to the W. C. as a test of orthodoxy and term of ministerial communion? Are they all unanimously agreed in their judgments, that it is still to be adhered to, and held in esteem as founded on the infallible word of Truth;——as approved by the church of Scotland, and this Synod in former times;——and as expressive of the truth as it is in Jesus? If this is the case: I would humbly ask if these consequences would not, herefrom, follow?——That it is the present duty of this Synod publickly to make the same appear, by some synodical Act, as in their wisdoms they may see fittest, declaring their approbation of, and adherence to the W. Confession; now when it meets with so much ridicule and contempt from so many?——That they should admit none into, nor retain any in ministerial communion with them, save those who heartily subscribe and approve said Confession, according to the good old example of their venerable and worthy ancestors.——That they should faithfully exercise the censures of the church against
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all open and obstinate contemners of the above Confession, and the Principles therein contained; as used to be the practice of this Synod in times by-gone. And that they should own the binding obligation of the Covenants lately entered into in these lands for the defence of the true religion; and be seriously disposed to prosecute the ends of said Covenants. For if the Synod of Ulster be persuaded that the Principles contained in the W. C. are founded on the word of God: Surely they must think it a moral duty to maintain and defend the same in all time coming? And if it is a moral duty to maintain and defend these Principles inviolably: Then certainly the Covenants entered into for that very end must be moral in their nature: And if so, I confess, I am at a loss to perceive how they can cease to be morally binding upon posterity. I hope this reverend Synod will not misapprehend me: I am not insisting that it is present duty to swear these Covenants anew: I am only pleading that this reverend court, would consider, whether the duties sworn to in these Covenants are binding upon posterity? And whether this Synod can approve the Principles contained in the W. Confession; and at the same time, in a consistency with themselves, disown the binding obligation of these Covenants? And my dear fathers and brethren, if they are morally binding, have not these nations contracted much guilt in so openly breaking them! And not only so——but in treating them with banter and ridicule! Oh! do not these things call for our serious consideration?
4. ARE there not several ministers belonging to the synodical association who never did subscribe the W. C.? Are there not whole presbyteries among us who never make mention of the W. C. to young men either when they receive their license or at their ordination? Are not these certain evidences, that there is a number belonging to this Synod, who dislike and disapprove the W. Confession? Does not this Synod know that there are some belonging to their Association who abhor and detest the Principles therein contained? Is not the Catholick Christian, lately emitted by a certain member of this Synod, an evidence of
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this? Is not the cool indifference and neglect wherewith Mr. M‘Dowel’s late pamphlets were treated by sundry members of this Synod, another evidence of this? Is not the open virulent stroke wherewith Mr. M‘Dowel, his pamphlets, and the W. Confession were lately attacked, in a set of Queries emitted by a certain heretical doctor, who is very readily indulged a seat in the Synod, another evidence of the same? Is it possible that these things are unknown to the Synod of Ulster? for they are not done in a corner. Why are not these open contemners of our W. Confession taken notice of? Why are not the censures of the church faithfully exercised against them? What, ah! what avails our late serious warning against error, and erroneous teachers, seeing all this is avowedly practised, and freely tolerated? Be it so, that the persons guilty of these things have not been formally libeled at the bar of the Synod: Yet certainly the Synod knowing these things themselves, should not altogether overlook them? But if any person, well disposed to the Synod, and seriously concerned for truth, should modestly and calmly bring in a libel against some members of this Synod for their avowed contempt of the W. C. and the Principles therein contained: Would this Synod assure the libeler that he should be friendly treated; and that he should get a fair and candid hearing? If it should seem good to the Synod to pass an Act to this purpose, I pledge my fidelity, that libels shall be brought forward against some, and that in a calm, modest and friendly manner. What a pity is it, that this Synod would not exercise the discipline of the church against all open contemners of that precious faith once delivered to the saints! How lamentable is it that all the members of this venerable Synod are not of one heart and mind in their religious sentiments! What a case are they in to deal with the adversaries of our holy religion in support of the common faith, while they have different and contradictory sentiments themselves? And yet this last must be the case, while there are some in the Synod who approve the Principles of the W. Confession,
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and others who avowedly despise and contemn them.
5. SEEING it is more than a conjecture that there are some members belonging to the Synod of Ulster who believe the Principles of the W. C. to be founded on the inspired Canon, and approve the same accordingly;——and others who dislike these Principles, and avowedly reproach and contemn them: I would ask, upon what side the majority stands? Is there a majority who approves the Principles of the W. Confession, and are for adhering thereto?——Or does the major party, at present dislike these Principles, and openly deride and reproach them? If the former is the case, I would modestly propose these things to be seriously considered. Ought not all those who contemn and despise the W. C. and the Principles contained therein, to be cited before their respective Presbyteries, or before this reverend Synod, and taken to task for their conduct?----Should not all possible and prudent steps be taken to convince them of their mistake; and, if possible, to reduce them to their duty? And if it is found impossible to reclaim them by all mild and prudent measures (for I humbly conceive these should be first used) Should they not be excluded from synodical association entirely? Would not the Synod be partakers of their sin, if they would screen those persons from censure, and shroud them under the protecting wings of ecclesiastic communion?
BUT if it is a melancholy certainty, that those who are for adhering to the W. Confession, are by far the fewest party in the Synod (et hujus Synodus ipsa non ignorat [and the Synod itself is not ignorant of this].) And that the far greater number dislike it, ridicule and despise it: Upon this, I would earnestly propose the following things to the serious consideration of that minor party in the Synod, who are piously disposed to adhere to the good old way, and who are sighing and crying for the solemn assemblies (for some such it is hoped are in the Synod still.)——Ought ye not, my dear brethren, as one man, to remonstrate faithfully, tho’ mildly and humbly, against the present course of the major party of your brethren who are departing from the truth? Ought ye not to take
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all possible steps to reclaim them? Should you not draw up a draught of grievances; and take every prudent measure to have them redressed?——If the major party of your brethren shall prove obstinate, and will by no means be reclaimed; if you, the reclaiming remonstrants, cannot by any means have your grievances redressed; but, on the other hand, meet with banter and ridicule (as Mr. M‘Dowel and his performances lately met with from a certain aged and grave doctor, who, in his Queries, openly dared to reproach him for no other reason but his youth, instead of giving him, or the world, any manly and convincing arguments;) I say, if this shall be the case: Might it not be your duty to withdraw from the communion of this Synod entirely, as incurably corrupt; and to set up by yourselves for the unanimous defence of these Principles, which, in communion with the Synod, ye cannot defend unanimously? I beg you may think of this! Peradventure God may be pleased to bless your endeavours to reclaim those of your brethren, in the Synod, who have gone into defection from the truth. But if your attempt should be fruitless, as to reclaiming your brethren; if you should be evil entreated by them; if, in the end, you should be obliged to break with the Synod, as entirely irreclaimable; and to leave her communion altogether; would ye not be in your duty? And if so, what have you to fear? True, indeed, the rash, the ignorant, and men of corrupt minds may revile and reproach you: But God has said, “Fear ye not the reproach of men, neither be ye afraid of their revilings*.” Moreover, if the W. C. be founded on the word of God: And if the Principles therein contained be the very truth as it is in Jesus: Is not a departure therefrom an awful apostacy? Is not that contempt with which it now meets, from many ministers of this Synod, an awful stroke against truth? And must not the Synod, while they tolerate and countenance this, be awfully guilty in God’s sight? And do not ye, my dear brethren, who approve the W. C, &c. Do not ye involve yourselves in the same guilt with those who have gone into defection,
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* Isa. li. 7.
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while ye lie quiet, too Galio like, and lift no open testimony against these things? Can ye free yourselves from being partakers in the common guilt, as matters now stand, save in a way of remonstrating prudently, mildly, and faithfully against the present course of defection?——and using all possible methods to reclaim the deficients? And if this, in the end, shall prove unsuccessful: Have you any other way left you of evading the guilt of the common transgression, but to withdraw from the communion of those who are evidently irreclaimable? I hope these things will be seriously considered.
THIS cannot, in equity, be termed a Schism; nor can these Queries be charged with having a Schismatic tendency. For I am not for departing from the communion of any church; nor breaking with any ecclesiastic association: until the major party have made defection from some capital truths: and also be found, in all human probability, irreclaimable. But if this be the case: then certainly a separation is lawful and necessary. If this is not so, how will the Protestant reformed churches be justified in departing from the communion of the church of Rome? Or how will Protestant Dissenters be justified in separating from the communion of the church of England?
IF, therefore, the synodical association have made defection from some capital truths; and if, upon trial, ye find them irreclaimable: Is not your separation from them lawful and necessary?
WAS it not the great end of the Synod’s original constitution, to open, maintain, and defend, and to transmit to posterity, pure and entire, the truths and principles contained in the W. C.? And if the far greater part of the Synod, at present, despise and ridicule these Principles; if they hold those in disrespect who are for adhering to these Principles;——if they tolerate, screen, and even caress those who avowedly revile the same: Would it not seem more than a conjecture, that they have made open defection from some, from many capital truths? For they have never yet been able to make appear that the truths contained in the W. C. are not CAPITAL.
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Upon the supposition, that you, who approve the foresaid Principles, should draw up a draught of grievances complaining of, and remonstrating against these defections, and prosecute the same with all becoming moderation and regularity: And if the Synod (which may the God of mercy and truth prevent) should obstinately refuse to hear the same, persist in the present courses of defection, be deaf to every, the most mild remonstrances, and grant no redress of the grievances complained of: Would it not be evident that they were quite irreclaimable?
They, therefore, having departed from some capital truths; and being found irreclaimable from said sinful departure: Would not your separation from their communion be both lawful and necessary? Would not God, your own consciences, and the judicious and thinking part of mankind justify your breaking with them? And if so, is not your abiding with them very sinful?
With all due modesty let me recommend to your serious consideration the following Scriptures. “Now we command you, brethren, in the name of our Lord Jesus Christ, that you withdraw yourselves from every brother that walketh disorderly, and not after the tradition which he hath received of us*.”——“Therefore, brethren, stand fast, and hold the traditions which ye have been taught, whether by word, or our epistle†.”——“Hold fast the form of sound words, which thou hast heard of me, in faith and love which is in Christ Jesus§.”——“A man that is an heretick, after the first and second admonition, reject: knowing that he that is such is subverted, and sinneth, being condemned of himself||.”——“Many deceivers are entered into the world—look to yourselves, that we lose not those things which we have wrought——whosoever transgresseth, and abideth not in the doctrine of Christ, hath not God——if there come any unto you, and bring not this doctrine, receive him not into your
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* 2 Thes. iii. 6.
† 2 Thes. ii. 15.
§ 2 Tim. i. 13.
|| Tit. iii. 10, 11.
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house, neither bid him God speed; for he that biddeth him God speed is partaker of his evil deeds*.”——“Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues†.”
Doth it not appear from these, and other parallel Scriptures, that truth is of vast importance;——that error is very dangerous and sinful;——that it is highly offensive in the sight of God to let truth slip, and embrace error instead thereof;——and that if any church keep not the truth pure and entire, but reject it, and introduce the inventions of men in the room of it:——It is duty to withdraw therefrom;——and both sinful and dangerous to abide in communion therewith?
THAT the Synod of Ulster, and every particular member thereof, may be enlightened to perceive clearly wherein they have gone aside from truth;——that they may be kept, by the grace of God, from going into any more defection;——that God may direct them to know, to love and to embrace and defend the truth, as it is in Jesus;——that they may so receive, and hold fast the form of sound words, as that there never may be cause for any faithful ambassador of Christ to shun keeping communion with them;——and that (if the major party persevere in defective courses, as it is this day) the minor party therein, who are for adhering to the good old way, may be divinely directed to leave their communion, for the exoneration of their own consciences, the glory of God, the good of the present and future generations, and for maintaining the truth, and a testimony for it; is,
Reverend and dear Fathers
And Brethren, the constant
And earnest Prayer of
Your’s, &c.
PISTOPHILOS PHILECCLESIA.
Novr 24th,
1774.
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* 2 John ver. 8, 9, 10, 11.
† Rev. xviii. 4.
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THE APPENDIX
CONTAINING
A Short and serious ADDRESS to the
PROTESTANT DISSENTERS
IN THE
NORTH of IRELAND,
Under the Pastoral INSPECTION of the SYNOD of ULSTER.
My Dear Friends and Brethren,
PERMIT me seriously to address you upon the following points of importance. And first of all, I most earnestly beg you may, calmly, carefully, and without prejudice, fix your meditations upon these few following propositions, and see if you can join with me, in taking them for granted——
THAT true religion is of the greatest importance, and most indispensible necessity to every rational being. Every man is under the most absolute obligation to observe, with the greatest strictness, all the rules of piety towards God, and equity towards man. No man has ground to expect acceptance with God who habitually lives in the neglect of his law; for it is one of the irreversible decrees of heaven, “That without holiness no man shall see God*.”
THAT supernatural revelation is absolutely requisite in order to true religion. Such is that fatal shock which the human mind suffered by the fall of the first man, that we can neither clearly perceive what to believe concerning God——what duties of piety and equity he requires us to perform——nor in what manner these duties are to be performed. And without these, true religion cannot consist.
THAT supernatural revelation is contained in the
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* Heb. xii. 14.
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sacred Oracles, in the books of the old and new Testament, and is to be found there and no where else.
THAT the Scriptures of the old and new Testament are of divine inspiration is evident; or otherwise they are the greatest cheat imaginable upon the world. We cannot, however, reasonably suppose them to be a cheat. For it is certain, that the devil has more cunning than so to strike against his own interests, as he must have done, if he could be supposed to have wrote the scriptures. It is also certain that wicked men never could, or would have wrote so good and valuable a book as the Bible is. Nor is it less apparent, that good men would never have pretended to be inspired of God, when they were not: nor would they ever have dared to counterfeit the seal of Heaven, and affix it to a lie. It therefore remains that God is the alone author of the holy Scriptures.——
THAT the Scriptures of the old and new Testament were designedly given for our instruction. Not only for the instruction of those unto whom they were first given: but also for the instruction of all nations, in every age, unto which they shall be sent, or delivered. “For whatsoever things were written aforetime, were written for our learning; that we, through patience and comfort of the Scriptures might have hope*.”——
THAT the holy Scriptures contain all things necessary to be known and believed by us, in order that we may be instructed how to glorify God, and how to enjoy him, “From a child thou hast known the Scriptures, which are able to make thee wise unto salvation, through faith which is in Christ Jesus†. Nor is there any thing superfluous, or unnecessary in these divine Oracles. For “All Scripture is given by inspiration of God, and is PROFITABLE for doctrine, for reproof, for correction, for instruction in righteousness‡.”
From this it follows, that “The Scriptures of the old and new Testament are the only rule to direct us how we may glorify God, and enjoy him for ever.”——
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* Rom. xv. 4.
† 2 Tim. iii. 15.
‡ 2 Tim. iii. 16.
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And that they are the finished standard, and Canon of faith and practice, unto which nothing must be added; from which nothing must be taken away. “For I testify unto every man that heareth the words of the prophecy of this book, If any man shall add unto these things, God shall add unto him the plagues that are written in this book: And if any man shall take away from the words of the book of this prophecy, God shall take away his part out of the book of life, and out of the holy city, and from the things that are written in this book*.”
THAT the holy Scriptures have some fixed and determined meaning, and that this is uniform, and one only. We cannot reasonably suppose that the word of God hath no certain and determined sense and meaning; or that he hath left men at liberty to put what sense and meaning upon it, they may think fit. This were to render it entirely useless and insufficient to answer any good purpose. If we may entertain whatever notion of the Scriptures we choose: Might we not as well have wanted the Scriptures, and have formed whatever notions of God, our minds might have dictated to us? No legislative power leaves private subjects at liberty to fix what sense and meaning they choose upon their decrees of council, and Acts of Parliament. And if private individuals would dare to do so, and act accordingly: It would be construed as a daring assault upon Government. And shall men pretend to a liberty to fix what sense and meaning they may think meet upon the holy word of God! Is not such conduct a bold and daring assault against the authority of heaven! Believe it, my brethren, the word of God has a fixed and certain meaning; and all who understand it aright, understand it in one and the same manner. And God has graciously promised his holy Spirit, to all who humbly and seriously ask him, to guide them into the true and saving knowledge of the holy Scriptures. He has said, “I will pour out my Spirit unto you, I will make known my words unto you†.” And again, “When the spirit of truth is come, he will guide you into all truth‡.” Consider farther,
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* Rev. xxii. 18, 19.
† Prov. i. 23.
‡ John xvi. 13.
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THAT it is the great duty and end of Gospel ministers to open and enforce these sacred truths contained in the Scriptures.——To maintain and defend the same against all opposition whatever.——And to transmit them pure and entire to succeeding generations. “For the priests lips should keep knowledge, and they should seek the law at his mouth*.” And according to Paul, ministers “are set for the defence of the Gospel†.” They are not to shun to declare to their hearers, “The whole counsel of God‡. And they are carefully to keep the truth “which is committed to their trust§.”
EVERY church in general, and every single member thereof in particular, are under the most absolute obligation to search carefully into the meaning of the sacred Oracles.——To believe every thing therein contained as undoubted truth upon the footing of the divine veracity.——To hold in the highest esteem every sacred proposition contained in that divine and infallible Canon.——To keep and retain the truth with all stedfastness,——And to transmit the same in purity to succeeding generations. “Search the Scriptures, for they testify of me||. We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place¶. My son, keep my words and lay up my commandments with thee. Keep my commandments and live: and my law as the apple of thine eye. Bind them upon thy fingers, write them upon the table of thine heart+. If a man love me, he will keep my words §§. Hold fast the form of sound words, which thou hast heard of me, in faith and love which is in Christ Jesus||||. God established a testimony in Jacob, and appointed a law in Israel, which he commanded our fathers, that they should make them known to their children: That the generation to come might know them, even the
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* Mal. ii. 7.
† Phil. i. 17.
‡ Acts xx. 27.
§ 2 Tim. i. 14. and 1 Tim. vi. 20.
|| John v. 39.
¶ 2 Pet. i. 19.
+ Prov. vii. 1, 2, 3.
§§ John xiv. 23.
|||| 2 Tim. i. 13.
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children which should be born; who should arise and declare them to their children*.”
ALL the friends of the church, and lovers of the truth had need to be ever upon their guard against men of corrupt minds, and dangerous Principles. For we are told by the spirit of God that “There are many unruly and vain talkers and deceivers----who subvert whole houses, teaching things which they ought not, for filthy lucre’s sake†.----That “The time will come when they will not endure sound doctrine; but after their own lusts shall heap to themselves teachers, having itching ears. And they shall turn away their ears from the truth, and shall be turned unto fables‡.”----That “Evil men and seducers shall wax worse and worse, deceiving, and being deceived§.” And that “Many deceivers, and many false prophets are gone out into the world||.” Certainly these warnings import, that the church is in great danger from false teachers, and men of corrupt Principles.----That she ought constantly to be on her guard against them. And to take every possible precaution to prevent the evils which might arise from that quarter.
As a means of preventing the evils which the church might sustain from the unwearied endeavours, and restless attempts of cunning deceivers, and false teachers to propagate their pernicious schemes, and subvert the simple from the truth: The reformed churches in every age and place, have generally drawn up a summary of the principles and doctrines contained in the holy Scriptures, as a test of orthodoxy and term of ministerial communion among them: And, in general, they have always refused to admit any ministers into, or to keep any in communion with them, save those who openly approved and subscribed said summary of orthodox doctrines. Let the histories of the reformed churches of Holland, Geneva, France, England, Scotland, &c. &c. bear witness of this.
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* Psal. lxxviii. 5, 6, 7, &c.
† Tit. i. 10, 11.
‡ 2 Tim. iv. 3, 4.
§ 2 Tim. iii. 13.
|| 1 John iv. 1. and 2 John 7.
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And for so doing they have the divine authority and warrant. For they are divinely commanded to “Hold fast the form of sound words;” and to “Reject every man that is an Heretick after the first and second admonition;” and “to withdraw from every brother who walketh disorderly.”
BE it so, that there is no express text of scripture which contains this command in so many words “Ye shall draw up a summary of the Principles contained in the sacred Volume, and make use of the same as a test of orthodoxy, and term of ministerial communion.” Yet there is a variety of Scripture-precepts from which, compared, native and easy conclusions may be drawn; from which conclusions this proposition may be convincingly illustrated. That the church hath a divine right and warrant to draw up a summary of the doctrines contained in Scripture; and to use the same as a test of orthodoxy and term of ministerial communion. I shall transcribe the following. “I beseech you, brethren, by the name of our Lord Jesus Christ, that you all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind and in the same judgment*. Lay hands suddenly on no man, neither be partaker in other mens sins†. The things which thou hast heard of me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also‡. A bishop (or Gospel minister) must be blameless----holding fast the faithful word, as he hath been taught, that he may be able, by sound doctrine, both to exhort and to convince the gain-sayers. For there are many unruly-deceivers----whose mouths must be stopped§. Speak thou the things which become sound doctrine:-----in all things shewing thy self a pattern of good works; in doctrine shewing uncorruptness, gravity, sincerity, sound speech that cannot be condemned; that he that is of the contrary part may be ashamed||. A
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* 1 Cor. i. 10.
† 1 Tim. v. 22.
‡ 2 Tim. ii. 2.
§ Tit. i. 7, 9, 10, 11.
|| Tit. ii. 1, 7, 8.
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“man that is an Heretick after the first and second admonition, reject*. If any man teach otherwise, and consent not to wholsom words, even the words of our Lord Jesus Christ, and to the doctrine which is according to godliness; he is proud, knowing nothing, but doting about questions and strifes of words, whereof cometh envy, strife, railings, evil surmisings, perverse disputings of men of corrupt minds, and destitute of the truth----from such withdraw thyself†.” Here is a number of express precepts, commanding, that ministers be faithful men; sound in the faith, able to teach others; holding fast the faithful words as they have been taught; able, by sound doctrine, both to exhort and to convince the gain-sayers; and, in doctrine, shewing uncorruptness, gravity, sincerity, &c. And also, it is here enjoined that they be all of one mind in doctrine, that there be no division in Principles, among them; but that they be perfectly joined together in the same mind and judgment. It is farther, in these precepts required, that ministers, be cautious in admitting men into the holy ministry; that none may be admitted unto that sacred office, but faithful men, men sound in doctrine, &c. And last of all, that those who teach unsound doctrine; and who will not consent to wholsom words, and the doctrine which is according to godliness, shall, upon their obstinacy, be rejected from the office of the ministry, and kept from ministerial communion. All these precepts are evidently contained in the above cited Scriptures. And certainly it is not very difficult to perceive, that they necessarily imply a test of orthodoxy. There is no way in which obedience could be given to these precepts, but either first, by men under the influence of inspiration, who could infallibly judge of mens hearts, and could not be imposed upon by men seeking ministerial communion with them; as it was in the days of the apostles, in which time tests of orthodoxy were not necessary.----Or secondly, by having publick and approved tests of orthodoxy, evidently founded on the Scriptures, to which the open consent of all intrants
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* Tit. iii. 10.
† 1 Tim. vi. 3, 4, 5.
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into the ministry is to be given, and which they are to subscribe; and their continuance in ministerial communion is still to be on condition that they abide by that form of doctrine to which they gave their publick consent when they were first admitted. As soon as inspiration, and the gift of discerning spirits ceased, the church found that she could not defend herself against the pernicious designs of erroneous men and cunning deceivers, nor give obedience to these precepts of her exalted Head, without this necessary precaution to prevent being imposed upon.
Thus it appears from native and easy scripture consequences, that scriptural tests of orthodoxy are useful, necessary, and of divine authority. Useful, to try mens soundness in the faith, and their fitness for being admitted to the sacred office of the ministry, and intrusted with the concerns of immortal and precious souls.----Necessary, to defend the church from heresy, and to preserve her from the unwearied assaults of deceiving imposters.----And of divine authority, in as much as the usefulness and necessity thereof can be argued and proved from evident and necessary Scriptural consequences.
THE church having a divine right and warrant to compose and frame tests of orthodoxy, founded on the sacred Canon; and to demand an open consent and subscription to the same: It follows, that all who endeavour to divest her of that right, are robbers and spoilers of God’s heritage. And also, that all who force themselves into the church, as her sacred office-bearers, without consenting to, and subscribing her approved tests of orthodoxy, are base intruders; and deserve no better name, than usurping thieves, who secretly creep in to rob and spoil. Nor have the Antisubscriptionists any thing to object, save in the first place, “That these tests of orthodoxy are, and have been the occasion of much strife and debate.” To which it might easily be replied, That the gospel of Christ has been the occasion of much strife and debate too; and therefore let it be laid aside, that the world may enjoy peace! Sometimes they object in the second place “That Creeds and Confessions are in-
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tolerable restraints upon private judgment, and personal enquiry.” To this it is sufficient to reply, that Deists and Free-Thinkers, and many of the objectors themselves, have made as great an outcry against the Scriptures of the old and new Testaments, for the same reason. And yet I suppose that no pious christian ever attained to such an high pitch of charity, as to lay aside his Bible, that these gentlemen might be set at liberty. But the truth is, that men of a licentious turn cannot endure the restraints of the divine law; and therefore they fret under the yoke, and raise hideous outcrys against every thing that has a tendency to curb and bridle their lusts. But their chief objection is this. They tell us that “There is not a positive command in all the new Testament, either of Christ or his apostles in favour of these tests of orthodoxy.” To which it may be answered in the first place, That there is not a positive command in all the new Testament, either of Christ or his apostles, saying, “That ye shall translate the Scriptures of the old and new Testaments into the vulgar languages of every nation;” nor “That ye shall observe the first day of the week for the christian sabbath.” Nor “That women shall be admitted to both the seals of the covenant under the new Testament;” for they were not admitted to both under the old. Nor “That ye shall administer Baptism to infants.” Nor “That ye shall ask a blessing to the sign of water in Baptism, &c.” There is not a positive command for one of these in the new Testament, in express terms; And shall we for that reason refuse to make use of our English Bibles?----Or to observe the first day of the week as a day of holy rest unto the Lord?----Or to admit women to the Sacraments of Baptism and the Lord’s Supper?----Or to baptise the children of such as are regular members of the visible church?----Or to ask a blessing upon the sign of water in Baptism? &c. I suppose there is no christian, of any denomination, so hardy as to say, that we should. And shall we, for no better reason, deny the churches right to compose, and make use of scriptural tests of orthodoxy? Tho’ we have no positive command, in the new Testament,
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in express terms, enjoining any of these; yet we have what is equivalent; and what gives us a sufficient and divine warrant for observing and practising them all. And therefore, in answer to the objection, I would reply, in the second place, That altho’ we have not, in the new Testament, a positive and express command enjoining the church to compose Creeds and Confessions, and to use them as tests of orthodoxy: Yet we have great abundance of Scripture-precepts, the easy and necessary consequences wherefrom flowing, do very clearly illustrate that the church has a divine right and warrant to do so; as was observed already. And therefore every attempt to deprive her of this right, is a very great violence. In vain would the objectors reply, “That simple consequences must never be admitted for proof of knotty and debated points.” For we have the noble example of our divine and glorious master for this. He, by a simple consequence, proved a very knotty and debated point against the Sadducees. The Sadducees acknowledged the divine authority of no part of Scripture but the five books of Moses. And because there was no express declaration in Moses’s writings that the dead should be raised, they denied the resurrection. Our Lord proved the doctrine of the resurrection against them, by a consequence drawn from the writings of Moses. His words are these: “Now that the dead are raised, even Moses shewed at the bush, when he calleth the Lord the God of Abraham, and the God of Isaac, and the God of Jacob. For he is not a God of the dead, but of the living*.” The principle here laid down is, that God declared himself to be the God of Abraham, Isaac, and Jacob, at the very time when he was speaking with Moses at the bush. But these Patriarchs were dead many years before that time. And every one knows that there is no spiritual relation between God and dead matter. Therefore the spirits of these ancient fathers behoved to have an existence. And God being related to their whole persons, their bodies behoved to be raised. With this, he put the Sadducees to such confusion and silence,
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* Luke xx. 37, 38.
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that they durst ask him no more questions. Having so noble an example, having such a finished pattern, for proving knotty and debated points, by simple consequences: Let us copy after it, let us abide by it, in asserting and defending the churches divine right and warrant for composing scriptural-creeds and confessions, and using the same as tests of orthodoxy and terms of ministerial communion. Thus, my dear brethren, may ye answer the wily objections of cunning deceivers who slyly endeavour to rob the church of her rights, and to subvert your souls from the truth.
THE test of orthodoxy fixed upon by the church of Scotland, I mean the Presbyterian church in these three kingdoms, was the Westminster Confession of Faith. This was all along used, by universal and unanimous consent of both ministers and people in the Presbyterian church throughout the three kingdoms, as a test of orthodoxy and term of ministerial communion, until about the year 1718. Some young ministers in England about that time fell into the Arian Heresy, and entertained many blasphemous notions concerning the supreme Deity of the Son of God, and of the holy Ghost. These blasphemous opinions rapidly encreas’d in England, and, like an infectious plague, soon diffused themselves into Scotland and Ireland. At first, for some time, they propagated their errors more privately; and when taken to task for their conduct, upon promise of amendment, they, thro’ tenderness, were allowed to continue in the exercise of their ministry; it being hoped that they would return to their duty. But so greatly did they abuse the brotherly tenderness exercised towards them, that they grew more open and daring in propagating their scheme. They gave out, in their own parishes that their fathers and brethren had tolerated their new discoveries in religion; and that most of the ministers were of their own mind. This may account for the rapid encrease of these horrid notions in England, and the defusion [diffusion] of them into Scotland and Ireland, in so short a time.
THESE gentlemen, however, were further taken to task for their heresy, as inconsistent with the holy Scrip-
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Scriptures: But they were ready to reply, That this was the sense in which they understood the Scriptures. When they were farther staged upon this, that they had subscribed the W. Confession of Faith, and professed publickly to understand and believe the holy Scriptures, as there laid down; They were, at first confounded, and had nothing to reply. Upon this, they were put to the shift, to invent the new scheme of non-subscription; and immediately they began to decry Creeds Confessions, and all approved tests of orthodoxy, as impositions upon mens consciences; restraints upon personal enquiry; and what not. For they perceived, that unless these, and subscription to these were laid aside: They would not be at liberty to vent their blasphemous errors with impunity. Hence arose these unhappy contentions about subscription and non-subscription wherewith the Synod of Ulster was all in a flame, in the years 1720, and 1721, &c. Hence arose the Belfast society as a distinct community from the Synod of Ulster. Hence arose that stream of troubles against which the famous and worthy members of this Synod, at that time, so bravely contended. But, ah me! these venerable fathers are now laid in the dust; and few, very few of their successors are following their example in contending earnestly for that precious faith once delivered to the saints! And hence too, arose that cool indifferency wherewith Creeds and Confessions in general, and the W. Confession in particular is treated unto this day.
This, my brethren, this being the infamous origin whence the dislike of our W. C. arose: Ask yourselves, have the reformed Protestant Dissenters, in these kingdoms, any good reason to lay aside their approved standard and test of truth, that these pernicious sons of delusion, error, and blasphemy, may have the greater liberty and freedom to teach and propagate their abominable, perverse, and vile opinions? From this short narrative (the authenticity of which, I undertake to account for, in a publick manner, if these narrated facts are denied,) I would offer the following remarks: First, That tests of orthodoxy are necessary for detecting Heresy, and heretical teachers; as in the case of
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of the late Arians, and Arianizers in England, and their followers in Scotland and Ireland. Secondly, That an overly tenderness in punishing and censuring Hereticks (I only mean ecclesiastick, not corporeal punishment) is of very dangerous tendency to the church, and the cause of truth. For if the above-mentioned Hereticks had been deposed from the ministerial function; it might have agreeably put a stop to that deluge of error which, at present, so much prevails. And lastly, When ministers make a clamarous outcry against sound and scriptural tests of orthodoxy, it is still from a bad design, and dishonest intention. It is still that they may, with impunity, diffuse and seminate erroneous opinions, and corrupt notions which they cannot accomplish, and dare not openly attempt, while these tests are adhered to, and subscription thereto is insisted on. This is very evident from the case above mentioned, and many others of the like nature.
O how grievously, how very distressingly these corrupt anti-subscriptionists have troubled our Israel in these lands of Britain and Ireland! Before their unhappy days, there was nothing but love, harmony, and unanimity among Presbyterians. But ah! how are we, at present, broken to pieces and divided! Before their infamous rise, these divine doctrines of the Supreme Deity of the Son of God; and the holy Spirit----Of the equality of the blessed Trinity——Of the Decrees of God——Of Original Sin——Of the imputation of the guilt of Adam’s first sin to his posterity——Of the Covenant of Grace made between the Father and the Son for mans recovery——Of the surety undertaking of Christ, and his vicarious satisfaction for us——Of justification thro’ Christ’s imputed righteousness——Of the irresistible efficacy of the divine Spirit in the hearts of elect men——Of the necessity of faith and supernatural grace in order to pleasing God, &c. were universally believed, and unanimously taught, and piously practised. But now these precious and divine truths, altho’ clearly taught in our Bibles: Yet all of them, by some or other of these troublers of Israel, are denied, reproached,
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trampled on! To be short, these men have done their best endeavours to rob this church of her approved tests of orthodoxy. And, this point gained, who knows but their next may be to trick her out of her Bible! For we are expressly told by the Spirit, that “Evil men and seducers shall wax worse and worse, deceiving, and being deceived*.”
To be short, permit me, my Brethren, to conclude this address with a word of advice. And may the God of all grace follow it with his divine blessing upon all your hearts.
And first of all, let me earnestly beseech you to a careful and constant perusal of your Bibles. Search the Scriptures; and look up to God for the enlightening operations of his promised Spirit, to open your understandings, that you may clearly perceive the divine and precious doctrines therein contained. It is a matter of great importance to know and embrace the truth as it is in Jesus. For God “has chosen his people to salvation through sanctification of the Spirit and belief of the truth†.”
Be always upon your guard against error, and erroneous teachers. For ye have heard that many deceivers, and false prophets are gone out into the world. Many and various are the errors which now abound. And restless and unwearied are the endeavours of men of corrupt minds to subvert your souls from the truth, and draw you into error. Now is the time that “grievous wolves have entered in among you, not sparing the flock. Also of yourselves men have arisen, speaking perverse things, to draw away disciples after them. Therefore watch‡.” See how the careful shepherds watch their folds, lest beasts of prey should kill and devour their lambs and sheep. See how the cautious sentinal watches all night, without sleep or rest, for fear of a surprize from the enemie’s camp. And shall not ye, O immortal existences, shall not ye be always upon your guard, lest your souls be drawn aside from the truth as it is in Jesus!
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* 2 Tim. iii. 13.
† 2 Thes. ii. 13.
‡ Acts xx. 29, 30, 31.
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Let it be your constant study and endeavour, in your several stations, to defend and maintain the truth; and to defend the church from error; and against the sly attempts of cunning deceivers to mar her beauty and purity by seminating their corrupt opinions in every corner. Consider the force of that divine command “contend earnestly for the faith once delivered to the saints*.” If you neglect this, you will dishonour God who is the God of truth; and the blessed Jesus who came, lived, and died a witness for the truth. Consider, brethren, what is written by an eminent apostle: It is a direction for your conduct: It should be a description of your character: The words are these, “We can do nothing against the truth, but for the truth†.” O set yourselves to oppose error, and to maintain and defend the truth!
Be always suspicious of these men, whatever they may pretend, who are for robbing the church of her divine right of composing scriptural Creeds and Confessions, and using the same as tests of orthodoxy, and terms of ministerial communion—and for the defence of truth, and suppression of error. Carefully consider, and seriously ponder the import of these Scriptures already quoted in the foregoing part of this address, and others parallel therewith, for asserting and illustrating the usefulness, and necessity of Creeds and Confessions;——and the divine warrant of the church to compose and use them. If the standards be thrown down, how shall the unskilful soldier be directed to fight the enemy? If the church has a divine warrant, from her glorious Lord and King, to compose, and make use of these; and if they are useful and necessary for her: Certainly they cannot be her friends who are for divesting her of this privilege.
Be at pains to examine carefully, and O examine without prejudice, whether the Westminster Confession of Faith be founded on the holy Scriptures. Take no mans word that it is, or that it is not, without carefully examining whether it is so, yourselves. Be entreated to compare every proposition in the W.
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* Jude 3.
† 2 Cor. xiii. 8.
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Confession, with the various Scriptures there referred to, and others therewith parallel, for proving the same; and ponder seriously whether such various texts do prove these propositions to be divine truths; and if they do, at your peril do ye reject them. In this manner, do ye go over every proposition in the Confession. And, in all this, endeavour to have a believing dependance on the divine Spirit for light and direction in your conclusions. Say not that “ye have not time to take all this pains.” For I know that ye all spend time to a far worse purpose. And I am sure your spare time cannot be spent to a better, or more advantageous end.
Let me farther entreat you, my brethren, to set apart some little time for contemplating upon the worth and value of truth.——The vast importance of knowing, and embracing it.——The hurtful and pernicious nature of error.——The great danger of being led aside by it.——The awful progress and prevalency of error and delusion, of late years, in these kingdoms of Britain and Ireland in general; and in the bounds of this Synod in particular.——And the vice and immorality in the lives and conversations of men which these licentious Principles have produced. O the wonderful change that has taken place, since that detested æra, the rise of the Arian Heresy in England mentioned before, in the year 1718! The sacred truths of the Gospel which, before that time, were embraced in the love thereof, are now generally disbelieved, and refuted. How fashionable is error and loose Principles become! How industriously they are propagated both from pulpit and press! O how vice and profaneness abound, since error and delusion became so prevalent! How greatly is drunkenness, uncleanness of all sorts, swearing, idle gaming, prodigality, and almost all kinds of horrid lewdness upon the encrease among persons of all ranks, denominations, and characters! How much has vital piety decreased! How much are the duties we owe both to God and man neglected! How many persons and families spend the holy sabbath in idleness, almost entirely neglecting to attend upon the preaching of the
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everlasting gospel of peace! And ah me! such is the mournful situation of some quarters, in the North of Ireland, that if people stay at home upon the sabbath, they are deprived of seeing the beauty and glory of God in the sanctuary! And if they repair unto the place of publick worship, they are all the day entertained with cold lifeless harrangues of refined heathenism, or noisy parades of error and delusion, instead of the pure and salutary doctrines of the gospel of Christ! This has eaten out the very vitals of real holiness in the hearts and conversations of many. How few are carefully exercised in the daily and serious perusal of their Bibles! How few are strict practisers of family worship! How unfrequent is the exercise of secret prayer! And oh! how few have an experimental acquaintance with the reality and sweetness of communion with God! How rare and scanty a thing is true christian charity, and brotherly kindness become! True there are, who have a zeal for strengthening their own party: But few there be who have a real love for the common cause of religion and godliness. There are too, who pretend to a general hope and desire that God may have mercy upon all, believe and practise what they will. But neither of these is a true and vehement desire, that Christ may be formed in the hearts of men; and that men may be conformed to the image of God’s Son, in believing the truth and practising holiness. In short, my brethren, the love of the truth is gone, and the practice of piety is no more, as to the greater part of this generation; and the love of many others is evidently waxing cold. Surely these are melancholy evidences that the generation have wofully departed from God;——and that God has given them up to the lusts of their own hearts.——and that he is seemingly about to withdraw from us! And wo wo, unto us, if he depart from us! Consider what is written by the prophet Hosea; consider it with horror and trembling. I think it is a description of this generation’s character; and we have too much reason to fear lest it be a prediction of our awful doom. He says, “The prophet is a fool, the spiritual man is mad, for the multitude of thine iniquity, and the
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great hatred——The prophet is a snare of the fowler in all his ways, and hatred in the house of his God. They have deeply corrupted themselves, as in the days of Gibeah: therefore he will remember their iniquity, he will visit their sins.——Though they bring up children, yet will I bereave them that there shall not be a man left; yea, wo also to them when I depart from them*.” With great propriety may we adopt that ancient and publick acknowledgement of sins; “Our iniquities are encreased over our head, and our trespass is grown up unto the heavens. Since the days of our fathers, have we been in a great trespass unto this day†.” Indeed so great and henious is our sin in forsaking the truth, and departing from the commandments of our God, that we have ground to fear lest God be provoked to depart from us altogether, and send some awful plagues and consuming stroke upon us, as the just punishment of our iniquities. O let us endeavour to amend our ways, that God may not depart from us, and that iniquity may not be our ruin! And as a means hereof, I earnestly beseech you to observe and practise the following directions with holy diligence, and without delay.
Search the scriptures for the knowledge of the truth: And search without prejudice; and with an humble dependance upon God’s all-enlightning spirit, and in the constant exercise of earnest prayer for direction from God.——
Believe the truth when known, and embrace it in the love thereof. The knowledge of the truth availeth not, unless it is firmly believed and loved. Believe it not only as true; but embrace it as good and valuable: and love and esteem it. For it is the life of your precious starving souls.——
Embrace Christ in the truth. Jesus, with the favour of God and eternal life in him, is the valuable good thing wrapt up in the truth; the precious treasure therein hid and contained. O look up to God for spiritual discernment to perceive Jesus Christ in the truths of the Gospel. The Gospel is hid to them
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* Hos. ix. 7, 8, 9, 12.
† Ezra. ix. 6, 7.
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who perceive not Christ therein. And we know him who has said, “If our Gospel be hid, it is hid to them who are lost*.”
Having found Christ in the truth: Give up yourselves to him wholly. O surrender yourselves to Christ as your redeemer, husband, portion and Lord! And give up yourselves to God in Christ as your father, friend, protector, guide, and all in all! Take God in Christ, and all his infinite fulness, as your God and portion. And do ye give yourselves to him as his devoted servants. Thus shall God be your God; and ye shall be his people. And O what a happy people they are who have him for their God! But know that it is only in Christ, that ye can enjoy God as your God. For Jesus saith, “I am the way, the truth, and the life: no man cometh unto the Father, but by me†.” Therefore embrace Christ, that, by him, ye may be led to God. Embrace him as your sacrifice; who, by one offering of himself, has made atonement for your sins. Embrace him as your redeemer; who shed his precious blood as the price of your redemption. Embrace him as your surety; who substitute himself in your law place and room, bearing your sins, and the curse for you. Embrace him as your King; to write his laws in your heart; and to deliver you from the enslaving power of sin and Satan. In a word, embrace him, by faith, in all his saving characters and relations, as your only, and all-securing way to the Father. Thus shall ye be brought to the favour of God, by the blood of Christ.
Having taken Christ for your redeemer, and God in him, for your portion: See that you live under the influence of his grace. See that ye be led by his spirit. “For as many as are the sons of God, they are led by the spirit of God‡.” See that ye walk in the ways of his holy commandments, carefully practising the rules of piety towards God, and equity towards men. For “If ye be Christ’s friends, ye must do whatsoever he commands you§.” If ye are made
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* 2 Cor. iv. 3.
† John xiv. 6.
‡ Rom. viii. 14.
§ John xv. 14.
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partakers of the grace of God, “It will teach you to deny all ungodliness and worldly lusts; and to live soberly, righteously, and godly in this present world*.” If ye are made partakers of the merit of Christ’s death, ye must be conformed unto the design of it. Now “He gave himself for us to redeem us from all iniquity, and purify us unto himself a peculiar people zealous of good works†.”
See that ye warmly and faithfully espouse the cause of Christ and his truth. Wherever ye see error testify against it, and dissent from it. And boldly dare to be valiant and brave in lifting a testimony for truth, and maintaining the same; and against all kinds of error whatever, whether in ministers or people. O “be not ashamed of the testimony of the Lord‡.” For he saith, they who are ashamed of him before men, of them will he be ashamed, when he cometh in the glory of his Father, and of the holy angels.
See that ye “shun to hear the counsel that causeth to err§.” It is both very sinful and dangerous to live under corrupt and erroneous instructions. Contend, but contend meekly and modestly, tho’ faithfully, with your minister, that he preach sound and wholsom doctrine, even the doctrine of our Lord Jesus Christ. “Say to him, that he take heed to the ministry he hath received from God to fulfil it||.” And if he refuse to preach to you the pure doctrines of the gospel, complain him to the Presbytery. And if you get not satisfaction there, carry your complaint to the Synod. But, if after all this, your grievance is still unredressed; I see no other method for your relief, but to leave his ministry entirely; and join the truth wherever you can have it most conveniently; and wherever a good and well-informed conscience may direct you. Consider the danger of living under unsound instructions yourselves. And the great danger of bringing up your tender little ones under the same! Better to contend with your minister to preach sound doctrine to you now, or to withdraw from his ministry if he will not;
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* Tit. ii. 12.
† Tit. ii. 14.
‡ 2 Tim. i. 8.
§ Prov. xix. 27.
|| Col. iv. 17.
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Than to be coming with your children, in the day of final decision, and presenting your slain souls, crying vengeance upon him as an unfaithful watchman who gave not warning of the danger.
To come to an end, let me most earnestly entreat you all, brethren, seriously to ponder these advices and directions, as in the sight of God; and to weigh them in the ballance of the sanctuary; and, as ye find them agreeable to the divine standard, to act accordingly. As many of you as have hitherto kept the truth, abide by it. And as many of you as have departed from the truth, return to it. For God is yet saying, “Return, O backsliding children, and I will heal your backslidings*.”
This being an age wherein we have so far departed from God; and God as the just punishment thereof, seeming to withdraw from us: I thought it my duty to lay these considerations before you, as a means, in God’s hand, of stirring you up to seek after God. And O be much in the exercise of solemn prayer, entreating God for Christ’s sake that he may not depart from us. Oh! that these considerations, here, laid before you, may be divinely blessed as a means of recalling you all to your duty; and of exciting you all to a holy diligence to take hold of, and retain a withdrawing redeemer! Do not despise and contemn these advices and directions because they are plain and simple. They will be witnesses against you, if you do. I lay them before you, as a witness for God and truth. And beholding angels, and the divine Three in One, will be witnesses against you, if you wickedly despise them. Nay, ye yourselves, shall be witnesses against yourselves, if you do so.
And now, brethren, I commend you to God, and to the word of his grace, which is able to build you up, and to give you an inheritance among all them that are sanctified†.” Amen,
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* Jer. iii. 22.
† Acts xx. 32.
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N. B. As the author never consulted any of his brethren respecting this publication; nor shewed the manuscript to any one of them: therefore whatever party he may be suspected to belong to, are not to be charged with any impropriety which his critical reader may find in it, whether real or imaginary. He assures the reader, that it is the performance of no party of men, but of the author himself only: and as he intended it for general good; so he inserts this notice, that no sect or party of men may suffer on its account.
FINIS.
Printed for Robert Smith Bookseller Belfast.
M,DCC,LXXV.