Letters to Presbyterians, on the present crisis in the Presbyterian Church in the United States

BX 8936 .M54 1833
Miller, Samuel, 1769-1850
Letters to Presbyterians

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AUG 29 .1957

PRESBYTERIA:srS.

Jiresent Crisis in the Jlrestigtertan Cftfturcfi

UNITED STATES.

BY SAMUEL MILLER, D. D.

Professor of Ecclesiastical History and Church Government in the Theological
Seminary at Princeton.

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PUBLISHED BY ANTHONY FINLEY

John C. Clark, Printer.
1833.

Entered according to the Act of Congress, in the year 1833, by Anthonv
FiNLEY, in the Clerk's Office of the District Court of the Eastern District of
Pennsylvania.

The following "Letters" first appeared
in "The Presbyterian;" and are now pre-
sented in this form, revised and corrected
by the Author, at the request of the Pub-
lisher.

CONTENTS.

LETTER I.

Introductory Remarks — Early Rupture in the Presbyterian
Church, 1

LETTER n.

Voluntary Associations, IS

LETTER in.

Voluntary Associations, and Ecclesiastical Boards, . 34

LETTER IV.

Voluntary Associations, and Ecclesiastical Boards, . 49

LETTER V.

Voluntary Associations, and Ecclesiastical Boards, . 70

LETTER VI.

Adherence to our Doctrinal Standards, .89

LETTER VII.
Adherence to our Doctrinal Standards, .... 105

LETTER VIII.

Adherence to our Doctrinal Standards, . .128

LETTER IX.

Revivals of Religion, ....... 151

LETTER X.

Revivals of Relisrion 174

VI CONTENTS.

LETTER XI.

Adherence to Presbyterial Order, 192

LETTER XII.

Adherence to Presbyterial Order, 210

LETTER XIII.
Selecting and Licensing Candidates, .... 229

LETTER XIV.
Religious Education of the Children of the Church. . 252

LETTER XV.

Doing good as a Church, 271

LETTER XVI.

Sectarianism. — Conclusion 295

LETTERS TO PRESBYTERIANS.

LETTER I.

Introductory Remarks — Early Rupture in the Preshjterian
Church.
Christian Brethren,

In every community, whether ecclesiastical or
civil, there are seasons of special excitement, and
of deep interest, which cannot fail of engaging the
attention of all who seek its Avelfare. In such sea-
sons it is of the utmost importance that every
member of the body be calm and impartial; and
that every thing consistent with fidelity to truth
and order, be done to avert the influence of preju-
dice and passion, and to promote the reign of bro-
therly love. Such a season, if I mistake not, now
exists in that part of the religious community with
which it is our privilege to be connected. Under
this impression I venture to address you on a few
topics which appear to me peculiarly important in
the present state of our country and church. In do-
ing this, I claim no right to assume the office of
censor, or even on this occasion, of an instructor
among you. But as your friend and brother; as one
born and bred within the bosom of our beloved
Church; and who has been permitted, however un-
worthily, to occupy a place in her ministry for more
than forty years; — you will not wonder that I feel

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^ LETTERS TO PRESBYTERIANS.

the deepest solicitude for her prosperity; and that I
hope to be forgiven for pouring out the fulness of a
heart which, unless it deceives me, desires nothing
more unfeignedly than to see her walking in peace,
and built up in truth, love, and holiness, unto salva-
tion. Permit me then to say, as one of old said, after
listening to much discussion of a very diversified
character, in a circle which he regarded as his su-
periors— ^' I also will show mine opinion."

Never, since I became capable of using a pen,
have I taken one in hand with a deeper, and more
awful sense of responsibility than at present. While
I write, it is my fervent prayer that I may not be
permitted to give, in any case, a wrong touch to the
ark of God. And it is my earnest desire that every
reader, in entering on the perusal of what maybe
written, may devoutly lift up his heart to Him who
has the residue of the Spirit, that it may make on
no mind any other than a hallowed and useful im-
pression.

I hardly need say that, in contemplating the pre-
sent state of our church, there are some considera-
tions which impress my own mind far more deeply
than they can be expected to impress the minds of
those who are much younger than myself; and who
have not been placed in similar circumstances. My
birth and early life were cast by Providence in a fa-
mily, and in the midst of a population, which were
deeply agitated by an old controversy, and eventual
rupture, in the Presbyterian Church: — a rupture
which, for seventeen years, divided and kept asunder
a large body of ministers and churches, who ought
to have felt that they were one; and which, for a
much longer time, operated as a worm at the root of

LETTER I. 3

their Christian affection. A brief sketch of the rise,
progress and consummation of that deplorable rup-
ture, may not be wholly useless, especially to the
younger part of those whom I address. It is always
useful to " remember the days of old, and to consi-
der the years of former generations.". At any rate,
if the sketch which I propose to give, should an-
swer no other purpose, it will serve to show why I
shrink, with a kind of instinctive horror, from every
thing adapted to produce strife and division in our
beloved Church. I have heard so much under my
paternal roof, and among the associates of my youth,
of the mischiefs and miseries of the old schism, that
I feel willing to sacrifice every thing but truth and
duty, for the sake of avoiding a repetition of those
melancholy scenes.

The first ministers and members of the Presbyte-
rian Church, in this country, were chiefly from Scot-
land and the north of Ireland. They were generally
driven from their native shores by persecution, and
sought in America that liberty to worship God ac-
cording to the dictates of conscience which they had
been denied at home. They settled principally in
Pennsylvania, West Jersey, Delaiuare and Maryland,
because in those colonies alone were they permitted
to enjoy the exercise of their religious rights and
privileges. The Puritan settlers of Neiu England
do not appear to have been very favourable to the
introduction of the Presbyterian form of government
and discipline into the midst of their Congregational
churches. The Episcopalians in Virginia and New
York, were still more indisposed to extend to perse-
cuted Presbyterians the rites of Christian hospitality.
But in Pennsylvania, West Jersey and Delaware, the

4 LETTERS TO PRESBYTERIANS.

predominant influence was that of the Quakers^ who
opened their arms freely to all denominations to set-
tle among them; and in Maryland the adherents to
the Romish Church, who were the first settlers, from
a principle of policy, so far deviated from their wont-
ed habit, as to adopt the same indulgent system.
These circumstances may be considered as the main
reason why the first Presbyterian Churches organ-
ized in any of the American colonies, now forming
the United States, were almost all found in the colo-
nies before mentioned.

The pious founders of these churches were warm-
ly attached to the Westminster Confession of Faith,
and to the Presbyterian form of ecclesiastical go-
vernment. To these they had been accustomed from
their youth, and deemed them important to the edi-
fication of the body of Christ. On these principles
they associated; and to sustain this scriptural system,
they virtually pledged themselves to one another and
to the church of God. They began to form congre-
gations on this plan toward the close of the seven-
teenth century; and in the year 1704, they seem to
have constituted the first judicatory, under the name
of the " Presbytery of Philadelphia."

Very soon after these primary organizations, some
who had been bred Congregationalists in South Bri-
tain, or in New-England, acceded to the new body, and
consented to bear the name and act under the order
and discipline of Presbyterians. At this early period,
the venerable men who founded the Presbyterian
Church, though strongly attached, as before stated,
to a particular system of faith and order, which it
was well understood they wished faithfully to main-
tain;— had not formally and publicly adopted any

LETTER I.

particular Confession of Faith, or ecclesiastical con-
stitution. They acted under a plan rather under-
stood than officially ratified^ but which, in the begin-
ning, they seem to have carried into execution with
much fraternal harmony. In a few years, however, a
degree of discord began to appear. Those who had
been bred Presbyterians were desirous of carrying
into effect the system to which they had been accus-
tomed in all its extent and strictness; while those
who had been educated in Congregational principles
and habits, though willing to bear the names of Pres-
byterians, yet wished for many abatements and mo-
difications of Presbyterianism, and were found fre-
quently encroaching on the order of that form of
ecclesiastical government. It is due to candour to
say, that the Congregational part of the ministers,
and those who sided with them, appear to have been
more ardent in their piety than the strict Presbyte-
rians. At any rate, it is undoubtedly a fact, that they
urged in the judicatories of the Church, with peculiar
zeal, their wishes that great care should be exercised
respecting the personal piety of candidates for the
holy ministry; and that a close examination on expe-
rimental religion should always make a part of trials
for license and ordination. The strict Presbyterians,
on the one hand, were zealous for the Westminster
Confession of Faith, Catechisms, Directory, Presby-
terial order, and Academical learning, in the preach-
ers of the Gospel; while they appear to have dis-
liked the close examination contended for in regard
to personal piety; or, at least, to have disapproved
the method in which the examinations were conduct-
ed, as being different from any thing to which they
had been accustomed in their native country. On the
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6 LETTERS TO PRESBYTERIANS.

Other hand, the brethren congregationally inclined,
provided they were satisfied on the score of personal
piety, did not set so high a value on human learning,
or require so much of it as indispensable in candi-
dates for the holy ministry, as their opponents con-
tended for; but were too ready to make indulgent
exceptions, and to give dispensations as to this point,
and even in violation of rules to which they had vir-
tually assented. And, in some instances, they pro-
ceeded, with indecent haste, and in defiance of order,
to license and ordain candidates whose want of suit-
able qualifications gave great offence to the more
regular part of their brethren.

In 1716, the number of ministers had increased so
far, chiefly by emigrations from Europe^ that they
distributed themselves into four Presbyteries, bear-
ing the names of PhUadelphiay New-Castle^ Snow-Hill,
and Long Island, and erected a Synod under the name
of the " Synod of Philadelphia.'' About this time, or
a little before, a considerable number of ministers,
who had been educated Congregationalists, entered
our Church, more particularly several in East Jer-
sey, and on Long Island. This, in a little while, gave
rise to strife and difficulty. Discrepant views and
feelings began, to a greater extent than before, to
appear. The great importance and even indispen-
sable necessity of having some known and publicly
acknowledged standards of faith and order became
manifest. For although all professed to believe in
the Bible, yet they found that good men interpreted
the Bible very differently. It became evident, there-
fore, by painful experience, that some explicit test,
some explanatory statement, by the application of
which they might ascertain in what manner candi-

LETTER I. 7

dates for license and ordination understood the Bible,
was indispensable. The attainment of this object
was the result of several years discussion and con-
flict. The Congregational part of the ministers, ge-
nerally, opposed with warmth the adoption of a Con-
fession of Faith, both from the pulpit and the press.
The venerable President, Dickinson, of Elizabeth
Town, took the lead in this opposition, and was an
able writer on the subject. The measure, however,
was ultimately carried. In 1729, the Synod passed
what was called the " Adopting Act." This act
consisted of a public authoritative adoption of the
Westminster Confession of Faith and Catechisms, as
the Confession of Faith of the Church; and made it ne-
cessary that, not only every candidate, but also every
actual minister in the Church, should be obliged, by
subscription or otherwise, in the presence of the Pres-
bytery, to acknowledge these formularies respectively,
as the confession of their faith. This act, though, as
before observed, it did not pass without much opposi-
tion, appears to have been adopted by a large majori-
ty; and was, at length, peaceably acquiesced in by all.
In 1734, an overture was brought into Synod, con-
cerning the trials of candidates for the ministry; di-
recting that " all candidates for the ministry be exa-
mined diligently as to their experience of a work of
sanctifying grace on their hearts; and that none be
admitted who are not, in a judgment of charity, se-
rious Christians." This overture was adopted una-
nimously; and thus the Congregational party were
gratified in one of their favourite and very laudable
objects. In 1738, the Synod, finding that, in some of
the Presbyteries, in which the brethren who were in-
clined to Congregational laxness formed a majority.

8 LETTERS TO PRESBYTERIANS.

there was a disposition to license almost any young
man who offered himself, however great a novice he
might be, and however defective in literary acquire-
ments, provided he appeared pious, thought it their
duty to pass an act, directing that " young men be
first examined respecting their literature, by a com-
mission of Synod, and obtain a testimony of their ap-
probation, before they can be taken on trial by any
Presbytery." This act, however, though regularly
adopted by the Synod, was not duly regarded by all
the Presbyteries; and especially in one signal in-
stance, adapted by its circumstances to create gene-
ral attention and deep interest, was openly set at de-
fiance and disobeyed, by those ministers who had
distinguished themselves by opposing strict Pres-
byterial order. Every thing of this kind served, of
course, to exasperate feelings previously excited, and
to lay a train of combustible materials, ready to be
kindled into a flame, whenever an occasion occurred.
The ministers and their respective adherents were
now arranged into two parties. The friends of Pres-
byterian order, a learned ministry, and strict adhe-
rence to the Confession of Faith, were styled Old-
side-7nen, or Old-lights: while the others were deno-
minated NeW'Side-men, or New-lights. These par-
ties, in the progress of collision, became more ex-
cited and ardent. Prejudices were indulged. Misre-
presentations took place. And they at length reach-
ed a stage of mutual suspicion and animosity which
almost, and in many cases, absolutely, precluded all
intercourse as Christian brethren.

While things were in this unhappy state, Mr. White-
field^ in 1739, paid his second visit to America. The
extensive and glorious revival of religion which took

LETTER I. 9

place under his ministry, and that of his clerical ad-
vocates and adherents, is well known. The cordial
and active friends of this revival generally coincided
with that portion of the Presbyterian Church which
was most friendly to ardent piety, and least zealous
for Presbyterial order, Confessions of Faith and lite-
rary qualifications in the ministry. While the strict
Presbyterian party, perceiving some really censura-
ble irregularities among some of the active friends
and promoters of the revival, were too ready to pro-
nounce the whole a delusion. This brought on the
crisis. Animosities, which had long been burning in
secret, now burst into a flame. Old-side-men, under
the influence of prejudice, regarded their opponents
as a body of extravagant and ignorant enthusiasts:
while the New-side^ under an equally strong preju-
dice, regarded Old-side-men as a set of pharisaical
formalists. Undue warmth of feeling and speech,
and improper inferences were admitted on both sides.
One act of violence led to another, until, at length, in
the year 1741, the highest judicatory of the church
was rent asunder; and the Synod of New Yorh^ com-
posed of New-side-men, was set up in a sort of oppo-
sition to that of Philadelphia. In this controversy,
some excellent and judicious ministers, believing
both sides to be in the wrong, could not fully agree
with either. These took no part in the controversy,
as such; were sometimes claimed by both parties;
and formed that connexion as to Presbytery and Sy-
nod,- which was most convenient, on account of their
local circumstances. And even some of those who
were ranked by themselves, as well as by others, with
one or the other of the parties respectively, disap-
proved of much that they saw in both. This will

10 LETTERS TO PRESBYTERIANS.

not appear strange to those who are acquainted with
the human heart, or who have witnessed analogous
scenes in later times.

In this controversy there were, undoubtedly, faults
on both sides. This, indeed, not only moderate men,
as was just stated, saw at the tim.e, but even some of
the most excited and fervent actors of each party in
the humiliating scene, were candid enough, after
union was restored, to acknowledge, and on account
of it severely to censure themselves. The Old-side
were wrong in opposing the revival of religion under
the ministry of Whitefield and his friends; and in
contending, as they did at first, against examinations
on vital piety: — while the New-side were as plainly
wrong in frequently violating that ecclesiastical order
which they had stipulated to observe; in undervaluing
literary qualifications for the holy ministry; and in
giving countenance, for a time, to some real extrava-
gancies and disorders which attended the revival of
religion. That the New-side men were sensible of
having carried to an extreme their comparative dis-
regard of literary qualifications, and of mature theo-
logical study, was made evident by their strenuous
and successful efforts, a few years after they became
organized as a party, to retrace their steps, and to
establish the college of New Jersey.

These errors were afterwards seen and lamented.
Both parties gradually cooled. Both became sensi-
ble that they had acted rashly and uncharitably.
Both felt the inconvenience, as well as the sin of di-
vision. Congregations had been rent in pieces. Two
houses of worship, and two ministers were establish-
ed in places where there was not adequate support
for one. The members of one Synod were excluded

LETTER T. 1 1

from the pulpits of the otherj and this was the case
even when individuals cordially respected each other,
and were desirous of a fraternal interchange of minis-
terial services. Still, although both parties soon be-
came heartily sick of the division, the Synods re-
mained divided for seventeen years. The first over-
ture towards a union appears to have been made by
the Synod of New York, in the year 1749. But nine
years were spent in negotiation. At length mutual
concessions were made^ the articles of union in de-
tail were agreed upon^ and the Synods were happily
united, under the title of "the Synod of Neiv Fork and
Philadelphia^' in the year 1758.

Althooigh this breach was healed eleven years be-
fore my birth, yet, in my youth, I heard so much of
its melancholy scenes, and witnessed so many of its
mournful effects, that I hardly need say, my recollec-
tions of it are deeply painful, and that I consider it
as one of the most solemnly admonitory portions of
the history of our Church. From a venerated pa-
rent, who acted his part with other ministers in the
distressing struggle; and from a number of his cleri-
cal friends, with whom I had, in early life, a sort of
filial acquaintance, I learned so much of the miseries
and mischiefs of the whole scene; of the wounds
which were inflicted on private feeling; above all, of
the deeper wounds inflicted on the cause of religion;
and of the deplorable degree in which the hands of
ministers, and the interests of many churches, were
weakened by strife and schism; — that you cannot
wonder that all the associations in my mind with
that history are peculiarly painful; and that it is im-
possible for me to witness ecclesiastical animosity
and alienation, and to hear suggestions of another

12 LETTERS TO PRESBYTERIANS.

rupture in our beloved Church, without much more
intense anguish of spirit than seems to be endured by
many younger men who make or hear the sugges-
tion. I shall not attempt to institute a comparison
between the sources of the spirit of the old animosi-
ties which I have described, and some which we have
witnessed in our own day. This will be left to the
mind of each reader for himself. Suffice it to say,
that if we refuse to profit by the experience of our
fathers, we may be said to spurn some of the choicest
lessons which the word and the providence of God
furnish for our instruction.

In contemplating, then, the present state of the
Presbyterian Church, in comparison with its former
conflicts and trials, the following questions very na-
turally present themselves to the considerate mind.
Do the great mass of the ministers and members of
our Church diff*er more among themselves at this
hour, than did those who directed her affairs ninety
years ago, at the date of the unhappy rupture which
has been described? Did not the good men, on both
sides, who acted in that schism, and produced it,
deeply lament, afterwards, what had occurred, and
severely reflect on themselves for the spirit and con-
duct in which they had indulged.^ Did not the same
men, after seventeen years, actually come together
again, with mutual concessions, and with many la-
mentations over their animosities and rupture.^ Is
there the least reason to believe that the members of
either parly really entertained essentially different
opinions on any important points when they effected
a union in 1758, from those which they entertained
at the date of their schism in 1741.^ In other words,
was there any more propriety, on principle, in their

LETTER I. 13

being united in 1758, than there was in their remain-
ing united in 1741? Is there not reason to believe
that the strife and division which so long agitated
the Church, resulted, not merely in much trouble to
pious individuals and churches, but in the dishonour
of religion before the worldj in hardening and driving
farther from the kingdom of God, many a serious in-
quirer^ and in the final destruction of hundreds of
precious souls, alienated and confirmed in impiety by
the controversies of Christians? Would it be wise,
then, at the present day, to promote a second rup-
ture, only to reap from it similar fruits; nay, fruits
of, perhaps, still more morbid malignity; and, after
a few years of embittered strife, to come together
again, as our fathers did, with mutual regrets and
humiliation, for having ever separated, and without
one important object having been gained by the se-
paration?

While I offer these queries for solemn considera-
tion, you will do me great injustice, if you suppose
me to entertain the opinion, that those who are not
agreed upon the fundamental principles of evangeli-
cal truth and order, ought, nevertheless, to be united
in church communion. "How can any walk toge-
ther except they be agreed?" Though the Church
is one; and though all who are united to the Head
are " one body in Christ, and every one members one
of another;" — yet there can be no valuable commu-
nion of saints without communion in the essentials
of Christian truth. Of course, where differences
among professing Christians relate to fundamentals,
they cannot " walk together." To attempt it would
be solemn mockery. The great question is, at what
point of difference ought they to separate? That

B

14 LETTERS TO PRESBYTERIANS.

some differences in the mode of explaining truth,
must be tolerated, and even expected, among those
who bear the same denomination and comraiune at
the same sacramental table, is too manifest to require
proof. If this were not the case, no ten men in the
Christian world could unite in the same ecclesiasti-
cal body. Or rather, as no two men on earth per-
fectly agree in all their habits of thinking on all sub-
jects, and even on all theological subjects, it is plain,
if no diversity of sentiment be admissible, that there
must be as many different ecclesiastical communions
as there are men.

Some differences of opinion, then, among those in
the same communion must necessarily be allowed.
How far they may be safely indulged, is the great
question. In solving this question, there are, doubt-
less, extremes on each side which ought carefully to
be avoided. The true course, if we can find it, is
between these extremes. If there be individual mi-
nisters and members in the Presbyterian Church,
who depart so widely from its professed faith and
order, that they ought never to have entered it^ and
even having entered it, cannot, consistently with good
faith, remain in it for a single day — which I neither
affirm nor deny — but of which some assuredly enter-
lain the painful apprehension — I certainly plead for
nb latitude which would either justify their original
reception, or encourage their continuance in our body.
But admitting that there are such ministers in our
communion — which I pretend not to decide— that
their number is considerable, I have never seen rea-
son to believe; and that a very large majority — nay
nineteen-twentieths of the whole number of our mi-
nisters, are sufficiently near to the scriptures and to

LETTER 1. 15

each other, in respect to all the essentials of truth, to
be comfortably united in Christian fellowship and
co-operation,! cannot allow myself to doubt. Surely,
if this be the case, for such brethren to "part asun-
der," and form separate denominations, would be
unnecessarily, nay criminally, to " rend the body of
Christ." What would, probably, be the character
and the consequences of such a rupture? If a single
definite line between existing parties could be drawn,
and a separation amicably effected, perhaps we might
say, the sooner it is done the better. A quiet separa-
tion would certainly be better than a mere nominal
union with protracted strife. But such a single defi-
nite line could not be drawn, or if it could, would not
suffice. Our body would be sundered into at least
four or five parts. Synods would be divided into se-
veral parts. Presbyteries would be rent in pieces.
Congregations would be found, in a multitude of cases,
to be made up of members of different sentiments,
and, of course, be severed into two or three sections,
neither of which would be able to sustain the regular
ministrations of the Gospel. Controversies also
without end respecting church property, would pro-
bably be engendered; unhallowed passions would be
excited; friends would be separated; families be pain-
fully divided; the Saviour "would be crucified afresh,
and put to an open shame" among nis professed dis-
ciples; and Zion would lie bleeding and dishonoured
in the sight of an unbelieving world: — and all this for
what? Only to remain apart for a little while; to
make work for bitter repentance; to patch up an ig-
noble peace, to come together again as before, with-
out removing a single real evil, or attaining a single
real advantage; and after having driven off hundreds.

16 LETTERS TO PRESBYTERIANS.

it may be thousands of souls into hardened impiety
and perdition. For, that two or more such bodies as
could be formed out of the mass of the Presbyterian
Church at the present day; out of such men as were
unanimous in adopting such a " Narrative of the
State of Religion," and such a " Pastoral Letter,"
as were sent forth by the last General Assembly —
could long consent to remain separate, in this day of
noble catholic enterprise, is altogether incredible.

My voice then, is not for division, but for peace
AND continued UNION. It is for softcuiug aspcritics^
for reconciling differences; for "putting away all
bitterness, and wrath, and evil speaking;" for follow-
ing with ceaseless diligence, " those things which
make for peace;" — in a word, for labouring to turn
away our own minds, and the minds of others from
all non-essential points of difference, and striving
with one accord to promote a spirit of brotherly love,
and of hearty co-operation in the great practical work
of converting the world to the knowledge and love of
the Saviour. Let us take this course; let us put away
our philosophical refinements and subtleties; let us
come back to that mode of preaching which accords
with the plainness and simplicity of the scriptural
model; let us lay aside speculation, and endeavour to
be absorbed ourselves, and to engage others, in the
grand enterprise of spreading the knov/ledge of that
" Gospel which is the power of God unto salvation
to every one that believeth." Let us do this, and all
will be well. Our beloved Church will soon be more
united than ever; and will, by the blessing of God,
be prepared to go forward with greatly augmented
degrees of harmony, zeal and love, in the great work
of the conversion of the world.

LETTER I. 17

But in order to our pursuing this course with com-
fort, and especially with any hope of success, a few
corrections of our present procedure will be indis-
pensably necessary. If we pertinaciously refuse to
admit corrections as to the points contemplated, we
shall undoubtedly be broken in pieces. These points
it will be my endeavour to exhibit in the following-
papers, without reserve, and in a spirit of cordial con-
ciliation. I have no wish to denounce or criminate.
My aim, as I stated, is peace: — and as nothing but
truth can, ultimately,promote genuine peace — my de-
sire is to ^' speak the truth in love." I write under
the impression that my race is almost runj that I can
have no real interest but in the harmony, purity, and
edification of the Churchy and that what I write, as
well as the spirit with which it is read, will soon pass
in review before that tribunal where every disguise
will be stripped off, and " all things will appear
naked and open to the eyes of Him with whom we
have to do."

Princeton, January 1st, 1833.

LETTERS TO PRESBYTERIANS.

LETTER II.

Voluntary Associations.

Christian Brethren,

It is in vain to hope for solid peace in our beloved
Church, as long as views so discordant, and feelings
so excited in regard to the relative claims of Eccle-
siastical Boards, and Voluntary Associations, as have
recently prevailed, continue to prevail, and to be warm-
ly urged. In reference to this subject there appear to
me to be faults on both sidesj faults which, if carried
to the extreme, and pressed with the zeal, which we
have often witnessed, must keep the Church in con-
stant commotion, and ultimately rend her in pieces.

I have spoken of extremes of partisans on both
sides in this controversy. My meaning shall be
stated with all plainness and candour. I have reason,
then, to believe, that there are many ministers and
members of the Presbyterian Church, who are consci-
entiously of the opinion that the Church, as such,
that is, by her appropriate judicatories, cannot con-
duct the missionary enterprise, or the education of
youth for the gospel ministry, with any advantage;
that she ought not to attempt it^ that every thing of
this kind can be more easily and far better done, by
Voluntary Associations. And, accordingly, it is
their earnest desire, if I understand their wishes and
aims, to combine the whole evangelical influence,
throughout the United States, especially the undivi-
ded strength of the Presbyterian and Congregational
Churches, in national institutions, for conducting the

LETTER II. 19

missionary and education causes, independently of
all ecclesiastical judicatories. And, for the attain-
ment of this object, they are desirous, unless I am
deceived, of taking every thing of this kind out of
the hands of the General Assembly^ or, at least, of
so amalgamating the Boards of "Missions," and of
" Education," under the care of the Assembly, with
their corresponding Voluntary Associations, as to
divest the former of all ecclesiastical character, and
make them, if not tributary to the latter, at any rate
so connected with them, as to implicate their move-
ments very essentially, with the will of national and
irresponsible institutions. And hence those who
adopt these views are sometimes too ready to stig-
matize all such plans and measures as have for their
object the establishment, or the invigoration of Ec-
clesiastical Boards, as " high-church" plans, and
those who favour them as " high-church men^" who
are rather sticklers for a party, than liberal and mag-
nanimous friends of the Redeemer's kingdom.

I am far from charging the brethren who enter-
tain these opinions and wishes with having sinister
aims, or with pursuing their object by unhallowed
means. On the contrary, I consider them as truly
pious men, who verily believe that their views and
plans are most in accordance with the cause of God,
and best adapted to expedite the conversion of the
world. I allow them, in short, the same candour and
honesty of purpose that I claim for myself. Yet I
can by no means concur with them in opinion. They
go to an extreme from which both judgment and
conscience compel me to draw back.

On the other hand, there are some v/arm friends
of Ecclesiastical Boards, who appear to me to go to

20 LETTERS TO PRESBYTERIANS.

the opposite, and an equally injurious extreme. They
believe, if I understand them, that all Voluntary As-
sociations, from the circumstance of their not being
responsible to any ecclesiastical authority, are dan-
gerous, and ought to be discouraged. They suppose
that all measures for sending the Gospel to the des-
titute, or training candidates for the holy ministry,
ought to be conducted by the Church alone, in her
appropriate capacity, in conformity with her laws,
and on a plan subject to her control. It is not only
the business of the Church, in their opinion, to take
the lead in all these measures^ but they go further
and maintainj that measures of this kind which are
not subjected to her authoritative direction, are so
liable to become irregular, and even lawless, that
they are quite as likely to issue in ^vil as in good^
and, therefore, that no member of the Church of
Christ can wisely or safely aid such associations
either by his money, or his influence. Some of the
most enlightened and pious ministers and members
of our Church, it is well known, entertain these
opinions, and take a corresponding ground, espe-
cially in relation to the " Home Missionary Society,"
and the " American Education Society." They fore-
see many dangers as likely to arise from the growing
influence of these institutions; and, of course, consi-
der every degree of patronage extended to them, as
so much thrown into the scale of real, though not
intended, hostility to the Church.

With those who cherish these feelings, it is as im-
possible for me to concur as with those who go to
the other extreme. Their zeal for the truth, and for
the purity of the Church,* and their vigilance in warn-
ing and guarding against even possible dangers are

LETTER II. 2i

certainly commendable. But that they carry their
apprehensions and jealousies altogether too far;— •
much farther than either justice, or sound policy war-
rants, I cannot help feeling persuaded. And hence,
from the course which they think it their duty to
take in relation to this matter, I am constrained en-
tirely to dissent. It is true, I have no doubt, as be-
fore stated, that there are individuals in the Presby-
terian Church; and individuals of no small worth
and influence, who do really entertain the opinions,
and aim at the object, which their brethren impute
to them. They do wish either to put down Ecclesi-
astical Boards, as such, or to subject them to some
system of controlling connexion with their favourite
Voluntary Associations. And they do honestly be-
lieve that in striving to accomplish this object, they
are most effectually promoting the interests of the
Redeemer's kingdom. Yet the number of these mis-
taken partisans, is not, in my opinion, so great as
many imagine; and if it were, the true way to coun-
teract them, is by no means, that of denouncing, and
endeavouring to depress Voluntary Associations, as
such; but by employing all lawful means to infuse
new life and activity into Ecclesiastical Boards; and
by making it manifest, while we support with zeal
our own denomination, that we regard with a benevo-
lent eye every institution which honestly raises the
banner of Christ, and appears in any wise adapted to
extend his reign.

The view which I take of the whole subject is this.
Every church, that is, every separate denomination
of Christians, as such, owes it to her Master in
heaven, and to herself, to propagate, by all fair and
lawful means, and as extensively as possible, that

22 LETTERS TO PRESBYTERIANS.

system of truth and order which she believes is found
in the Holy Scriptures. This is, undoubtedly, one of
the grand purposes for which the Church was insti-
tuted^ that is, to maintain and extend the true reli-
gion. And if she really believes her doctrine, wor-
ship and discipline to be agreeable to the will of
Christ, — which she of course does believe, if she be
sincere in her profession, — she is plainly bound to
bear testimony in their favour^ to defend them
against all opposers; and to extend the knowledge of
them by all the means in her power. In fact, every
church that would be faithful to the great purpose
for which she was founded, ought to consider herself
in her ecclesiastical capacity — as a MissiONARY and
Education Society, whose mam business it is to
maintain in perfect purity, and to spread abroad to
every creature, all the known doctrines and institu-
tions of Jesus Christj and to take measures for rais-
ing up well qualified and faithful men for performing
this work. These things, as is perfectly manifest
from Scripture, are not only the appropriate duty of
the Churchy but they constitute her principal duty.
She ought not, indeed, to be bigotedly or blindly at-
tached to those peculiarities which form her distinct-
ive testimony as a Church. She ought not to indulge
an offensive, proselyting spirit^ far less ought she,
with fierce and fiery zeal, or by any sinister, or unfair
means whatever, to attempt to enlarge her borders.
But still it is her duty, by all honest, honourable, and
Christian means, to endeavour to propagate " the
truth as it is in Jesus," among all whom she can
reach. And I will add, that Church which contri-
butes largely of the pecuniary means which God has
given her, towards the propagation of the Gospel,

LETTER II. 23

and yet gives the application of these means entirely-
cut of her own hands, to an irresponsible body or
bodies of men, who may or may not employ them for
the support of genuine evangelical truth and order; —
may be pious, zealous and active; — but surely cannot
be considered as faithful in sustaining her own con-
fession and testimony as a body of " witnesses" for
Christ. I am aware tha.t some call this " sectarian-
ism," and "high-church" doctrine. But those who
thus stigmatize it, show that they understand neither
the authorized meaning of terms, nor the nature of
Christian duty. Such persons would, undoubtedly,
if they had lived in the first century, have brought
the same charge against the Saviour himself, and his
inspired apostles. For they constantly enjoined it on
the churches to which they wrote, to "hold fast the
form of sound words which they had received;" to
" contend earnestly for the faith once delivered to
the saints," against "all gainsayers;" and to "keep
the ordinances as they had been delivered unto
them."

It is beautiful, indeed, and truly edifying, in this
day of multiplied sects and parties, to see the disci-
ples of Christ acknowledging the substantial unity of
the visible Church; to see them taking by the hand
Christians of different evangelical denominations, as
brethren in Christ; communing with them, and joy-
fully co-operating with them in plans and efforts for
extending the Redeemer's kingdom. All this may
be done without the sacrifice of a single truth or duty;
nay to the great advancement of Christian edification.
But when those who profess to consider themselves
as "witnesses for God," in the midst of a dark and
unbelieving world, are willing to merge their testi-

24 LETTERS TO PRESBYTERIANS.

mony in that of the general undistinguishingmass of
nominal Christianity; — to give up every point which
discriminates between a pure and a corrupt profes-
sion; to break down every fence which excludes er-
ror; and to pronounce all steady, consistent endea-
vours to maintain the genuine faith and order of the
Gospel, "sectarian bigotry," or "high-church into-
lerance;"— they may greatly applaud themselves as
patterns of expanded charity; but they rather deserve
the title of latltudinarians; and so far as their influ-
ence extends, are preparing the way for that false li-
berality which really confounds truth and error, and
generally terminates in the extreme of laxity and in-
difference.

So far, then, from seeing any solid objection to
Ecclesiastical Boards, for spreading the Gospel, and
for educating young men for the sacred ministry; I
think I see very obvious and powerful reasons why
every denomination of Christians, as such, should
have in constant and vigorous operation a missionary
system, for publishing and extending the Gospel, ac-
cording to their views of scriptural purity; sending
forth itinerant preachers; disseminating books adapt-
ed to inculcate what they deem sound principles;
planting churches of their own order; and thus,
while they are ready and liberal in contributing to
the cause of Christ in general, — bending their first
and principal eff*orts towards the propagation of that
pure system which Christ has committed to his
Church to be maintained against all adversaries, and
to be extended as widely as possible. This is what
all denominations around us are professing to do, and
we commend them for it. And when the teachers
and rulers of any church neglect to do this with con-

LETTER II. 25

stancy and zeal, they are unfaithful to the body of
which they are the appointed guardians^ unfaithful
to the Master who has called them to their office;
and unfaithful to the great purpose which the visible
Church was founded to accomplish. I repeat it —
as I read and understand the Bibte, I am constrained
with unwavering confidence, to pronounce, that how-
ever numerous, powerful and active other missionary
associations around her may be, every Church — un-
less she would forget her primary duty, ought to
consider herself as constituted by Christ a great Mis-
sionary AND Education Society, for the express pur-
pose, as far as means are possessed, of evangelizing
the world; and, as one essential instrumentality for
accomplishing this object, to raise up an able and
faithful ministry. This object she is, no doubt, bound
to pursue with unwearied zeal, until the Church shall
fill the world.

But, on the other hand, I am quite as well per-
suaded that Voluntary Associations, for benevolent
and pious objects, and among the rest, for spreading
the Gospel, have been eminently useful; may still be
eminently useful; and ought by no means to be de-
nounced or opposed. They may do much, in their
appropriate sphere, which cannot, perhaps, be ac-
complished by any other means. They may enlist as
zealous and active coadjutors, many whom, possibly,
no ecclesiastical body could attract or engage. They
may gain access to persons and places which no ec-
clesiastical board could so well, or even at all, reach.
Their movements, precisely because they are irre-
sponsible and unshackled, may be eminently charac-
terized by extent, popularity and vigour. And they
may even benefit ecclesiastical bodies, by " provoking

c

26 LETTERS TO PRESBYTERIANS.

them" to warmer zeal and more extended effort. I
have, therefore, cordially rejoiced in the existence,
for example, of such a body as the "American Home
Missionary Society." I was a hearty friend to its
institution^ became, as soon as practicable, one of its
life-members; have contributed to its treasury since;
and mean to do so, if Providence permit, again. I
have, therefore, been glad to witness its prosperity;
and cannot for a single moment doubt, that it has
been eminently useful. Such has ever been, and is
now, my estimate of this important Society. My
first and warmest affection, I acknowledge, is given to
the General Assembly's "Board of Missions," as the
organ for strengthening and extending that Church
which I verily believe to be the purest and most
apostolical on earth. To that Church I consider my
special and peculiar devotion as due. Just as I sup-
pose that every father of a family owes his first atten-
tion and solicitude to his own household, to which
he is, of course, bound by peculiar ties. He who has
solemnly joined himself by formal vows to a particu-
lar Christian denomination, because he professed to
think it nearer the scriptural model than any other;
and yet feels himself under no special obligation to
consult the welfare and advancement of that denomi-
nation; must labour under some grievous intellectual
or moral obliquity. To call a man " bigoted," a
" sectarian," or a "high-churchman," because he de-
cisively/Jre/ers to all others the Church to which he
has solemnly pledged his membership and his affec-
tion; and to insist that he is equally bound to approve,
and equally bound to sustam, all other denominations;
—is as perfect an affront to common sense, as it is to
every sober ecclesiastical principle. No man ought

LETTER IT. 27

to be willing to bear the distinctive name of any par-
ticular branch of the Church of Christ, without being
resolved, while he extends his patronage and his
prayers far beyond it, to make that branch the object
of his first ecclesiastical care.

But, notwithstanding my warm adherence to this
doctrine, it by no means closes my heart against the
" American Home Missionary Society.'* Much as I
love the Assembly's ''Board of Missions," it does
not by any means appear to me to supersede the
value, and even the necessity of the great national in-
stitution just named. There is ample room for both.
There is abundant need of both. I consider the Home
Missionary Society as holding a most important place
in the great operations of the present day, for the
conversion of the world. It is, therefore, my earnest
wish, not only that it may live, but that it may grow
and prosper; that it may " lengthen its cords, and
strengthen its stakes," and become more and more a
blessing to our land. I would say, indeed, to all
Presbyterians — " First, take care of the * Board of
Missions' of your oAvn Church. See that that board
is well supported, ably conducted, and every thing
done consistent with the spirit of the Gospel, to pro-
mote its vigorous operation in its appropriate sphere.
This, your relation to the Presbyterian Church; your
virtual if not formal vows and engagements; and
your Christian honour all demand of you. If you do
not deliberately prefer the Presbyterian Church to
all others, why did you solemnly connect yourselves
with it.^ And if you do so prefer it, how can you re-
concile it with fidelity to your engagements — nay,
with the obligations of common honesty, to turn your
backs upon those boards upon which the extension

28 LETTERS TO PRESBYTERIANS.

and prosperity of the Church may bt said, under
God, to depend; and to give the main strength of
your aid and counsel to bodies out of her pale?
Christians ought not only to do as they would be
done by, but they ought also to act, in all cases, upon
principles which they would be willing should be
made the principles of universal action. Suppose,
then, all Presbyterians should neglect all the boards
and institutions of their own Church, and give their
exclusive patronage to other bodies; would not the
Presbyterian Church soon languish and die? Can
you as Presbyterians, then, be considered as acting a
consistent or commendable part, if you abandon the
appropriate institutions of your own Church, and
prefer those which, though devoted to the general
interests of religion, have not in view the enlargement
of that portion of Christ's family which you profess
to believe is purer, more scriptural, and better adapt-
ed to promote the real prosperity of the Redeemer's
kingdom than any other?"

But my exhortation would not end here. I would
go on to say — ^"Having taken due care of your own
Board of Missions, give efficient aid, as far as possi-
ble, to the Home Missionary Society. It is engaged
in the same great and general cause with the Board
of your own Church. Therefore, as far as your cir-
cumstances will allow, contribute to them both; pray
for both; and endeavour to promote the strength and
usefulness of both. It is the duty of every Christian,
while he feels specially charged with the interests of
that portion of the visible church with which he has
joined himself, and specially bound to sustain and
promote them; — to pray, and give, and labour for the
prosperity of the whole body of Christ. This is the

LETTER II. ^9

Spirit of the Gospel; and the more perfectly this spi-
rit is cherished, and carried into practice, the more
individual edification, and the general enlargement of
the Church will be secured."

Some, indeed, have felt apprehensive that volun-
tary associations may become animated by such a
spirit of inordinate ambition; may so encroach, and
grasp, and invade, as finally either to break down ec-
clesiastical boards, or so to interfere with their move-
ments, as greatly to embarrass and enfeeble them.
Of such attempts, and of such a result, it is believed
there is much less danger 720iv, than there was seve-
ral years ago. The friends of ecclesiastical order
and peace, in our church, even many of those who
are most warmly attached to voluntary associations,
are beginning to see that forced amalgamations, or
forced connexions of any kind, are worse than use-
less. They are beginning to see that a greater num-
ber of minds v/ill be likely to be enlisted and accom-
modated by having more than one board devoted to a
given branch of Christian effort. They are begin-
ning to perceive that a much greater amount of good
will probably be done by the separate action of rival
bodies, than by the agency of one alone. And they
are gradually receiving the impression that volun-
tary associations can scarcely take a course more
adapted to weaken and discredit their own power,
than to interfere, directly or indirectly, with the inte-
rests or arrangements of particular churches. Cer-
tain it is, that if voluntary associations were bent on
their own ruin, they could not more speedily accom-
plish it than by taking this course. It is my belief,
then, that, in the present state of the public mind,
any serious apprehensions of danger from the en-
c 2

30 LETTERS TO PRESBYTERIANS.

croachments of such associations may be safely dis-
missed.

But even supposing the danger to organized
churches, from the ambitious interference of volun-
tary associations, to be ever so real and formidable,
what is the best method of meeting that danger? Is
it totally to decry such associations; to declare war
against them; and to endeavour to turn away from
them all public support and patronage? Would not
this be attempting to put down an agency, which,
though susceptible of perversion and abuse, is yet
eminently powerful and capable, when wisely direct-
ed, of producing benefits to the Church and the
world, of incalculable value? Would not this also
be taking a course peculiarly adapted to exasperate
party feeling; to divide the Church; and by pro-
tracted strife, to diminish the strength and the use-
fulness of both parties in the dispute? Such is my
view of the subject. If, therefore, my apprehensions
of the designs and the influence of voluntary associa-
tions were much more unfavourable than they have
ever been, I should think it better, by far, to obviate
the danger by treating them with respect and kind-
ness, and by entering into a generous Christian com-
petition with them in the career of usefulness, rather
than, by hostility, by denunciation, by exciting party
prejudices and passions, which, even if they should
be effectual in putting down the object opposed, can-
not fail to fill the church with conflicts altogether un-
congenial with the hallowed work of extending the
Redeemer's kingdom.

When, therefore, I contemplate the state of feeling
in the Presbyterian Church in regard to the " Board
of Missions," and the " Home Missionary Society/*

LETTER II. 31

I cannot help rejoicing that they both exist, and
hoping that they may both long continue to flourish.
Some in our communion prefer one of those institu-
tions, and some the other. On which side the majo-
rity lies, I shall not undertake to decide. Suffice it
to say, that there is a large amount of piety, wealth,
and public spirit, on each side. Many who are able
to contribute largely to the cause of missions, will
not give to the Home Missionary Society, because its
constitution and responsibility are not ecclesiastical.
While, perhaps, quite as large a number, ardently
zealous for extending the Redeemer's kingdom, will
not give to the General Assembly's Board, because
its constitution and responsibility are ecclesiastical.
I do indeed marvel, not that Presbyterians should be
found who are unwilling to give to other boards than
their own, but that their own should be precisely those
which they are not willing to patronize. It is only,
however, with facts, that I have at present to do.
The question is not, then, at present, which of these
classes is right, or which is most worthy of encou-
ragement:— but the question is, seeing they exist , and
are likely to exist, how their diversity of views may
be disposed of in the best spirit, and with the best
results? Is it not plainly desirable that both parties
should be gratified? That each should have a trea-
sury into which its contributions may be profitably
cast? Is it not evident that, in this way, more har-
mony and Christian feeling will be likely to be se-
cured; a larger amount of funds collected; more
missionaries employed; and a far greater sum of
good accomplished, than by either board if it existed
alone?

Can there be a single friend of either Board so

32 LETTERS TO PRESBYTERIANS.

narrow minded, so swayed by party feelings or so ex-
clusively devoted by party schemes, as to be capable
of saying — "Let our board flourish or none. Let the
contributions of those who are not willing to give to
our body, be withheld altogether from the cause of
Missions?" I cannot admit the degrading supposi-
tion. If there he any who are willing to utter lan-
guage, or even to cherish a feeling of this kind, they
will do well to examine anew whether they are actu-
ated by the spirit of Christ, Rather may we not hope
that the great mass of the most zealous friends of
each Board, respectively, v/ill be ready to say — "Let
the cause of missions prosper, and be extended, by
whomsoever carried on. Let those who will not give
to ws, pour their liberal contributions into some other
treasury?" Such, I trust, is the spontaneous decision
of thousands who deserve to be called warm partisans
in this controversy. And I am equally confident
that the number is by no means small of those who,
disregarding party feelings, and intent on promoting,
as far as possible, what ought to be the great object
of every Christian, are ready to contribute to both
boards, and to do all in their power to promote the
efficiency of both. Let this spirit prevail, and the
missionary cause will cease to be a bone of contention
among us. Let this spirit prevail, and the friends of
each party may adopt with confidence the reply of
Him who "spake as never man spake," who when
one of his disciples said, "Master, we saw one casting
out devils in thy name, and we forbade him, because
he followeth not with us," answered and said unto
him, "Forbid him not: for he that is not. against us
is for us."

LETTER II. 33

Other remarks on this important subject, will be
reserved for a future letter. In the mean time let
our prayers ascend that the God of love and of peace
may be with us!

Princeton, Jan. Idth, 1833,

S4 LETTERS TO PRESBYTERIANS.

LETTER III.

Voluntary Associations, and Ecclesiastical Boards.

Christian Brethren,

Let me request your attention to some further re-
marks on the subject which stands at the head of this
letter.

There are several considerations which demand
our special notice in reference to the Assembly's
" Board of Missions," which, it is probable, have
been sometimes overlooked or forgotten in the esti-
mates which have been formed of its position and
proceedings.

Tht first consideration referred to is, that the Pres-
byterian Church in the United States has been for a
long time engaged in the missionary department of
evangelical labour. It is now nearly seventy years^
since our branch of the American Church began, in
her ecclesiastical capacity, and by means of her su-
preme judicatory, to take systematic measures for
sending the Gospel to the destitute regions of our ex-
tended country. This was done by the old Synod of
New York and Philadelphia, in a few years after its
formation, in 1758. Not long after the establishment
of our national independence, in 1783, the General
Assembly, upon its present plan, was organized as
our highest ecclesiastical judicatory. At the very
first meeting of that body, in the year 1789, particu-
lar attention was directed to the missionary cause.
A system of effort was formed; and an injunction is-
sued to all the Presbyteries to raise adequate funds

LETTER III. 35

for carrying it into execution with zeal and vigour.
In pursuance of this plan much was effected in the
following ten or eleven years. In the year 1801, the
General Assembly, regarding this whole subject as
one of primary importance, appointed agents to solicit
permanent funds for sustaining the missionary enter-
prise under its direction. This appointment was
crowned with success. Very considerable funds were
obtained^ and the Assembly gave a solemn pledge to
the chia'cheSjUOt only in soliciting these contributions,
but after they were obtained, that the principal su7n
would be kept forever sacredly unbroken^ and the inte-
rest applied^ under the direction of the General ^Issem-
bly, to the great object of sending the Gospel to the
frontier and other destitute settlements. It is by the
annual avails of this fund, added to current contribu-
tions, that the Board of Missions has been enabled
to carry on its pious enterprise from that time to the
present.

It is plain, then, that the Board of Missions of the
General Assembly, is 7iot a mere upstart body; that
the system which it is pursuing was begun by the
highest judicatory of our Church, more than half a
century before the Home Missionary Society had an
existence; that more than thirty years ago, the busi-
ness of conducting missions under its direction was
committed to a standing Committee or Board of
Missions; and that hundreds of Churches have been
formed by its instrumentality. And although it be
true that, for many years, our supreme judicatory
did not conduct its missionary business with the
zeal and vigour which were desirable and which the
nature of the service ought to have inspired; yet a
great amount of good was done by her efforts, and

26 LETTERS TO PRESBYTERIANS.

many parts of the wilderness made to " rejoice and
blossom as the rose." Can it be thought surprising
that, with all these circumstances in view, a majority
of the Presbyterian Church should feel unwilling to
give up that missionary system in which, as a Church,
she has been so long engaged^ or, at least, to do what
would have amounted to merging it in a new body,
which had no immediate ecclesiastical connexion or
responsibility? But this is not all. The General
Assembly could not possibly consent to such mea-
sure without a breach of faith not to be for a moment
thought of. The solicited contributions from the
churches under her care, more than thirty years ago,
were made, as before stated, under the solemn stipu-
lation that she would preserve untouched the princi-
pal, and annually expend the interest forever in sus-
taining missions. Is it wonderful, then, that, holding
funds obtained under so sacred a pledge, she should
feel unwilling to accede to any proposal which would
amount, either formally or virtually, to her giving
the disposal of these funds in any measure out of her
own hands; or subjecting them, in whole or in part,
to the vote of another body? The writer of these
pages acknov/ledges that when the proposal was first
made several years ago, to adopt a plan which would
have amalgamated the Assembly's Board of Missions
with the Home Missionary Society, so strong was his
desire for accommodation and peace, that he looked
upon the plan with a favourable eye, and felt disposed
to vote for its acceptance. He is now, however, per-
suaded that his then favourable impressions were er-
roneous; that to have adopted the proposed amalga-
mation would have been in every view unwise; but that,
above all, it would have amounted to the abandon-

LETTER III. 37

ment into other hands of a sacred trusty which was
assumed in the most solemn manner, and which now,
after more than thirty years, when most of the donors
who contributed on the faith of the pledge then given
are beyond the possibility of being consulted, can
never be cancelled. The General Assembly, as I ap-
prehend, can never cease, without a breach offaith^ to
carry on missionary operations with those funds; and
cannot, without a manifest violation of her engage-
ment, transfer the annual expenditure of their avails
to other hands than her own, however pious and
faithful those hands may be. ^

Seeing, then, that the General Assembly is com-
pelled, by her own solemn engagement to the Church,
made many years since, perpetually to carry on do-
mestic missions, in her ecclesiastical capacity; is it
desirable that she should perform this duty in a feeble
and languid manner; that she should expend in this
work nothing more than the interest of her old funds,
derived chiefly from deceased members, without call-
ing upon her present members for either effort or sa-
crifice in this most blessed service.^ This will hardly
be admitted. If it be proper for her to act at all in
this business, it is surely proper for her to act with
zeal and efficiency, as a body feeling her obligations,
and in good earnest desirous of discharging them.
Instead, therefore, of imputing blame to the Board of
Missions, that, when a few years ago, the Home Mis-
sionary Society was founded, it roused from a state
of comparative inefficiency, and began a system of
operations more spirited and extensive; it is rather
worthy of censure for its former languor, and of high
commendation for its subsequent increase in zeal
and diligence. And if it were "provoked to good

S8 LETTERS TO PRESBYTERIANS.

works," as well as to " love," by a generous Christian
rivalship with a sister institution, I know not that
there is any thing, in such competition, inconsistent
cither with the spirit of the Gospel, or the edification
of Christian intercourse. Sure I am, there will not
be one dollar less contributed to the Home Missionary
Society, on account of the renovated zeal of the Board
of Missions, and her efforts to rouse a missionary
spirit in the community, and to draw larger contri-
butions than ever before to her treasury. On the
contrary, while large sums are placed at the disposal
bf that Board, which would never, but for her exist-
ence and efforts, have been given to any Missionary
Board; we have abundant reason to believe that a
zeal has been diffused through the country which
would not otherwise have been excited; that an emu-
lation of the most active and fruitful character has
been awakened; that many thousands of dollars have
flowed into the treasury of the Home Missionary So-
ciety, which would never otherwise have reached it;
and thus a much larger amount of funds collected;
many more missionaries employed; and a far great-
er aggregate of good accomplished, than we have
reason to suppose could possibly have been attained
by any one of the boards, if it had existed alone.
He who does not see that the Assembly's Board of
Missions has been probably stimulated, to do more
than double what it would otherwise have done, in
consequence of the existence and efforts of the Home
Missionary Society; and on the other hand, that the
Home Missionary Society has been excited and ena-
bled to do far more than it could have accomplished,
if the Assembly's Board had not been revived, must
be blind indeed I

LETTER III. 39

If there be any friends, then, of the Assembly's
Board of Missions, on the one hand, who feel dis-
posed to ^vish that the Home Missionary Society
had never come into existence, or, having existed,
might now be disbanded; or if there be any of the
patrons of the Home Missionary Society, who in-
dulge a similar wish concerning the Assembly's
Board; I would say, they know not what they de-
sire. Their views are, in my opinion, erroneous.
They partake, I fear, more of the spirit of partisans,
than of enlightened and devoted labourers, for the
spread of the gospel. If such persons could pene-
trate, for a moment, through the mists of prejudice,
they would see that they had been governed by feel-
ing, rather than by Christian principle: and would be
ready to say — " Let both prosper! Let both be sus-
tained! There is an appropriate field for both; and
the work of the Lord in our land cannot be so well ac-
complished as by the separate, yet concurring, la-
bours of both in their respective spheres."

If my earnest wishes, then, could be carried into
effect, we should hear no more of collision between
the Board of Missions and the Home Missionary So-
ciety. They would be considered as sister institu-
tions; entirely separate; sustained by the voluntary
contributions of those who preferred each respec-
tively; neither forcing itself on the patronage or coun-
tenance of any one; each inoffensively occupying its
own appropriate field; each carefully avoiding all in-
terference with the other; and each making it the ob-
ject of supreme desire, not to outshine or overcome
the other; but to accomplish the greatest amount of
effort toward the conversion of the world. Let this
be done. Let the conductors and agents of each

40 LETTERS TO PRESBYTERIANS.

Board, wherever they go, be careful to ascertain, in
the most quiet and inoffensive manner possible, who
those ministers and congregations are who are dis-
posed to look with a more favourable eye on their
rivals, and respectfully pass them by; applying for
aid only to those who are known to be favourable to
themselves. Let each Board, in all its proceedings,
carefully abstain from all complaints against the
other; never hinting at any comparisons between their
own plans, missionaries, or movements, and those of
the other; and never even alluding to each other, in
public or private, unless it be to express love and be-
nediction. Let one thing more be done: — ^let not
only the Boards themselves, but all the friends and
advocates of each, in every part of the Presbyterian
Church, with one consent, resolve to adopt a course
of perfect conciliation, and inoffensiveness, and to
guard against every thing adapted to excite jealousy,
or to give pain on either side. Let all this be sin-
cerely and faithfully done, and the two Boards may
proceed to the most vigorous discharge of their re-
spective duties without interference, and without con-
troversy. Let this plan of procedure be conscienti-
ously acted upon on all sides, and the precious cause
of missions, which is by far the most important cause
now agitated among men, may be pursued with all
the zeal and diligence corresponding with its unspeak-
able interest, and yet with movements of such a cha-
racter as shall not produce a single jar in the Presby-
terian Church. Why cannot this be done? It is,
undoubtedly, for the comfort of both sides to take
this course. Nor can either side, I am persuaded,
take a different course, without impairing, in a cor-
responding degree, its own strength and eventual sue-
cess with the religious public.

LETTER III. 4 I

But there is one department of the Voluntary As-
sociation system, to which it is my desire to direct
particular and most serious attention. I refer to that
which respects the selecting and training of the sons
of the Church for the holy Ministry. It is well known
that, in some parts of our Church, strong feelings
have been excited, and painful conflicts generated, by
the question, whether the " American Education So-
ciety," or the " General Assembly's Board of Educa-
tion" should be patronized by Presbyterian Churches
and ministers? In reference to this question, what-
ever suspicion of the contrary may be excited by the
subsequent remarks, I am conscious of possessing a
spirit of entire kindness and impartiality. I sincere-
ly rejoice that there is such a body in existence, and in
successful operation, as the American Education So-
ciety. It is surely one of the noblest forms of Chris-
tian benevolence, to provide for taking by the hand
pious and ingenuous youth, of all evangelical deno-
minationsj furnishing the means of aiding them in
their poverty; and sustaining, guiding and stimulat-
ing them in every stage of their preparation for the
sacred office. Every well wisher to the moral and
intellectual culture, as well as to the Christian cha-
racter of his country, ought to be thankful for the
existence of such a body; to pray for its prosperity;
and, as far as he can possibly afford, to help it on by
his contributions. It is plain that the plans and ef-
forts adopted by each particular Christian denomina^
tion, as such, to select and train its own candidates
for the holy ministry, cannot supersede the necessity
for such a general society, stretching over the whole
country, and intended to receive the contributions, and
to aid pious and promising youth of any and every de-
D 2

42 LETTERS TO PRESBYTERIANS.

nomination, and especially those who, on account of
their ecclesiastical connexion, may not be admissible
to the aid of any of the other existing denominational
societies. There are many wealthy individuals who
have so little attachment to any particular Christian
sect, that they are very indifferent how the donations
which they devote to the education cause are appli-
ed, provided pious and promising youth of any deno-
mination are really aided by their means. There are
many Churches, too, whose views of doctrinal truth,
and ecclesiastical order, are such that they feel cor-
dially willing that the American Education Society,
though neither attached nor pledged to any particu-
lar denomination, should have the task of sustaining,
and, to a certain extent, guiding, all their candidates
for the sacred office. And to all these may be added
a large body of professing Christians, some of them
in the Presbyterian Church; and as many, or more,
: out of it, who deliberately prefer what they call the
I "liberal" and "anti-sectarian" character of the Ame-
rican Education Society, to that of any Board con-
fined to a particular denomination. To suit so im-
portant a portion of the religious public, it is plain
that some such institution is desirable, and indeed in-
dispensable. Were it not in existence, and conduct-
ed with that wisdom and efficiency which have so re-
markably characterized its general management, who
does not see that the education cause would never
have reached that wonderful extent and vigour which,
by the divine blessing, have been imparted to it within
the last five years.^ I scruple not to say, that the
society in question has been, and is likely in a still
higher degree, to be a rich blessing to our country.
I, therefore, contemplated its rise and progress with

LETTER III. 43

great pleasure. I look an early opportunity of mak-
ing myself a life-member, by subscription^ after pre-
viously becoming entitled to that privilege by elec-
tion. Charged, t )o, with the duties of a member of
one of the " Examining Committees" of the Society,
I have cheerfully served it in this capacity for a num-
ber of years. And were it in my power, I would
urge every friend of religion, and of his country, in
the United States, who could do it, consistently with
his other obligations, to become its liberal and con-
stant patron.

But high as the foregoing statements will show my
estimate to be of the importance of the American
Education Society, and cordial as my friendship is to
all its interests; I can by no means persuade myself
that the Presbyterian Church in the United States
ought to be so far satisfied with it as to desire no other
for selecting and training her youthful candidates for
the ministry. That institution is an invaluable one,
and has a very important part to act at the present
day, in preparing living teachers for the conversion of
the Avorld, But can it be for a moment imagined
that an extended denomination of Christians ought
to be content to have this society, which, as I said, is
neither attached nor pledged to any particular Chris-
tian Church, entrusted with the management of all
her sons intended for the holy office.^ As well might
the father of a family, under the plea of great libe-
rality, yield the entire education of his children,
while he was yet living, and able to take care of
them, into the hands of strangers, to choose their
preceptors; to prescribe their objects and course of
study; and to mark out for them their path in life.
It is true, strangers might be in many cases as en-

44 LETTERS TO PRESBYTERIANS.

lightened, wise and faithful as the parent himself;
nay they might, in some cases, be far more capable
than he of making a wise choice of teachers and
studies for his children; yet in ordinary cases, what
wise and conscientious parent would be willing to
give this all-important task out of his own hands?
If he have the spirit of a good citizen, and above all,
of a sincere Christian, he will be willing to help for-
ward all judicious plans for promoting general edu-
cation— will take pleasure in planning and aiding, to
the extent of his power, to bring the means of know-
ledge within the reach of the poor and destitute.
But, having done this, he will feel himself bound by
all the ties of natural affection, to take the training of
his own children under his peculiar and immediate
care. He will think it his duiy to see that every part
of their education be adapted to bear in a favourable
manner on the sphere and pursuit in life in which he
expects them to act; assured that, how much soever
others may excel him in respect to skill in teaching;
none can take so deep and tender an interest as him-
self in all that bears on their success in life, and their
real happiness.

Upon this principle, I profess to be not only a
sincere, but a warm friend to those noble confede-
racies of diff"erent denominations, in the great work
of doing good, which are at once the ornament and
the glory of the present age. It is perfectly proper,
and immensely important, that all denominations of
Christians should unite in sending t\\t Bible through
the world. It is no less proper and desirable that all
professing Christians who substantially agree in the
leading piinciples of evangelical truth should com-
bine in sending religious Tracts to every portion of

LETTER III. 45

the human family. In like manner, different parts of
the professing body of Christ may, with great ad-
vantage, unite in the prosecution o^ missionary labour.
But can the church, that is, the assembled rulers of a
particular denomination, with propriety delegate to
individuals, or to bodies out of her communion, the
delicate and all important task of selecting, counsel-
ling and training her youthful candidates for the mi-
nistry? Can she safely commit to a body not within
her bosom, and not responsible to her authority, that
most vital and solemn of all trusts, the trust of pre-
paring for her service those who are to be her lead-
ers and rulers in spiritual things? Who are to
"feed her with knowledge and with understanding;'*
to preside over all the interests of doctrine and disci-
pline within her pale; and to become her counsellors
and guides in conducting her faithful testimony in
favour of that purity of gospel truth, worship and
order which the Church was instituted to maintain?
It were just as rational, in my view, and just as safe
to maintain, that each Presbytery might commit to
some voluntary association in her neighbourhood the
task of examining and licensing her candidates for
the ministry: — just as wise in the General Assembly
of our Church to refer the most delicate and difficult
judicial questions which might come before her to a
body of wise and pious arbitrators, many of them not
in her communion, and a majority, perhaps, having
no attachment to her constitution. True, in many
cases, such a body of arbitrators might decide as
wisely as the Assembly itself, and, perhaps, in some
cases, might possibly come to a result even more dis-
passionate and impartial than that judicatory would
be likely to reach. But that is not the question.

46 LETTERS TO PRESBYTERIANS.

Would such a course, on principle, be either wise or
safe? We need not wait for an answer. Every one
sees that it would be an infatuated course, altogether
erroneous in principle; and inevitably leading in the
end to mischiefs of the most destructive kind.

These things being so, let none say, that the
" Board of Education" of the General Assembly is
a " party" concern; or that it is adapted to subserve
"old school" views. It is not possible, I will ven-
ture to say, for human impartiality to construct a sys-
tem more entirely free from all just exposure to such
a charge. The supervision of the candidates sus-
tained by the Board, and all the influence connected
with that supervision, are not engrossed by any one
central body. To every Presbytery is yielded the
power of directing the studies of its own candidates.
Can any thing be desired more free from party nar-
rowness than this? And to crown all, every auxiliary
to the Board, whether Presbytery or Synod, agreeing
to pass all its moneys through the hands of the
Board, " shall be entitled to claim aid for all the
youth regularly received under its care, however
much the appropriations necessary for their support
may exceed the contributions of said auxiliary." Can
any thing be more liberal than this?

Such, then, is the basis of that general pacification
in the Presbyterian Church for which I plead. Only
let the great mass of our ministers and church mem-
bers cordially adopt the principles which have been
sketched, and act upon them, and the work is done.
Peace and harmony may be restored to our agitated,
bleeding Zion. But just so far as these principles
are rejected and departed from, hard feelings, dis-
cord and alienation, will be the unavoidable conse-

LETTER III. 47

quence. Let the doctrine be prevalent that Ecclesi-
astical Boards and Voluntary Associations cannot
maintain separate action at the same time in peaces
that they must either be united, or one or the other
put down; or the churches kept in constant agitation;
— let this doctrine be maintained, and to precisely the
same extent will the most unhappy consequences be
realized. In this case, the churches will have no
peace,* and the great work of doing good will be
conducted on both sides, in the manner ascribed to
the old ecclesiastic, of whom it was said, that "he
served God as if the devil were in him." If we do
not get along with entire harmony and comfort, it
will be our own fault. It will arise from the want of
"moral ability," not of "natural." If Voluntary Asso-
ciations keep their proper place, without recrimina-
tion, and without encroachment; and if Ecclesiasti-
cal Boards confine themselves to their appropriate
sphere, without any offensive claim or interference,
what is to prevent all parties living together in peace?
In short, all serious difficulty will vanish, if those
bodies will faithfully and constantly speak to each
other, and act towards each other in that spirit of
mutual kindness which marked the amicable nego-
tiation between the patriarch Abraham and his ne-
phew. Lot. "And Abraham said unto Lot, Let there
be no strife, I pray thee, betvreen me and thee, and
between my herdmen and thy herdmen; for we be
brethren. Is not the whole land before thee.^ Sepa-
rate thyself, I pray ihee, from me: — if thou wilt take
the left hand, then I will go to the right, or if thou
depart to the right hand, then I will go to the left."
Our respected brethren of the Dutch Church have
long had a Domestic Missionary Society, sustained

48 LETTERS TO PRESBYTERIANS.

by the funds, and designed to promote the enlarge-
ment of their own particular denomination^ but I
have never heard of any collision between this body
and the Home Missionary Society. They operate in
the same parts of the country without difficulty; nay,
so far as I know, with entire harmony; very many of
the members of the Dutch Church, with a liberality
which does them honour, contributing constantly to
both. In like manner, the same Church, if I mis-
take not, has, for a number of years, sustained by and
for their own body, an Education Board. But no
strife between that Board and the American Educa-
tion Society has ever come to my knowledge. Seve-
ral other examples of a similar kind are known to
exist in our country. Why cannot the Assembly's
Board of Missions, and the Home Missionary So-
ciety, "go and do likewise?" Why cannot all our
Ecclesiastical Boards and Voluntary Associations
live together in the same Christian concord?

Princeton, Jan. 2otk. 1833.

LETTER IV. 49

LETTER lY.

Voluntary Associations, and Ecclesiastical Boards.

Christian Brethren,

The foregoing discussion of the subject of Volun-
tary Associations is intended to apply, more parti-
cularly, to the existing division of opinion in our
Church, in regard to that subject And accordingly,
in all that has been said, there was a constant eye to
that application of the general inquiry. It is my wish,
however, in the present letter, to examine the general
subject a little more at largej to state the arguments
of those who contend, that Voluntary Associations
are alone adapted to carry on the great works of be-
nevolence at the present day^ and to answer the ob-
jections which these partisans are wont to urge
against the practicability of accomplishing much
good by means of Ecclesiastical Bodies.

The remarks in the preceding letter will show
that I am no enemy to Voluntary Associations. On
the contrary, I repeat, my deep conviction is, that
they occupy a most important place in the religious
movements of the present age. It is only with those
who assert that, in the great work of Christian effort
for the conversion of the world, Voluntary Associa-
tions on/i/ *an be expected to furnish efficient and
valuable instrumentality, that I have any contest.
With these I can by no means concur. Scripture,
reason and experience are all, I am confident, against
them. And however ardent the piety, and active the

E

50 LETTERS TO PRESBYTERIANS.

zeal of those who entertain this opinion, I have no
doubt they will be found in the end, though they can-
not now be persuaded to believe it, so far as they act
upon the principle in question, to be opposing the
best interest of Zion.

And, in the outset, allow me explicitly to put you
on your guard against one assertion, often made, and
extensively taken for granted, as generally applicable.
It is, that those who are friendly to the agency of
Ecclesiastical Bodies in the great work of Christian
benevolence, are universally, and of course, the ene-
mies of Voluntary Associations, in any form, and for
any purpose. This is a most unjust assertion. I
have not only declared, repeatedly, and with the ut-
most sincerity, in the preceding letter, that the charge
does not apply to myself; but I also know, assuredly,
that it does not apply to multitudes of ministers, and
others in our church. There are, indeed, some— I
have no doubt a small number — of pious, excellent
men belonging to our body, who have been so deeply
impressed by some of the movements of at least one
Voluntary Association in our country, as hastily to
conclude that all such associations are dangerous,
and can never be permanently useful. This impres-
sion,! repeat, is very limited in its extent. It belongs
not to the great body of the Presbyterian Church;
and it is a calumny to represent it as the prevailing
doctrine of Presbyterians, or even of old school Pres-
byterians. As long as associations of this kind keep
their proper place, and avoid all interference with
Ecclesiastical Bodies, as such, I can venture to say,
that nineteen-twentieths, at least, even of those who
are styled "old school" men in our church, will wish
them well, and take pleasure in helping them forward

LETTER IV.

51

in their "labours of love." And if all offensive mea-
sures on their part be laid aside, the remaining twen-
tieth part will soon be ready to accede to the same
spirit of cordial conciliation.

Allow me also to settle, before we proceed further,
what is meant w^hen we speak oithe Churchy as such,
and as distinguished from Voluntary Associations,
engaging in benevolent labours for the conversion of
the world. It would seem, at first view, impossible
for any thinking mind to mistake the meaning of this
language^ yet, as some have professed to be at a loss
to understand it, a few words of explanation may not
be useless. It is well known that the word church
has various significations in Scripture, as well as in
popular speech. It sometimes means the invisible
church, which includes all the real followers of Christ,
whether still in conflict on earth, or glorified in hea-
ven. At other times it is intended to express the
whole body of those who profess the true religion
throughout the world, and of all denominations. In
a very precious sense, that great multitude may be
said to be 07ie churchy however divided into parties
and denominations, and however reluctant some of
the denominations of which it is composed, may be
to acknowledge one another as members of the body
of Christ. But, still further, the w^ord church, in
common parlance is, perhaps, more frequently enploy-
ed to designate a particular section or denomination
of this general body. Such as, the Presbyterian
Church, the Methodist Church, the Baptist Church,
&c. Now when we speak of an ecclesiastical orga-
nization for spreading the Gospel, or for accomplish-
ing any benevolent object, in other words, when we
represent the Church, as such^ as acting in a matte"

52 LETTERS TO PRESBYTERIANS.

of this kind, we mean a particular organized body,
or denomination of the great Christian family. When
we say, for example, that the Presbyterian Church in
the United States, has publicly adopted a certain
Form of Government, and a certain Confession of
Faith, and has pursued a certain system of measures
for promoting revivals of religion, and for the edifi-
cation of her members; every intelligent hearer knows
what is meant. It is the Church who is described
in these cases, as acting by her representatives, and
in her regular judicatories. In precisely the same
sense is the term used when it is said, that the Pres-
byterian, or any other church, as such, is engaged, or
proposes to engage, in a plan for conducting domes-
tic or foreign missions, or for the education of her
candidates for the holy ministry. We mean to say,
that the Church, in her distinct and denominational
capacity, does these things; and the language is
equally proper, whether she herself immediately exe-
cutes as well as forms the plan; or whether she
chooses a committee or board, the members of which
belong to her own communion, to carry into execution
her wishes. Not only so; but if any one Presbytery
or Synod belonging to our Church, should, as such,
commence a system of missionary operations; or if
twenty or thirty Presbyteries, connected with differ-
ent Synods, should agree to unite, in their organized
capacity, for carrying on such a system; it would be,
properly speaking, an ecclesiastical organization; al-
though it could not, with propriety, be said to be an
act of the Presbyterian Church at large. When,
therefore, we speak of Ecclesiastical Boards, we mean
boards for executive action constituted by Ecclesiasti-
cal Bodies; subject to ecclesiastical authority; con-

LETTER IV. 53

ducted on ecclesiastical principles; and amenable to
eeclesiastical tribunals. If the Church were all one
in name and spirit, as it was in the days of the Apos-
tles, we should never hear of sectarian names, in
speaking of what the Church is doing. Even then,
however, the Church in Asia^ the Church in Greece, or
the Church in Rome, might without impropriety, have
been represented as engaging in plans of Christian
benevolence; and, in that case, "the Church," as such
might have been considered as acting. In like man-
ner, if all the judicatories of the Presbyterian Church
in the State of New York were to undertake a great
missionary enterprise, every one sees that it would
be an undertaking of the Church, that is of a section
of the Church, availing itself of the ties which bind
its several parts together, to secure unity and energy
of action.

These principles may appear to some too obvious
to require so much elucidation. Yet as they have
been so frequently and so entirely misapprehended,
it was thought best to state them explicitly at the
threshold of the ensuing discussion.

The great question, then, is, are Voluntary Asso-
ciations alone suitable for carrying on the plans of
Christian benevolence, at the present day; or may
Ecclesiastical Boards properly, and with great ad-
vantage, co-operate in this interesting work? The
former doctrine I am constrained to reject. The
latter, I cannot doubt, is sound and Scriptural.

The friends of the doctrine, that Voluntary Asso-
ciations alone are adapted, in the present state of the
world, to the active and energetic pursuit of the
great work of doing good, are in the habit of ad-
ducing in support of their doctrine the following ar-
E 2

54 LETTERS TO PRESBYTERIANS.

guments. I shall endeavour with all fairness to
state, and briefly to examine each of these arguments,
so far as they have come to my knowledge; and,
having done this, to present some of the principal
considerations which led me to embrace the opposite
opinion.

1. The first argument commonly urged by the ex-
clusive friends of Voluntary Associations, in behalf of
their doctrine, is drav/n from the alleged fact^ that
almost all the good which has been done, especially in
modern times, has been accomplished, not by the Church
in her organized capacity, but by Voluntary »8.ssocia-
tions. Now the assertion here made, if I mistake not,
is false in fact; and would deserve to be set aside as
a non sequitur, even if it were true.

It is false in fact. That is, the alleged fact which
it assumes, cannot be admitted. The instances are
numerous of much good being done by Ecclesiastical
Bodies, long before Voluntary Associations became
either frequent or efficient. Has the General Assem-
bly of the Church of Scotland done nothing for en-
lightening and evangelizing the destitute parts of
their own country and other countries? Let the his-
tory of that church tell. Have the highest judicato-
ries of the Presbyterian Church in the United States
done nothing toward sending the Gospel and planting
churches among the frontier settlements? The old
Synod began this hallowed work, as we have seen,
near seventy years, ago when no Voluntary Associa-
tions for this purpose were known on this side of the
Atlantic, and when most of the religious denomina-
tions around her were fast asleep in reference to their
duty in this matter. The General Assembly, as be-
fore stated, in the very first year of its formation,

LETTER IV. 55

upwards of forty-three years since, commenced a
system of missionary operations, which it has been
every year pursuing; and though not always with de-
sirable zeal or success, yet with a perseverance which
has led to the planting of hundreds of churches in
the new settlements of the United States. Again,
the Church of the United Brethren^ usually called
Moravians, has been greatly distinguished for more
than a hundred years, for its zeal and energy in con-
ducting Christian missions. Perhaps it may be said,
that the Missionary operations of no people were ever
so strictly ecclesiastical as theirs ; and that no body of
people, of the same numerical strength, ever laboured
so systematically, or so successfully in the work of
evangelizing the heathen. It is further evident that
several of the missionary bodies which the advocates
of the doctrine in question confidently number with
Voluntary Associations, such as the " Church Mis-
sionary Society," and the " Baptist Missionary So-
ciety," of Great Britain, are really, in their spirit and
essential character, Ecclesiastial Bodies; being each
made up of the members of one denomination; having
no connexion, unless it be to beg pecuniary aid, with
any other sects; and being governed in the whole
management of their missions by strictly ecclesiasti-
cal principles. The same may be said of the " Wes-
leyan," and some other missionary societies. They
are not ecclesiastical bodies in the technical sense of
that phrase; but they are so in all the exclusiveness
of their intercourse, and in all the denominational
rigour of the principles on which they are conducted.
Many other notorious examples, in opposition to the
alleged fact before us, might be produced were there
time or necessity for it. The truth is, the whole as-

56 LETTERS TO PRESBYTERIANS.

sumption is derived from a narrow and indistinct
view of ecclesiastical history. It has nothing like
the foundation in fact which is confidently asserted.

But even if the assumption before us were really
warranted by fact, it would be entitled to much less
weight in the argument than is commonly ascribed to
it. Because the Church of God has been asleep for
ages in regard to the great work of evangelizing the
worldj because Ecclesiastical Bodies have done com-
paratively little in this work, until within forty years,
what legitimate inference can be drawn from the ac-
knowledged fact, but that the whole nominally Chris-
tian family was in a state of criminal torpor with re-
spect to its duty? Voluntary Associations have been
long known. Several centuries ago, they were in ex-
istence, and in very vigorous and affluent existence:
but what have they done until within thirty or forty
years, for efficiently carrying the Gospel to a benighted
world? Quite as legitimately, therefore, might an
argument be brought against Voluntary Associations,
because they have done so little for the conversion of
the world until within a very recent period. No
man, I say again, rejoices more cordially than I do in
the good that is doing by Voluntary Associations, or
more sincerely wishes that it may be augmented and
blessed^ but no one, I think, can doubt, that the com-
parative magnitude of the good which they do, ap-
pears greater, from the greater novelty and bustle,
and consequent prominence, of these Associations,
when compared with Ecclesiastical Bodies^ which
appear to be doing less, because they are older; have
been longer familiar to the public view; and are pro-
ceeding with more silent steps.

2, Another argument which has been urged in

LETTER IV. 57

favour of the almost exclusive enterprise and useful-
ness of Voluntary Associations, is, " that they are
made up of * Vohmteers,' and * officered by men of
select and devoted character;' and of course^ will be
more likely to work with zeal and energy than the mem-
bers of Ecclesiastical Bodies.'' This is most extraor-
dinary reasoning. Is not the Christian Church in all
Protestant denominations, made up exclusively of
" Volunteers^" and is it not " officered" by men in
the highest degree " select and devoted.^" At least
if it be not so, the fault is not either in the Head or
in the Scriptural constitution of the Church; but in
the want of wisdom or fidelity in its administration.
Is not such a character indispensably required by
the authority of its Master, and by every essential
principle of its organization.^ Surely, if voluntary
devotion, and ardent disinterested zeal are not to be
found in the Church, it is not easy to conceive where
associations out of her pale should find them. If
men who appear wakeful, forward and active in Vo-
luntary Associations, are drones and slumberers in
the Church, can charity herself avoid the conclusion
that something besides deep-seated Christian princi-
ple; something occasional and temporary; something
connected with carnal motives and objects is, at least
in part, the stimulus by which they are actuated?
$'^. It is further alleged, that "Voluntary Associa-
tions, by bringing Christians of different denominations
to unite and act together^ have a tendency to promote
liberal and Catholic feelings; whereas the natural opera-
tion of Ecclesiastical Bodies is to beget a narrow , secta-
rian spirit."

If this argument proves any thing, it will prove too
much. It will show that all the fences which divide

58 LETTERS TO PRESBYTERIANS.

different denominations, ought at once to be broken
downj that it is criminal in any Church to "contend
for the faith once delivered to the saints;" and, of
course, that all distinctive testimony, on the part of
any portion of the Christian family, in favour of that
truth and order which are revealed in Scripture, is un-
commanded and wrong. Can this consequence be ad-
mitted? What, then, becomes of all those injunctions
in the word of God, which represent professing Chris-
tians as " witnesses for God" in the midst of a deluded
and unbelieving world, and which bind them to main-
tain faithfully and in their purity all such doctrines,
as well as all such religious worship and ordinances
as God has revealed in his word? Suppose, for ar-
gument's sake, that Presbyterians are really persuaded
that the " system of doctrine," and form of govern-
ment and discipline held forth in their ecclesiastical
formularies, is taught in Scripture, and ought to be
maintained and propagated. Is it criminal in them
to admit this conviction, and act accordingly? Is it
rebellion against Christ to endeavour to lift up a
standard against error, and to preserve pure and en-
tire the faith and order of the Gospel? If it be, then
all the partition walls which distinguish the differ-
ent portions of the great family nominally called Chris-
tians, ought at once to be taken away, and all discri-
minating testimony against heresy, and in favour of
sound doctrine to be abandoned. This will not be
pretended by any man who lays claim to the charac-
ter of an evangelical Christian. But if Churches, as
such, ought to maintain the truth^ is it wrong for them
to maintain it in sending the Gospel to those who have
it not?

But you will, perhaps, ask, are the members of ortho-

LETTER IV. 59

dox Churches bound, then, to withhold all co-opera-
tion and aid from those plans and measures for spread-
ing the Gospel, which embrace some with whom they
cannot in all things perfectly agree? By no means.
After maintaining their oivn testimony^ that is their
own Church, with fidelity and zeal, they are not only
at liberty, but bound to help forward all those plans
which appear adapted on the whole to extend the
Redeemer's kingdom. They are under obligations
first to be faithful to all their duties in reference to
that Church which they believe to be nearest to the
scriptural model,* and then to aid in promoting
every other institution, the general tendency of which
is to promote the temporal and eternal welfare of
mankind. While they do the latter, however, ac-
cording to their ability, they ought not to leave the
former undone. But the argument which I am op-
posing seems to be founded on the principle, that the
latter only is duty, and that all regard to ih.^ former is
narrow-minded and sectarian. Is this the principle
intended to be avowed.^ If so, let us understand it.
The fact is, however, the strictest fidelity to the dis-
tinguishing truths and institutions of the Gospel is
not only consistent with the most enlarged charity
for all evangelical denominations; but all history at-
tests, that those who have been most faithful to their
conscientious convictions, as adherents to their chosen
denomination, have been at the same time, most
ready to aid every good enterprise out of their own
pale. Show me a Presbyterian who habitually mani-
fests the largest share of public spirit and zeal in sus-
taining the benevolent enterprises of his own particu-
lar denomination; and I will show you one to whom
every benevolent and pious enterprise, out of that de-

60 LETTERS TO PRESBYTERIANS.

nomination, has been encouraged to look for counte-
nance and patronage.

4. It has, further, been contended in favour of com-
mitting the benevolent enterprises of the day to Vo-
luntary Associations alone, rather than to Ecclesias-
tical Bodies, " that the former tends to promote freedom;
the latter despotism : that when this important work is
committed to Ecclesiastical Boards^ it is adapted to build
up a strong system of ecclesiastical government; whereas,
if it be carried on by men who are wholly free from the
trammels of Church rules and Church authority, it is
attended ivith no such danger.**

Many of those who urge this argument tell us that
they admire Presbyterian Church government; that
the system of connexion and supervision by Presby-
teries, Synods, and the General Assembly, has their
entire approbation; and that as long as these bodies -
perform their proper work, in deciding appeals, set-
tling differences, and promoting intercourse, fellow-
ship, and harmonious action among all the churches
within the sphere of their jurisdiction, the whole plan
is adapted to do great good, and has their best wishes.
But that when the great Missionary and Education
causes, and other benevolent executive enterprises
are undertaken by the Church, as such, it has a ten-
dency to secularize and corrupt her; to create a thirst
for power; and to issue in dangerous encroachments
on Christian liberty. In one word, if I understand
the spirit of the argument, it is this; that as long as
ecclesiastical judicatories are confined to the work of
government and discipline, there is no fear of them;
but that when they undertake to intrude into the pro-
vince of doing good, they become dangerous! That
while they "take order" respecting references, appeals,

I

LETTER IV. 61

complaints, schismatic contentions, and the adjust-
ment of all cases of order and discipline, our religious
rights are safe; but that when they venture to cherish
feelings of compassion for the destitute and the pe-
rishing, and undertake to send them the Gospel, and
thus to extend the Redeemer's kingdom; and when
they attempt to form and execute plans for selecting
and preparing the sons of the Church for her sacred
ministry, there is danger of ecclesiastical encroach-
ment and domination!

The very statement of this argument, I should
suppose, is sufficient to refute it. Indeed, if the di-
rect converse of the allegation on which the argu-
ment rests were made, it would, evidently, wear an
aspect more like the truth. Ecclesiastical Bodies,
constantly employed in acts of government and disci-
pline only; exercising judicial authority; deciding
appeals; adjusting differences; and presiding over all
investitures with office, and all official decisions; —
Ecclesiastical Bodies, I say, constantly engaged in the
discharge of such functions, and such only, might be
imagined, by a suspicious mind, to be in danger of
having a love of power, and a spirit of encroachment
and domination cherished by these habitual employ-
ments. But the moment such bodies began to en-
gage in enterprises of direct and unmingled benevo-
lence; the moment they commenced the work of
planning, preaching, and praying for the poor hea-
then, and others destitute of Gospel ordinances, and
of rousing themselves and others to this labour of
love; — one would imagine that a spirit of ambition
and dominion would be one of the last that would be
apt to arise as the fruit of such employments. If
there be any thing adapted to soften the heart, and

F

62 LETTERS TO PRESBYTERIANS.

to cause it to overflow with sentiments of Christian
benevolence and charity, it is being engaged, in good
earnest, in imparting the knowledge of the love of
God in Christ to perishing men.

If, indeed. Ecclesiastical Bodies were to claim, and
attempt to exercise, the power o{ prohibiting all others^
excepting themselves^ from engaging in this work of
faith, and labour of love, — there might be room for
jealousy, and even alarm, on the score of ecclesias-
tical domination. But has such an attempt, or claim,
ever been made.^ Has any church in our land, or in
any other Protestant land, ever dreamed of crushing,
or even forbidding any plan for spreading the Gospel,
or promoting the moral benefit of mankind, out of
her own pale? Some excellent men have, indeed,
formed and published the opinion, that no enlighten-
ed friend of the Redeemer's kingdom, ought to be
willing to encourage and help forward any Missionary
association which v/as not responsible, for the doc-
trines and worship which it sent forth, and for the
character of its missionaries, to some Ecclesiastical
Body. This is not my opinion. But I see nothing,
even in this doctrine, to furnish ground for the impu-
tation which I am now opposing. These good men
think, and think justly, that every Church of Christ
is bound, as such, to be a constant witness in favour
of pure Gospel truth and order; and to maintain a
constant agency in spreading them abroad. When
they go one step further, and maintain that none of
the members of this Church ought to feel at liberty,
as individuals, to patronize any religious scheme,
which has not some ecclesiastical responsibility,
they draw an inference which I cannot, indeed, adopt;
but which appears to me by no means liable to the

LETTER IV. 63

charge of ecclesiastical domination. If I, injudi-
ciously, but conscientiously, decline having any thing
to do with a popular undertaking, I may make a very
unwise use of my own power, but I surely cannot be
said to encroach on the rights of others.

5. A further plea in behalf of Voluntary Associa-
tions alone being employed in the great work of Chris-
tian benevolence, is, that they can engage in new en-
terprises loith MORE PROMPTNESS, than Ecclesiastical Bo-
dies, which must necessarily iv ait until a majority of the
Church can be enlisted in the measure, or prevailed upon
to move. To this plea I answer, that expedition is
not the only, or even the chief good quality in reli-
gious movements. It is of more importance to move
wisely and with energy, than in haste. Many ad-
vantages may sometimes be gained by waiting a short
time, and taking the whole Church along. But there
is no need of thus waiting in any case. A single
Presbytery or Synod, on becoming convinced that a
certain course is proper, may enter upon it at once,
without waiting fpr the concurrence of the whole de-
nomination with which it is connected. Nay, this
miay be, in some cases, the very best method of com-
mencing ecclesiastical enterprises. Besides, it seems
to be perpetually forgotten, that the question is, not
whether those non-ecclesiastical bodies who feel ready
to move with promptness in any good enterprise,
should be allowed with all freedom to go forward^
but whether they cdone shall enjoy this privilege, and
the Church, as such, however desirous of going for-
ward, be compelled to stand still, and to fold her
hands in inactivity.^ Let Voluntary Associations
enjoy the advantage of all the energy and expedition
with which they can pursue their objects. And even

64 LETTERS TO PRESBYTERIANS.

if the Ecclesiastical Boards in their neighbourhood
do not enjoy these advantages, in the same degree,
(which, however, is not necessarily the case,) perhaps
their deliberation — their waiting a little for one ano-
ther, may not be v/ithout some countervailing benefits.
6. It has been further urged, with great confidence,
" that Voluntary Associations alone ought to engage
in benevolent enterprises for evangelizing the world,
because, when they are undertaken by Ecclesiastical
Bodies^ they too often give rise to controversy and strife:
—whereas, if conducted by Voluntary Societies, who
are of one mind, and no others will, of course, unite
in the scheme, there will always be harmony of ac-
tion." This argument, if admitted to be valid, would
prove that Ecclesiastical Bodies ought never to un-
dertake any thing; for I know of no subject on which
they can be called to deliberate on which diversity of
opinion may not arise. Controversies often arise in
such bodies, and sometimes of a very animated cha-
racter, in regard to questions of government and dis-
cipline. Shall we therefore infer, that such questions
ought never to be discussed ? There was " much
disputing" in the Synod of Jerusalem, in the aposto-
lic age, when the question respecting Jewish observ-
ance w^as under deliberation: — still, as the Holy Ghost
decided, that was very proper business for the Synod
to undertake and decide. There is, manifestly, no
more need of strife in pursuing enterprises of Chris-
tian benevolence, than in settling cases of appeal and
complaint from contending parties, or any other de-
partment of mere discipline. If, in Ecclesiastical
Bodies, there be warm and obstinate partisans, who
are not willing that the bodies in question should do
their appropriate work, and who make difficulty and

LETTER IV. 65

trouble whenever it is undertaken; it is, surely, with
a very ill gface that such partisans assign as a rea-
son why such work should never be undertaken, that
it always occasions controversy! The whole diffi-
culty arises, not from the nature or bearing of the
duty to be performed, but from the heat and acerbity
of party feeling.

7. I shall notice only one argument more which I
have heard adduced in favour of Voluntary Associa-
tions, as exclusively proper to be employed in enter-
prises of Christian benevolence. It is, that such as-
sociations can more easily than Ecclesiastical Bodies,
enlist the co-operation of pious public spirited laymen,
who have too long been in the habit of surrendering
almost entirely to clergymen the affairs of the church,
and all prominent agency in " ecclesiastical matters."
This plea, like all the rest, has more of speciousness
than solidity. Is there any pious laymen of whose
zeal and services the Church, in her organized ca-
pacity, may not, at any time, avail herself? If such
persons cannot cdl be introduced into her judicatories
as elders, or into her service as deacons, they can be
all habitually employed by those judicatories, as
members of standing committees, or permanent
boards, for doing the Church's work. How many
pious devoted laymen in the Presbyterian Church
are, at this hour, in their capacity as church-mem-
bers, prorQoting in a very important degree, the ex-
tension of the Redeemer's kingdom ! And how many
more might be thus useful, if they had but a heart for
it! The truth is, wherever there are laymen in the
bosom of any church who unite knowledge, good
sense, piety and zeal, the Church, whatever may be
the form of her government — and certaiirly ivith at

F 2

66 LETTERS TO PRESBYTERIANS.

least as much advantage under the Presbyterian form
as any other, may employ every one of them in the
great work of doing good, to the extent of their
power, in full consistency with her ecclesiastical or-
ganization. There may, indeed, be a moral torpor in
the Church, which may cause her to fail of putting
in requisition all the services of such members. But
this delinquency is not peculiar to the Church. It
may exist, and has existed in every kind and form
of society, and even, very strikingly, in Voluntary As-
sociations. The history of some old Voluntary Asso-
ciations in Europey as well as in this country, af-
fords in support of this remark, ample proof and il-
lustration.

In reference, however, to the agency of laymen in
ecclesiastical matters, I feel constrained, in candour
and fidelity, to make one or two general remarks, be-
fore taking leave of the subject; remarks which,
however they may thwart the feelings of some of my
readers, I cannot conscientiously forbear to state,
" without conferring with flesh and blood." My de-
liberate opinion then, is, that while pious laymen
have a large and most important sphere of duty in
the Church of God 5 and while within that sphere,
they may render incalculable services in promoting
the interests of the Redeemer's kingdom; yet that
this agency ought ever to be regulated by the es-
sential principles of scriptural order; and that when
they venture beyond the limits of that order, and en-
croach upon the appropriate functions of ecclesias-
tical ojEBce, their agency becomes a source of mis-
chief, and not of benefit. I believe this principle has
sometimes been forgotten; but never without injury
to the cause of religion. If the ministry and the el-

LETTER IV. 67

dership in the Church be ordinances of divine ap-
pointment, they, surely, ought not to be trampled
under feet or nullified by the lay members of the sa-
cred family. It is in the Church as in the State.
Every citizen, as such, can and ought to do much for
promoting the public welfare^ but when he inter-
feres with the constitutional functionaries of the
State, and either individually, or by a combination of
individuals like himself, resists or usurps the power
of those functionaries, he becomes an unwholesome
member of the republic. Let none say this is a sug-
gestion flov/ing from party feeling. It embraces a
principle which applies equally to all parties. And
allow me to say, that whatever party may contravene
this principle, will find in the end, that its course is
as contrary to sound policy, as it is to gospel order.
That party which gains strength by a departure from
scriptural regularity, will find, when it is too late,
that its strength is neither healthful nor lasting.

It appears, then, that all the arguments which have
been urged in favour of committing the great enter-
prises of Christian benevolence, at the present day,
exclusively to Voluntary Associations, are founded
either in misapprehension or sophistry; either in an
entire mistake of the real question in controversy; or
in an illegitimate mixture with the question of mat-
ters which have no proper connexion with it. How
hard is it, when party feeling is strongly excited, for
either side to contemplate the points in dispute with
a truly candid spirit, or to do justice to the positions
of the other! The truth is, that if the Church were
connected with the State, and could not move but
with the concurrence of the State, and with all those
incumbrances and entanglements which such a con-

68 LETTERS TO PRESBYTERIANS.

nexion seldom fails to bring with it, several of the
arguments above stated would be unanswerable. But
where the Church, as in our happy country, is cursed
with no such corrupting and embarrassing alliance,
these arguments are not only without force, but they
have no legitimate application whatever. Here the
members of the Church are, in all the extent of the
expression, "volunteers^" and, in our communion,
either the whole body, or any subordinate judicatory,
can move, whenever it pleases, with all the ardour
and celerity that Christian zeal, and Christian lovfe
can dictate.

The opinion then, which after much careful atten-
tion to the suliject, and much painful observation on
the course of events, I have been constrained to adopt,
differs essentially, as has been seen in the preceding
letter, from those of the ultra men on both sides. I
hold, not that Voluntary Associations ought not to
exist as good-doing bodies; but that they ought not
to be allowed to exclude every Ecclesiastical Body
from this work. Not that they should be shut out
from their full share of the enterprises of Christian
benevolence; but that they ought not to insist on
monopolizing the whole. Not that they should be in-
terdicted from the most free and zealous services to
the Redeemer's kingdom that they can possibly ren-
der: but that they ought not to be permitted to inter-
fere with the rights or the duties of those Ecclesias-
tical Bodies to which some of their members may
respectively belong. Not, in a word, that they should
be themselves destroyed or injured; but that they
should not be permitted to destroy or injure others.

There are some further remarks which I wish to
have an opportunity of offering on this subject: but

LETTER IV. 69

they must be made the subject of one or more letters.
After which, the way will be prepared to proceed to
some other important subjects. In the meanwhile,
may the God of all grace send down upon our be-
loved Church, that love of truth and of peace which
we so much need I

Princeton, February 6, 1833.

70 LETTERS TO PRESBYTERIANS.

LETTER V.

Voluntary Associations, and Ecclesiastical Boards

Christian Brethren,

Having endeavoured in the preceding letter to
show that the arguments usually urged in favour of
confining the enterprises of Christian benevolence to
Voluntary Associations are essentially unsound; I
propose in the present letter to proceed one step fur-
ther, and to show that it is plainly the duty of the
Churchy in her ecclesiastical capacity, to undertake and
conduct such enterprises^ nay, that when she neglects to
do so, she is guilty of great injustice to herself and of
direct disobedience to her divine Head and Lord.

That it is the duty of the Church, in her appro-
priate capacity, to be much occupied in works of
Christian benevolence, and in particular, to engage
in the work of evangelizing the world, and of select-
ing and training up the best agents she can find for
that purpose, may be clearly demonstrated, as it ap-
pears to me, by the following considerations.

1. It is the COMMANDED AND APPROPRIATE WORK OF

THE CHURCH to maintain in its purity; to press on
the hearts and consciences of men for their sanctifi-
cation; and to propagate as far as she has power, the
religion of Jesus Christ. For this she was constitu-
ted to be a depository of truth, a witness for God, and
a blessing to the world. Others may exert them-
selves, and ought to exert themselves, for evangelizing
the nations; but she must do it, or disobey her Master

LETTER V. 71

in heaven. Assemblages of individuals, either not
belonging to the Church in any of its departments, or
belonging to different departments of it, may take
measures for sending the Gospel to those who have
it not^ and the Church may not discountenance or op-
pose their proceedings; but ought rather to rejoice
that by any means Christ is preached. But whatever
others may do, or leave undone, she is bound in her
ecclesiastical capacity, to let the Gospel sound out
in its purity and power, from all her borders. To
neglect this, is to neglect one of the great purposes
for which the Church was founded in this world of
error and of sin. What are all her government and
discipline and ordinances worth, if not employed in
bearing testimony against Satan's kingdom and iu
building up and extending the kingdom of the Re-
deemer?

To say, then, that the Church in her ecclesiastical
capacity, is bound to maintain the ordinances of re-
ligion within her bosom, and to sustain discipline in
its purity in all her borders; but that she ought to
leave to Voluntary Societies the work of evangelizing
the world — is, in other words, saying, that she ought
to resign into other hands, as not her appropriate
work, one of the most undoubted and important of
all the trusts which her Almighty Head has commit-
ted to her and commanded her to discharge 1

2. It may be urged, as an important argument in
favour of our ecclesiastical judicatories, as such,
being engaged in the great work of spreading the

Gospel, THAT THE ORGANIZATION OF THOSE JUDICATO-
RIES AFFORDS A CHARACTERISTIC AND PECULIAR FACI-
LITY FOR PURSUING THIS OBJECT. In Congregational
churches, there seems to be no possible method of

72 LETTERS TO PRESBYTERIANS.

combining their strength for the pursuit of any com-
mon object, but by resorting to Voluntary Associa--
tions. No wonder, then, that those who prefer this'
form of church government, and especially those
who have no other form within their reach, should
contend zealously for such associations, as alone
adapted to the work of combined and active benevo-
lence. And to this source, perhaps, in part, we may
trace the zeal of some brethren on this subject.
But, surely, in the Presbyterian Church the different
portions of the whole body are bound together, and
brought together, at stated periods, by an organiza-
tion at once the most complete, energetic and con-
venient that can well be conceived. Our Presbyte-
ries^ convening a number of times every year; our
Synods^ coming together at least annually, and em-
bracing a larger number of ministers and delegates;
and our General Assembly^ binding the whole body
in authority and counsel, and meeting every year not
only for advice, but also for final adjudication in all
questions of faith and order; — all furnish the best fa-
cilities that can be imagined for the united and vi-
gorous co-operation of the whole Church in any
great object. Ought not such a facility to be faith-
fully improved.^ When we have the machinery al-
ready for accomplishing work of the most important
Jcind, ought it to be unemployed?

3. When Ecclesiastical Bodies are busily and ear-
nestly engaged in endeavouring to send the glorious
gospel " to every creature," they are employed in

THAT SPECIES OF WORK WHICH, OF ALL OTHERS, IS PER-
HAPS THE BEST ADAPTED TO PROMOTE THEIR OWN

SPIRITUAL BENEFIT. WhcH judicatorics of the Church
are occupied, as they are often called in the sove-

LETTER V. 73

reign providence of God to be, in trying offenders; in
examining testimony; in deciding appeals and com-
plaints; and in adjusting painful differences; it cannot
be said, indeed, to be a useless occupation; for, how-
ever irksome, it is indispensable, and often eminently
useful, as one of the means of grace. Still the im-
mediate bearing of such work on the spiritual benefit
of those who perform it, is not always obvious; and
it sometimes proves a severe trial to their faith and
patience. But when either the whole Church, of any
particular denomination, acting by her representa-
tives, or any subordinate judicatory belonging to the
whole body, addresses herself to the hallowed work
of sending the Gospel to those who are " perishing
for lack of vision;" when she calls into fervent exer-
cise that " charity which seeketh not her own," and
labours for the advancement of the Redeemer's king-
dom, and the welfare of immortal souls; v/hen she
pities those who are suffering a spiritual famine, and
expends her resources in sending them the bread and
the waters of life; she is, undoubtedly, employed in
that way which is best adapted to promote her own spi-
ritual benefit; to draw down upon herself the blessing
of her divine Head; and to call into exercise all those
graces in which the true glory of a Church consists.
If I were consulted by a Church struggling with po-
verty, labouring under the most deplorable moral
torpor, and torn with divisions, and asked what she
had best do to increase her strength, to rouse her
energies, and to bind her contending parties together
in holy love; among other things, I would say to her,
" Begin without delay to plan, and labour, and pray,
and contribute for sending the Gospel abroad to your
fellow men. Endeavour to engage every heart and

G

74 LETTERS TO PRESBYTERIANS.

every hand, from the hoary head to lisping infancy;
in this noble work. Make the experiment; and if
you do it from proper motives, and in good earnest^
amidst your poverty, you will be enriched; amidst
your feebleness, you will be strengthened; amidst
your divisions, you will be united; amidst your
coldness and languor, you will be roused to feeling,
and vital warmth, and affection, and vigour, and
sacred enterprise in the service of your Master. In
short, the more it is in your hearts to feel and pray
and labour for the everlasting welfare of others, the
more you will draw down the blessing of God on
yourselves, the more you will promote your own
growth in those things in which the essence of reli-
gion consists. Those who water others, shall be
watered themselves. ' It is more blessed to give
than to receive;' since the act of giving with a
proper spirit, imparts a double benefit. While it is
the performance of a duty, and the conferring of a
benefit on others, it includes at the same time in its
very nature, the reception of a blessing ourselves."

The same counsel, if consulted, would I give to
every judicatory of the Presbyterian Church. I
would say to every such judicatory, " Neglect not
the various cases of ecclesiastical ' process,' which
may occur in the faithful exercise of discipline.
Imagine not, because this part of your work is always
painful, and sometimes agitating, that therefore, it is
not one of the most important means of grace, or
that it oughf to be avoided. Although, like the trial
of offenders, and the execution of justice, in civil
society, it as an unwelcome task, and often deeply
distressing; still it is indispensable to the order,
purity and happiness of the social system. But

LETTER V. 75

while you are careful not to undervalue or shun the
work of government and discipline, ever remember
that this work is to be pursued as a means^ not as an
end. Be not content to come together from time to
time merely or even chiejiy, to adjust forms, to balance
testimony, and to measure the extent and the dura-
tion of ecclesiastical penalties. This is necessary
work; but they are not your friends who would con-
fiie you to such work. See that it be all made sub-
servient at every step, to the great object of all
Christian effort, which is to edify and extend the Re-
deemer's kingdom. Let the great work of doing good
be your chosen employment. Never come together
without having your meeting marked by some plan
and effort for sending the knowledge of the * great
salvation,' to the benighted and the perishing. This
will warm your hearts. This will purify and elevate
your affections. This will bind you together as one
body in love. This will, more than almost any other
work in which you can engage, draw down the spirit
and the consolations of Christ into the midst of your
assemblies, and cause you to retire from them as
from a feast of Christian feeling. Can you consent,
then, to resign to other hands a species of work so
peculiarly adapted to make you doubly blessed? Can
you consent to consider as unfit for Ecclesiastical
Judicatories that hallowed employment which is of
all others the most appropriate and precious; which
pre-eminently belongs to them; and to which every
other ought to be regarded as tributary? To yield
to such counsels appears to me the greatest of all in-
fatuation. Let as many bodies as possible, by what-
ever name they may be called, engage with zeal in
the blessed work of evangelizing the world, ' no man

76 LETTERS TO PRESBYTERIANS.

forbidding ihemj' nay, by whomsoever the real Gos-
pel is sent to a world ' lying in wickedness,' let
every one ' bid them God speed;' but of all bodies
in the world let not Ecclesiastical Judicatories neglect
or omit that work which is their primary duty; the
most delightful of all employments; and that which is
most adapted to build them up in holiness and love."

In perfect harmony with the foregoing counsels, I
cannot forbear to quote the following paragraphs, by
a learned and eloquent Presbyterian divine of Europe,
found in a discourse recently delivered on a public
occasion, and bearing marks throughout, of much
judgment, and of ardent piety.

" The first concern of the Church, no doubt, is the
edification of its own members. But a concern for
others is not only a duty required of the Church, but
the faithful discharge of it ministers to its own edifi-
cation. It is placed in the world as a missionary es-
tablishment, required to look narrowly into the purity
and advancement of its own members, but at the
same time to consider the world as its charge, and
to labour for its evangelization. This missionary
spirit was a distinguishing feature of the primitive
churches. They received a command to ^ go into
all the world, and preach the Gospel to every crea-
ture,' which they understood literally, and obeyed
vigorously. In their assemblies for worship, the
conversion of the world was a prominent feature in
their prayers, and their sincerity was evinced by wise
and vigorous measures for carrying the object of
their supplications into effect. As long as the mis-
sionary spirit lasted in the Church, the Christian
spirit was cherished by it. Those who ' watered
others,' were * themselves watered.' While there

LETTER V. V7

was zeal and exertion for extending the Gospel
abroad, there v/as peace and purity at home. Not
merely did this result from the blessing of God; but
it is easy to show how the zealous labour of the
Church for the extending the truth, is, more than any
thing beside, conducive to its own edification. Hereby
all its energies are engaged. There is no time to
spare for dissentions and trifles. There is, indeed,
no taste for them; for all are so absorbed in one great
object, that with one heart, and one hand, they strive
together for its attainment. If there is one cause
more than another, to which we would trace the
decay of religion in the Church, it is that the mis-
sionary spirit became cold, and missionary labour
feeble. And when at length, this pulse ceased to
beat, the body became one mass of corruption. The
living spirit of the Church seemed to depart, v/hen
its missionary zeal expired; and thenceforward it
became the subject of error and dissention, and every
evil work.

" In our own times, when religion seems to be re-
viving, it is easy to trace along with it the revival of
the missionary spirit, and to see their close connex-
ion and mutual dependence. The late revival of reli-
gion in these countries commenced with missionary
labour. Just as the young convert when he has
learned the truth himself, burns with zeal to. declare
it to others; so the Church, as soon as the spirit of
religion revives in it, looks out to others, and offers
its missionary services to them. The state of mis-
sionary labour in these times is, indeed, very peculiar.
It is the offering of Voluntary Associations, rather
than of the Christian Churches. This fact merely
proves that the Church had fallen far from a due
G 2

78 LETTERS TO PRESBYTERIANS.

sense of its duty in this matter; that it ceased to be
in a capacity to discharge it; and that its lack of
service required to be otherwise supplied. One
blessed effect of these societies, however, will be, that
besides doing much positive good to the world, they
will bring back the church to a due sense and faith-
ful discharge of its duty. This has in part appeared
already, and we have seen only the beginning."*

4. The duty and importance of Ecclesiastical Ju-
dicatories, as such, engaging with zeal in the mis-
sionary enterprise, is manifest /ro7n /Ae security to hich
their agency affords that " the faith once delivered to the
p,aints^^ ivill he maintained and transmitted in some
degree of purity.

When voluntary, and of course, irresponsible asso-
ciations, engage in the great work of evangelizing
the world, having no other bond of union than the
common sentiments, and the warm feelings which
originally prompted them to associate, there is no
security that they will continue either to receive or to
propagate the pure Gospel. Such bodies may com-
mence their operations with as much attachment to
truth, and as sincere a disposition to maintain and
extend it, as any Ecclesiastical Body in the world;
but having no confession of faith, no acknowledged
standards, in conformity with which they pledge
themselves to conduct their ministrations; and as all
sorts of religionists niay become members of such
bodies who choose to do so; what is to prevent them

* " The Foundation, Character, and Security of the Christian
Church," a sermon preached before the General Synod of
Ulster, Ireland, at Monaghan, 26th June, 1832. . By the Rev.
James Morgan, of Belfast.

LETTER V. 79

from gradually and even speedily degenerating into as-
sociations, who agree in nothing but in a warm desire
to send out missionaries; who may be prompted to
do this, in the strange and wayward course of human
affairs by motives far from being worthy of com-
mendation; and who, of course, ???«?/ exert an influ-
ence deeply hostile to the spread of true religion?
It is true, Ecclesiastical Bodies may also swerve from
their original character, and have swerved in the
same way. Still it cannot be denied that there are
sources of security in the case of the latter, which
do not exist, in the same degree, with respect to the
former; and consequently, that the existence of Ec-
clesiastical Boards at the same time, and in the same
country with Voluntary Associations; ought to be
desired by every friend of evangelical truth, as one of
the best means within our reach of maintaining the
Gospel in its purity and power.

To illustrate my meaning. The American Home
Missionary Society, which has now been in existence
a little more than six years, and which is formed by
the adherents of four or five different religious deno-
minations, is now, perhaps, and has been during the
short period of its history, as orthodox as any Volun-
tary Association in the land. A degree of attach-
ment to the fundamental principles of Gospel truth,
and of fervent zeal for spreading it as widely as pos-
sible, truly commendable, has, doubtless, been mani-
fested in their proceedings. No departure from the
spirit of their original association, so far as I know,
has been charged against them. Yet we all know
that they have no public standards to which they en-
gage to be conformed. They have no confession of
faith; no ecclesiastical responsibility. They may

80 LETTERS TO PRESBYTERIANS.

deviate greatly and grievously, from the purity of the
Gospel; and if this should ever occur, there will be
no other power than the vague and ever varying
power of public sentiment to call them to account,
or to arrest their wayward career. A majority of
the members of that body, now so truly worthy of
our good wishes and prayers may^ in less than ten
years, become so thoroughly Arminian, or even Pe-
lagian, as to be an offence to all the enlightened
friends of Zion, and really a curse instead of a bless-
ing. What is there to prevent such a deviation?
What to check it? Nothing but the sentiments and
feelings, for the time being, of the scattered members,
who may assemble once a year, and choose an Exe-
cutive Committee, who may gradually become parti-
sans of error, and even of essential error; and at
length send forth none but missionaries of destruc-
tive heresy. I have no apprehension, indeed, that
such will be the result. My hope is that the Society
will long continue, as she has heretofore done, to em-
ploy pious and faithful men, in whose ministry the
friends of Zion will have reason to rejoice. But one
of the very best securities, under God, that this will
be the case, is found in my opinion, in the existence
and influence of Ecclesiastical Boards, engaged in
the same benevolent works, who, if they degenerate
from the truth at all, will be apt to degenerate more
slowly than Voluntary Associations, from the circum-
stance of their being guided and restrained by public
formularies. The reflex influence of these, on sur-
rounding Voluntary Associations, in holding up the
banner of truth, and in constantly sounding the voice
of warning against error, can scarcely fail of being
both potent and salutary.

LETTER V. 8 I

Upon the principle, then, of sincere friendship to
the Home Missionary Society, and to all the Evan-
gelical Voluntary Associations in the land, I am a
warm advocate for the continued existence and effi-
ciency of Ecclesiastical Boards. Let them be sus-
tained with increasing' vigour. They will not only
do great good by their direct agency in extending the
Redeemer's kingdom; but they will exert a benign
influence on other bodies, not ecclesiastical, by sti-
mulating their zeal; by holding up to their view
standards of truth — by warning them against error;
by contributing to purify and regulate public senti-
ment; and thus to put as far off as possible that pre-
vailing corruption into which every thing committed
to human management, even with the best guards
that can be employed, is so prone to degenerate. I
have no hesitation in saying, that every vigorous and
faithfully maintained Ecclesiastical Board in the
United States, furnishes a powerful guarantee, for
which every friend of religion ought to be thankful,
that our Voluntary Associations, will be longer pure,
more wisely and prudently active, and of course,
more extensively useful, than they would be likely to
be if those Boards should be now abolished.

The foregoing considerations, my Christian bre-
thren, satisfy me that, on the one hand, those who
denounce Voluntary Associations, and wish to put
them down, as ineligible and dangerous means of
promoting the great cause of religion; and those, on
the other, who would throw the ivliole work of doing
good exclusively into their hands — are both wrong;—
unhappily wrong; — mischievously wrong. I say this
with sincere respect for those brethren who think
otherwise; but with a confidence which is every day

83 LETTERS TO PRESBYTERIANS.

becoming stronger. For my part, I dare not oppose
Voluntary Associations, as such. They may^ indeed,
be perverted. They may be employed, by designing
men, as instruments of sinister purpose. But so
may the best things. The abuse of a thing, we all
know, is no valid argument against its legitimate use.
When Voluntary Associations assume improper
ground, or resort to improper means, let them be re-
buked, and the Christian public warned against the
danger. But in this day of abounding Voluntary
Associations, for almost every purpose of knowledge
or of benevolent action, I cannot doubt that they may
be safely and efficiently employed in the great work
of promoting religion. In fighting against them,
therefore, I should be afraid of being " found fighting
against God."

But on the other hand, I dare not oppose, or even
neglect to promote the formation of Ecclesiastical
Boards for the same great purpose. If the Church,
in her appropriate character, is not employed in the
great work of extending the Redeemer's kingdom,
she neglects, as has been said, a primary and essential
design of her institution. If her judicatories, every
time they come together, do not make the spread of
the glorious Gospel, one main object of their coun-
sels, prayers and efforts, they neglect one of the most
powerful means of warming, elevating and enriching
their own souls, and of drawing down the most pre-
cious blessings on the body, which they represent.
Nay, if the Church supinely allows herself to fail of
lifting the standard of missionary zeal and enterprise,
— there is absolutely less security than there would
be, if she did her duty in this respect— that the Vo-
luntary Associations around her will continue faith-

LETTER V. 83

ful to the principles with which they set out, and
thus prove a permanent blessing to the world.

It was from the combined force of all the forego-
ing considerations that I was induced, more than a
year ago, to express an opinion favourable to the for-
mation of the "Western Foreign Missionary Soci-
etyj" a society formed within the bounds of the Sy-
nod of Pittsburgh^ under the auspices of that bodyj
having as its formal patrons, all the Presbyteries
composing that Synod, together with some Presbyte-
ries belonging to other Synods. In taking this course,
I was not influenced by the smallest diminution of
confidence in the "American Board of Commission-
ers of Foreign Missions." On the contrary, I am
persuaded that there is no association on earth the
whole affairs of which are conducted with more wis-
dom, piety, diligence, and fidelity, than those of that
Boardj and none more worthy of the entire confi-
dence of the Christian community. But when it was
represented that there was a missionary spirit rising
within the bounds of the Synod of Pittsburgh^ that a
number of the leading ministers and elders of that
body were animated with a strong desire to engage
in this hallowed enterprise,* that they were entirely
satisfied that the great majority of the churches
within their bounds could not be made to feel so
strongly, to pray so fervently, or to give so liberally
to any other Board, as to one within their own bounds,
of their own religious denomination, and conducted
by individuals of their own acquaintance; — when
these facts were alleged and believed to be true — I
for one, could not find in m.y heart to discourage the
undertaking. I became convinced that by their
going forward, a much larger amount of missionary

84 LETTERS TO PRESBYTERIANS.

interest and zeal would be called into exercise than
by attempting to rally all their churches round the
American Board. I was satisfied, too, that if this
plan were prosecuted, the American Board herself
would not find less fi-iendship, or less patronage, even
in the western country, than she now does, but pro-
bably much more. Of course I could not doubt, that,
on the whole, more missionary work would be done,
and a greater amount of moral good effected by en-
gaging in the proposed enterprise, than if the whole
field were left open to the American Board, without
a competitor, and under every possible advantage.

It is possible that these views may not be realized.
But it was under their influence that the plan was
enterprised, and as long as they were sincerely adopt-
ed by the brethren in that region, and by others
whom they consulted, could they conscientiously
have acted otherwise? Would it have been v-'ise;
would it have been a dictate of the most expanded
Christian charity, to say to hundreds of their pious
church members — "Your preference for a board of
your own must not be indulged. If you are not
ready to pour all your contributions into the treasury
of the American Board, we do not wish you to con-
tribute at all to the foreign missionary cause?" I
need not wait for an answer. I am sure there is not
a single member of the American Board itself so
narrow and exclusive in his zeal, as to be willing to
speak thus. They v/ould, as individuals, and as a
body, with one voice condemn such a reply. I can
speak for one. My attachment to that Board, as one
of its members, was never stronger than it is at the
present moment; and my determination, by all the
means in my power, to promote its interests, is every

LETTER V. 85

tlay becoming more deeply fixed and unwavering.
Yet if more missionary zeal can be roused, more
money collected, and more missionaries engaged to
go to the heathen, by forming a Presbyterian Board,
and opening a new treasury — I am ready to say, let
it be done.

The probability is, that the "Western Foreign
Missionary Society" will not be placed under the di-
rection of the General Assembly, or attempt any re-
sort to that body for patronage. It would be un-
wise and unhappy to introduce into the highest judi-
catory of the church, another subject of party jea-
lousy, and party contention. Such portions of the
Church that feel friendly to its existence, and willing
to make efforts for its support, will of course, yield
it their patronage, without impeaching the motives
of those who may choose to act otherwise^ and with-
out the least unfriendly feeling toward other institu-
tions.

It may not be improper, however, to take a passing
notice of one suggestion which has been publicly
made. It is this; that if the General Assembly of
our Church should institute or patronise a Presbyte-
rian Board for foreign missions it would violate a
TREATY with the American Board. This is an entire
mistake. No such treaty exists, or was ever made.
The General Assembly was one of the three ecckbl-
astical bodies which consented to the dissolution of
the old "United Foreign Missionary Societv'," and
to the transfer of all its stations, property and debts
(which debts were just about covered by the property
transferred with them) to the American Board. This
consent was accompanied by a recommendation of
the Board to the friendship and patronage of our

86 LETTERS TO PRESBYTERIANS.

churches. A year or two after this transfer was
effected, a proposal was privately made by some
friends of the American Board, that the General
Assembly should pass a solemn act, binding itself,
or at least, resolving, not to undertake any separate
foreign missionary enterprise. This proposal, how-
' ever, was firmly resisted, and no such stipulation or
resolution was ever adopted. At the last General
Assembly, when a report was brought in from a
joint Committee of the Assembly and the American
Board, which recommended that the former should
not separately engage in the work of Foreign Mis-
sions, the Assembly declined expressing any opinion,
or giving any pledge on the subject, and again re-
commended the American Board " to the affection
and patronage of our churches." The truth is, the
General Assembly has never, directly or indirectly
stipulated with the American Board not to under-
take any separate missionary enterprise, nor made
any engagement which can be considered as suscepti-
ble of this construction. Just as reasonably might
it be alleged that the Reformed Dutch Church, or
the Associate Reformed Church (the two other Ec-
clesiastical Bodies which gave their consent to the
transfer above stated) were barred by " treaty" not
to engage in the missionary cause in their ecclesias-
tical capacity.

On the whole my firm hope is, that the American
Board, with the wisdom and disinterestedness of an
elder sister, will look upon the infant Western So-
ciety with an eye of indulgent affection, and treat her
with sisterly kindness; imparting to her the lights
of her longer experience, and be ever ready to afford
her countenance and encouragement. This will be

LETTER V. 87

as much her policy as her duty. On the other hand,
my confident expectation is, that the Western So-
ciety will ever regard the American Board with ve-
neration and lovej will carefully avoid every thing
like jealousy, or even rivalshipj will honour her wis-
dom and fidelity; will endeavour to profit by her no-
ble example; and not only with afi*ectionate cordial-
ity, yield to her the undisturbed patronage of every
church which may prefer her agency, but also en-
courage her to glean even in her own most appro-
priated harvest fields. It will be a blessing, instead
of a burden, to the churches of the west, as well as of
the east, to sustain with firmness the Western So-
ciety, and at the same time to give more than ever
to the American Board. If this should not be found
to be the result, I shall be, in common with many
others, equally disappointed and grieved.

Thus it appears, my Christian brethren, that, from
whatever point of view we contemplate this whole
subject, we are led to the same results. We are
taught that Judah not only ought not, but need not
vex JEphrabn, nor Uphraim, Judah. That Ecclesias-
tical Boards ought not to cherish a hostile feeling
against Voluntary Associations, as long as they move
in their proper sphere, without attempting to inter-
fere with denominational bodies or interests; but are
rather bound to regard them as invaluable helpers in
the great work of doing good. And that, on the
other hand. Voluntary Associations, when they che-
rish a desire either to depress Ecclesiastical Boards,
or to bind them to their own machinery, take a view
of the subject, and pursue a policy, as narrow and
unwise as it is mischievous, ^^n entire separation^
and a friendly, generous competition, form the true po-

88 LETTERS TO PRESBYTERIANS.

licy of both. If they cultivate the proper spirit, and
pursue the proper course, they will be greatly quickened
and aided by the operations of each other; and a much
greater amount of good will be accomplished by the har-
monious agency of both, than could possibly be done by
either, standing alone, and occupying the whole fields

Princeton^ February, 1833.

LETTER VI. 89

LETTER VI.

Adherence to ovrr Doctrinal Standards.

Christian Brethren,

I NEED not say to any attentive observer of passing
scenes, that the subject of faithful adherence to our
doctrinal standards is another point, which stands
essentially connected with the peace of the Presbyte-
rian Church. On this subject, therefore, it is of the
utmost importance that there be a concurrence of
sentiment, in favour of some rational and scriptural
principles. On the one hand, if such absolute uni-
formity in the mode of explaining every minute de-
tail of truth, be contended for, with the rigour which
some appear to consider as necessary; if men are to
be criminated, and subjected to discipline for not ex-
pounding every doctrine contained in the Confession
of Faith, in the same precise manner with every other
subscriber who has gone before him; — the Church
must inevitably be kept in a state of constant mutual
crimination and conflict. Quietness and peace will
be out of the question. On the other hand, if all
sorts of unscriptural opinion, except the extreme of
heresy, should be freely countenanced by any of our
judicatories; if that refusal to censure any form of
doctrinal error, short of palpable Unitarianism,
which would seem to be the plan of some brethren,
should be adopted as the prevalent policy, it will be
impossible much longer to keep the Church together.
Or rather, it will not, much longer, be worth keeping
together. For it will cease to be what the Church
H 2

90 LETTERS TO PRESBYTERIANS.

was constituted and intended to be, from the beg^in-
ning, a "witness for God," in the midst of a cor-
rupt and ungodly world j — a witness for the truth as
well as the order of his family. If we cannot adopt
some course between these ruinous extremes, and
with a spirit of mutual affection and accommodation,
walk in it, there is an end of our long cherished
union. We must be torn in sunder and scattered to
the winds.

On this deeply interesting, this vital subject, allow
me, then, to offer a few fraternal remarks. If I do
not entirely mistake, they are conceived, and will be
expressed, in that spirit of conciliation and Christian
love, which it is my wish to cherish, and to recom-
mend to all whom I address.

It is well known, that when ministers are ordained
in the Presbyterian Church; or when those who are
already ordained are received into our body, from
other denominations, they are called upon to give
their formal and solemn assent, among others, to the
following questions.

1. "Do you believe the Scriptures of the Old and
New Testaments to be the word of God, the only in-
fallible rule of faith and practice?"

2. "Do you sincerely receive and adopt the Con-
fession of Faith of this Church, as containing the sys-
tem of doctrine taught in the Holy Scriptures ?"

Here, it v/ill be observed, the Bible is declared to
be THE ONLY infallible RULE OF FAITH, and the Con-
fession of Faith of the Presbyterian Church is recog-
nised as only a summary or compendious view of the
manner in which the members of that Church agree
in interpreting the Scriptures. In this sense only
are we in the habit of calling our " Confession of

LETTER VI. 9 1

Faith," and " Form of Government," our ^^ ecclesiasti-
cal standards." Not iiltimale standaids of faith and
practice; but standards or tests, for ascertaining the
manner in which we, as a Church, puofkss to inter-
pret THE Bible. If there be any individuals, then,
in our body, capable of saying; or thip.kin.u; that the
Confession of Faith "is the Presbyterian's Bible," let
them seriously pause, and ask, whether they have
ever seen and read this formula? aiul if they have,
whether the charge of deliberate slander does not
justly lie at their door?

But the great practical question which I wish now
particularly to discuss, is, how is this public sub-
scription, or assent to the Confession of Faith, to be
understood? Is it to be considered ys precluding all
variety of opinion whatever, as to the mode of ex-
plaining any of the doctrines of the Confession? Is
it the design of this subscription to secure such en-
tire and perfect uniformity in the manner of con-
struing every minute article, as to censure and ex-
clude every possible diversity of exposition on any
point? To expect such perfect uniformity among
two thousand ministers of the Gospel, is a chimera.
It never was or can be realized. And to attempt to
enforce such a principle, would be worse than useless.
It is well known that the divines of the JVestminster
Assembly, v/ho framed and adopted the Confession
of Faith which we receive, had minor differences
among themselves. Some of them were Supra-lapsa-
rians; others Suh-lapsarians; and a third class had
their peculiar views respecting reprobation^ and also
respecting the place which the active as well as the
passive obedience of Christ holds in tlie Gospel sys-
tem. Still they were all substantial and sincere CaU

92 LETTERS TO PRESBYTERIANS.

vinistSy and framed the Confession in such a manner
as that those who differed in respect to these minor
shades of opinion, might all honesily adopt it. It is
notorious, too, that the Calvinistic members of the
Synod of JDort differed among themselves in regard
to some minor points, particularly with regard to the
extent of the atonement; but they were unanimous in
that thorough condemnation of *Brminianism which
their canons contain. It is also equally well known,
that a similar diversity of views in relation to the
modes of propounding and explaining some doc-
trines, existed in the old Synod of Philadelphia^ at the
date of the "Adopting Act," in 1729. Still, as in the
case of the Westminster Assembly, and the Synod of
Dorty they were all substantial, sincere Calvinists;
and, therefore, unanimously, and with good faith,
subscribed the Creed which had been framed by
their fathers in Europe, more than seventy years be-
fore.

But if some degree of diversity in the modes of
representing Gospel truth, must be expected and to-
lerated in a large ecclesiastical connexion, the ques-
tion arises, hotv far can this diversity be allowed
with safety to proceed? This is, undoubtedly, a
question of great delicacy, and of very difficult solu-
tion;— but not more difficult than many other practi-
cal questions relating to morals and religion. We
all grant that even real Christians, though sincere,
are imperfect. But if it were asked, what degree of
moral imperfection may be considered as consistent
with Christian character? I presume every thinking
man would find himself embarrassed by the attempt
to draw a precise line; but would feel quite sure, at
the same time, that there are certain forms and de-

LETTER VI. 93

grees of moral delinquency which must inevitably ex-
clude him in whom they are found from the ranks of
professing Christians. So, in regard to the form of
subscription to the Confession of Faith, it is believed
that few fair and candid minds can be at a loss to de-
cide how it ought to be interpreted.

If the question, what is the meaning of the words,
"the system of doctrines taught in the Holy Scrip-
tures," as they occur in the formula which makes a
part of the ordination service, were submitted to any
intelligent and impartial jury in the country^ to
twelve men of plain common sense, who had never
heard of the subterfuges and refinements of modern
subscribers to creeds, — I cannot doubt that they
would be unanimous in their verdict wiihout quit-
ting their seats. They would naturally decide thus:
"Since the primary object of subscril/mg an ecclesi-
astical creed is to express agreement in doctrinal be-
lief; since the manifest design of tlie Confession of
Faithof the Presbyterian Church is to maintain what
is commonly called the Calvinistk system^ in opposi-
tion to the Socinian, the Arian, the Fclagian, and the
Arminian systems; since almost every j^oint which
distinguishes these several forms of error are specifi-
cally exposed, disproved and rejected, uiuler one or
another of its several articles; and since this has,
notoriously, been the universal understanding, ever
since that Confession was formed, we judge that no
man who is not a sincere Calvinist^ that is, who does
not ex animo receive all the distinguishing articles
of the Calvinistic system, can honestly subscribe it.
We do not suppose, indeed, that among those who
subscribe that formulary, it is necessary, in order to
a candid subscription, that there should be entire

94 LETTERS TO PRESBYTERIANS.

agreement as to ^ every jot and tittle' in the mode
of explaining every doctrine which the Confession
contains; but we cannot resist the conclusion, as fair
and honourable men, that unless a candidate for ad-
mission does really believe in the doctrine of the
Trinity; the incarnation and true Deity of Jesus
Christ, the personality and Deity of the Holy Spirit;
the fall and entire native depravity of man in virtue
of a connexion with Adam, the progenitor of our
race; the vicarious atoning sacrifice of the Redeem-
er; justification solely on account of the righteous-
ness of Christ, set to our account, and made ours by
faith; sovereign and unconditional personal election
to eternal life; regeneration and sanctification by the
power of the Holy Spirit; the eternal punishment of
the impenitently wicked, Sec. he; unless he sincerely
believes all these and the essentially allied doctrines
which have ever been considered as the distinguish-
ing features of the Calvinistic system, and believes
them in substance, as they are laid down in the Con-
fession, our verdict is, that he cannot honestly sub-
scribe it. We suppose, indeed, that among many
hundred sincere and candid Calvinists on earth, there
will ever be found some diversity in their manner
both of explaining and defending these doctrines,
while they all truly and steadfastly hold them: but
as long as none of them embrace any of the errors to
which reference has just been made, and which it
was the special design of the Confession to exclude,
we judge that they may all adopt it without any
breach of good faith."

Such, I do believe, would be the verdict of any can-
did impartial jury, who had any tolerable acquaint-
ance with the facts in the case, and whose minds

LETTER VI. 95

were entirely unsophisticated by party polemics on
this subject. And such, I am equally persuaded, is
the conclusion to which Christian fairness and ho-
nour ought to conduct us. There is a manifest dif-
ference between the essential nature of a Christian
doctrine, and the different modes of representing and
expounding it, which have been resorted to by di-
vines, on the whole equally sound and pious. To
depart from the former, is to abandon the doctrine;
but with respect to the latter, some variety of views
must be expected and allowed. To illustrate my
meaning, the doctrine of the vicarious atoning sacri-
fice of Christ is regarded, by all who are entitled to
the Christian name, as a fundamental doctrine of the
Gospel. The essential nature of this doctrine I sup-
pose to consist in the fact, that the Redeemer laid
down his life as a covenanted substitute and surety
for sinners. In other words, that, " though he knew
no sin, he was made sin for us, that we might be
made the righteousness of God in him." Those
who adhere to this leading idea, and consider the sa-
crifice of Christ as strictly vicarious^ must be consi-
dered as adhering lo all that is radical and indispen-
sable in the doctrine, whether they explain it on what
has been called the Gethsemane theory, the infinite
value scheme, or the plan of universal applicability.
As long as any one holds the true scriptural nature
of the atonement, he may be allowed some latitude
in his mode of explaining its extent, without being
considered, in reference to this article, as recreant
from the standard which he has subscribed. And
so of other leading doctrines.

While, therefore, some diversity in the explana-
tions adopted of an extended series of doctrines, must

96 LETTERS TO PRESBYTERIANS.

be expected among the teachers in every church,
and has been ever found to exist; there cannot, it
appears to me, be a plainer dictate of common sense,
and common honesty, than that a Pelagian, a Semi-
pelagian^ or Anninian^ to say nothing of more radical
errorists, cannot possibly, with a good conscience,
subscribe the Confession of Faith of the Presbyterian
Church. That this Confession was originally drawn
up by men decisively and warmly opposed to these
errors, is universally known. Nay, to erect a barrier
against the encroachments of those errors, which
were then coming into England, " like a flood," was,
notoriously, one main object in the construction of
this formula. Again, the private writings of those
who first formed and adopted it, all speak the same
language, and establish, beyond a doubt, the quo
animo of its original authors. Further, it is equally
well known, to all who are acquainted with the his-
tory of those times, that our own Church, in this
country, when by her "adopting act," in 1729, she
received this Confession of Faith, as her ecclesiasti-
cal "form of sound words," had a main reference to
Semi-Pelagian or Arminian errors, as those to which
she was most exposed, and against which it behooved
her to be especially on her guard. Further still;
who is ignorant that, from that day to this, the Pres-
byterian Church has been universally regarded, and
by multitudes stigmatized, as a Calvinistic body;
that on this ground, she has uniformly stood aloof
from all ecclesiastical communion with confessedly
Arminian bodies, of various denominations, and has
borne testimony against what she considered as their
serious errors; and that she has, more than once, in
her highest judicatories, condemned the writings and

LETTER VI. 97

the preaching of such of her own ministers as were
found propagating those errors. And, to crown all,
the whole history of the Cumberland Presbyterians^ in
the west, bears witness, that our venerable Fathers,
thirty years ago, when there was no special jealousy
or prejudice excited in reference to this subject,
thought the adoption of Arminian opinions altogether
inconsistent with an honourable subscription to our
Confession, and considered it as their duty to cast
out of the Church a large body of otherwise respecta-
ble ministers and members, who, though they de-
cisively preferred, and still retain Presbyterian order,
yet could not subscribe a Calvinistic Confession.

Shall we, then, be told, at this time of day, after all
that has been written, and decided, and done in refer-
ence to this very subject, that an Arminian, or one
who, if not entirely of that creed, adopts its leading
and most exceptionable principles, can yet, with
entire candour, subscribe to our Confession.** Just as
rationally and honestly might it be contended that a
zealous Remonstrant^ m 1618, might have conscien-
tiously subscribed to the " Canons" of the Synod of
Dort; or an Arian to the Creed adopted by the
Nicene Council. The truth is, however the question,
as to the admissibility of minor differences in the
mode of explaining Gospel truth, may be decided^
no position in morals can be plainer, than that the
advocate of those principles which the Confession in
language directly proscribes^ which it was expressly
and specially intended to exclude; and which the
actual administration of the Church under it, is
known to have again and again condemned and ex-
cluded, cannot possibly, with a good conscience, sub-
scribe to its articles. Such a subscription is a so-
I

98 LETTERS TO PRESBYTERIANS.

LEMN PERJURY. If there be such a thing as " lying
to the Holy Ghost," here it is. It is destroying the
very intention of a creedj the object of which, as all
allow, is to ascertain and secure concurrence in faith.
If the system of doctrine taught in the Confession
be wrong, let it by all means be changed. But as
long as we profess to hold certain doctrines, let us
really and honestly hold them. I would unspeakably
rather discard the Confession altogether, than adopt
a principle v/hich would render its use a solemn
mockery. The moment this lax mode of interpret-
ing subscription to creeds becomes general, or even
frequent, we may bid farewell to their power or use-
fulness. They can no longer be regarded as either
a bond of union, or as a fence against the inroads of
error. With vv^hatever potency or value they may
have been once invested, they will soon degenerate
into mere unmeaning forms.

That this view of the subject is neither novel nor
extravagant, will be apparent to those who weigh the
following sentiments, deliberately published, many
years since, by the late Dr. Witherspoon, who was
never charged with either levity in forming his opi-
nions, or wiih violence in maintaining them.

" I cannot forbear warning you against a piece of
dishonesty which may possibly be found united to
gravity and decency in other respects. I mean a
minister's subscribing to articles of doctrine which
he does not believe. This is so direct a violation of
sincerity, that it is astonishing to think how men
can set their minds at ease in the prospect, or keep
them in peace after the deliberate commission of it.
The very excuses and evasions that are offered in de-
fence of it, are a disgrace to reason, as well as a

LETTER VI. 99

scandal to religion. What success can be expected
from that man's ministry, who begins it with an act
of such complicated guilt? How can he take upon
him to reprove others for sin, or to train them up in
virtue and true goodness, while he himself is charge-
able with direct, premeditated, and perpetual perjury?
I know nothing so nearly resembling it as those cases
in trade, in which men make false entries, and at
once screen and aggravate their fraud, by swearing,
or causing others to swear, contrary to truth. This
is justly reputed scandalous, even in the world; and
yet I know no circumstance in which they differ that
does not tend to show it to be less criminal than the
other. — I have particularly chosen to introduce the
subject upon this occasion, that I may attack it, not
as an error, but as ^ fraud; not as a mistake in judg-
ment, but an instance of gross dishonesty and insin-
cerity of heart. I must beg every minister, but es-
pecially those young persons who have an eye to the
sacred office, to remember that God will not be
mocked, though the world may be deceived. In his
sight, no gravity of deportment, no pretence to free-
dom of inquiry, (a thing excellent in itself,) no regu-
lar exercise of the right of private judgment, will
warrant or excuse such a lie for gain, as solemnly to
subscribe what they do not believe."*

It obviously affords no relief from this heavy charge
to allege, as some have done, that they subscribed
the Confession of Faith with a mental reservation^ im-
plying that they received it only so far as they consi-
dered it as agreeing with the Scriptures. This, I ac-
knowledge, appears to me a subterfuge which offers

* Witherspoon's Works, Vol. I. p. 313—314.

ICO LETTERS TO PRESBYTERIANS.

as direct an insult to common sense as it does to com-
mon honesty. Upon this principle it is plain that
any man might, without scruple, subscribe any Con-
fession of Faith whatever. For, surely a Socinian
might, without the least hesitation, declare that he
believed a rigidly Calvinistic Confession, so far as
he considered it as coinciding with the Bible; or as
to those points, (and there are surely some such,) in
regard to which it agreed with the word of God.
Besides, of what value is a subscription to any creed
which is made upon this principle? The only object
of subscribing a creed, is to ascertain whether the
subscriber believes a certain set of doctrines; or in
other words, whether he believes them to be taught
in the Bible. But is it not evident that he who sub-
scribes with the mental reservation before us, entirely
defeats this object; evades the only design of the
whole transaction; and palms a base deception upon
the body before which he stands; a deception the
more criminal, and the more mischievous, because
practised as a solemn religious act, and in the name
of the heart-searching God! It would be unspeaka-
bly better, in my opinion, to abandon at once all
church creeds, than to continue their use, upon a
principle so utterly subversive of all fairness and
sincerity. And it requires no gift of prophecy to
foresee, that any church or judicatory that acts upon
such a principle, is sowing the seeds of ruinous dis-
cord and corruption, and must expect the curse of a
God of truth.

It has been sometimes, indeed, alleged, as a source
of relief from this view of the subject, that those who
are agreed in the great facts involved in Christian
truth may safely subscribe the same creed, although

LETTER VI. 101

they may differ very widely in their philosophical solu-
tion of those facts. For example, it is supposed by
some, that those who agree in what are called Calvin-
istic facts, may conscientiously subscribe our Confes-
sion of Faith, though all their philosophical explana-
tions of those facts be thoroughly Pelagian or Armi-
nian. Now, it is not denied that the facts of the
Christian revelation inai/, to a certain extent, be sepa-
rated from the philosophy of those facts. It is not
denied that the former may, in many cases, be honestly
held fast, while a considerable range of speculation
is indulged with regard to the latter. But what is
denied is, that this principle can be admitted in the
case before us, beyond very restricted limits. As
applied, by many modern errorists, to cover a disin-
genuous subscription to articles of belief, it is a sub-
terfuge in the highest degree uncandid and danger-
ous; and if employed as some theologians appear
willing to employ it, can scarcely fail of opening the
door to all the evils of perfect latitudinarianism.

Suppose one of the alleged Calvinistic facts in ques-
tion to be, that man is a depraved being.^ It is true
Calvinists maintain this fact. But so do Jlrminians,
so do Pelagians. But hoiv is it held by each? The
slightest intelligent survey will satisfy any impartial
judge that the general fact may be admitted, and is
admitted by thousands, upon principlr.s, and in a
form entirely subversive of the Gospel plan of salva-
tion. Again: suppose the fact in question to be, that
all the sincere disciples of Christ are renewed and
sanctified by the Holy Ghost.^ Here again, all classes
of professing Christians agree in words. When many
Arminians, however, accede to this fact, they mean
only that the Holy Spirit operates upon all alike,
I 2

102 LETTERS TO PRESBYTERIANS.

where the Gospel comes, just as the atmosphere
presses equally upon all who are immersed in it;
and that the reason why one is savingly impressed
and not another, is, that the former cherishes the im-
pression, which the latter does not. They "make
themselves to differ." When the Pelagian admits
this fact, it is upon principles still further removed
from scriptural truth. And when the Socinian ac-
knowledges the fact, it is often meant by him to im-
port nothing more than that the Holy Spirit, that is
a Divine influence, has revealed in the Scriptures the
w' ay of salvation. I ask, is the nominal fact sufficient
here? May not, nay, is not, a mode of explaining it
adopted, which completely nullifies it, as a ground of
Christian hope? Or rather, which makes it an en-
tirely DIFFERENT SORT OF FACT from that which the
Bible exhibits? Further; suppose the fact under
discussion to be, that men are saved through the
atonement of Christ. Almost all denominations of
Christians will readily concur in this statement, as
announcing a great fact. But is this enough for him
who would " contend earnestly for the faith once de- ,
livered to the saints?" Some mean no more by the
statement just made than that Christ by his instruc-
tions has revealed to men a future life, and by his suf-
ferings and death intended to benefit them in the way
of example. A second class understand the nominal^
fact in question to mean that Christ by his obedience,
sufferings and death has procured a mitigation of the
demands of the law; so that the believer can now
purchase eternal blessedness by his own imperfect
obedience; whereas, anterior to the atoning sacrifice
of the Son of God, a perfect obedience only could
avail to this end. According to these, Christ died,

LETTER VI. 103

not to satisfy the demands of law and justice — not to
pay the debt of his people, and thus set them free
from condemnation^ but simply to lower the terms of
acceptance, and to bring; the required payment within
the reach even of sinful creatures. But a third class
interpret the fact of which we speak in a totally dif-
ferent manner. Tliey suppose that the sacrifice of
Christ was truly and properly vicarious^ that the
Father " laid on him the iniquities of us all^" — that
he " bare our sins in his own body on the treej" — and
that he delivers his people from the curse of the law
by " being made a curse for them." I ask again, is
the alleged fact the same in the systems of all these
people? Let the humble believer, who can find no
rest for his soul but in the all-perfect and all-sufficient
righteousness of his Divine Surety, answer the ques-
tion. The truth is, what is called the fact in ques-
tion, is, in each of these cases, an entirely different
fact in the estimation of the different classes enume-
rated. Each erroneous theory perverts the fact as
found in the Bible, and transforms it into a fact of
totally different aspect and bearing. Let me entreat
the friends of Bible truih, then, to beware of those who
talk of Calvinistic facts explained by Pelagian, or
Semi-pelagian philosophy. It is an utter and ruinous
delusion. The Pelagian philosophy never fails to
transform all the facts which it perverts and tortures,
into Pelagian facts, with this dangerous circumstance
attending them, that they are really Pelagian under a
deceptive name and false colours. Let Pelagian phi-
losophy prevail in the Church for a few years, and he
is an infatuated man who flatters himself that Pela-
gian doctrines will not soon be the reigning creed.
These remarks, my Christian brethren, are freely

104 LETTERS TO PRESBYTERIANS.

made, not for the purpose of wounding feelings, or
fomenting strife; but with a sincere desire to prevent
both, by preventing what must inevitably lead to both.
Allowing men to subscribe to a confession which
they obviously do not believe; and to declare that
they " approve" of a form of ecclesiastical govern-
ment and discipline which they do not love, and have
no disposition to support, may have the appearance
of great " liberality," and may seem to promise a
most enviable harmony among brethren of different
opinions. But the appearance is delusive. The
hope is a miserable dream. It requires no spirit of
prophecy to foresee, that whenever our ecclesiastical
judicatories begin deliberately to admit of subscrip-
tion to our public standards on any such principles,
they are paving the way for troubles and dangers of
the most ruinous kind. They will soon discover,
either that they haye introduced an enemy into the
camp, who will create all the confusion of Babel,
and eventually tear them in pieces; or, that they
have, unwarily, brought upon themselves, that indif-
ference to truth, and that moral torpor and death,
into which the Protestant Churches of France and
Geneva^ from this very cause, and in this very way,
gradually sunk down, and which was, for many years,
the basis of all their tranquillity. There is peace
among the dead; but it is the peace of darkness, of
rottenness and of desolation. From such a peace,
may God of his infinite mercy preserve us.

Princeton, February, 18S3-

LETTER VII. 105

LETTER YII.

Adherence to our Doctrinal Standards.

Christian Brethren,

It may be asked, and probably will be asked by
some, what application the subjects discussed in the
preceding letter, can have to the present state of the
Presbyterian Church? I answer, much in a variety
of ways. There are, undoubtedly, circumstances,
either real or supposed, in the situation of the
Church, adapted to excite deep solicitude in the
minds of those who take an interest in her welfare;
and especially in the minds of those who believe
that her true interest essentially depends on her
faithful adherence to those evangelical principles,
which our fathers laboured hard to defend and esta-
blish; which their sons have gone through many a
conflict to maintain; and which the great mass of
our most experienced, wise, and pious ministers and
members do still consider as lying at the foundation
of our real prosperity as a Church of Christ. You
will, no doubt, anticipate me when I say, that the
circumstance to which I allude is, the painful appre-
hension entertained by many, that, in some of our
Presbyteries, there is not that entire adherence to
our doctrinal standards which the purity of the
Church demands. To what extent there is real
ground for this fear, I pretend not to decide. I
would fain hope, as expressed in my first letter, that
nineteen-twentieths of our ministry and eldership

106 LETTERS TO PRESBYTERIANS.

are not liable, in any considerable degree, to the
charge in question. I know, however, that the ap-
prehension above referred to, exists in some minds;
and that in some cases, it is so deeply fixed, as mate-
rially to interfere with that cordiality of feeling, and
that harmony of Christian intercourse, which are so
desirable among the members of the body of Christ,
and which it is the unfeigned object of these letters
to promote. Many of those whom I address, will be
better judges both of the reality and extent of the
evil in question, than, in my situation, I can possibly
be. Permit me, then. Christian brethren, to pour
out the fulness of my heart on this important subject,
with fraternal freedom. I shall "bring no railing accu-
sation" against any one. I shall hold up no brother to
the public gaze as a heretic. Nothing is further from
my wish, than to hurl the charge of heterodoxy, or to
indulge the suspicion of it in my bosom. Rather
would I cherish myself and inculcate upon all whom
I address, the exercise of that Christian charity which
"hopeth all things," and "thinketh no evil." Still,
even charity herself has eyes, and ears, and intellect,
and cannot be regardless of the truth. If the evil in
question exists, is it the part of wisdom to close our
eyes against it.^ Will it not " eat as doth a canker,"
and be likely, at last, to produce a fatal mischief? If
it produce uneasiness now, will it not be likely, if
left uncorrected, to produce discord, hostility, and
rupture in the end.^ Allow me, then, to express my
feelings on the subject with all the sincerity and
frankness of one who loves harmony and quietness
MUCH, but truth more; and who remembers that
the inspired oracle represents that " wisdom which
Cometh down from above, as first pure, then peacea-

LETTER VII. 107

ble;" — nay who is persuaded that all that peace
which rests~upon indifference to the truth, or on
friendship to error, must be as transient as it is false.
Let none say, that uniformity of doctrinal belief,
among the ministers and members of a particular
church, is by no means so important as many ima-
gine; and that to indulge uneasiness, or to give
trouble respecting it, is rather a mark of prejudice
and bigotry than of sound wisdom. This, I know, is
the language of some. But is it the language of
God's word? Has it been the language of the most
faithful and eminently useful of the servants of
Christ in any age? What is to be done by those who
verily believe that Christians are bound, agreeablv
to the inspired injunction, to " hold fast the form of
sound words which they have received," and to
"contend earnestly for the faith once delivered to the
saints?" What shall be done by those who believe
that one principal end for which the Church was in-
stituted by her Divine Head, was that she might
preserve in their purity, and transmit uncorrupted to '
future ages, the true faith and order of Christ's
house? What shall we say to those humble, consci-
entious Christians who think they read, in every
page of ecclesiastical history, that in all cases with-
out exception, when the Church has faithfully ad-
hered to those doctrines of the Bible, and of the Re-
formation, which are taught in our Confession of
Faith, she has been blessed and prospered; and thr.t,
just in proportion as she has departed from these
doctrines, she has declined both in spirituality and
peace? It is not enough to tell such persons that
they are weakly prejudiced, or that they are " high
church" bigots. This is, surely, not the way either

108 LETTERS TO PRESBYTERIANS,

to satisfy a conscientious scruple, or to promote
Christian love among "brethren. The stubborn facts,
after all, remain; that is by the truth alone, borne
home to the heart by the Spirit's power, that any of
the children of men are truly sanctified; — and that
it is only so far as the disciples of Christ " walk by
the same rule," and " speak the same thing," that
they can be blessed with a harmony and love which
are worth possessing.

The impression which has undeniably been made
on the minds of some excellent ministers of the Pres-
byterian Church, that there are brethren in our con-
nexion, who have departed from some of the import-
ant doctrines of our Confession; and that there are
others, who, though not chargeable themselves with
this departure, in all its extent, are yet over-indulgent
to it in their co-presbyters; — the impression, I say,
thus made, is either founded in truth, or it is false.
If it be entirely false; if there be no real ground for
the suspicion; why suffer it to be indulged for a mo-
ment? Why not remove it effectually, and at once,
as might easily be done by a few candid and explicit
statements? Surely to make such statements, is not
too great a condescension, when the edification of
brethren, and the peace of the Church, are involved.
But if the impression referred to be just; if the sus-
picion of doctrines seriously erroneous having crept
into the Church, be founded in fact, can those who
lament, and complain of the fact, be blamed? Ought
they, as " watchmen on the walls of Zion," to hold
their peace when their Master's truth is invaded?
And is it possible to hope for a sound and safe peace
until the evil is, in some way, corrected; until the

LETTER VII. 109

impression of which we speak is legitimately re-
moved?

On such a subject, however, general remarks and
suggestions will be of little value, unless followed by
some distinct specifications. I will, therefore, frankly
give a specimen of the doctrines to which I allude.
That teaching doctrines such as I am about to men-
tion, has been often and formally imputed to minis-
ters of the Presbyterian Church in the United States,
no one who has been conversant with the religious
journals of our country can fail to know. With what
truth these imputations may, in some instances, have
been made, I will not, at present, undertake to de-
cide; and, therefore, I do not venture to connect the
specified opinions with any particular names. But I
will venture to say, that if any of these doctrines are
held and taught by any of the ministers connected
with the Presbyterian Church, it is deeply to be de-
plored, and affords a painful augury of the purity and
peace of the Church in time to come.

The doctrines referred to are such as these — That
we have no more to do with the first sin of Adam,
than with that of any other parent; — that he was not
constituted the covenant head of his posterity, but
was merely their natural progenitor; — that there is
no such thing as original sin; that infants come into
the world as perfectly free from corruption of nature
as Adam was when he was created; — that to speak of
innate corrupt inclinations and propensities, is an ab-
surdity;— that by human depravity is meant nothing
more than the universal fact, that all the posterity of
Adam, though born entirely free from moral defile-
ment, will always begin to sin when they begin to
exercise moral agency; — that the doctrine of im-

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1 10 LETTERS TO PRESBYTERIANS.

puted sin, or imputed righteousness, is nonsense;—
that the human will determines itself; — that the im-
penitent sinner is, by nature, in full possession of all
the powers necessary to a full compliance with all
the commands of God; — that he is in possession of
plenary ability to repent and believe, without the aid
of the Holy Spirit; — that if he laboured under any
kind of inability^ natural or moral, which he could not
remove himself, he would be fully excusable for not
complying with God's will; — that man is active in
his own regeneration; in other words, that his rege-
neration is his own act; — that it is impossible for
God, by a direct influence on the mind, to control its
perceptions and practical choices, without destroy-
ing its moral agency; — that, consequently. Omnipo-
tence cannot exert such an influence on men as shall
make it certain that they will choose and act in a
particular manner, without making them mere ma-
chines;— that we have no evidence that God could
have prevented the existence of sin, or that he could
now prevent any that exists, without interfering with
the moral agency of man; — that he would, no doubt,
be glad to do it, but is not able; — that he elected men
to eternal life, on a foresight of what their character
would be; — and that his sovereignty is confined to
the revelation of truth, and the exhibition of it to the
mind.

Now, let any man take these doctrinal proposi-
tions, and compare them with the spirit and lan-
guage of our Confession of Faith; and if he can lay
his hand on his heart, and say, with an honest cov-
science, that they agree with that formulary,, and that
the same individual can sincerely assent to both, he
will furnish, it appears to me, one of the most signal

LETTER VII. 1 1 I

examples of either perverted intellect, or moral obli-
quity, that can easily be found. If I really adopted
the foregoing doctrines, I should certainly consider
myself as guilty of the grossest perjury in subscribing
the Confession of Faith. If Pelagian and Semi-Pela-
gian sentiments existed in the Jifth century, here they
are, in all their unquestionable and revolting features.
More* particularly, in regard to the denial of original
sin and the assertion of the doctrine of human ability,
Pelagius and his followers never, certainly, went fur-
ther than some of the advocates of the doctrines
above recited. To attempt to persuade us to the
contrary, is to suppose that the record of the pub-
lished language and opinions of those ancient here-
tics is lost or forgotten. And to assert that these
opinions are reconcileable with the Calvinistic sys-
tem, is to offer a poor compliment to the memory of
the most acute, learned, and pious divines, that ever
adorned the Church of God, from the days of Augus-
tine to those of the venerable band of Puritans, who,
after bearing a noble testimony against surrounding
errors on the other side of the Atlantic, bore the lamp
of truth, and planted the standard of Christ in this
western hemisphere. Were they entirely mistaken
in all their able and heroic testimony against Pela-
gian and Arminian errors? Did they spend their
breath, and give up all that was dear to them in this
world, in vainly contending against a mere imaginary
discrepance? My Christian friends, if we are pre-
pared to admit this, we are indeed the degenerate
offspring of a noble race of men. Let us no longer
claim them as our sires. Let us withdraw the me-
morials of their exalted virtues, piety and services,
which we have so often thought ourselves honoured

112 LETTERS TO PRESBYTERIANS.

in erecting. Let us no more repeat that almost hal-
lowed aspiration — Sit anima mea cum Puritanis!

That the distressing apprehensions of error just
expressed are not confined to " old school" Presbyte-
rians, is well known to those who have attended to
the popular publications of the day. One of the
most acute, profound, and cautious theologians of
New England^ the venerable Professor of Christian
Theology at Andover^ in speaking of the precise opi-
nions above recited, and others of allied character,
represents himself and his friends as filled with anx-
ious fears respecting the nature and tendency of these
opinions^ and considers their advocates as " making
an attack on several important articles of the ortho-
dox faith^ and as employing language on the subject
of moral agency, free will, depravity, divine influence,
Sec, which is so like the language of Arminians and
Pelagians, that it would require some labour to dis-
cover the difference."* And one of the most enlight-
ened and respectable divines oi Connecticut^ in terms
of still more unqualified reprobation, denounces the
same opinions, as Arminian in their character^ di-
rectly adapted — whatever may be the intention of
their advocates, to make all who believe them Armi-
nians; and tending to undermine, at once, the purity
and peace of the Church.f

But the question, whether the doctrinal opinions
alluded to are reconcileable with the received Con-
fession and Catechisms of the Presbyterian Church,
is of small importance compared with another — Are
they reconcileable with the Scriptures? What is

* Dr. Wood's Letters to Dr. Taylor, p. 93,
t Letters^ &c. by an Edwardean.

LETTER VII. I 13

their bearing, on that great system of " grace and
truth -which came by Jesus Christ?" And here the
unavoidable answer appears to me to be of the most
painful kind. I am aware, indeed, that the respected
brethren who are said to be the advocates of these
opinions, are said also to believe and insist that they
consider them as peculiarly benign in their aspect
and influence. They assure us that these doctrines
afford great advantages over all others, in addressing
both saints and sinners; in making men feel their
deep responsibility, and in moving them to imme-
diate and vigorous effort in the great work of salva-
tion; that they are the most efficient promoters of
revivals, and eminently adapted to build up the
Church of God. I have no doubt they believe all
this. And those who, with me, deplore the recep-
tion of these opinions by any, might believe it too, if
the opinions themselves had now, for the first time,
been known in the Christian Church. But they are
old opinions. There is scarcely any thing new about
them, even in their dress. An ample experiment has
been made of their effects in different ages, and in
various parts of the world; and these effects have al-
ways been deplorable, especially in reference to the
spiritual interests of the Church. The very same
plea was made in behalf of the same doctrines, by
their original advocates in the fifth century, and has
been urged by their followers ever since. Yet no-
thing is more plain than that all the principles of
evangelical truth, and all the lessons of Christian ex-
perience must be reversed before such a plea can be
admitted. In fact, the whole tendency of the system
of doctrines just detailed, is to exalt the creature, and
depress the Creator; to give us less humbling ideas
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114 LETTERS TO PRESBYTERIANS.

of the moral disease under which we labour, and a
diminished sense of obligation to the grace of Christ,
and to the power of the Holy Spirit; — to make the
impenitent believe that conversion is a small and easy
thing, and that they can accomplish it in their own
strength, whenever they please. If men come into
.the world as free from all moral taint as Adam was
in his state of primitive rectitude, and yet never fail
to commence a course of sin the moment their moral
agency begins, is not the doctrine of depravity, on
this plan, encumbered with new difficulties, and
placed on a footing far more perplexing and objec-
tionable than the old system of orthodoxy ever placed
it? If there be no such thing as innate depravity,
what is the real source of the sinful series of actions
which never fails to commence with the commence-
ment of moral agency? Is God the source of it?
There is nothing, it seems, in man, by nature, to
which it can be traced. Besides, if this be so, in
what can regeneration consist? If there be no na-
tive tendency or disposition of the soul to be correct-
ed, what does the Holy Spirit do to or for a man
when he regenerates him? Does he only break the
force of a few successive sinful acts, without any
agency on the heart which will render it less liable,
or less disposed to sin in future? Further; if God
cannot control the volitions of men without destroy-
ing their moral agency, then all certainty that his
purposes will be accomplished, his predictions ful-
filled, and the perseverance of his people in holiness
secured, is, at one stroke, subverted. If God wills
to save man, and yet cannot save him, unless man
wills to help him, though at the same time, man,
(according to this system) can will to be saved inde-

LETTER VII. 115

pendently of any agency or will of God to that end:
what security is there that any will be saved ? If
man be active in his own regeneration; in other
words, if the agency by which he is "brought out of
darkness into the marvellous light" of the Gospel, is
his own, in what rational or scriptural sense can he
be said to be " born of the Spirit;" to be " born, not
of blood, nor of the will of the flesh, nor of the will
of man, but of God?" If the wills of men are always
governed by a " self-determining power," how can
all glorying be taken away from the creature, and as-
cribed to almighty, sovereign, self-moving grace? Is
it indeed so? then I see not — notwithstanding all the
solemn, and I doubt not, sincere protestations of the
abettors of these doctrines to the contrary, I see not
how we can avoid the conclusion, that the character
of God is dishonoured; that his counsels are de-
graded to a chaos of impotent wishes, and abortive
endeavours; that his promises are the fallible and
uncertain declarations of circumscribed power, and
endless doubt; that it is impossible to guard the best
hopes of the Christian from the constant liability to
be blasted, unless by reducing him to a mere ma-
chine; that the whole plan of salvation is nothing
better than a system of probabilities and peradven-
tures, in which nothing can be made certain but at
the expense of destroying the moral agency of the
creature; and that it is nearly, if not quite, as likely
to land the believer in the abyss of the damned, as in
the paradise of God!

I know that these consequences are neither recog-
nised nor admitted by the respected brethren who
entertain the opinions under consideration. On the
contrary, they think they see consequences flowing

116 LETTERS TO PRESBYTERIANS.

from them of the most favourable and inviting cha-
racter. Nay; I believe they have been led, in some
instances, to embrace and to preach these doctrines,
by a sincere wish to avoid certain evils which they
saw, or thought they saw, to arise from the exhibition
of what they called the " Old Orthodoxy." They
have heard, perhaps, some who professed to be ad-
vocates of " Calvinism," represent some of the fea-
tures of that system, and especially the subject of
human inability^ in a manner rather adapted to di-
minish a sense of responsibility, and lull to sleep,
than rouse and alarm the impenitent sinner. They
have thence hastily concluded, that the fault was in
the system itself, and not in the preacher. And in
their ardent zeal to do good, instead of only rectifying
the mode of presenting truth, which was all that need-
ed rectification, they have been allured into the oppo-
site error, by an honest desire to make a strong and
salutary impression. This, I have no doubt, is a
real statement of facts; and that we have, of course,
to thank the occasional mistakes of " old school"
preaching, for some of the most serious departures
of "new school" champions, from the simplicity of
Bible truth. This^ however, while it accounts for the
fact before us, by no Tne3r\s justifies it. Some of the
worst heresies that ever infected the Church have
arisen from a similar source.

As to the alleged peculiar tendency of these doc-
trines, to make men feel their responsibility, and to
promote revivals of religion, it is, I am constrained
to believe, altogether delusive. The preaching of
these opinions may promote, as I am persuaded it
has promoted, revivals of a spurious kind, in which
temporary excitement — strong animal feeling — and

LETTER VII. 1 17

VOWS and resolutions made on the spur of the mo-
ment, and in human strength, were the sum and sub-
stance of what was accomplished by them. Or they
may exceedingly rouse the public mind, by being
connected with novel devices and movements. Thus,
it is well known, that strongly marked and extensive
religious excitements have often occurred, both in
former and latter times, under the ministration of
those who denied every fundamental doctrine of the
Gospel. But surely no one ever considered this as
any evidence that the sentiments on which the whole
rested, were either sound in their character, or salu-
tary in their influence. I defy the most diligent stu-
dent of ecclesiastical history, to produce a single in-
stance in which the interests of vital piety, and of
genuine revivals of religion, have not utterly perished
in Pelagian hands.

O how different, my Christian friends, is this
scheme of doctrine, from that humbling, yet eleva-
ting, and glorious plan of salvation, which shines so
clearly in the Bible, and which appears to me to be
so exactly and happily copied into our Confession of
Faith! A system Avhich represents man as univer-
sally fallen, depraved and guilty, in virtu-e of his cove-
nant connexion with " the first Adam;'' — which exhi-
bits him as an active, sentient, moral being, endowed
with all the faculties which constitute a free, respon-
sible moral agent; yet destitute of all holy disposi-
tions, " dead in trespasses and sins," that is insensi-
ble to the glory of God, and to all holy taste and en-
joyment;— which describes him as wholly unable to
recover himself from this state of moral pollution
and alienation, yet entirely to blame for this inability;
to blame, nay wholly inexcusable, for every moment

1 18 LETTERS TO PRESBYTERIANS.

of its continuance; the inability being altogether
moral, and consequently, rather aggravating than
excusing the spirit and conduct of the sinner; — a
system which, while it represents man as in these
deplorable ciicumstances, holds forth to him a dis-
pensation of rich and wonderful mercy, through " the
second Adam, the Lord from heaven;" — which pro-
claims to a guilty world, a divine, almighty, all-suffi-
cient Saviour, who as the covenant Head and Repre-
sentative of his chosen, laid down his life as an
atoning sacrifice to satisfy divine justice, and recon-
cile us to God; — a sacrifice abundantly sufficient for
the whole v/orld, but according to the gracious pur-
pose and sovereign wisdom of God, made efficacious
only to those who believe; — which on the ground of
this all-sufficient sacrifice, sincerely makes an offer of
the Saviour, with all his benefits, to every one who
hears the Gospel; and that, not on the ground that
those who make the offer thus general, do not know
who are chosen, and who are not; but because the
provision made by the sacrifice of the Redeemer is
abundantly adequate, and in its nature, perfectly
adapted to the case of all; — a plan which represents
the pardon and acceptance of the sinner as founded
solely on the perfect satisfaction and righteousness of
the Redeemer, received by faith, and imputed to the
believer; and his regeneration and progressive holi-
ness, as produced entiicly by the power of the Holy
Spirit, on whose gracious power the Christian is
entirely dependent, for the commencement and con-
tinuance of every holy exercise. In short, a system,
which represents the moral ruin and impotence of
man by nature as entire; which maintains from the
beginning to the end, his perfect dependence, and

LETTER VII. 119

at the same time his perfect freedom and respon-
sibility; and which also, from the beginning to the
end, holds forth the Saviour, his love, his atoning
blood, his justifying righteousness, his life-giving
spirit, as the only hope of the sinner — as the Alpha
and the Omega, the first and last of the whole plan.
This, as I read the Bible, is the great evangelical
system. And as David said concerning the sword
of Goliahj so say I of this system — " There is none
like it, — give it me." This is " the glorious Gospel
of the blessed God." It may, no doubt, be preached
unfaithfully, or unskilfully, as it has often been by its
professed friends; but, when proclaimed in its genu-
ine character, it is " the power of God unto salvation
to every one that believeth." Some, I know have
said, that to exhibit the Gospel thus is to give it a
" discouraging" aspect. But I know of no " dis-
couragement" with which it is chargeable, except it
be, that it discourages in the sinner all hope of being
his own saviour. And this, I acknowledge, is, to me,
one of its strongest recommendations. It humbles
the sinner. It exalts the Saviour. It warms, con-
soles, and edifies the believer. This is that " sword
of the Spirit," which, accompanied with the mighty
power of Him who gave it, is destined to accom-
plish the conquest of the world.

I do not forget that some of the respected and
beloved brethren who are regarded as the advocates
of the doctrines alluded to, tell us continually, that
they believe substantially as ive believe; that the dif-
ference between them and us is chiefly, if not entirely,
a difference of ivords. And is it possible, if this be
the case, that they will allow so much anxiety and
noise to be created by a mere verbal dispute? Is it

120 LETTERS TO PRESBYTERIANS.

possible that they are so intent on a set of terms, as
to grieve multitudes of the pious, and run the risk of
breaking the peace of the Church, for the sake of
maintaining a mere phraseology? Surely they can-
not so lightly esteem the harmony and edification of
the body of Christ 1 But whatever may be the under-
standing and the intention of the leading preachers
of the doctrines referred to, the question is, how are
they understood by others? What impression, when
preached as they are, will they be likely, and are they
found in fact, to make? Nothing can be more cer-
tain than that the language of some of these doctrinal
statements is palpably Pelagian, and some others of
them Semi-Pelagian; and even if those who, after all
they have heard of the uneasiness of their brethren,
still insist upon employing this language, do not them-
selves embrace the errors with which it was once con-
nected; there is the utmost danger that others, not
so discerning or so pious, will be led astray by the
language in question, and really embrace, in all their
extent, the errors which it was originally employed
to express. I am persuaded that ecclesiastical his-
tory furnishes no example of such theological lan-
guage being obstinately and extensively used, with-
out being found in fact connected with Arminian and
Pelagian opinions, or at least ultimately leading to
their adoption.

Besides, all experience admonishes us to be upon
our guard against those who, in publishing erroneous
opinions, insist upon it that they differ from the old
orthodox creed " only in words.'' This plan has
been often pursued, until the language became fa-
miliar, and the opinions which it naturally expressed,
current; — and then the real existence of something

Letter vii. 121

more than a verbal difference was disclosed in all its
extent and inveteracy. Such was the course adopted
by Arius^ in the fourth century. He and his follow-
ers strenuously maintained that they differed in no
material respect — nay in terms only — from the ortho-
dox Church. But how entirely was their language
changed when they had gained a little more power
and influence ! The same plea precisely was adopted
by Pelagius, and his leading adherents in the fifth
century, and also by Cassian^ and other advocates of
the Semi-Pelagian cause, about the same time. When
Arminius arose toward the close of the sixteenth cen-
tury, he veiled his opinions by the very same plea,
and by this means succeeded, for a number of years,
in eluding ecclesiastical discipline. Such also was
the allegation of Cameron and Amyraut^ of France^
in the seventeenth century, when they commenced
that corrupting proc<iss in the doctrine of the French
churches, which at length issued in their deplorable
degeneracy from the truth, and, indeed, in their final
ruin. And, to mention but one example more: — All
the world knows that a similar plea was confidently
urged by our Unitarian neighbours of Massachusetts,
when more than twenty years ago, they were charged,
by some faithful watchmen on the walls of Zion^
with holding Arian and Soclnian opinions. They
denied and resented the charge; denounced those
who brought it as malignant slanderers; and warmly
contended that they differed from the mass of the
Massachusetts clergy chiefly in " words." If my
memory does not deceive me, only one man in the
whole commonwealth was candid enough, when the
charge was first published, to acknowledge its truth.
But we all know how the affair issued. The worst

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122 LETTERS TO PRESBYTERIANS.

predictions of the advocates of truth were seen
realized^ and proof of the most unequivocal kind
produced, that while the truth of the charge was
loudly and indignantly denied, it had a deep-seated
and growing foundation in fact. Shall these instruc-
tions of experience be lost upon us? Shall examples
so numerous and decisive be contemplated in vain?

I am very far from imputing to the respected
brethren, to whose alleged opinions I now refer, the
insidious aim to conceal and deceive, which appeared
but too plainly in the long line of errorists to which
I have referred. On the contrary, I am bound t9
take for granted, and do really believe, that the
greater part of them have completely succeeded in
persuading themselves that the doctrines specified
are truly, for substance, those which are found in our
public formularies. Yet it is impossible for me to
doubt that these brethren are labouring under an en-
tire mistake^ that they are really, without being
aware of it, teaching dangerous errors^ and like
men of excellent intentions who have gone before
them, are laying a foundation for still more serious
departures from the purity of Gospel truth. I am
not unacquainted with the ingenious and plausible
efforts of distinguished brethren, who advocate these
speculations, to reconcile them with the simple truths
of the Gospel; and to show that they do not differ
from the doctrines taught on the same subjects by
President Edwards^ by Witherspoon, and by other
venerated fathers v/hose praise is in all the churches.
But the more I read of such efforts, the more I am
amazed and dissatisfied. By a similar process I
could prove that Freaidtnt Edwards and John Taylor,
of Norwich, did not materially differ! Either Ian-

LETTER VII, 123

guage has lost its meaning, or these brethren differ
essentially from the excellent men whose authority
they plead. I can confidently say, that I have heard
preachers of my own denomination, with my own ears,
deliver sentiments, and have seen in print, tenets
which others, of the same class, publicly avowed,
which constrained me, and not me only, but some of
the wisest and most moderate ministers in the Pres-
byterian Church, to say '* that we had rather, much
rather, sit habitually under the ministry of a pious
Methodist brother, with all his avowed Arminianism,
than under that of the Presbyterian brethren alluded
to." My deliberate judgment is in favour of this
decision. I verily think that the former would ap-
proach much nearer to the spirit of the Bible than
the latter; and be, in every respect a more sober,
safe, and edifying guide to us and our children.

Our Church, as such, professes to be a Calvinis-
Tic, Church. This name and this character she has
long borne. She is descended from a Church which,
for a series of generations, deserves to be called one of
the noblest witnesses for " the truth as it is in Jesus"
that ever adorned the annals of reformed Christen-
dom. And ever since her organization in this coun-
try, the daughter has acknowledged and gloried in
the faith of her transatlantic mother. She has been
distinguished as Calvinisticj reproached as Calvinis-
tic5 and, as Calvinistic, has suffered, on some occa-
sions, every thing short of martyrdom from an
ungodly world, and from professing Christians, who
misunderstood and maligned her tenets. Under this
"flag" she has bravely and successfully fought. Shall
she now " change her colours?" Or shall she retain
them ostensibly, only to dishonour and betray them.^

124 LETTERS TO PRESBYTERIANS.

Every principle of fidelity to the God of her fathers^,
and of regard to Christian truth, and Christian ho-
nour, ought to forbid this. If her public " Stan-
dards" have not been hitherto correct, let them be
openly and frankly altered. But as long as she pro-
fesses to maintain them, let them be maintained inr
sincerity and good faith. Let not her Confession of
Faith speak one language and her pulpits another.
Let the world be honestly informed what, as a Church,
she really holds. I venture to predict, that, when-
I ever we abandon our doctrinal testimony, God will
abandon us. No instance, I repeat, can be produced,
in all the records of ecclesiastical history, in which a
Church, once firm and zealous in maintaining the
Calvinistic system, gradually relaxed from her tes-
timony, and deviated into Pelagian or Arminian
errors, without, in a great measure, losing her spi-
rituality, and manifesting that her strength had de-
parted from her. It is true, the influence of Arminian
doctrine has not always been such in churches origi-
nally founded and nurtured in its belief. But never, as
I believe, has the adoption of this system succeeded
to the light and the inflaence of a more scriptural
faith, without being marked, very distinctly and
mournfully, as a descent^ rather than a rise in the scale
of Christian prosperity. This was exemplified in
Englmid, in the early part of the seventeenth century.
Precisely in ])roportion as Arminianism gained ground
in the established church, in the time, and under
the influence of Laud^ spirituality declined, and re-
mained in a deplorable state for more than a hun-
dred years. And the return to spirituality, at a later
period, in that church, was notoriously attended with
a corresponding return to Calvinistic opinions. The

LETTER VII. 125

same general principle is strikingly illustrated, and
mournfully confirmed by the history of the French
Protestant Churches in the same century. Just in
proportion as they relaxed from the original doctrines
of the Reformation, and extensively embraced opi-
nions nearly allied to the Semi-Pelagian system, they
declined in harmony and piety, and manifested that
their glory was departed. The same fact notoriously
appeared in the churches of Massachusetts and Con-
necticut^ when, more than a century ago, a number of
their ministers manifested a tendency toward the
adoption of Arminian opinions. Who does not know,
that, in almost every such case, coldness, formality,
and spiritual barrenness were, constantly, the ultimate
result? To speak of an Arminian, at that time, and in
that country, was to speak of one opposed to close
and faithful preaching, and to all fervent zeal for the
conversion of souls. It may be imagined by some to
be a sufficient answer to this position, that the very
reverse is now alleged to be the fact; that those who
are charged with Arminian tendencies in doctrine,
are among the most fervent preachers in the country.
But we have not yet seen the end. Let us wait a few
years, and see what the result will be. It is yet to be
decided Avhether they will sink down into the coldness
and death-like formality of the Whitbyan school, as a
great majority of Arminians, in every age, have done;
or take the position of the Cumberland Presbyterians,
with their unscriptural creed, and their fanatical, re-
volting irregularities. Either result, I am sure is
now regarded by those worthy brethren to whose opi-
nions I allude, as equally unwelcome and improbable.
It will be seen, from the foregoing representation,
that my opinion decisively is, that unless there can

L 2

126 LETTERS TO PRESBYTERIANS.

be some fraternal understanding and co-operation, in
both sides, in adhering to our Doctrinal Standards,
our beloved Church must long continue to be a stran-
ger to peace. It is, indeed, very important that the
brethren of what is called the " Cld-schoor' should
not be, as to this matter, captious, or over rigorous
in their demands; that they should not be perpetually
and vexatiously occupied in the work of " heresy
hunting;" that they should not indulge the disposi-
tion to make a brother " an offender for a word." But
it is evident that this will not be enough. If the bre-
thren of the " New-school" will persist in the public,
habitual use of a theological language, which impar-
tial judges consider as Pelagian in its obvious im-
port;— if they will pay no regard to the distressing
apprehensions of multitudes of their brethren, who
are grieved in regard to this subject; — if they will
venture, notwithstanding all the irritability of the pub-
lic mind in relation to the matter, to license and or-
dain men who give too much reason to fear that they
do not, ex animo, receive the doctrines and order of
our Church; and if, whenever a question arises, in
our higher judicatories, respecting doctrinal sound-
ness, they will always sustain and acquit lax theology,
to whatever extreme it may go; I say, if they will pur-
sue this course, it requires no spirit of prophecy to
foresee, that growing alienation, strife, and eventual
rupture must be the consequence. It is, indeed, an
easy thing for a minister accused of heresy, and af-
fording too much evidence of the fact, by ingenious
refinements, and plausible protestations, to render it
difficult, if not impossible for a judicatory to convict
him: and it is easy for such of his brethren as resolve
to screen him from censure, so to varnish over his

LETTER Vn. 127

opinions, as to hide, for the present, most of their de-
formity. But is this the policy of Christian fidelity
and candour? Will such a course be likely to issue
favourably to either party? I trow not. It will be to
no purpose that we call ourselves the Presbyterian
Church in the United States, if we cannot be really
united in cordial attachment to the faith as well as
the order publicly adopted by that body. To retain
our name, while we desert our standards, will not
long be possible^ and would be neither honest nor
useful, even if it were possible.

My further remarks on the importance of adhering
to our Doctrinal Standards, will be despatched in one
or more letter.

Princeton, Feb. 1833.

128 LETTERS TO PRESBYTERIANS.

LETTER VIII.

Adherence to our Doctrinal Standards.

Christian Brethren,

Before I take leave of the subject of adherence to
our Doctrinal Standards, allow me to advert to one
or two points, closely connected with the general sub-
ject, in relation to which I cannot resist the impres-
sion that sentiments and practices of more than
doubtful character have been repeatedly indulged in
several of our judicatories. No one, I trust, will sus-
pect me of a disposition so far to travel out of miy
province as to arraign and censure Ecclesiastical
Bodies with which I have nothing immediately to do.
Far from it. My only object is to remark on some
jonnd^Zes, which, however they are assumed, and acted
upon, cannot fail, in my opinion, to lead to mischief.

The first of the points to which I refer is one which
appears to me to have a very portentous bearing on
the doctrinal purity and peace of our Church. I
mean the disposition which has been avowed and
acted upon, of forming new Presbyteries upon the
plan of what has been called " elective affinity;" — or,
in other words, where there is a large Presbytery,
comprising brethren who differ very materiajly in
their doctrinal belief, and who find it difficult to act
with harmony together, on account of that difference,
of forming the members who constitute one of the
parties into a new Presbytery, by themselves, thus
enabling them to indulge their doctrinal peculiari-

LETTER VIII. 129

ties, and to pursue their favourite policy without
control. In the remarks which I have to offer on this
subject, I beg to be considered as having no special
reference to the act of the last General x\ssembly, by
which a certain Presbytery seems to have been con-
fessedly divided upon this very principle. If I had
been a member of that Assembly, I am inclined to
think I should have given my vote for the division
which was made; not, however, by any means on the
principle which was avowed by many of the advo-
cates of the measure; but on an entirely different
ground, hereafter to be stated. My sole object is,
without any reference to particular cases, to offer
some general remarks by which I hope you will be
satisfied, that the whole scheme of forming new
Presbyteries on the principle of " elective affinity,"
involves an essential departure from the spirit of our
constitution; and, if freely pursued, must very speed-
ily issue in a painful and fatal division of the Pres-
byterian Church.

The theory of our ecclesiastical constitution, as
every one who reflects on the subject, will immedi-
ately perceive, is, that the Presbyterian Church,
though composed of many parts, is one body. It
supposes a number of individual churches and judi-
catories all embracing the same faith; walking by the
same rules; and agreeing to be governed by the
same principles of truth and order; thus forming one
harmonious community, in which every part is pre-
sumed to agree with every other part, and one law^
spirit, and counsel to pervade the whole. " Things
equal to one and the same thing are equal to one
another." Of course, if every minister, and elder,
9,nd deacon, of the Presbyterian Church, on becom-

130 LETTERS TO PRESBYTERIANS,

ing such, subscribe a certain formulary, the whole
body is to be considered as according with that for-
mulary, which each individual part has formally
adopted; and, consequently, every part as in har-
mony with every other part. In this sense, the Pres-
byterian Church, in a manner somewhat peculiar to
herself, is one: not merely composed of a number of
religious bodies, or worshipping assemblies, bearing
the same name^ and a general resemblance to each
other; but every member and judicatory being in-
tegral parts of the same compact and organized
body, and each part exercising its appropriate and
definite share of government, over itself and over the
whole.

This is the theory. Now it is evident that if there
be not real harmony, real unity of spirit among all
these several parts, the principle on which the body
is constituted, is precisely to the extent to which this
want of harmony exists, really abandoned. If even a
single subordinate part, or judicatory does not be-
lieve, and refuses to act, in accordance with the rest,
it is plain that the beauty, the purity, and even the
safety of the whole, may be invaded by that one.
And if a few more parts become erratic and impure,
their influence may soon become, not merely unhappy,
but fatal. This principle is not so applicable to va-
rious other denominations. If a single Independent
or Congregational Church, or even a single Congre-
gational Association, should depart from the general
faith or order which it has been wont to receive, it
would, of course, be regretted by the wise and the
good. But as that church, or that association is an
independent and insulated body; has only an advisory
power, and can take no part in governing the rest of

LETTER VIII. 1 3 1

her sisters^ the mischief of her aberration might by
no means be widely extended^ at any rate, the mis-
chief attendant upon it might not be necessarily great.
But suppose the case to be, as it actually is, and
must be, when a similar occurrence takes place in
the Presbyterian Church. Suppose a Presbytery to
be set off on the principle of " elective affinity^" that
is,on the principle, that the members who compose
it, were not able to agree with their brethren in doc-
trinal sentiments; suppose that they differed so widely
in this respect, not only from their brethren, but also
from some very material articles in the Confession of
Faith, as to be no longer able to act together with
comfort and peace; and suppose that they wished for
a separate organization that they might be free to
indulge their doctrinal peculiarities in licensing and
ordaining candidates. Sec, without restraint or con-
flict. This may appear, to superficial thinkers, a
very reasonable demand, and a very feasible expe-
dient for terminating the evils of ecclesiastical con-
troversy. But let us, for a moment, pursue this ex-
pedient to its natural results. Suppose this newly
organized Presbytery to follow out the principles of
its solicitude, and eventually granted organization,
into a regular system of corresponding acts. Sup-
pose it immediately to go to work, and to be a kind
of mint, for manufacturing and sending forth among
the churches an abundance of coin bearing the same
stamp with itself. Suppose, further, that the princi-
ple recently contended for be also adopted and acted
upon, viz. that whenever either a licentiate or an or-
dained minister comes from any Presbytery with re-
gular testimonials, declaring him to be in good stand-
ing with that body, he must, of course, be received by

1 32 LETTERS To PRESBYTERIANS.

any and every other Presbytery to which he may pre-
sent himself, without a word of examination or in-
quiryj suppose these things, and is it not manifest,
that it would be in the power of a single Presbytery
of this character, in a few years, to ruin the Presby-
terian Church? Let such a Presbytery be regarded
by the public generally, as the centre and patron of
lax theology. Let it be understood that its mem-
bers, though not all, or perhaps any of them, Pela-
gians themselves, will not hesitate a moment to li-
cense or ordain a Pelagian! Let every individual in
the land who dislikes the rigid plan of subscription
to the Confession of Faith, and who wishes for the
privilege of declaring his solemn assent to a system
of doctrines without believing them — flock to that
Presbytery for license and ordination. Let a score
of candidates from that mint be emitted into the
Church every year, and by certificates be distributed
about among the more orthodox Presbyteries, as in-
clination or policy might dictate^ and let the doctrine
be adopted that no Presbytery must hesitate about
receiving such candidates as come with " clean
papers," whatever degree of painful suspicion re-
specting their soundness in the faith may be enter-
tained:— let this course be pursued, and it is plain
that no long time would be requisite to inoculate the
whole Church with the views of this single Presby-
tery, and that all faithful adherence to our public for-
mularies would be at an end. I do not say, for I do
not believe, that there is a single Presbytery in our
Church which is now capable of acting in this man-
ner. But a supposition has been made for the pur-
pose of showing the natural tendency, and indeed the
unavoidable operation, of the general principle of set-

1.ETTER Vlll. 133

ting off new Presbyteries on the ground of incompa-
tibility of doctrinal belief. And if I do not deceive
myself, it is clearly and directly adapted to destroy
the purity of the whole body.

There is an incompatibility, indeed, which I can
readily recognise as a valid reason for dividing a
Presbytery, and erecting a new one with a part of its
members. I mean such an incompatibility of temper;
such an alienation of feeling among the members as
renders it difficult, if not impossible for them to trans-
act the business of the Church with mutual confi-
dence and affection. For this reason, that is on ac-
count of an evident incompatibility of feeling which
rendered it wholly impossible for the members to act
together with edification — as well as on the account
of the extraordinary and unwieldy size of the Presby-
tery which was divided by the last General Assembly,
I think I should have concurred in the general mea-
sure of division, if it had been my lot to give a vote
on that occasion. There was evidently a state of feel-
ing in the body, which, as it respected some of the
members, at least, had no immediate connexion with
doctrinal discrepance. To divide them into two dis-
tinct bodies for the purpose of affording relief from
this unhappy state of feeling — was in my apprehen-
sicn no way inconsistent with correct and safe prin-
ciple; and really seemed to be the only mode of
affording the necessary relief. But to divide, and to
erect new Presbyteries on the ground of the existence
of such DOCTRINAL DIVERSITY as that brethren cannot
live and act together; — is, in my opinion, high trea-
son against the first principles of Presbyterianism; —
it is to poison the very fountains of our ecclesiastical
purity; and, for the sake of avoiding a little present

M

134 LETTERS TO PRESBYTERIANS.

inconvenience, to lay a train for an explosion which
must, at no great distance of time, rend the Church
in pieces. I contemplate the subject, my Christian
brethren, I repeat, not at all with feelings excited by
the case which occupied so much of the time and at-
tention of the last Assembly. Of these I have none;
having before intimated, that, if I had been a member
of the body, I should probably have yielded my assent
to the general measure which was adopted. But
upon the most impartial and dispassionate view that
I am able to take of the essential characteristic of a
Presbyterian Church, as made up of many members,
all subject to the same rules, and bound together in
truth, love and authority by one common Head; —
the idea of expressly providing for the encouragement
and perpetuation of diversity of faith in her bosom, is de-
liberately to conspire against her unity, and to take
counsel for introducing into her very system a prin-
ciple of disease and self-destruction.

The only other point to which I shall refer as ex-
isting in our Church, and as threatening her peace,
is nearly the converse of that which was last men-
tioned, and relates to the licensing of candidates for
the ministry. I knew, not long since, a young man,
who, after being, for a number of months, on trial for
license, before a certain Old-school Presbytery, rather
more than usually respectable for size, talents, learn-
ing and piety, was deliberately refused license, on ac-
count of alleged immaturity in theological know-
ledge, and unsoundness in the faith. He immediately
applied to another Presbytery, of the New-school,
more than a hundred miles off, by whom he was
promptly licensed, notwithstanding the refusal of the
sister judicatory, and with a distinct knowledge of

LETTER VIII. 135

that refusal. Here you will observe, was a departure
from the doctrine contended for in the other case.
TTiere it was maintained, that a minister licensed and
ordained by one Presbytery, and coming to another,
with " clean papers," as a minister in good and regu-
lar standing, must necessarily be received, as rectus
in ecdesia, upon the principle that the acts of one
Presbytery must be respected and sustained by all
co-ordinate judicatories. But here it was quite as
strenuously maintained, that the judgment and act of
a sister Presbytery might properly be disregarded.
In other words, it seems to be the doctrine of some,
at least, of our respected brethren of the New-school,
that where the act of a sister Presbytery makes in
their favour, it is to be sustained 5 but that where it
makes against them, it is to be set at naught. It is
easy to see that these two doctrines, though diametri-
cally opposite in principle, yet harmonize most per-
fectly in one respect. So far as they are acted upon,
they both alike facilitate the multiplication of candi-
dates of a particular stamp, to an indefinite extent;
and would enable, as was before observed, a single
Presbytery, if she should be so disposed, to deluge
the Church with unsound ministers, without her sis-
ter Presbyteries being able to interpose any adequate
remedy. While the former would feel herself at
liberty to act at her pleasure; the latter would be, if
I may so express it, bound hand and foot; compelled
to receive all who came to them with regular testi-
monials; and utterly unable to defend either them-
selves or the rest of the Church from the encroach-
ments of error. Is this right? Is it not subversive of
every sound principle of ecclesiastical government.^
Is it not adapted to destroy mutual confidence among

136 LETTERS TO FRESBYTERIANS.

judicatories, who ought to feel not only that they
bear the same name, but that they are in truth, "one
body in Christ, and every one members one of ano-
ther?"

But the question naturally arises, what is the pro-
per remedy in cases such as those of which we have
been speaking? Suppose an ordained minister in
good standing in his own Presbytery, to be called
within the bounds of another, or to wish for any
reason, to connect himself with that other. And sup->
pose that, while he presents the most ample testimo-
nials of regular official character from the Presbytery
from which he comes, a majority of the members of
that which he proposes to join, believe him to be ma-
terially unsound in the faith. What is to be done?
Has the latter Presbytery no alternative? Must we
consider her as compelled to receive the candidate for
admission without inquiry? If so, then, as before
suggested, a single Presbytery might poison, and
eventually destroy the whole Church. She might
soon create a majority of her own way of thinking in
every Presbytery within her reach. It cannot be that
this is the true theory of Presbyterian church go°
vernment. By no means. It is evident that the Pres-
bytery to which the candidate applies may^ if she see
her way clear, receive him at once, on the faith of his
testimonials, and, as soon as he becomes a member
of her body, proceed to arraign and try him, as she
may any other of her members, on the charge of
heresy. But suppose the Presbytery to which the
applicant comes to, foresee, that if she receives him
at once to membership, he may, either by artfully
tampering with other members, render process very
difficult; or, by adding one more vote to a previously

LETTER Viri. 1 37

large minority, obstruct it altogether; would she be
doing justice to the cause of truth to receive him at
once, and thus run the risk of strengthening the in-
terests of error within her own bosom, and possibly
of giving it a predominant influence? If she dis-
tinctly foresaw such a result as likely to ensue, she
would be not only justifiable, but bound in duty, to
decline admitting such an applicant among the num-
ber of her members. However painful such an alter-
native might be, it would undoubtedly comport with
the strictest rules of ecclesiastical order. Every
body, ecclesiastical as well as civil, must be consider-
ed as having a right to judge of the qualifications of
its own members. It ought, indeed, to exercise this
right with great wisdom and prudence; and always
exercise it on its own responsibility; — but exercise
it, it ought and must, or there is an end of all liberty.
This right is inherent in our Presbyteries. When a
candidate for admission stands before them, and his
testimonials are produced and read, a vote is taken
whether to receive him or not. If they have a right
in this vote to say yes, they, surely, have quite as
good a right to say no. In other words, the right of
voting on the question at all, necessarily implies the
right of voting either in the affirmative or negative,
as they see cause. If they think proper to say no; —
in other words to reject him, any one of several
courses may be taken. The rejected applicant may
simply withdraw his application, and take no further
step in the business: or, the Presbytery which re-
jected him may represent the case to that from
which he came, and by which he was recommended,
and may request process to be commenced against
him: ©r, the rejected candidate may complain of his
M 2

138 LETTERS TO PRESBYTERIANS.

non-reception to the Synod, and that body may take
such order in the case as the rules and edification of the
Church may appear to require. Two of these courses
may appear, at first view, circuitous^ but when we
consider the value of harmony in an extended com-
munity, and the importance, if we would attain it, of
adhering to the rules agreed upon by that community,
we cannot for a moment doubt, that the most regular
course of proceeding is always the best, and generally
the most easy and expeditious.

While on the subject of the respect due from one
ecclesiastical judicatory to another; and the neces-
sity of their concurrence in maintaining our ecclesi-
astical standards, if they would promote either the
peace or the purity of the Church; there is a matter
of so much delicacy that I scarcely know how to
speak of it, and at the same time of such vital im-
portance, that I dare not wholly refrain from speak-
ing. I refer to some circumstances which have
attended the intercourse between our Church and the
Congregational Churches in New England. That
intercourse began with the commencement of my
ministerial life. I have always been a warm friend
to itj and should be grieved at the occurrence of any
thing adapted either to interrupt it, or render it less
comfortable. If no such intercourse were already
constituted, it ought forthwith to be begun. Those
who come so near together as the great body of
the ministers of New England and those of the
Presbyterian Church, ought undoubtedly to know
and love one another, and to co-operate in the great
work of enlightening and converting the world. But
while the intercourse in question is delightful to
every pious heart, and has been made, I doubt not,

LETTER VIII. 139

mutually useful to the contracting parties, and con-
ducive to the extension of the Redeemer's kingdom^
both its comfort and usefulness cannot fail of being
painfully interrupted, unless care be taken to guard
against some of those sources of misunderstanding,
which, however small they may appear in the begin-
ning, will assuredly work wider and deeper mischief
as they advance.

The articles of intercourse between the Associa-
tions of New England^ and the General Assembly of
the Presbyterian Church, are to be considered as a
solemn ecclesiastical compact, evidently intended to
promote harmony, co-operation, and mutual strength.
They secure the friendly reception of the ministers
and licentiates of each party by the other; and they
furnish a virtual, if not a formal pledge, that the
peace, purity, and edification of each other, will be
respected by both. Now the spirit of these princi-
ples seems to require that each party should abstain
from such acts as manifestly militate with the object
of the compact; and, of course, that candidates for
the ministry which are known to have been rejected
by one party, should not be received by the other, and
immediately sent back to the party which had reject-
ed them, and there claim reception under the broad
shield of this compact. Yet cases of this kind have
occurred with a frequency, and painfulness, which
cannot fail of being regarded with apprehension by
the friends of the Presbyterian Church.

About thirty years ago, a young man presented
himself to the Presbytery of New York, of which I
was then a member, to be taken on trial for license
to preach the Gospel. In the preliminary examina-
tion as to his experimental acquaintance with reli-

140 LETTERS TO PRESBYTERIANS.

gion, he by no means gave satisfaction. The Pres-
bytery, however, determined to pursue his trials a
little further, and for the purpose of obtaining more
light, gave him several subjects on which to produce
written compositions. When these were exhibited,
it became so perfectly apparent to the Presbytery
that he was destitute of every proper qualification for
the sacred office; that they, unanimously, resolved to
proceed no further in his trials, and advised him to
turn his attention to some secular employment. He
appeared to acquiesce in their decision; but in a few
weeks went to Massachusetts; applied to one of the
Associations in that State; was promptly licensed;
and immediately returned to the bosom of the Pres-
byterian Church; and presented himself as a regular
licentiate from Ne20 England, to the Presbytery in
the immediate vicinity of that by which he was re-
jected. That Presbytery felt itself bound, in courtesy
(although the compact between the General Assem-
bly, and the General Association of Massachusetts,
now existing, had not then been formed,) to receive
him as a licentiate in good standing. He was re-
ceived; M'as finally with much reluctance ordained;
occupied several stations in the church, though none
for any length of time; and proved as long as he
lived a trouble to the judicatories with which he was
connected, and a distress to all intelligent and consci-
entious Christians, for his gross ignorance, and la-
mentable departure from the correctness of Christian
example.

Nor does this case stand alone. Several times,
since the date of that to which I have referred, can-
didates for ordination in our Church, who refused
to adopt our Confession of Faith, and of course, were

LETTER VIII. 141

rejected by the respective Presbyteries to which they
applied, have gone forthwith to Ntw Englaad^ and
there, with a distinct knowledge of their rejection in
the Presbyterian Church, have been immedialely or-
dained, and returned to its bosom, clothed with the
ministerial character, and candidates for settlement
in Presbyterian Churches. Now, though it cannot
be said that any formal engagement was violated by
these proceedings^ although the Associations which
acted in these cases had a perfect right, on the prin-
ciples of their government, to decide and act as they
did; although I am entirely satisfied that they meant
to do nothing unfair or unfriendly; and although it is
not known that any extensive mischief in fact result-
ed from more than one of the cases in question:—
yet it is perfectly plain, that if similar proceedings
should become frequent, heart burning and impaired
cordiality must be the consequence. Indeed, if such
acts were to become very frequent, not to say habi-
tual, if our beloved and respected brethren of the
New England Associations were to allow themselves
to license and ordain without reserve, rejected fugi-
tives from our Presbyteries — they might essentially
weaken our hands; nay, they might absolutely destroy
the discipline of the Presbyterian Church, and render
the articles of agreement in question, a curse instead
of a blessingv

It ought to be known that this is not a new diffi-
culty. It is not a matter of complaint to which the
recent jealousies of conflicting theologians have, for
the first time, given rise. More than seventy years
ago, the same evil was felt and remonstrated against.
The following extract from the proceedings of the
Synod of New York and Philadelphia, then the high^

142 LETTERS TO PRESBYTERIANS.

est judicatory of our Church, at its sessions in 1764,
will at once explain and confirm my statement.

" Though the Synod entertains a high regard for
the Associated Churches of New England 5 yet we
cannot but judge, that students who go to them, or
to any other than our own Presbyteries, to obtain
license, in order to return and officiate among us,
act very irregularly, and are not to be approved, or
employed by our Presbyteries, as hereby we are de-
prived of the right of trying and approving the qua-
lifications of our own candidates. Yet if any cases
shall happen wherein such a conduct may in some
circumstances be thought necessary for the greater
good of any congregation, it shall be laid before the
Presbytery to which the congregation belongs, and be
approved of by them." — Here, it will be perceived,
the conduct censured was applying to Eastern Asso-
ciations, in the Jirst instance, to be licensed, " in order
to return and officiate'* in the Presbyterian Church.
How much louder would have been the complaint
against those Associations, if they had licensed and
ordained candidates which had been rejected by our
Presbyteries, — knowing them to have been rejected,
with the distinct and avowed purpose of preparing
them to come back and settle, or at least to preach,
in Presbyterian Churches!

It is for the purpose of averting evil, and of guard-
ing against every feeling which may threaten mis-
chief, that I make these remarks. It is because I
wish the connexion which exists to be perpetual, and,
at once, more pleasant and more beneficial on both
sides, that I speak thus of the dangers to which it is
exposed. If there ever has been an instance in which
we have failed to pay due respect to the decisions of

LETTER VIII. 143

any of the Associations with which we have a con-
ventional intercourse, it is unknown to me; and if
such a thing were to occur, I think I should be the
first to condemn it, and to make a motion for ac-
knowledging and repairing our fault.

It was in connexion v/ith uneasiness arising from
an event of the kind referred to, that the proposal
was made, and carried into effect, several years ago,
that the delegates from the several Associations to
our General Assembly, and from us to them, should
no longer have a vote in the decisions of those bodies
respectively. The proposal came from zis, and was
prompted by the following considerations.

1. The system of mutual voting by these delegates,
appeared, on serious consideration, so far as our
Church was concerned, unconstitutional. The form
of Government under which the General Assembly
acts, makes provision for that body maintaining a
correspondence with sister churches at home and
abroad; but not for receiving their members into au-
thoritative co-operation with us. It declares very ex-
plicitly, in what manner the General Assembly sha'4
be constituted by the ministers and ruling Elders
from the several Presbyteries; but opens no door for
admitting to a complete membership and vote any
other description of persons. It was deemed, there-
fore, that our fathers, in forming this agreement, had
gone beyond their constitutional warrant, and that
we were, of course, bound to retrace our steps.

2. Some years after our brethren of the New Eng-
land Associations had established a conventional in-
tercourse with the General Assembly, the Associate
Reformed, the Dutch Reformed, and the German
Reformed Churches, made overtures for establishing

144 LETTERS TO PRESBYTERIANS.

a similar intercourse; — in framing the articles of
which, although those bodies are all strictly Presby-
terian, yet, such was their adherence to constitutional
principles, that the privilege of voting on the part of
the delegates reciprocally sent by each party, was
expressly precluded. Accordingly, for some years,
at the meetings of our General Assembly, the singu-
lar spectacle was witnessed of all the delegates from
the Congregational Churches voting on every ques-
tion; while those from the Presbyterian Churches in
correspondence with us were never permitted to vote.
This had so strange an appearance, that the friends
of impartiality and good neighbourhood thought it
of importance that all the delegates from the corres-
ponding Churches should be placed on an equal foot-
ing. And as our Presbyterian correspondents would
not consent either to give or take the voting power, it
was deemed most judicious to abolish it in regard
to all.

3. In 1821, when our Form of Government was re-
vised, it was judged best to take away even from our
own corresponding members, the right of voting. As
the constitution of the Church had stood before,
when a member of one of our Presbyteries happened
to be present at the session of another Presbytery, he
was, commonly of course, invited to sit as a corres-
ponding member; and when he did so, was allowed
not only to speak, but also to vote, as if he had been
a stated and plenary member of the Presbytery in
which he held this temporary seat. On the revision
of our Form of Government, in the year just men-
tioned, it was judged best, for weighty reasons, to
declare, that such corresponding members should,
thereafter, be allowed to sit and deliberate, but not

LETTER VIII. 145

to vote. In these circumstances it was surely not
equal to continue to the delegates of corresponding
sister Churches, a privilege which we had delibe-
rately thought proper to withdraw from the corres-
ponding members of our own denomination.

4. Finally, the General Assembly was deliberately
brought to the conclusion that the voting system of
the delegates from the Congregational Churches
ought to be abolished, because this power, as en-
joyed in their bodies and ours, was by no means of
equal potency. On the one hand, it is well known
that our General Assembly is a judicial bodyj that
its decisions are authoritative, and bind the Churches
which are represented by its members. On the
other hand, it is equally well known, that the Gene-
ral Association of the Congregational Churches have
no judicial authority; that they are only advisory bo-
dies; and, of course, that a vote given in them binds
no one, not even those, strictly speaking, who concur
in it. Here, then, is an immense difference in the
potency of votes. In our General Assembly, if there
should happen to be nearly a tie, a single delegate or
two from an Association, if they enjoyed the privilege
of voting, might absolutely turn the scale, and give
law to the Church on a most important point; or
might be instrumental in deciding an interesting
case of discipline in a manner contrary to the wishes
of a real majority of the Church. While in the As-
sociation, supposing one of our delegates to enjoy the
privilege of voting, the utmost that his vote could
avail, would be to carry a question in favour of giv-
ing advice. It could, in no case whatever, carry with
it an authoritative power. To many warm friends

1 46 LETTERS TO PRESBYTERIANS.

of the intercourse system, this difference appeared
too serious to be disregarded. The truth is, that on
more than one occasion, while the system of delegate
voting continued, the General Assembly has been so
nearly divided, that, if the votes from the Associa-
tion did not decide the vote of the Assembly, they
came very near it, and might have done so in reality.
Can it surprise any one that such a fact should be
regarded with some apprehension? It must be ac-
knowledged, indeed, that our Neiv England brethren
have never discovered the least disposition to take
the advantage of such a power on any occasion; but
we might easily conceive of a state of things in which
the enjoyment of it would be by no means unattended
with hazard.

My reasons for mentioning this subject, in the pre-
sent connexion, are chiefly two.

1. Because I am sensible that painful feelings have
been excited in the minds of some by the abolition
of the system of delegate voting. These feelings, I
am confident, could never have been indulged, if the
whole subject, in all its bearings, had been well un-
derstood.

2. Because I am more and more convinced that if
the intercourse in question is to be maintained with
comfort, and to edification, it will be of great im-
portance that the rules and feelings of each party be,
in all cases in which it is practicable, affectionately
respected. Those families which the providence of
God has placed in the immediate vicinity of each
other, and whose circumstances give rise to much
intercourse, must habitually consult the feelings and
interests of one another, if they desire to dwell toge-
ther in peace. Long, very long may the correspond-

LETTER VIII. 147

ence between our Neiv England brethren and our-
selves continue! And, henceforth, may there be no
other strife between us than who shall love one ano-
ther, and our common Master with the most fervent
affection, and who shall do most for the conversion
of the world to the knowledge and likeness of that
Master!

And, by the way, while speaking of our New Eng-
land brethren, it gives me unfeigned pleasure to
know^ that a large portion of the most enlightened,
venerable and pious of the clergy in that part of the
United States, lament and deprecate, as much as any
individual in our Church can do, the disposition
which has been manifested by some to propagate the
Pelagianizing sentiments alluded to in a former letter.
It will, indeed, be deeply to be deplored, if, while
these excellent men are frowning upon this pes-
tiferous system, within their own bosom, and regard-
ing its patrons as dangerous corruptors of truth; it
should find countenance in any of the judicatories of
the Presbyterian Church! Nothing more, I am per-
suaded, is necessary, under God, to save us from this
calamity, than a fraternal understanding and co-
operation among that large majority of the " New-
school" ranks in our body, who are known to repro-
bate the philosophical deceits in question. If they
will faithfully unite in setting their faces against these
erroneous opinions, and withholding their licensing
and ordaining suffrages from all who avow them,
they may become happily instrumental in harmoniz-
ing the Church, as well as promoting its purity. It
is in their power, humanly speaking, to do more for
the peace and edification of our beloved department
of Zion, than in that of any other equal number of in-

148 LETTERS TO PRESBYTERIANS.

dividuals in our communion. If, however, these re-
spected brethren of the " New-school," who are the
real friends of substantial orthodoxy, should indulge
their party feelings to the uttermost, and feel more
desirous to oppose and thwart those whom they call
the " ultra orthodox," than to resist the encroach-
ments of heresy, and the acts and inroads of real dis-
orders; the prospect is indeed gloomy; the issue must
be disastrous.

And now, my Christian brethren, in regard to ad-
herence to the Doctrinal Standards of our Church,
on which I have so long detained you, I have done. I
have spoken my mind with the freedom of one who
is conscious of an honest desire for peace, but who
prefers truth even to peace. I have not intentionally
magnified a single evil, or inconsiderately sounded a
single note of alarm. If I have in the least degree
overstated facts, no one will more cordially rejoice
than m^yself, to find the overstatement proved. And
now, at the close, I ask — what will you do? The
question is not, whether, in opposing erroneous opi-
nions, you will patronise a system of " ultra" rigour,
of inquisitorial strictness. This I have never ap-
proved, and have no wish to see applied. But the
question is, whether you will honestly and with good
faith maintain the system of doctrine which every
minister and elder of the Presbyterian Church has
solemnly engaged to sustain? Again I ask — what
WILL YOU DO? Will you keep up the " land marks"
which your fathers with so much labour, and with so
many prayers and tears erected, and bequeathed to
you; or will you abandon them? Will you adhere,
as faithful witnesses, to that testimony in favour of
truth, which, in the old world and in the new, God

LETTER VIII. 149

has so signally blessed to the glory of his Church;
or will you suffer it to be trampled under your feet?
Will you call a convention of the whole Church, and
attempt to alter your Confession of Faith, and to
make its articles either so unmeaning, or so general,
that persons of every grade of opinion, short of Uni-
tarianism, may honestly subscribe it? An alteration
has been publicly proposed, and is, perhaps, wished
for by some. Make the attempt; and, instead of re-
ally mending this venerable and precious monument
of orthodoxy, you will leave it a disfigured and mu-
tilated carcase, less satisfactory to any party than it
is at the present moment. Or, while it stands in
your book, as an evidence of what the Presbyterian
Church once was, and still ought to be — will you suf-
fer one article of it after another to be nullified, in
fact, by reckless subscription, until its whole dignity
and authority shall perish together? In other words,
will you suffer men of coarse and ductile consciences,
with the philosophy and the language of Pelagianism
on their lips, to be guilty of the solemn, dishonest
mockery of subscribing your Calvinistic Creed, and
entering your judicatories? If this be admitted, you
will soon fill our beloved Church (with anguish of
spirit I write it) not merely with the elements of
fearful repulsion and explosion; but, what is unspeak-
ably more to be dreaded, — with the seeds of spiritual
desolation and death, with which the ears of every
Christian who hears, shall tingle! Or finally, will
you faithfully maintain that Creed in its true spirit
and meaning, and let those who cannot honestly sub-
scribe it, seek a connexion with some other portion
of the great Christian family? These questions must

N 2

150 LETTERS TO PRESBYTERIANS.

soon be decided. The crisis is approaching. God
grant that you may decide them in such a manner as
most effectually to promote his glory, and the purity
and edification of our beloved Zion.

Princeton, February, 1833.

LETTER IX. 151

LETTER IX.

Revivals of Religion.

Christian Brethren,

When the real Christian reads or hears of a re-
vival of religion, a chord is touched which vibrates
with pleasure to his heart. In no event is a friend of
Christ more ready, instinctively, to rejoice, than when
he is informed that the Holy Spirit is poured out in
lai'ge measures, reviving the graces of the people of
God; causing multitudes anxiously to inquire what
they must do to be saved; and many to rejoice in " a
good hope through grace." Long may the Presby-
terian Church be favoured with genuine revivals of
religion, of greater and greater power, in all her bor-
ders; and long may she be blessed with ministers and
members who love them; who pray for them without
ceasing; and who habitually and faithfully use those
means for promoting them, which the Scriptures
warrant, and which the great Head of the Church is
wont to own and bless I

This subject appears to me, at the present time, to
assume an aspect more than usually interesting, and
to indicate a most momentous connexion with the fu-
ture. The frequency, the power, and the precious
results of revivals, in almost every part of the Ame-
rican churches, within a few years past, cannot but
fill the hearts of intelligent Christians with joy, while
they furnish a most animating presage of the rapid
manner in which the conversion of the world mav be

152 LETTERS TO PRESBYTERIANS.

expected to proceed, when " the set time to favour
Zion shall come;" and a no less gratifying pledge of
the ease with which the Head of the Church can
solve that problem so perplexing to human wisdom
— How the number of candidates for the ministry
may be so rapidly multiplied, as in any good measure
to meet the urgent and increasing demand for spirit-
ual labourers, both in the domestic and foreign field?
Let such revivals as we have been permitted to see,
but with augmented power and extent, visit the
churches year after year, and fill all lands, and the
work will be done. The knowledge and glory of the
Lord, without the interposition of what we call mira-
cle, will soon fill the earth; and on every side candi-
dates for carrying the Gospel from the rising to the
setting sun, will be raised up, saying, with humble
readiness to spend and be spent for Christ — " Here
are we, send us." I cannot help recording my con-
viction that these revivals are the hope of the Church
and of the world. In other words, the millennium is
at a far greater distance than the most pious and en-
lighted interpreters of prophecy have supposed; or
else the conversion of the heathen, and of all that are
afar off, must proceed in a much more rapid manner
than it has hitherto done. I am disposed to adopt
the latter alternative; and, of course, to believe that
the Church is warranted in looking and praying for
revivals of religion far more extensive, more power-
ful, and more glorious, than the present generation,
or indeed any other, has ever witnessed.

This being my impression, I cannot doubt that it
is the duty of all professing Christians, at the present
day, to expect great things; to ask for great things;
and to employ with increasing diligence all the means

LETTER IX. 15S

which the Spirit of God has warranted, and has pro-
mised to follow with his blessing, for the attainment
of great things in the way of revivals. They are
solemnly bound, in that spirit of hallowed enterprise,
which becomes a new exigency, and new dawnings in
human affairs, to endeavour, by augmented parental
care and diligence; by increasing pastoral fidelity; by
the more edifying example, and unwearied activity of
private Christians in their appropriate sphere; by
prayer more humble, importunate, and persevering
than heretofore; and by redoubled efforts to sustain
and extend all those associations which have for their
object the reformation and conversion of the world; —
they are bound, I say, by all these means to endeavour
to hasten the arrival of that period when " nations
shall be born in a day," and when multitudes shall
flock to the ark of safety " as a cloud, and as doves
to their windows," and when " converts to righteous-
ness shall be numerous as the drops of the morning
dew." In my opinion every professing Christian
ought to consider the degree in which he longs, and
prays, and exerts himself for the revival of religion,
and for the extension of the Redeemer's kingdom, as
affording one of the most undoubted and unerring
tests of his piety. Show me a professor of religion
who manifests but little zeal for these great interests,
and I will show you one who has great reason to
" stand in doubt" of himself, and to examine, with
new solicitude, whether he has ever taken his stand
'•' on the Lord's side."

Assuming, then, the unspeakable importance of
this great subject, and the obligation resting upon all
Christians, not only to desire revivals, but also to. be
actively engaged in promoting them; — I beg leave to

154 LETTERS TO PRESBYTERIANS.

offer some general remarks on a few points relating
lo the subject^ and it is my wish to do it with all
that caution and reverence which becomes every one
in taking a step on consecrated ground.

I. And my first remark is, that it is of the utmost
importance that we be upon our guard against
SPURIOUS revivals.

If I were called upon to say what I mean by a
genuine revival of religion, as distinguished from a
spurious one, I should draw the line of distinction by
saying, that a genuine revival is one which is pro-
duced by the exhibition of gospel truth, faithfully
presented to the mind, and applied by the power of
the Holy Spirit. And that all high religious excite-
ment or commotion produced by other means than
the impression of truth, is the essense o^ fanaticism.
It is a spurious work, adapted to bring genuine revi-
vals into disrepute, and to send a blast instead of a
blessing on the Church of Godj and, of course, the
more extended and powerful, the more to be de-
plored.

It is no uncommon or difficult thing to work upon
the animal feelings of assembled multitudes, by mere
terror, by sympathy, by vehement addresses, by fine
music, by a great variety of means in which Gospel
truth is not presented, and has no influence. Those
who are aware what a " fearfully and wonderfully
made" piece of machinery human nature is, and es-
pecially how susceptible of strong and diversified im-
pression are the nerves and sympathies of that nature,
will not wonder, though they may not be able fully to
explain, why such powerful effects flow from a little
adroit management. Who does not know that the
far-famed fanatical Unitarians, who call themselves

LETTER IX. 155

" Chrystians," have their " revivals" of a strongly
marked character, their " anxious seats/' and all the
most imposing and exciting means that have ever
been adopted for making a popular impression. Nay,
one of the most active and artful leaders of that sect,
boasted that he had drawn at least fifty persons to
anxious seats, merely by the influence of his own
singing, which was, indeed, remarkably touching and
powerful. It is surely unnecessary to remark, that
such revivals are a disgrace to the name; — that they
are the fruit of animal excitement merely; and that
every enlightened friend of the Redeemer's kingdom,
must mourn over their character and tendency.

It is not mere excitement then, in which the animal
feelings of many are roused and agitated, and in
which the mere principles of nature are addressed,
and called into powerful action, that constitutes a
genuine revival of religion. For, as there can be no
real piety in any individual heart, without the recep-
tion and love of the fundamental doctrines of the
Gospel; so we must estimate the real character of
every religious excitement which claims to be a re-
vival, by the degree in which pure Gospel truth is
presented, embraced, and obeyed. However wide-
spread and powerful the excitement may be, it ought
ever to be brought to this obvious, fair, and decisive
test: — Is it produced by a blessing on the truth plainly
and faithfully presented.^ Is it throughout regulated
by the truth? And do its professed subjects manifest
a general and cordial love of Gospel truth .^ Are
their views of the character of God, of his holy law,
of sin, of the ground of acceptance, and of Christian
hope, — I do not say perfectly — but in the main, ac-
cordant with the Bible views of those great subjects?

156 LETTERS TO PRESBYTERIANS.

If SO, we may hail the work with joy, and bid God-
speed to those who are instrumental in commencing
and giving it direction. If the subjects of it, in "giv-
ing a reason" of their anxiety, or of "the hope that is
in them," appear to be moved by scriptural views of
truth, addressed to the conscience and the heart; —
if in giving an account of their distress or their
peace, they manifest that their views of themselves,
of the Saviour, and of Christian confidence towards
God, are in substance, those which the Scriptures
authorize; and if they evidently bring forth the fruits
of holy living, — we must denominate such a revival
a work of God, — thank him for it, and rejoice in it
as a rich blessing. But if by some strong excitement,
addressed to the animal feelings, we could so work
upon the nervous system of hundreds, or even thou-
sands in a great assembly, as to constrain them to
weep, to cry out with terror, to fall prostrate, and to
fill the house with sobbing and groans; — if this were
all, we must pronounce it a spurious work, the product
of fanaticism and not of the Holy Spirit.

I am persuaded, my Christian brethren, that this
is a point of more practical importance than is com-
monly imagined. To say that spurious revivals are
of no use to the Church of God, is to express but
a small part of the truth. They are a dreadful
CURSE to any church. They exert a most pestiferous
influence. They deceive and destroy the souls of
men. They harden the worldly and the infidel in
tenfold obduracy. They leave a country over which
they have passed arid and desolate, like that over
which a raging fire has swept, and laid it all a gloomy
waste. I have more than once witnessed strong and
extensive religious excitements, evidently produced

BETTER IX. 157

by powerful appeals to animal feeling and sympa-
thy, without suitable exhibitions of Gospel truth.
The effects were, indeed, plausible, and adapted to
make a deep popular impression. They did make
such an impression; and were trumpeted far and
wide as " glorious revivals of religion." But, in a few
months, the real character of these excitements was
painfully disclosed. In a great majority of cases the
impressions made, " like the morning cloud and the
early dew," soon entirely passed away; while the
small minority who held out long enough to make a
public profession of religion, and some who, in the
fervour of their first excercises, oifered themselves as
candidates for the holy ministry— soon made it too
evident, by their unhappy mixture of levity, igno-
rance, censoriousness, and claims of high attainment,
that they needed a new conversion before they could
be fitted to adorn or to edify the Church.

I once knew a minister who took unwearied, and I
<loubt not, honest pains, to produce a revival of reli-
gion in the church under his pastoral care. After
employing abundant means, and those of the most
exciting and alarming kind, he succeeded in collect-
ing together, at the close of a solemn evening ser-
vice, in which a powerful impression seemed to have
been made, a large number of the professedly " anx-
ious" and "inquiring" in his session room. There
he met and addressed them — and there, without say-
ing one word to them of their guilt and misery by
nature, of Christ, of the Gospel plan of acceptance
with God, of the nature of evangelical faith and re-
pentance, or of the work of the Holy Spirit as the
author of all spiritual life, he spoke to them about
"resolving to be for God;" — asked them if they
o

158 LETTERS TO PRESBYTERIANS.

could not " make up their minds decisively to sub-
mit to God^" — and assured them that to "determine
in their own minds to engage in the service of God,"
was regeneration—was to become a Christian. With
almost one consent they took the seats assigned to
the " hoping," and came out of the room called, and
supposing themselves to be, " converted persons."
Most of them were forthwith hurried into the
Church; but in the estimation of intelligent Chris-
tians few of them appeared to know what they were
doing, or turned out to be solid, established Chris-
tians. Of such a revival, I should say, with confi-
dence, it has nothing to do with the religion of the
Gospel.

I repeat it then, experience proves that spurious
revivals have been mistaken for genuine, and may be
mistaken for them again; and that we ought never
to recognise as genuine any revival which is not pro-
duced by the instrumentality of truth, which is not
regulated by the truth, and which does not bring
forth the fruits of truth. All else is fanatical excite-
ment. Like a fever in the human body, it cannot fail
of leaving the system relaxed and debilitated, when
it declines. Like counterfeit money, it excites deep
doubt and distrust wherever it comes, and ultimately
interferes with the circulation of genuine coin. " Be-
loved," says an inspired Apostle, " believe not every
spirit, but try the spirits whether they are of God,
for many false prophets have gone out into the
world."

IL Allow me further to suggest, the great import-
ance of GUARDING AGAINST ALL THOSE DISORDERS AND
UNWARRANTED MEASURES WHICH ARE ADAPTED TO AR-
REST OR TO MAR GENUINE REVIVALS.

LETTER IX. 159

I have sometimes heard inconsiderate querists ask,
whether it is possible that a work which is really of
God, should be arrested in its progress, or marred in
its character, by the weakness of man? This ques-
tion may be answered in the afBrmative or negative,
according to our understanding of its meaning. Let
me answer it by asking another. If an individual
were deeply anxious respecting his eternal interests,
— and if, in the midst of his anxiety, a large estate
were unexpectedly left to him, which, from its extent
and situation, was adapted to engross his whole at-
tentionj — or, if he were suddenly engaged in all the
violence of party politics, or some other angry and
absorbing contest, might we not naturally expect,
would not all experience teach us to fear — that the
new and engrossing subject would soon expel all his
former anxiety.^ Even so, the history of the Church
has evincedjthat even when a genuine and undoubted
work of the Holy Spirit has commenced its progress,
in the most promising manner, if gross disorders are
admitted; if angry contentions arise; or if any thing
occur powerfully to distract or divide the public
mind; the Holy Spirit is wont to depart, and the
minds of men to be turned away from the most im-
portant concerns, to those subordinate objects which
are thus urged on their attention. In these circum-
stances, where the sanctifying Spirit has taken up
his abode in any heart. He will not be totally and
finally expelled; but by thousands who had been
brought by his strivings to deep conviction, to pro-
mising seriousness, and to apparently sincere resolu-
tions, his influences have been quenched, and his
presence grieved away from a people who once ap-
peared " not far from the kingdom of God." Well

160 LETTERS TO PRESBYTERIANS.

meaning, sanguine Christians, may fondly hope, that
if the Spirit of God be really present, there is nothing
to fear. But his own word, as well as the history of
his dealings with the Church, plainly shows that he
is a Spirit of order and of love; and that whenever
there is a striking departure from either, there he
will not remain^ but will leave such a people to
greater hardness, apathy, and unbelief, than ever.

Let any one who really desires to know the truth
on this subject, look into the Apostolical Epistles,
especially into the fourteenth chapter of the first
Epistle to the Corinthians, and he will there see that,
even under the ministrations of inspired men, gross
disorders creeping into a church were found quite
sufficient to mar the work of the Holy Spirit, and to
impede the progress of the truth. Let him look into
the fourth part of the venerable President Edwards*
"Thoughts concerning the Revival of Religion,'*
which appeared in our country more than ninety
years ago, and he will perceive that that eminently
wise and holy man saw and lamented disorders
amidst the glorious revivals which then blessed the
Church, and had no doubt of the deplorable mis-
chiefs produced by them. Let him read the ac-
counts of the disorders introduced into New England
by Davenport and his associates, during the great re-
vivals under the ministry of Whitejield and his excel-
lent coadjutors, many years sincej and if he have a
particle of sincere love for the kingdom of Christ, he
will mourn over the evils which those disorders oc-
casioned, grieving the hearts of God's people, tear-
ing the churches in pieces, and causing the Holy
Spirit to depart, and give them up to strife, and
finally to coldness, stupidity, and desolation. Let

LETTER IX. 161

him notice with care the extravagancies and disor-
ders which have attended revivals of religion within
the last thirty years in different parts of the United
States; revivals which were in their commencement
highly promising; but which soon became marred,
disgraced, and terminated, by various forms of fa-
natical irregularity, which disgusted intelligent and
sober minded Christians, and hardened the enemies
of vital religion in deeper hostility. I say, let any
one who sincerely desires to know the truth on this
subject, ponder well this recorded experience of the
Church of God, and then say, whether it is not both
reasonable and important to lift, in relation to it, the
voice of warning.

If any desire to know what the particular disorders
are, to which allusion is intended in these references;
— I answer, the very same disorders which the vene-
rable President Edwards, and other eminently wise
and pious ministers of the Gospel, lamented and op-
posed nearly a century ago, and which wrought such
complicated and wide spread mischiefs then, and
many years afterwards. Such as the excessive mul-
tiplication of public meetings, so as to leave little or
no time for the duties of the family and the closet:
— continuing the exercises of such meetings to an
unseasonably late hour, thereby deranging the order
of families, and exhausting both the bodies and the
minds of the people: indulging in bodily agitation,
groans and outcries in public assemblies: unauthor-
ized and unqualified persons thrusting themselves
forward to perform the work of public instruction: a
number of persons speaking and praying at the same
time: females speaking, and leading in prayer in pro-
miscuous assemblies: — publicly praying for particu-
o 2

162 LETTERS TO PRESBYTERIANS.

lar individuals by name, as graceless, or opposers of
religion: giving vent to the language of harsh cen-
sure, and of uncharitable denunciation, as enemies of
God, against all who oppose these irregularities:
urging the public confession of secret sins, as indis-
pensable to the attainment of a blessing: all these,
and many other contrivances of a like kind, the ob-
ject of which was to produce strong excitement, have
been tried a hundred times, in various countries and
ages; — have been uniformly found to work ill in the
end; — and have been unanimously condemned by ju-
dicious Christians as unscriptural and mischievous.
They disgust intelligent, reflecting people. They
drive many from the house of God, and, perhaps
harden them in hopeless infidelity. And they con-
firm the prejudices of many against revivals altoge-^
ther. And yet there are those who believe those
very means adapted to do good, and who are dis-
posed to try them again! The truth is, there are
good people who imagine that unless high popular
excitement and agitation be produced, nothing desir-
able is done. They are ready, therefore, to adopt
any new and bold measure which promises to pro-
duce the effect. Their delight is in public excitement^
in producing effects on large masses of people analo-
gous to the influence of strong drink on the animal
body: not remembering that, as in the case of strong
drink, such excitement is unnatural; that it is un-
friendly to the calm, intelligent and humble exercise
of Christian grace; that it cannot long continue; and
that it will never fail to be followed by morbid de-
pression, and debility in the end.

But besides these manifest disorders, which have
so often drawn a cloud over revivals of religion, and

LETTER IX. 163

against which judicious Christians, it may be hoped,
will be ever on their guard; there are other " mea-
sures," to which the title of " new" has been given,
of which I beg permission to say a word under this
head. The principal of these are, — at the end of a
warm and pungent discourse — calling upon all who
are more or less impressed by it, and who have form-
ed the resolution to attend to the subject of religion,
to rise from their seats, and declare their purpose
before the public assembly; — or, requesting all who
are willing to be prayed for, to rise and come forward
to a particular part of the church, and kneel together
for that purpose; — or, inviting all who are anxious
about their everlasting welfare, to separate them-
selves publicly from the rest of the congregation, and
to occupy certain seats, called " anxious seats," and
vacated for the purpose of being thus filled. lu
short, this machinery for working on the popular
feeling may be, and has been endlessly diversified.
Sometimes those who have " obtained a hope" have
been requested to rise in every part of the house, and
signify it. At other times, those who have not yet
begun to cherish a hope of their good estate, but
who resolve that they ivill attend to this great subr
ject, are urged, on the spot, to signify this resolution
in the same way. And sometimes those whose stub-
born wills are not yet inclined to bow, and who feel
no particular disposition to comply with the Gospel
call, have been requested to make even this publicly
known, by either rising in their seats, or leaving the
house.

The great argument urged in favour of this whole
system of " new measures" is, that, as the impeni-
tent are naturally prone to stifle convictions, and to

164 LETTERS TO PRESBYTERIANS.

tamper wilh the spirit of procrastination, it is de-
sirable they should be prevailed upon, as soon as
possible, to take some visible step which shall " com-
mit them" on this great subject. This, however, in
my opinion, instead of being an argument in its fa-
vour, is precisely the most powerful objection to the
whole system. • There is no doubt that every impeni-
tent sinner to whom the Gospel comes, ought to be
called to immediate repentance j and that all delay in
embracing the Gospel is as unreasonable as it is cri-
minal. But of all the subjects that can come before
the human mind, suuely religion is that in which
every step ought to be taken without rashness, with
distinct knowledge, with due consideration, " count-
ing the cost,'* and with sacred care not to mistake a
transient emotion for a deep impression; or a mo-
mentary paroxysm of alarm, or of animal sympathy,
for a fixed, practical purpose of the heart. If we call
upon those who are " anxious" about their eternal in-
terest, to take certain seats, or to stand up before the
public assembly, as a testimony of their anxiety; — is
it wise in them publicly to take such a station, before
they know whether their feelings will last an hour,
or pass away with the first night's sleep? Or, if we
should call upon those who have " obtained a hope"
in Christ, to nrake it known to a large assembly, by
some prescribed signal; would it be right in those
into whose minds this hope, whether genuine or spu-
rious, has beamed only a few hours or minutes before
the call was made, to stand forth in this high and re-
sponsible character, before there was the least op-
portunity to put their hope to a scriptural test? Of
all methods yet devised, this appears to me most di-
rectly adapted to fill the Church with rash, ignorant,

LETTER IX. 165

superficial, hypocritical professors, instead of solid,
intelligent, truly spiritual and devoted Christians.

Nor is even this, bad as it is, the worst. I feel
constrained to add, that when this highly exciting
system of calling- to " anxious seats," — calling out
into the aisles to be " prayed for," &;c., is connected,
as, to my certain knowledge, it often has been, with
erroneous doctrines; — for example, with the declara-
tion, that nothing is easier than conversion; — that the
power of the Holy Spirit is not necessary to enable
impenitent sinners to repent and believe; — that if
they only resolve to be for God— resolve to be Chris-
tians— that itself is regeneration — the work is already
done: — I say, where the system of " anxious seats,"
8cc., is connected with such doctrinal statements as
these, it appears to me adapted to destroy souls by
wholesale! I will not say that such revivals are never
connected with sound conversions; but I will be bold
to repeat, that the religion which they are fitted to
cherish^ is altogether a different one from that of the
Gospel. It is, I sincerely believe, a system of soul-
destroying deception!

Those of you, my Christian brethren, who have
seen a highly instructive and interesting volume on
the subject of " revivals," by the Rev. Dr. Sprague,
of Albany, — a volume which I would earnestly re-
commend to the careful perusal of every Presbyterian
in the United States, have no doubt been impressed,
not only by the just and luminous views given of the
subject before us, by that excellent writer himself;
but also by the remarkable unanimity of opinion on
the same subject, expressed in the Appendix to his
work, by a long list of eminent ministers, of six dif-
ferent Christian denominations — most of them dis-

166 LETTERS TO PRESBYTERIANS.

tinguished for their great wisdom and piety, as well
as their ample experience in revivals. From the
communications of three of the venerable men —
whose competency in every respect to give testimony
on the sabject before us, will be questioned by none
who know them — I beg leave to make a few short
extracts.

The following is the testimony of the Rev. Presi-
dent//w7??;;A?'6!3/, of Amherst College, whose character
as a tried friend of revivals is well known. " If you
ask me, what means and measures have been most
eminently blessed, in the revivals which have fallen
under my own personal observation, in College and
elsewhere,— I answer, substantially the same as were
' mighty through God to the pulling down of strong
holds' in the apostolic age; — the same as were em-
ployed by Edwards, and Bellamy, and Brainerd, almost
a century ago. Meetings for personal conversation,
commonly called, " inquiry meetings'^ have been held
weekly, or oftener, with great spiritual advantage, in
all the revivals which have fallen under my notice.
The duty of prayer, both secret and social, has been
earnestly and daily urged upon Christians; but late

eetings have generally been discouraged, as inter-
iring with the religious order of families, and tend-
ing in a short time, to exhaust the physical and men-
tal energies of God's people, as well as to mingle
" strange fire" with that which is kindled from the
skies. When met for social prayer, neither minis-
ters nor laymen have indulged themselves in loud
and boisterous vociferations, in audible groans, or in
smiting the hands together in token of their sincerity
and earnestness. They have observed, that the most
aoisy waters are seldom deepest; and have laid more

LETTER IX. 167

Stress upon " fervency of spirit," than upon strength
of lungs, or muscular contortions. With us it has
never been customary, either in our larger or smaller
religious circles, to pray for sinners who may happen
to be present, by name, or to indulge in equivalent
personalities. The general tendency of such a prac-
tice, it is thought, would be detrimental to the cause
of piety, however different the effect might be in so-
litary instances. Females have kept silence in all our
meetings, except such as were composed exclusively
of their own sex. Calling anxious sinners into the
aisles, to be addressed and prayed for, has not been
practised within the circle of my observation; nor
have they been requested, before the great congrega-
tion, to come forward from any part of the house,
and occupy seats vacated for that purpose; — and
wherever such measures have been adopted, within
my knowledge, I believe the cause of revivals has
lost more than it has gained by them. It is unsafe
to argue from the present effect of any new system,
that it is better than the old. It may accomplish
more in a week, but not so much in a year. It may
bring a greater number of persons into the visible^
kingdom of Christ, but not so many into his spiritudi^'
kingdom. For myself, every new revival of religion^*
which I am permitted to witness, serves to confirm
me in the opinion, that it is safest to walk in the
" old paths," and to employ those means and mea-
sures which long experience has sanctioned, and in
the use of which the churches in this part of the
land, have been so greatly enlarged and edified."

The Rev. President Lord^ of Dartmouth Collect —
in reference to the same subject, has the following
weighty remarks. " In regard to these revivals of re-

168 LETTERS TO PRESBYTERIANS.

ligion, I think it important to remark, that, in every
instance, they seemed the product of the Spirit's in-
fluence silently affecting different minds with the
same truths, and multiplying the trophies of divine
mercy. They were an effect, and not a cause of di-
vine interposition; and except as occasionally ble-
mished through human weakness and sinfulness, bore
the characteristics of the wisdom that is from above.
We have known here nothing except by report, of
the * new measures' for building up the kingdom of
Christ. We have no machinery for making con-
verts; and we could allow none to be introduced.
We should be afraid to make or suffer an impression
upon the young men under our care, many of whom
will be ministers of Jesus Christ — that the Gospel
can be helped, or the work of the Holy Spirit facili-
tated by human devices. And I think we shall hold,
on this subject, to our general principles, too long
settled by the experience of ages, and confirmed by
the blessing of God, attending the application of
them, to be now thrown away in the ardour of ques-
tionable excitements, or for the love of innovation, or
even to escape the imputation of being the enemies
of revivals. When shall the ministers and churches
of the Redeemer know effectually their proneness to
mar the beautiful simplicity of the Gospel, to add
something of their own inventions to its sufficient
ordinances; to lead instead of following the divine
Providence, and to mistake their own dreaming for a
heavenly impulse; to inflame the sacrifice with un-
hallowed fire, and to arrogate that power, and that
glory which belong to God only.^ I cannot tell you
how much I sometimes fear, when I look abroad '
upon our country, that Christianity will degenerate

LETTER IX. 169

in our keeping. Yet let us hold to the old founda-
tions. There are many yet to maintain the right;
and the recovering spirit, we are assured, will accom-
plish the purposes of divine mercy, will correct and
convert the world."

President Griffin^ of Williams College, than whom
few living ministers have had more experience in re-
vivals, employs, on the same subject, the following
language — " Much has been done of late, to lead
awakened sinners to commit themselves, in order to get
them over that indecision, and fear of man which
have kept them back, and to render it impossible for
them to return wiih consistency. For this purpose
they are called upon to request public prayers by
rising; to come out into the aisles, in token of their
determination to be for God; to take particular seats,
called in bad English, * anxious seats;' to come for-
ward and kneel in order to be prayed for; and in very
many instances, to promise to give themselves to
religion at once. For much the same purpose con-
verts are called upon to take particular seats, and
thus virtually to make a profession in a day, and are
hurried into the church in a few weeks. These mea-
sures, while they are intended to ' commit' the actors,
are meant also to awaken the attention of others, and
to serve as means of general impression. I would not
make a man an offender for a word; but when these
measures are reduced to a system, and constantly re-
peated;— when, instead of the former dignity of a
Christian assembly, it is daily thrown into a rambling
state by these well meant manoeuvres; — it becomes a
solemn question, whether they do not give a dispro-
portionate action to imagination and passion, and
lead to a reliance on other means than truth and
p

170 LETTERS TO PRESBYTERIANS.

prayer, and on other power than that of God. I have
seen enough to convince me that sinners are very
apt to place a self-righteous dependence on this sort
of commitment. * I have taken one step, and now I
hope God will do something for me'' — is language
which I have heard more than once. Against any
promises, express or implied, I utterly protest. If
they are promises to do any thing short of real sub-
mission, they will bring up a feeling that more the
sinner is not bound to do. If they are promises to
submit, they are made in the sinner's own strength,
and are presumptuous. The will, which forms reso-
lutions, and utters promises, cannot control the heart.
Sinners are bound to love God at once; but they are
not bound to promise beforehand to do it, and rely on
their own will to change their heart. This is self-
dependence. They are bound to go forth to their
work at once; but they are not bound to go alone.
It is their privilege, -and their duty to cast themselves
instantly on the Holy Ghost, and not to take a single
step in their own strength. In these extorted pro-
mises there is another evil, — the substitution of
human authority for the divine. It is right for
Christians to urge upon sinners the obligation of
immediate submission, and they cannot enforce this
too much by the authority of God; but to stand over
them and say, — ' Come, now promise; promise this
moment; do promise; you must promise; promise,
and I will pray for you — if you dont, I wont' — is
overpowering them with human authority, and put-
ting it in the room of the divine."

The experience and wisdom of the Rev. Mr. Net-
tliton in revivals of religion, for more than twenty
years past, are well known throughout the United

LETTER IX. 171

States. His testimony against the " new measures"
of which I am now speaking is strong and decisive.
He informed me, with his own lips, within a few
weeks, that a short time before he commenced his
career as an Evangelist, these very ''^ measures^" (call-
ing upon people in the public assemblies, to proclaim
the state of their minds by standing up, going to cer-
tain seats — or kneeling in the aisles to be prayed for)
had been extensively employed, by the Rev. James
JDaviSf a Congregational minister in the eastern part
of Connecticut, where he (Mr. N.) was subsequently
called to labour^ that the ultimate fruit of them every
where, was fanaticism and disorder; that, in more
than one place, the spirit which they generated pre-
sented such insurmountable obstacles to all rational
and sober ministrations, that he was obliged to take
leave and go elsewhere^ and that in every period of
his ministry since, he has found similar " measures"
invariably productive of the same distressing effects.
His judgment, therefore, long since formed^ tested
by miirh experience both in the Presbyterian Church,
and in New England; and rendered more and more
decisive by every day's additional observation, is,
that the whole array of the " measures" in question,
is opposed to the meekness and humility of the Gos-
pel; that it tends to nourish a spirit of ostentation,
fanaticism and censoriousness; and that, although it
may appear to be productive of a greater number of
conversions in the beginning, a less obtrusive system
may be expected to produce more genuine and more
abundant fruit in the end.

Let it not be said, that calling out inquirers to
" anxious seats" is the only effectual method of ascer-
taining who are under serious impressions, and who

172 LETTERS TO PRESBYTERIANS,

are not. Is it not quite as effectual, and much less
exceptionable, to give a public invitation to all who
are in any degree seriously impressed, or anxious to
remain after the congregation is dismissed; or to
meet their pastor the next evening, in some conve-
nient apartment, for the purpose of disclosing their
feelings, and of being made the subjects of instruction
and prayer? Nay, why is not the latter method very
much preferable, in every respect, to the former? It
affords quite as good an opportunity to ascertain num-
bers, and to distinguish persons and cases. It fur-
nishes a far better opportunity to give distinct and
appropriate instruction to particular individuals. It
prevents the mischief of dragging into public view,
and even into the highest degree of publicity, those
whose exercises are immature, and perhaps transient.
And it avoids the danger which to many, and espe-
cially to young people, may be very formidable; I
mean the danger of being inflated by becoming ob-
jects of public attention, and by being forthwith ad-
dressed and announced, as is too often the case, a&
undoubted " converts.*' Surely the incipient exer-
cises of the awakened and convinced ought to be
characterized by much calm self-examination, and
much serious, retired, closet work. If there be any
whose impressions are so slight and transient, that
they cannot be safely permitted to wait until the next
evening, it will hardly be maintained that such per-
sons are prepared to " commit themselves," by pub-
licly taking an anxious seat. And if there be any
whose vanity would dispose them to prefer pressing
forward to such a seat in the presence of a great as-
sembly, to meeting their pastor, and a few friends, in
a similar state of mind with themselves, in a more

LETTER IX. 17S

private manner, the Church, I apprehend, can pro-
mise herself little comfort from the multiplication of
such members.

After all, what is the ultimate effect of this system
of " new measures," as it is commonly called? Does it
continue, like all the ordinances of God's own appoint-
ment, to impress and to edify, from year to year,
without abatement or weariness? Not at all. In those
places in which the practice of calling out the seri-
ous, the anxious, and the hoping to the aisles, or to
particular seats, as habit or caprice may dictate, has
been most extensively and longest in use, all experi-
ence testifies, that when the novelty of the expedient
has worn off, its exciting character is at an end; and
that it soon becomes as powerless and inefficient as
any other old story. This is notoriously the case in
many parts of the western country; and it will soon
be found to be the case in those eastern portions of
the Church in which similar practices are now in
high vogue. The truth is, things of this kind cannot
long be tolerated among enlightened, sober-minded
Christians. Solid food nourishes the body, and
leaves it invigorated and comfortable. But stimu-
lating potations excite to morbid action only, and
that for a time; and then leave tl;^ system depressed
and wretched.

But I must postpone to one more letter some fur-
ther remarks on the subject of revivals.

Princeton, March. 1833.

p 2

174 LETTERS TO PRESBYTERIANS,

LETTER X.

Revivals of Religion.

Christiak Brethren,

The subject of revivals of religion is so unspeaka-
bly interesting and important, and at the same time,
so extensive, that I am persuaded you will not won-
der at my making it the subject of another letter.
There are several other topics on which I feel desi-
rous of making a few observations.

III. A third remark which I would most respect-
fully offer, is, that, if we desire to promote genuine
and salutary revivals of religion, we must not under-
value THE ORDINARY MEANS OF GRACE, NOR MAKE TOO
COMMON AND CHEAP THOSE WHICH MAY BE CALLED EX-
TRAORDINARY.

When the ancient people of God, in their passage
through the wilderness, began to loathe the plain but
excellent manna which was provided for them day by
day, and to call for some extraordinary supply; we
find that, on their request being granted, surfeiting
and mischief were the consequence. So it is with
respect to Zion's more spiritual provision. When
new schemes for making a popular impression begin
to occupy the public mind, a love of excitement and
of agitation seems to take possession of the people.
They begin to suppose that when these are absent,
nothing valuable is accomplished. The ordinary ex-
ercises of the Sabbath, the weekly lecture, the prayer
meeting, and the sacramental table, are esteemed

LETTER X. 175

"light food." Something stirring; something new;
something adapted to produce powerful excitement,
analogous to that of strong drink, must be present, or
all seems to them vapid and uninteresting. When a
spirit of this kind becomes prevalent among a people,
it augurs most unhappily for their spiritual interest.
The object of these remarks is, not to intimate that
extraordinary means of grace ought not sometimes
to be employed; but that they ought not so to be em-
ployed and regarded as to place the ordinary means
which God has appointed " in the back ground," and
to make the popular impression that where these
alone are employed, little good is to be expected.

To exemplify my meaning: I am a warm friend to
" Protracted meetings." They were evidently em-
ployed, on special occasions, under the Old Testa-
ment economy; but they were not made cheap by too
frequent recurrence. They were considered and
treated as special services. In the days of our blessed
Lord's personal ministry, we know that He kept the
people hanging on his lips for three whole days in
succession, and, during the greater part of this time,
large numbers of them evidently remained on the
ground fasting. In the Church of Scotland, protract-
ed meetings, on sacramental occasions, were almost
universal, it is believed, for more than a hundred
years, and, on many occasions, with richly excellent
results. It was on such an occasion that a single
sermon, by the celebrated Mr. John Livingston, was
blessed to the hopeful conversion of five hundred
souls. And such protracted meetings, have, beyond
all doubt, been made signally instrumental in many
parts of our own country, especially within a few
years past, to the commencement or the continuance

176 LETTERS TO PRESBYTERIANS.

of the most precious revivals of religion. Against
protracted meetings, therefore, as such, thus war-
ranted and fortified, it is probable no sincere and in-
telligent friend of vital piety will venture to speak.
But are not such meetings extremely liable to abuse?
Nay, is there not reason to believe that they have been
abused, and thus made a hindrance, instead of a help,
to the cause of pure and undefiled religion? And
they may be said to be abused, when professing Chris-
tians begin to place their chief dependence upon them;
when they look forward to them with eagerness, as
the hope of the Church; when they are made, as it
were, to come in place of an humble tender reliance
on the Holy Spirit, and broken hearted, importunate,
persevering prayer for the prosperity of Zion; when
they even seem, as they have sometimes been, to be
regarded as a kind of machinery which may serve as
a substitute for personal religion, and persevering de-
votion; and, finally, they are greatly abused when
they are resorted to so frequently by the same people,
as to convert them into stated means of grace, and
thus to make the Sabbath, and its ordinary privileges
lightly esteemed in comparison with them. This is
a sore evil; yet it has happened; and there is great
danger that it will happen again. But if my views
of the nature of the economy of grace, as well as dis-
tinct information respecting the effects in particular
cases, do not deceive me, such an abuse never can
happen without mischief; without such frowns and
desertion by the great Head of the Church, as will
leave a people chargeable with it, in a greater or less
degree, to the coldness, the stupidity, and the desola-
tion of those who are given up to " eat the fruit of
their own way," and to be " filled with their own de-
vices."

LETTER X. 177

The truth is, men have been prone, m all ages, to
lay more stress on their own inventions, than on the
simple ordinances of Christ. They have honestly,
but vainly, thought that the appointments of the
Head of the Church were not sufficient^ or, at any
rate, that they might be added to, not only without
sin, but with advantage. Every new device for win-
ning the attention, and exciting the mind, they have
been ready to adopts and imagined that in doing so,
they " did God service." This was, no doubt, the
origin of a large number of those human inventions
in the worship of God which deform the. Romish
Church. They began early. They were a long time
in reaching that corrupt and revolting maturity
which they now exhibit. Good men, in their pious
zeal to impress the multitude, and to bring souls into
the Church, invented device after device for address-
ing the senses, and working on the feelings of men;
until the piety of their inventors, and the force of
habit, consecrated these devices in public estimation,
as institutions of Christ, and gave them a permanent
place in the apparatus of the Church; until one after
another they built up that mass of superstition which
forms the dire machinery by which the " man of sin,"
dazzles and deceives the simple. It is, moreover, one
of those notorious facts, in the history of human in-
ventions in the worship of God, as humiliating as it
is striking, that after a while, more stress is com-
monly laid upon those inventions than on the ordi-
nances of Christ. Uncommanded festival and fast
days in the Romish Church are commonly observed
with far more strictness than the Lord's day. And
many, if appearances are not deceptive, are beginning
to feel as if no good can be hoped for without pro-^

178 LETTERS TO PRESBYTERIANS.

tracted meetings, and that they are of far more im-
portance than the privileges of the holy Sabbath.

I would say, then, employ protracted meetings.
They are fully warranted, by the example, as well as
the spirit of the word of God. But do not make
idols of them. Do not imagine that they have an in-
herent efficacy, independently of the Spirit of God, to
produce a revival of religion. Resort to them but
seldom^ not as stated, but as extraordinary means.
Prepare for them with much humble, importunate
prayer. Remember that, like all other means, they
will only be useful as far as they are attended upon
with a believing reference and application to the Spi-
rit of all grace. And be careful not to view or use
them in any way which will tend to depreciate in
your esteem the ordinary means of grace. What-
ever or whoever does this, is a great evil, and will
inevitably be followed by the frowns of Zion's King.

IV. It is of great importance in revivals to guard

AGAINST A SUDDEN INTRODUCTION TO THE CHURCH OF
THOSE WHO ARE HOPEFULLY MADE THE SUBJECTS OF
CONVERTING GRACE.

Until recently, the practice here opposed had few
or no advocates among intelligent, sober minded
Christians. If it be of any importance, either to
themselves or the Church, that those who are intro-
duced to her communion be sincere and enlightened
believers, then it is, undoubtedly, desirable that, after
cherishing the hope that they have become such,
they should have some little time to try and know
themselves, and to become known to the Church.
Especially is this caution highly important in sea-
sons of powerful awakening and revival^ when many
are wrought upon by sympathy, who are strangers

LETTER X. 179

even to deep conviction, much more to a genuine
conversion^ — when many appear serious and pro-
mising for a while, but soon draw back, and relapse
into deeper carelessness than before. Surely it would
be unhappy, in every respect, if such persons were
encouraged in their first paroxysms of feeling to en-
rol themselves publicly as professors of religion!
Scarcely any thing could be more directly adapted to
fill them with delusive hopes, and prevent their ge-
nuine conversion. The truth is, the system which I
have known to be pursued by some warm hearted
and well meaning ministers; a system of high animal
excitement throughout, unaccompanied with much
instruction, and followed up with admission to the
communion of the Church, within a few days, and
sometimes within a few hours, after the commence-
ment of serious feelings; is undoubtedly a system
adapted to deceive and destroy immortal souls; to
fill the Church with ignorant, noisy hypocrites; and,
in the end, to destroy, at once, its purity and its
peace.

As to the examples found in Scripture, which are
supposed to justify the immediate admission of hope-
ful converts to sealing ordinances — such as the
prompt baptizing of the Ethiopian eunuch, by Phi-
lip^ and the reception of three thousand on the day of
Pentecost, they are manifestly nothing to the pur-
pose. The cases, when examined, will be found to
have been peculiar, and not to have admitted of de-
lay;— not to say, that the peculiar state of the Church
at that time totally alters the aspect of such facts.
Besides, no one doubts that cases may be supposed,
and sometimes actually arise, in which immediate
reception would be wise and perfectly safe; but the

180 LETTERS TO PRESBYTERIANS.

question is, what course is best as a general rule?
What course is adapted to fill the Church with in-
telligent, solid, and truly sanctified members? Is it
possible to hesitate respecting the proper answer?

I have been struck, and very much gratified with
the remarkable unanimity of opinion on this subject,
on the part of the distinguished ministers whose
communications appear in the Appendix to Dr.
Sprague's excellent "Lectures on Revivals," before
mentioned. The Rev. Dr. Hawes, of Hartford, in re-
ference to this subject, speaks thus:— "It is a great
error to admit converts to the Church before time
has been allowed to try the sincerity of their hope.
This is an error into which I was betrayed during
the first revival among my people, and it has cost me
bitter repentance. And yet none were admitted to
the Church under two months after they had indulged
a hope. It is of great importance that young con-
verts, immediately after conversion, should be col-
lected into a class by themselves, and brought under
the direct and frequent instruction of the pastor. —
^nd if they are continued from four to six months in a
course of judicious instruction, and then admitted to the
Church, there is very little danger that they will af-
terwards fall away, or that they will not continue to
shine as lights in the world till the end of life."

The Rev. Dr. Griffin, in speaking on the same sub-
ject, expresses himself thus: — "The means employed
in these revivals have been but two — the clear pre-
sentation of divine truth, and prayer — -nothing to
work upon the passions, but sober solemn truth, pre-
sented, as far as possible, in its most interesting atti-
tudes, and closely applied to the conscience. We
have been anxiously studious to guard against delu-

LETTER X. 181

sive hopes, and to expose the windings of a deceitful
heart, forbearing all encouragement except what the
converts themselves could derive from Christ and
the promises, knowing that any reliance on our opi-
nion was drawing comfort from us and not from the
Saviour. We have not accustomed them to the bold
and unqualified language, that such a one is convert-
ed^ but have used a dialect calculated to keep alive
a sense of the danger of deception. For a similar
reason, we have kept them back from a profession about
three months.'*

The ministry of few Pastors i!i any Church has
been more honoured by a succession of powerful re-
vivals, than that of Dr. McDowell, of Elizabethtoivn.
In the light of his ample experience on this subject,
he speaks of it in the Appendix to Dr. Sprague's
work, before mentioned, in the following terms: "We
have carefully guarded against a speedy admission to
the privileges of the Church. Seldom in times of re-
vival have we admitted persons to the communion in
less than six months after they became serious.''

Closely allied with the too sudden introduction of
hopeful converts to the communion of the Church is
another mistake, as I am constrained to regard it.
I mean calling upon such young converts, even be-
fore they have been recognised as professors of reli-
gion, to lead in public prayer, and even, in some
cases, to instruct the anxious and inquiring, and to
solve the perplexities of distressed and doubting
souls. There are many things which the youngest
converts may do, as the proper fruit and evidence of
conversion; and it is desirable, from the earliest pe-
riod of their spiritual life, to give them some appro-
priate employment in the new relation into which

182 LETTERS TO PRESBYTERIANS.

they are brought, consistent with the retiring humi-
lity which becomes them. But to set "babes in
Christ" to leading in public prayer, is, in most cases,
to engage them in a service for the performance of
which to edification, their spiritual knowledge and
experience are very seldom adequate^ and, what is
no less worthy of regard, when young converts find
themselves called upon to come forward in this pub-
lic manner, there is danger of their being puffed up,
and thus receiving precisely that kind of impression
which is most apt to be injurious to the young and
inexperienced. I have repeatedly known young per-
sons who, after having undergone what had the ap-
pearance of a very decisive conversion, were almost
immediately called upon to pray in public; who ac-
knowledged, afterwards, that their being thus pub-
licly noticed filled them with spiritual pride; and
who subsequently became apostates of the most de-
plorable and humiliating character. O how much
better to have waited awhile, to see what would be
the issue of their exercises, and thus to have avoided
a train of circumstances which rendered their apos-
tacy more signal, and more injurious to the cause of
Christ! Let me say again, then, that encouraging
young converts to speak and pray in public, in a few
days or hours after their hopeful passage from death
to life — is most seriously to endanger the edification
of those who hear them; but it is quite as likely, nay
more likely, to injure the converts themselves. And
allow me to say, that this is especially the case in
times of excitement and revival. Then, if ever, wis-
dom, prudence, and the best experience, are indis-
pensably demanded. Then rashness, and misguided,
though well-meant zeal, may do more harm in a

LETTER X. 183

single day, than years of laborious diligence can re-
pair.

V. Further^ the real friends of revivals of religion
ought to be upon their guard against the confident
allegation, that the preaching of certain new opi-
nions IS alone favourable to revivals^ and that
those who adhere to the system of old orthodoxy
cannot hope to be, in this respect, extensively if
at all useful.

This allegation has been often and confidently
made; yes, and in the face of multiplied and incontro-
vertible facts, plainly establishing the contrary, has
been so often repeated, that many are weak enough,
or ignorant enough, to believe it. So that, with not
a few, it has come to be a received opinion, that
where new opinions are not preached, no revivals are
to be expected. But surely, none who have any tole-
rable acquaintance with the history of revivals, can
be imposed upon by a deception so palpable and dis-
ingenuous. The preaching of TVhitefield was as free
from any tincture of the new opinions, as that of the
most rigorous old Calvinists among us; and yet all
the world knows that the revivals with which his
ministry was crowned were more extensive and pow-
erful than have attended the ministry of any other
man since his time. The same remark may be made
concerning the ministry of the Tennents, President
DavieSy Dr. Finley^ and a number of other men of si-
milar spirit and usefulness. That they were guilt-
less of either holding or preaching those new, or
rather revived theological speculations, which many
extol, and seem to consider so peculiarly potent in
their influence, all know who have read their printed
discourses: — yet how few of those who make the ar-

184 LETTERS TO PRESBYTERIANS.

rogant claim, which I am now opposing, have been fa-
voLired with equal ministerial success! Nor was this
fact, so conclusive against the claim before us, by
any means confined to former times. Many indivi-
duals, among the living and the dead, within the last
thirty years, might easily be mentioned, who preach
the same doctrine with Wliitefield, Tennent and Da-
vleSj and have been favoured with a success strikingly
similar to theirs. Nay, my impression is, that no-
thing would be easier than to demonstrate, that, in
every part of our country, up to the present hour, the
more nearly the style of preaching has been conform-
ed to the general spirit of Whitejield, Tennent, Ed-
wards, Bavies, and Bellamy, the more deep, sound,
scriptural and consistent, as well as numerous, have
been the revivals which have followed its dispensa-
tion. Within the last four or five years it has been
estimated that at least twelve hundred congregations
within the bounds of the Presbyterian Church have
been graciously visited with revivals of religion: —
and of this number it is susceptible of proof, that not
only a decided, but a very large majority have occur-
red under the ministry of men who rejected the new
opinions. The testimonies to this amount in every
part of the Presbyterian Church, north, south, east
and west, are so indubitable and abundant, that no
one, it appears to me, who is not either wonderfully
ignorant of facts, or strangely blinded by prejudice,
can resist the inevitable inference.

It is not denied, indeed, that some advocates of
Old-school orthodoxy, appear to have very little scrip-
tural life and zeal, and very few seals to their minis-
try. And is not this the case, also, notoriously, with
some individuals who are fierce advocates for New-*

LETTER X. 185

school opinions and measures? What, then, does a
fact of this kind prove? It may give reason to fear,
that a man, though repi^feJ orthodox, is really leaning
upon the crutches of antinomian delusion^ or, though
truly orthodox, is a stranger to true piety:- — or, that,
though truly pious, he is lacking in some of those
qualities which seem necessary to prepare men for
usefulness. I could name New-school men whose
ministry is as strikingly without good fruit as that of
the veriest drone that ever discredited the Old-school
ranks; yet I never heard the most zealous advocates
for Old-school principles allege this fact, taken alone,
as proof of the unsoundness of their creed.

VI. Finally; I would put the real friends of revivals
on their guard, against the arrogant claims of

SOME TO PECULIAR, NAY, TO ALMOST EXCLUSIVE SKILL
AND POWER IN THIS GREAT CONCERN.

It is well known to attentive observers of passing
scenes, that claims of this kind are by no means un-
frequent. We have heard of both ministers and lay-
men who applied to one another, with peculiar com-
placency and emphasis, the title of " revival-menJ"
They openly claimed to possess some special skill in
the art of producing and conducting revivals. They
were announced to the churches in this high and im-
posing character; and held themselves up to public
view as persons to be invited from place to place for
the professed purpose of introducing religious excite-
ments. Nay, these men have been known to enter
congregations without the request or even consent of
the pastor; to commence and pursue a system of
measures for the accomplishment of their objects,
without consulting him; to proceed altogether inde-
pendently of him, — not even asking him to make a
Q2

186 LETTERS TO PRESBYTERIANS.

prayer; in short, to reject entirely the co-operation of
all excepting a chosen few; refusing to suffer minis-
ters venerable for age as well as piety, who were pre-
sent, to take any part with them, for the avowed rea-
son, that they were not " revival -men" or not " up to
the times."

And what, in many cases, has been the character
of these self-styled " revival-men?^' Were they gene-
rally conspicuous for their modesty, their meekness,
their humility, their gravity and peculiar spirituality?
Did they appear to be deeply acquainted with human
nature, and deeply skilled in genuine Christian expe-
rience? By no means. It may at least be asserted
that this ^vas far from being always the case; but
that, in very many instances, rashness, presumption,
pride and censoriousness, often intermixed with a
heartless levity, wxre their most prominent charac-
teristics. They appeared, on too many occasions,
like men vain of some artful machinery, in the use of
which they supposed themselves to be peculiarly ex-
pert, to which they looked, and on which they de-
pended for success, far more than on the spirit of a
sovereign God. Nay, we have sometimes seen in the
front ranks of these " revival" preachers, young men
scarcely of age; of very small knowledge, and still
less experience, denouncing and condemning, as if
sure that " they were the men, and wisdom would
die with them;" treating with contempt aged and
eminently devoted ministers; ministers who had
themselves been brought into the kingdom of Christ
in powerful revivals, and had enjoyed for many years
more than usual experience in those displays of hea-
venly grace; — treating such men as these with con-
tempt— as though they knew nothing of the matter,

LETTER X. 187

compared with their own deep insight and pre-emi-
nent skill! The truth is, when the thorough-going
and highly rectified spirit of which I speak has taken
full possession of any individual, young or old, there
is no calculating on the lengths to which it may carry
him; or the wonderful degree in which it may blind
him to the claims of Christian decorum, and even
sometimes, alas! it would seem, to those of Christian
candour and integrity!

It is granted, indeed, that there are men peculiarly
adapted to promote revivals of religion. Some minis-
ters, unquestionably, preach the Gospel with more
spiritual skill, clearness, force, and pungency than
others. There is in all their sermons, and in all their
prayers, more instruction, more point, and more feel-
ing and solemnity, than in those of most of their bre-
thren. They have a deeper insight into the human
heart; know better the avenues which lead to it; and
are better versed in the varieties of Christian experi-
ence than is common even among pious men. They
pray much for the blessing of God on their labours;
and their whole conversation and example out of the
pulpit, are eminently adapted to make an impression
in favour of religion on all whom they approach.
These I call true revival-mex. If there be men in
the world peculiarly adapted to promote genuine re-
vivals of religion, these are the individuals. This,
however, is only saying, that men who most resemble
the Apostle Paul, or rather Paul's Master, are most
likely to be instrumental in promoting real religion.
But th6y would be the last men in the world to call
themselves by way of eminence, " revival-men," or to
favour such a claim being made for them by others.
Nothing would be more abhorrent from their minds

188 LETTERS TO PRESBYTERIANS.

than the thought of attaching that power to their ma-
chinery, which every page of the Bible, and all the
experience of the Church, ascribe to the sovereign
agency of Him who has declared, " Not by might nor
by power, but by my spirit saith the Lord."

A " revival man" I do know, whose ministry
has probably been connected with more numerous
and powerful revivals of religion than that of any
other man now living: — whose power in such dis-
plays of divine glory seems to consist, not in noise,
in bustling trickery, or in any kind of artful manage-
ment; but entirely in simple, pungent exhibitions of
Gospel truth I in representing to men their true con-
dition as lost sinners; in holding up Christ as an Al-
mighty and willing Saviour; and in constantly re-
ferring every thing to the power and grace of a
sovereign God: — who, instead of loving to be called
a " revival man," shrinks from such an appellation
with instinctive aversion: — who, instead of thrusting
himself into a congregation, uncalled, for the purpose
of making a revival, has ever laboured to avoid every
thing which might, by possibility, wear such an as-
pect, or which might lead others to claim for him a
revival-making power: — who has always been ob-
served, V* henever he entered a congregation, whether
in a state of excitement or not, to do honour to the
pastor, placing hhn forward on all occasions, and
while he made unceasing efforts to promote the spi-
ritual welfare of the flock, hiding himself^ as it were,
behind its appropriate shepherd: — whose retiring
modesty and humility have ever been as remarkable
as his pious zeal : — and whose success is a standing
refutation of those who contend that revivals can
never be expected to occur excepting under the mi-

LETTER X. 189

nistry of those who preach the new opinions^ and re-
sort to the neio 7neasures. May this venerated and
beloved brother be long continued an ornament and a
blessing to the American Church ! Though he is not
connected with my own particular denomination, I
can as cordially rejoice in his labours and success as
if he were, and pray that his spirit may fill the land!

But in reference to this momentous subject, my re-
spected friends, I must now draw to a close. If we
wish our beloved Church really to prosper, let us never
cease to long and pray for revivals of religion. No
degree of outward prosperity can compensate for the
want of these precious tokens of the divine presence.
Let no degree of abuse or disorder with which they
have been attended, prejudice you against revivals
themselves. Desire them, and pray for them with
unwearied importunity. But if we desire to be
favoured with revivals in their genuine power, we
must never cease to honour the Holy Spirit of God,
and importunately to solicit his life-giving influence:
and if we would not grieve away the Holy Spirit,
when obtained, v/e must lay aside all human inven-
tions in cherishing his work; — every thing tending to
nourish pride and self-confidence; — all carnal ma-
chinery; all parade, all ostentation, every thing, in
short, adapted to kindle mere animal excitement,
and to bring animal feeling into collision with spi-
ritual exercises, or to give it the predominance over
them. Let no persuasion, no plausible example pre-
vail on you to countenance these unscriptural " mea-
sures." They may promise much for a time; but
they have never failed ultimately to corrupt and de-
press the cause of genuine piety.

It is deeply to be regretted that even this hallowed

190 LETTERS TO PRESBYTERIANS.

subject has not escaped the perversion of party
violence. Attempts have been made to persuade the
religious public that a large portion of our Church is
unfriendly to revivals of religion. I must cherish
the hope that this representation has been rather the
result of prejudice than of disingenuousness. I know
not of a single Synod, or even Presbytery in our
whole body in which revivals of religion are not con-
stantly and fervently prayed for, and really desired,
and would not be cordially welcomed. I know,
indeed, a few individual ministers and churches, in
the minds of whom the disorders which have really
occurred, or been reported to them as occurring,
in religious excitements, have created a prejudice
against the whole subject^ just as, seventy or eighty
years ago, in the time of Mr. Davenport, and his fol-
lowers, the same unhappy cause produced a similar
effect on the minds of many truly pious and worthy
men XhvQ\x^\{o\xt New England. But let us hope that
the prejudice even in such minds will be but tempo-
rary. An expression of sentiment on this subject is
coming in from the aged, the pious, the wise, and the
experienced, in every part of our land, most happily
and remarkably concurring^ and affording a pledge
of united hearts and united prayers in behalf of a
GENERAL REVIVAL, which will do morc, I trust, to bind
together the affections of American Christians, than
all the theories and theoretical persuasives that can
be urged by human eloquence. When the Spirit of
pure, scriptural revival shall be " poured out from
on high," in its genuine manifestations, and in large
measures on our American churches — censorious-
ness will die. Party violence will cease. The meta-
physical refinements and subtleties of a delusive the-

LETTER X. 191

ology will be no more heard. The Gospel preached,
will be taken from the Bible, and not from the rakings
of exploded heresies. And the hearts of Christians,
instead of " doting about questions and strifes of
words, whereof come envy, railings, evil surmisings,
and corrupt disputings," — ^" will be knit together in
love," and united in counsel and effort for the conver-
sion of the world. May such a revival speedily bless
all our churches, and pervade Christendom!

Princeton, March, 1833.

192 LETTERS TO PRESBYTERIANS.

LETTER XI.

Adherence to Presbyterial Order.

Christian Brethren,

I AM aware that when adherence to Presbyterial
Order is urged, it is considered by many as a plea in
favour of a cold and chilling formality, at the expense
of the more spiritual interests of the Church. On
this account, there is not only a prejudice against ex-
hortation on this subject, but a prejudice against the
thing itself, as one which, in proportion to the extent
to which it is regarded, is much more likely to hin-
der than to promote the reign of genuine piety. That
this is a prejudice, and not a wise judgment, the ex-
perience of forty years, as well as the judgment of
all ages, has fully convinced me. And it is the de-
sign of this letter most respectfully to impart a few
thoughts on this subject, which, if they fail to con-
vince those who have hitherto adopted different opi-
nions, will, at least, serve to explain why he who now
addresses you, in common with many of his brethren,
attaches no small importance to the principles which
he would humbly recommend.

It is well known, that the fundamental principles
of Presbyterian Church government are three: — the
parity of ministers ;— the government of individual
churches by a bench of Elders, instead of the whole
body of the communicants; — and the union of a num-
ber of single churches under representative bodies of
review and control. In the first of these principles we

i^ETTER XI. 193

Egrefe with our Congregational brethren. In the se-
cond and third we differ from them. And I am one of
the many ministers of our body who do sincerely be-
lieve that a faithful adherence, both to the spirit and
the letter of our form of government, in reference to
both these points, is more nearly connected with our
union, our peace, our purity, and our best interests as
a Church, than is commonly imagined. I do not, how-
ever, of course, expect this opinion to go for any
thing, except so far as it may be sustained by solid
reasons.

Having, in a separate volume, published nearly two
years ago, treated at large of the office of the Ruling
Elder ^ as founded in Apostolic usage, and as essential
to the intelligence, tranquil and orderly government
of the Chuixh, I shall not dwell particularly on that
subject at present^ but shall confine myself chiefly to
the importance of adhering to that system of rules
and regulations, which, as a body, we have adopted,
and under which we have solemnly stipulated to God
and to one another that we will walk together.

I need not say to those who are in the habit of mak-
ing the Bible their guide, that order is one of the first
laws of Christ's kingdom. " Let all things be done
decently and in order," is his inspired command.
Where no order is, there is confusion and every evil
work. As there can be neither peace nor comfort in
a particular Church where the members do not ad-
here to rule, and sacredly consult the feelings and
edification of each otherj so there can be no unity or
true Christian communion among churclies, which,
while they profess to be one, do not " speak the same
thing;" will not " walk by the same rule;" — and in-
sist on consulting their private convenience or incli-

R

194 LETTERS TO I^RESBYTERIANS.

nation alone. The mischiefs of such a course I can-
not attempt to enumerate. It interferes with harmony
and edification to a degree of which no one can esti-
mate the extent, or see the end. The members of a
Church session, or of a Presbytery, when, in a par-
ticular case, they confessedly go counter to the pub-
lished rules of the Presbyterian Church, may imagine
that very little if any evil can possibly result from the
course adopted. But, the truth is, they form a part
of a great body which is one^ all the several branches
or members of which are to be considered as under
the same regulating principles. Whenever, there-
fore, they allow themselves to be guilty of any disor-
derly proceeding, they commence a derangement of
the machinery, which, for aught they can tell, may
extend a disturbing impulse to the remotest meih-
bers of the body with which they are connected. It
may be compared to the operation of a single false-
hood uttered in an orderly and tranquil neighbour-
hood. It is not, perhaps, intended, and it may not
seem possible, that it should do much harm. But it
has gone forth. The mischiefs which it has gene-
rated may spread like a cancer. It may lead to a
hundred falsehoods, and a hundred quarrels. " Be-
hold how great a matter a little fire kindleth!" The
peace of many families may be destroyed by it. A
happy Church may be torn in pieces by it. Nay, it
may create evils of which a whole generation may
not witness the entire removal.

But perhaps it will be said, that a machinery so
constructed, and so liable to be deranged by .disorder
in a single part or branch, had better be laid aside.
That it were wiser to adopt the simple Congrega-
tional plan, as it exists in Massachusetts, in which

LETTER XI. 195

each particular church is independent of every other
churchy and in which there is no delegated body re-
presenting all the churches^ empowered to review
the proceedings of the wholes to receive appeals from
the aggrieved; and to bind all together as one church.
This plan allows each church to take its own course
in every thing, without yielding to any other body
the power to inspect or re-judge its proceedings. I
am persuaded that whoever examines this plan, with
an impartial mind, will find it liable to radical objec-
tions. It is contrary to Apostolical example; for in
Jicts XV. we find an account of the Synod of Jernsale^n,
in which questions were authoritatively decided for the
whole Christian body; and from which " decrees'' were
sent down to all the churches to be sacredly observed. It
is contrary to the practice of the Church in the ages
immediately after the Apostles; for we find, repeat-
edly, in the records of those ages, examples of judg-
ments passed, and decrees published at Synodical
meetings, which were intended to bind all the
churches within a particular kingdom or district.
It is in the highest degree unfriendly both to the
unity and purity of the Church: and it would not be
difficult to show, that, where this Independent system
prevails, some of the most important means of pro-
moting the harmony, co-operation and health of the
churches are essentially wanting; and that for some
of the worst evils to which an assemblage of neigh-
bouring churches of the same denomination are ex-
posed, there is neither prevention nor cure.

But I may not be an impartial judge. I will, there-
fore, request your attention to some remarks of a
writer, who may, perhaps, be more unprejudiced;
who speaks in the pages of the New Haven Spectator^

195 LETTERS TO PRESBYTERIANS.

a journal which has not always appeared over partial
to the Presbyterian form of Church government. The
writer in question, himself a Congregationalist, and
referring particularly to the Congregationalism of
Massachusetts^ speaks thus —

" When an individual church, in any town or parish,
possesses the power of Christian discipline,even to the
exclusion of offenders, and possesses the same power to
discipline its Pastor, as any other member; the govern-
ment is denominated strictly Congregational. And be
the church ever so few in number, or even so much
at variance among themselves, there is no remedy,
except it come from themselves. They may contend
for years, two against two, or three against three,
without a prospect of peace. Being plunged deep in
difficulty, the parties sometimes consent to a mutual
counsel. A venerable council is convened, consisting
(in many cases) of more and wiser men than the
whole church that called them, and they come from
out of the reach of every bias or prejudice. They
are considered, by all parties, as men of talents, and
of enlarged views: men of integrity and ardent piety.
They hear and labour night and day with many tears
and prayers. They make out a result, which is com-
municated with much solemn advice and exhortation.
But, unfortunately for both, and all parties, this ven-
erable council, the best situated and qualified of all
men to hear and judge and decide, is totally void of
power. The result goes to the church, and there it
is rejected. The council retire with grief and morti-
fication, leaving the church in a worse predicament
than they found them. Now they are ripe for an ex^
parte council; and w4ien and how will the troubles
end.^ Nothing can safely be decided.

LETTER XI. 197

" If, instead of multiplying councils, evidently se-
lected for party purposes, the churches would unite,
and covenant together to become one body, of many
members, instead of many bodies of few members; the
work of discipline would be easy, correct, and effica-
cious^ and this was exactly the form of all the apos-
tolical churches. The church of Jerusalem consisted
of one body and many members. It consisted of
five thousand men^ how many women and children
we know not. But they were all one body, under
the pastoral care of many elders. Such were all the
apostolical churches. They were one united body,
under the care of a suitable number of elders, called
the Presbytery. The church in every city or district
was a completely organized Consociation. This vene-
rable body of Elders, together with de!egates from
all the churches, has always possessed the right of
self-government; — for this is the legitimate body of
Christ, consisting of all the saints, loith the bishops and
deacons. To them, in the Apostolic age, were the
difficult cases referred, by the minor churches, for a
final decision. They were the Church, in the highest
sense of the word.

" Let us consider some of the benefits of this union
of churches. The benefits are realized chiefly by the
brethren of the churches, rather than by their pas-
tors and elders. It brings the brethren out of obscu-
rity. It brings them forward one after another, to
attend to the most important and interesting discus-
sions, both of a doctrinal and practical nature. It
brings the churches to deliberate, by their delegates,
and co-operate with their pastors, and give their
votes on the most important questions. Delegates of
R 2

198 LETTERS TO PRESBYTERIANS.

the churches, when they return from meetings of the
consociation, realize that they have been attending a
most excellent and profitable school^ and with plea-
sure communicate to their brethren what they have
learned in the consociation; so that information cir-
culates through the whole body of churches.

" We notice another benefit of this union; and that
is, that vacant churches derive great advantages from
their connexion with the consociation. Being desti-
tute of ministers and spiritual guides of their own,
they have a claim on any or all the ministers in the
connexion, for that aid, direction and fatherly care,
by which they are kept from going astray, and are
enabled to obtain faithful ministers of the Gospel. It
is no small privilege to have the aid and assistance
of those ministers who are in the closest bonds of
union and fellowship. The vacancy of churches, is,
in a great measure, filled by the union of pastors and
churches in the vicinity. The pastors, by this union,
become like pasters of the apostolical churches: fel-
low labourers, workers together, fellow helpers and fel-
low servants of the Lord Jesus Christ.

" But there are still greater benefits resulting from
the consociation of the churches. It is a great check
to the progress of prevailing errors and heresies. If
the consociation is, as it most certainly ought to be,
a standing council for the examination and ordina-
tion of ministers within their own limits; there will
be but little danger of the introduction of heretics
into the sacred office. Instances are very rare, if^-;
any have occurred, in which heretics of any name
have gained an establishment in the midst of an har-
monious consociation. But where no bond of union

LETTER XI. 199

exists in the churches, there is a struggle between
the advocates for the various systems of religion.
Unitarians and Universalists claim the congrega-
tional principle, and introduce their disciples almost
imperceptibly into our vacant congregations.

" What is the form of church government in Mas-
sachusetts? It is extinct. There is not a shadow of
union of one church with another. Instead of union
and co-operation, we stand aloof, and cultivate jea-
lousies and party feelings against each other. Being
rarely called together to act in concert, as sister
churches, we make but very little acquaintance wiih
Christians beyond the narrow limits of our own pa-
rishes. This shameful ignorance of our brethren in
Christ, and even of the officers and leading members
of his church, 'ought not so to be.' We ought to be
intimately acquainted with our brethren, even at a
distance. But how can this acquaintance exist, so
long as we utterly refuse to associate, or to cultivate
any bonds of Christian union whatsoever.^ It cannot
take place. ^Ve must remain strangers and aliens
for want of some bond of union.

" There is, in fact, but one alternative. The
churches in this state {Massachusetts) must urate—'
must organize themselves in union with their pastors
for mutual acquaintance, improvement, good fellow-
ship and discipline; or they must go to ruin. It is
as absurd and unscriptural for independent churches
to set up for independence of the united body of the
Church, as for individual tov.ns to set up for the inde-
pendence of the state or nation. Order, harmony
and peace cannot be preserved and promoted, with-
out a more extensive union, than that of a few indi-
viduals, or individual bodies. From a careful review

200 LETTERS TO PRESBYTERIANS.

of the Scriptures on this subject, we have found, that
churches established by the Apostles, were composed
of a large number of ministers, with their individual
churches. These, in cordial union, fellowship, and
co-operation, composed what we call a consocia-
tion. And from the days of the Apostles to this day,
the orthodox churches have been nearly on the same
ground. Their ecclesiastical judicatories have been
of the nature, and have had the effects of a consocia-
tion of the churches."*

These remarks are pointed and excellent. And, I
may add, that every word which the author has
written in favour of what he calls the " consociation
of churches," applies with equal force in support of
the Presbyterian form of church government. The
plan of consociation as it exists in Connecticut^ which
the writer, no doubt, had in his eye, is neither less
nor more than Presbyterianism as far as it goes.
And, indeed, the writer frankly acknowledges that, in
the Apostolic age, that united body of churches and
pastors, not only for giving advice^ but for the exer-
cise of ecclesiastical authority over all the churches
represented, and for the restoration of which he
pleads, was called a " Presbytery." The advantages
of this system in Connecticut have been equally indu-
bitable and signal. And had the churches in that
State, a " General Consociation," to which appeals
might be brought from the county or district conso-
ciations, they would have a form of government, in
the opinion of Dr. Dwight, greatly improved, and
still better adapted than at present to maintain general
order and purity. Had Massachusetts, more than a

* Christian Spectator, Vol. III. p. 460—463.

LETTER XI. 201

century ago, united with Connecticut in the adoption
of the consociational system, there is every reason to
believe that she would have been, at this hour, as free
from the Unitarian heresy as her next door and hap-
pier sister.

The truth is, the indispensable need of some such
system, for binding the churches together in one har-
monious and co-operating body, as Presbyterianism
furnishes, is daily disclosed by the expedients to which
our respected Congregational brethren are compelled
to resort^ for which their original system makes no
provision; and which, though sometimes successful,
are still oftener found totally inadequate to the pur-
poses for which they are intended. For all these exi-
gencies, the Presbyterian form of government, in its
essential structure, makes appropriate and ample pro-
vision. For terminating all controversies between
churches and their pastors; between different parties
in the same church; and between different neighbour-
ing churches, it furnishes the most prompt and regu-
lar means. It cannot prevent the existence of offences;
but it provides the most expeditious and effectual
methods of removing them. It cannot reverse the
laws of depraved human nature; but it offers the
best means of restraining the disobedient, and recon-
ciling the alienated, that human infirmity admits.
It has not power to banish selfishness, violence and
schism from the church; but it furnishes ties for bind-
ing together individual churches and pastors, and for
facilitating their ecclesiastical union and co-operation,
more easily, happily, and completely than any other
system which Christendom presents. If the machinery
of this system were complicated; if there were a single
unnecessary wheel, there would be some ground for

202 LETTERS TO PRESBYTERIANS.

objection. But the truth is, it is not more efficient
than simple. There is no part for show or mystery;
nothing but what is at once adapted and necessary
to attain the object — harmonious, active union.

Now the question is — seeing we are blessed with
such a system of Church government; a system more
admirably adapted than any other to promote the
harmony, purity, and extension of the Church; a sys-
tem pre-eminently suited to secure Christian liberty
with Christian order; a system which some of the
most learned, wise, and pious divines that ever adorn-
ed the New England churches, have cordially ap-
proved, and expressed an earnest desire to have in-
troduced among themselves; — I say, having such a
system happily established among us, shall we trifle
with its essential principles? Shall we refuse to avail
ourselves of the advantages which it places within
our reach? Shall we trample it under feet as a thing
of naught? This were indeed infatuation. What
would be thought of a functionary of the civil go-
vernment, who should allow himself to violate one
article after another of the public constitution, which
he had solemnly engaged to support, and which could
only be really useful so long as it was kept entire?
Would it be considered as consistent with either po-
litical or moral fidelity? I presume not. As little
can we justify either the wisdom or the integrity of
him who, entrusted with office in the Presbyterian
Church, proves faithless to the articles of her consti-
tution. He may imagine, every time he departs from
the spirit of that constitution, that the infraction is
of small importance, and that the evil arising from it
will be more than counterbalanced by a greater good;
but the form of government may be compared to a

LETTER XI. 203

compact building. However firm it may be while it
remains entire, yet if one stone after another be dis-
placed, or taken away, the whole edifice will be se-
riously weakened, and if the practice be continued,
must soon be levelled to the dust.

Some ecclesiastical evils, like some bodily diseases,
have a tendency to cure themselves. While others,
like diseases of a difierent sort, tend not only to the
continuance, but also to the extension and perpetua-
tion of the mischief which they generate. Of this
latter class are many of the departures from Presby-
terial order. They afiect others, as well as ourselves.
They give rise to trouble, and perhaps to extended,
intricate, and incurable trouble afterwards. They
disturb, and it may be poison, streams which ought
to flow equably and pure to every part of the body.
And their effect often is to introduce members or
measures into the Church, whose influence is perma-
nently and increasingly mischievous.

When any man solemnly unites himself to a parti-
cular ecclesiastical body, and especially when he offers
himself to her as a candidate for the office of one of
her teachers and rulers, he is bound in honour,— an
terior to all formal engagements to that amount — he
is bound in honour to observe her rules, to consult
her peace, and to make her interest his own. The
idea of any man coming into such a community, with
a mind hostile to its declared principles and interests,
as such, is so abhorrent from every ingenuous feel-
ing, that we cannot suppose any man of common in-
tegrity, capable of deliberately taking such a step.
What would a society of worldly men of honour, who
had associated for the avowed purpose of maintaining
and carrying into= effect a certain ae.t of rnoral or poli-

204 LETTERS TO PRESBYTERIANS.

tical principles, Ihink of a man who should offer him-
self as a candidate for membership in their body,
when he was a secret enemy of the principles in
question, and wished to become one of their number
with the deliberate purpose of opposing the object
for which they united, and secretly assailing the es-
sential principles of their plan? No one can doubt,
that he would be both despised and abhorred, and
that he would richly deserve his fate. But if such
would be the estimate of worldly men, how much
more unfavourable must be the judgment of those
who are governed by Christian principle, and who
remember that, in the affairs of the Church, if in any
thing, " whatsoever we do, we are to do heartily, as
unto the Lord, and not unto men."

The various ways in which Presbyterial order may
be, and has been invaded, are too numerous to admit
of minute specification within the limits which I have
assigned to these letters. But there are a few, which
as they are more frequent in their occurrence, so
they are more injurious in their influence, than most
others^ and, therefore, may deserve, on both these ac-
counts, special notice.

I. The first irregularity that I shall specify, is the
introduction of men into office in the Church, without
the qualifications which our form of government re-
quires^ or without due regard to the subscription
and engagements prescribed in our public formula-
ries. Church Sessions have consented to invest with
the Eldership, persons who were notoriously un-
friendly to the doctrine and order of the Presbyterian
Church 5 and have either omitted to demand from
them the prescribed adoption of the Confession of
Faith, &c., or have allowed them to adopt these

LETTER XI. 205

Standards with an avowed laxity of construction, or
an evident mental reservation, altogether inconsistent
with Christian probity. Presbyteries, in defiance of
the rules adopted for regulating such cases, have sent
forth, as licentiates to the churches, young men so
deficient in literature, so unfurnished with theological
knowledge, such novices as to every practical qualifi-
cationj and of such doubtful soundness in the faith^
— as to defeat the purpose of every regulation in
reference to this important concern. Nor have
instances been wanting in which Presbyteries, after
licensing young men thus unqualified for the sacred
office, have proceeded to ordain them, without any
suitable or legitimate inducement, and in spite of
every law and remonstrance to the contrary. The
mischiefs arising from this disorderly procedure are
numberless, and of an extent not easily measured. If
the licentiates and ministers thus irregularly sent
out, could, in all cases, be confined to the Presbytery
which sent them forth, the mischief might be less
than it is often found to be. But a licentiate or mi-
nister in the Presbyterian Church, belongs, of course,
to the whole body, and expects to be received every
where, as in good standing. Whenever, therefore,
the licensing or ordaining power is exercised con-
trary to the spirit of the rules formed for its regula-
tion, and admits into the class of public instructors,
or pastors, an unqualified person, no one can estimate
either the amount or the duration of the injury in-
flicted on the Church. Whatever of evil, ignorance,
indiscretion, fanaticism, and headlong violence, when
exhibited by a teacher of religion, are capable of pro-
ducing, may be produced by a single instance of ir-
regular license or ordination, or may last as long as

206 LETTERS TO PRESBYTERIANS.

the life of the individual thus improperly introduced,
and, indeed, long after he has gone to his account.
As long as Presbyteries expect their licentiates and
members to be received as in good standing by all the
judicatories of our Church, to whom they present
their testimonials, they surely owe it to common
honesty to proceed, in licensing and ordaining them,
in strict conformity to those rules by which all have
engaged to be governed. Where men are licensed or
ordained in opposition to these rules, who can com-
plain of sister judicatories for refusing to recognise
them?

Instances of this kind, of the most distressing
character, are by no means wanting. A signal exam-
ple of licensing, and subsequently ordaining a can-
didate, in violation of the rules solemnly adopted, was
hinted at in m.y first letter, as having taken place
more than ninety years ago; and as among the events
which contributed to rend asunder the Presbyterian
Church. The mischief which followed that irregu-
larity was, probably, a hundred fold more than a
counterbalance to all the good which the candidate
was instrumental in effecting through the whole
course of his ministry. But the complicated evil
arising from this kind of departure from Presbyte-
rial order, was still more painfully exemplified in the
Western country, particularly within the bounds of
the Synod of Kentucky^ about thirty years ago. One
of the Presbyteries composing that Synod, during a
remarkable revival of religion, being requested to
license a number of young men, who, though entirely
destitute of any suitable education, and partaking
largely of the fanatical excitement around them,
appeared to be pious; — thought proper to comply

LETTER XI. 207

with their request; hoping that, although not regu-
larly qualified, they might still be useful. Candidate
after candidate of this character was accordingly
licensed. After giving them license, finding that
they were acceptable as preachers to large bodies of
people, as fanatical as themselves, the Presbytery
went a step further and ordained them. A number of
these young men, declined adopting the Confession
of Faith of the Presbyterian Church in the usual
formi declaring that they were ready to adopt it,
" only so far as they considered it as agreeing with
the word of God." They were, however, freely
licensed and ordained, notwithstanding. All this was
felt and acknowledged at the time to be contrary to
rule; but it was hoped, on the old corrupt principle,
that " the end might sanctify the means." But, as
miight have been expected, trouble of the most serious
kind, soon began to disclose itself. Those who had
been introduced in an irregular manner, encouraged
irregularity in others. Disorders multiplied. Errors
of the most serious kind were preached. And minis-
ters of this unhappy character were in a fair way to
become a majority; when the decisive course of the
Synod of Kentucky^ followed up by the enlightened
and strong measures of the General Assembly, ar-
rested the progress of the evil, by cutting off from
the Presbyterian Church, the greater part of those
who had been thus irregularly introduced. The
result manifested that the worst fears of the friends
of truth and order, were but too well founded. With/
very few exceptions, they all turned out grossly hete-
rodox and disorderly; and could not have failed, if
they had remained in our Church, to corrupt, as well
as to disturb and disgrace it. A majority of these

208 LETTERS TO PRESBYTERIANS.

excluded men, formed the body since known by the
name of the " Cumberland Presbyterians^" now con-
sisting of a number of Presbyteries, professing to
adopt the Presbyterian form of government, but avow-
edly embracing Arminian sentiments in theology.
Another, but smaller portion, formed a new body,
denominated " Chrystians," and sometimes " New
Lights," or " Stoneites," (from the name of their prin-
cipal leader,) and became a kind of enthusiastic, noisy
Socinians. While the remainder, under the same
lawless impulse, took a third course, and fell into all
the fanatical absurdities of " Shakerism." Such
have been the consequences of departing honestly,
and with good intention, from Presbyterial order!
All the churches in that region were agitated, and
some of them torn in pieces by their operation; judi-
catories were, year after year, occupied and perplexed
in endeavouring to repair the injury done by one
false course of procedure; and monuments of the most
disastrous character remain, for our instruction and
warning, to the present day.

The truth is, as all the churches in the United
States, under the care of the General Assembly,
have solemnly adopted a written Constitution; have
pledged themselves to one another, and to the public,
to walk together according to a certain system of
rules; they are bound to adhere to those rules in
" every jot and tittle;" recollecting, that they act, in
each case, not for themselves alone, but for the whole
body; and that each act may, for aught they can tell,
be brought, by reference, appeal or complaint, before
a higher judicatory, who must judge of it by the
same rules which were prescribed for the lower judi°
catory, and which ought to have governed it.

LETTER XI. 209

It will, perhaps, be asked — can no case arise in which
a Presbytery may be justifiable in dispensing with
some portion of those literary attainments, in candi-
dates for license and ordination, which our rules on
that subject demand? To this question, I would
respectfully offer an opinion, that there ought never
to be such dispensation but in cases truly extraordi-
nary; where a candidate, though he have not gone
through a regular course of academical training, is,
nevertheless, so distinguished for fervent piety, good
sense, prudence, and aptness to teach all that he does
know, that all who know him are ready to acknow-
ledge, that he may be useful as a religious teacher.
For,in my judgment, no subordinate judicatory ought
to feel itself at liberty, in any case, and especially in
the delicate and important work of admitting the
teachers and rulers of the Church to their respective
functions, to depart from strict rule, unless when the
case is so strongly marked, and so unquestionable
in its aspect, that if the whole Church was assembled
by its representatives, in the highest judicatory,
there is every reason to believe, it would approve of
the proposed measure.

I shall finish what I have to say on Presbyterial
order, in another letter.

Princeton, March, 1833.

s 2

210 LETTERS TO PRESBYTERIANS.

LETTER XII.

Adherence to Preshyterial Order.

Christian Brethren,

I PROCEED, in this letter, to take notice of some
other departures from the order of our ecclesiastical
constitution, to which temptations may arise, and
which liave been found highly injurious in their influ-
ence.

II. In this list of irregularities, that which has been
commonly styled lay preaching, deserves a conspicu-
ous place. This is an evil of which, in many parts
of our country, there is no danger. The state of pub-
lic sentiment, and all the habits of the people are
such, that, instead of any disposition unlawfully to
intrude on ofiicial functions, there is rather a blame-
able backwardness among laymen who profess reli-
gion, even to lead in prayer in social meetings. In
such places, there is certainly, at present, very little
need of caution on the subject before us. But there
are many other places, in various parts of our land,
in which a tendency of a different character exists,
and in which it were well for the cause of Christ, and
for the edification of his people, if correct principles
and practice in reference to this subject were preva-
lent. And what renders the subject peculiarly inte-
resting, is, that difficulty in relation to it is most apt
to arise in extensive and powerful revivals of religion.
In a season when many, heretofore careless, are
awakened to a sense of the importance of eternal

LETTER XII. 211

thingsj and when the minds of Christians are excited
and warmed to an unusual degree, nothing is more
natural than that some not accustomed or authorized
to speak in public, should feel impelled to give vent
to their feelings in religious assemblies. Individuals
among the recently converted, being brought, as it
were, into a new world, can scarcely refrain from
pouring out the fulness of their hearts, with the hope
of doing good to some around them. And even some
of longer standing and more experience in religion,
in the wonder, joy, and gratitude occasioned by see-
ing so many triumphs of the grace of God, — feel con-
strained not only to take the lead in prayer, but also
to undertake the office of instruction and exhortation.
In most of the great revivals of religion that I have
ever seen or heard of, more or less of this irregularity
appeared. In the celebrated and truly glorious revi-
vals which occurred, and which prevailed so exten-
sively in this country, under the ministry of White-
field, Edwards, the Tennents, and other distinguished
ministers of Christ, from sixty to ninety years ago,
irregularities as to this point were frequently com-
plained of, and evidently, in some cases, injured the
cause of religion. They are mentioned with pointed
disapprobation and regret by the venerable President
Edwards, in his "Thoughts" on the revival of reli-
gion which existed in his day in New England. In-
deed I suppose they seldom fail in some degree to
arise whenever a large number of persons, in the
same neighbourhood, are awakened to a knowledge
and love of the truth. I suppose, too, that when
these irregularities do arise, the season of their exhi-
bition very seldom closes, without leaving all intelli-
gent and judicious Christians perfectly convinced

212 LETTERS TO PRESBYTERIANS.

that they are mischievous and to be deplored. But
in this, as well as in other important cases, those les-
sons which are learned, and it may be most impres-
sively learned, by one generation, are generally for-
gotten before another arises. It seems to be necessary,
then, for the churches, every few years, to learn by
woful experience, the mischiefs of lay -preaching, and
lay-exhorting, and to be delivered from them only
after witnessing for themselves their unhappy effects.
I have known this evil to arise again and again, in
different parts of the United Statesj but have no re-
collection of its ever having been put down until after
running a certain course, and satisfying all enlight-
ened, solid Christians, of its evil nature, by its painful
consequences.

I am perfectly aware, that without referring them to
the light of experience, it is impossible to convince
many good people of the real evil of this thing. They
are ready to ask — shall a man, whose eyes have been
opened to see the importance of the great salvation,
and whose " heart burns within him" with love and
compassion for perishing sinners; — shall he be de-
barred from bearing an honest testimony on this sub-
ject? I answer, let such an one by holy example^ by
fervent, importunate prayer; and by seaso-nable, wise,
persevering conversation, with every individual, and in
every social circle, where he has an opportunity; — let
him by all these means, and by the distribution of
pious books, Sec, endeavour to impress the minds of
all around him with the knowledge and importance of
eternal things. Let him be ever ready, also, to pro-
mote the cause of Christ by religious visits; by assist-
ing his pastor in catechetical instruction, Sunday
Schools, Bible classes, and attention to the sick and

LETTER XII. 2 1 3

dying; — in short, by every pious effort which falls
within the department oi private instruction. All this
may be done without invading any official function,
and may be so conducted as to occupy the best talents,
and all the leisure time of the most spiritual and dili-
gent Christian, who is not devoted to the work of the
ministry. But let him not invade the function of the
authorized public teacher. When every man serves
God with diligence in that sphere in which an all-
wise Providence has placed him, he will, undoubtedly,
be more likely to serve Him acceptably and profitably,
than he can hope to do by going out of that sphere,
however honest his intentions, or unceasing his ef-
forts. God is a God of order; and no one ever yet
pleased him, or advanced his kingdom, by invading
the prescribed order of his house.

The mischiefs of lay-preaching are radical and
numberless. If none but the wise, the well-instructed,
and the truly pious ever engaged in this work, the
evils attending it would be much less; — but every one
who has had an opportunity of observing, knows, that
it is most apt to be usurped by the vain, the arrogant,
the enthusiastic, and the superficial. Where lay-
preaching is much practised, I will venture to say,
that, for one old, experienced, truly enlightened, and
prudent Christian who engages in it, there may be
produced ten mere novices, scarcely fledged sciolists,
who have not for twelve months, perhaps not for six,
cherished the hope that they are Christians, and who
are scarcely able to state and defend the most simple
and elementary truths with any degree of distinctness.
These are the men most apt to imagine that they are
qualified to be public instructors, and most ready to
obtrude themselves into the duties of the office. The

214 LETTERS TO PRESBYTERIANS.

humble, the modest, the well-informed, who know
how solemn is the task of guiding immortal souls, and
how important it is that " the word of truth be rightly
divided," and the deeply pious, are ready to shrink
from the work, as too arduous and solemn to be un-
dertaken by them: while those who know little of
themselves, less of the truth, and least of all of the va-
rious conflicts and trials of the serious inquirer, are
often found willing, without hesitation, to present
themselves before public assemblies as Christian
teachers. Often — very often, have I known this ex-
periment made; but never have I known it to termi-
nate otherwise than disastrously. Its invariable ten-
dency is to draw down the displeasure of the King of
Zion for an infringement of the law of his house; to
degrade the Christian ministry, as an ordin-ance of
God; to introduce incalculable disorder and confu-
sion into the Church; to make crude, erroneous, su-
perficial views of divine truth popular; to introduce a
fondness for noise and fanaticism, rather than solid
instruction; to repel persons of education and judg-
ment from the house of God; and thus to bring reli-
gion into contempt with thousands who might other-
wise have been willing to place themselves respectfully
within the sphere of its influence.

It has been supposed by some, that students of
Theology, although not yet licensed, may be allowed,
without impropriety or danger, to exhort, and even
preach in public at pleasure, provided they do not
intrude on the regular services of the pulpit. It may,
perhaps, be granted, that such candidates for the
ministry may be safely permitted to conduct prayer
meetings, and occasionally to make short practical
addresses to the small circles which usually attend

LETTER XII. 215

such meetings. A privilege of this kind may be
regarded as a part, and an interesting part of their
professional training. But it is • a bad precedent,
even for theological students, to take a text, and do
every thing that would be formally, as well as virtu-
ally, considered as preachings if it were to take place
in the pulpit. Surely candidates for the sacred office
ought to be the last men in the world to pursue a
course adapted to degrade that office! Surely those
who are preparing to be the Church's guides and rulers,
ought not to give such an unfavourable presage of
their character, as to be found, in the course of their
preparation, trampling upon her order!

The truth is, every Presbyterian, whatever place
he may occupy, who violates the constitutional rules
of the Church, knows not what degree of mischief he
is preparing for the cause of Christ. A single bad
example may work incalculable evil. Our distinctive
system, as a denomination, is one which professes
to unite genuine spirituality with strict order: — the
spirit of true scriptural revivals, with that adherence
to ecclesiastical rule, which guards against the pros-
tration of any of the great laws of Christ's house.
Both parts of this system are essential to our glory
as a Church. On the one hand, if we depart from
our spirituality, that is, from a faithful adherence to
the practical, experimental religion of the Bible, our
order will be but a frigid, heartless machinery. The
vital spirit will be gone. Our forms will not be
worth preserving. But, on the other hand, if we
depart from our distinctive order, all experience
demonstrates that our spirituality will not long sur-
vive. We may remain nominal Presbyterians; but
we shall really be disorderly fanatics. The enlight-

2 16 LETTERS TO PRESBYTERIANS. J

ened and faithful friend of our Zion will carefully
hold fast both; remembering that no degree of spirit-
uality, no degree of warm hearted zeal for revivals,
will atone for a departure from either pure Gospel
truth, or genuine Gospel order. Again, then, I say,
"what God hath joined together, let no man put
asunder."

III. Another deviation from Presbyterial order I
mention at once with diffidence and distress. With
diffidence^ because I am not certain of its having occur-
red in ail the extent reported: with distress^ because
if it ever have occurred in any Presbytery within our
bounds, it appears to me to indicate a more alarming
disaffection to our public standards than almost any
other fact which has come to my knowledge. Is it a
fact, then, in one or more Presbyteries, instead of
calling upon candidates for License and Ordination
to subscribe the Confession of Faith of our Church —
an entirely different Confession has been prepared
and presented to these candidates^ a Confession much
shorter — consisting, indeed of only eight or ten very
brief articles; and formed upon the avowed principle
of meeting and relieving the scruples of those who
could not conscientiously subscribe the larger Con-
fession received in our churches? I ask, is it a fact
that such a Confession has been adopted by any
Presbytery in our connexion, and made a substitute
for the proper one; and that upon the acknowledged
principle, that the proper one could not, and would
not be subscribed? If I am not misinformed, some-
thing like this has actually been done; and by bre-
thren, too, whose undoubted piety precludes the sus-
picion of that reckless tampering with conscience
and with truth which might be supposed to have

LETTER XII, 217

occurred in some other hands. On such a subject it
is difficult to speak with candour without the use of
terms which the character of respected brethren
might seem to render undesirable. But if ever there
was an act, not merely of departure from order, but
of high treason against the Presbyterian Church,
which every consideration of fidelity and honour
ought to have forbidden, this, undoubtedly, is one.
An act to be accounted for, as I suppose, only on the
supposition that it was passed hastily, and of course
without that due deliberation, which, had it been
calmly exercised, must have led, I should think, to a
different result.

But whatever might have been the inducements to
such a procedure, or the circumstances attending it,
it cannot be regarded in any other light than as a
vital offence against ecclesiastical order; as a compli-
cated violation of the fundamental law of the Presby-
terian Church; and a violation adapted really to sub-
vert the whole system of our church government.
Can Presbyteries which admit men to office on such
terms as these, expect other Presbyteries to receive
them to the usual standing, without difficulty or
examination; nay, without calling upon them to adopt
a Confession which they have never yet adopted.^
What would be thought of that magistrate who
should so far violate the trust reposed in him by the
constitution of his country, as to dispense with oaths
enjoined by law; to disregard all the legal qualifica-
tions prescribed for those whom he introduced into
office; and to sanction by his conduct an entire negli-
gence of those laws which he had solemnly sworn to
obey? Surely the severest imputations against both
his moral and official fidelity would not be thought

218 LETTERS TO PRESBYTERIANS.

unmerited. What opinion would be formed of a
township, or county, in a great state, which, in the
administration of its affairs, should entirely disre-
gard the statutes which were equally intended for
every part of the state, and instead of them, adopt a
system of regulation of its own contrivance, a system
directly opposed to the enactment of the legislature,
and which could never be sanctioned on an appeal to
the highest judicial authority? Could such a course
fail of being condemned by every enlightened and
patriotic citizen.^ And can it deserve a smaller
degree of reprobation, in a body of Christian minis-
ters, to pursue a similar course with the laws and
interests of the Church of Christy to change, by
their private agreement, the terms of admission on
which the whole body had agreed to act; to admit
persons to the office of teaching and ruling in the
body over which they presided, who, by the very
terms of their introduction, declared that they were
not the friends of the body, that is, not the friends of
its essential constitution and rules; — in a word, to
pursue a course directly adapted to undermine the
foundation of the Church's purity and peace; to
change her fundamental principles; gradually to take
away all the landmarks which our fathers had so
carefully set up; and, while the public standards are
really abandoned, to deceive us with the empty name
of Presbyterianism.^

I have not the remotest idea of charging the
brethren who may have consented to this measure,
with a distinct apprehension of its real character, or
with a disposition covertly and insidiously to invite
these consequences. No such views, I am persuaded,
occurred to their minds; and probably no members

LETTER XII. 219

of the Presbyterian Church -svould be more ready to
abhor such principles and consequences, had they
been distinctly contemplated. Still measures may
not be the less injurious because they were inadvert-
ently adopted. Many a potion has proved fatally
poisonous, which was administered with the most
benevolent intentions. But surely no sincere and
intelligent Presbyterian can wish for accessions to
the numbers of our church upon principles so directly
adapted to impair her strength, to destroy her peace,
and to degrade her character!

It will be gratifying to me to find that the alleged
irregularity against which I have been arguing, has
never occurred. Unless I utterly deceive myself, no
disposition to credit or circulate idle rumours, or to
magnify real faults, in reference to this subject, has
a place in my bosom. Much rather would I say and
do every thing consistent with truth, to remove pre-
judices; to allay party excitement; and to unite in
affection and confidence those who have hitherto been
discordant. But I dare not, in discussing the general
subject before me, omit to notice an alleged depar-
ture from Presbyterial order, which, if it ever had
any foundation in fact, is certainly one of the most
radical and threatening irregularities which I have
heard of as charged on conscientious and pious
men.

IV. I shall, at present, take notice of only one
more departure from our ecclesiastical order, which
has already given much uneasiness, and which if per-
sisted in, cannot fail of giving much more, and per-
haps of a still more serious character. I refer to the
practice of introducing" Committee-men," under the

220 LETTERS TO PRESBYTERIANS.

name, and with the powers, of ruling elders, into the
higher judicatories of the Church.

It was my lot to be a member of the General As-
sembly, in 1801, by which the system of rules out of
which this practice has grown, was formed, and pro-
posed to our brethren of New England. I can, there-
fore, speak with some degree of confidence concern-
ing the history and meaning of that system. It was
intended to obviate a difficulty which had arisen in
organizing churches in what were called the " new
settlements." These churches were, in many cases,
made up of Presbyterians and Congregationalists,
who, without some specific arrangement, might, and
often did, find it difficult to form together a united
and comfortable body. To meet this exigency, the
following article was adopted. " If any Congregation
consist partly of those who hold the Congregational
form of discipline, and partly of those who hold the
Presbyterian form, we recommend to both parties
that this be no objection to their uniting in one
church, and settling a minister; and that in this case
the church choose a standing committee from the
communicants of said church whose business it shall
be to call to account every member of the church
who shall conduct himself inconsistently with the
laws of Christianity, and to give judgment on such
conduct. And if the person condemned by their
judgment be a Presbyterian, he shall have liberty to
appeal to the Presbytery: if a Congregationalist, he
shall have liberty to appeal to the body of the male
communicants of the church. In the former case the
determination of the Presbytery shall be final, unless
the church consent to a further appeal to the Synod,
or to the General Assembly; and in the latter case.

LETTER XII. 221

if the party condemned shall wish for a trial by a mu-
tual council, the cause shall be referred to such coun-
cil. And provided the said standing- committee of
any church shall depute one of themselves to attend
the Presbytery, he may have the same right to sit and
act in the Presbytery, as a ruling elder of the Presby-
terian Church."

This is the rule, which has been variously inter-
preted, and on which a practice has been founded,
which many consider as hostile to our general sys-
tem, and dangerous to the purity and peace of our
Church. I mean the practice of sending these "com-
mittee-men," with commissions in the usual form, as
ruling elders, to the General Assembly. In consider-
ing this subject, the following remarks appear to me
to be obvious.

1. In the first place, this conciliatory expedient was
manifestly, from its whole spirit and scope, intended
to be a temporal^ arrangement, to meet an immature
and unsettled state of things.; and by no means to be
adopted as a permanent ecclesiastical system. It
was designed and adapted for "new settlements,"
and inchoate churches; and became inapplicable when
the denominational character of a religious commu-
nity had become fixed. In all cases therefore, in
which a church has settled down regularly on the
Congregational plan, and there is no longer that di-
versity and conflict of opinion which the rule contem-
plates, every principle of just interpretation forbids
such a church to avail itself of the privilege here of-
fered. The privilege belongs exclusively to a church
made up partly of Presbyterians, and partly of Con-
gregationalists, who cannot agree to unite on any
other than this accommodating plan. It is manifest

T 2

222 LETTERS TO PRESBYTERIANS.

then, that when a church really and entirely Con-
gregational in its government and discipline, avails
itself of this plan to send a " connmittee-man," even
to the Presbytery, it makes a use of the plan of ac-
commodalion altogether unjustifiable, and one v^hich,
however honestly intended, ought never to be allowed.
It is perverting a mutual privilege from its original
design, and making it serve a purpose which its spirit
altogether forbids.

2. My second remark is, that the power of " com-
mittee-men," such as the rule contemplates, to sit
and act in judicatory in place of ruling elders, obvi-
ously extends 710 farther than the presbytery. The
rule says expressly that they shall be allowed to sit
in the Presbytery; but says not a word of any other
or higher judicatory. Now, as it is drawn up with
remarkable caution and explicitness, we may reason-
ably suppose that no other judicatory than the Pres-
bytery v/as intended to be recognised. I will not un-
dertake to assert that, at the time of its formation this
was distinctly understood and expressed; for of this
ray recollection is not clear; but it is plain that the
letter of the rule, its general spirit, and a variety of
important considerations bearing on our form of go-
vernment, constrains us to believe that such was the
original design of those who formed and adopted the
plan. That these "committee-men," representing
particular churches, should have seats in Presbytery,
for the purpose of watching over their own interests,
all will allow to be reasonable and important. But
that they should be sent to the highest judicatories,
to assist in judicial decisions for the whole Church,
will hardly be regarded by any as either safe or rea-
sonable.

LETTER XII. 223

3. A third remark worthy of regard in reference to
this matter is, that, if" the committee-men" in ques-
tion were permitted to sit and vote in the higher ju-
dicatories of the Church, and especially in the Gene-
ral Assembly, the practice would have a most une-
qual OPERATION, and could scarcely fail of giving rise
to painful apprehension, if not to actual danger. Ac-
cording to the constitution of our Church, all the mi-
nisters and ruling elders who are regularly connected
with our judicatories, are required, previously to
their admission to office, solemnly to adopt the Con-
fession of Faith of our Church, as " containing the
system of doctrine taught in the Holy Scriptures;'*
and also to declare that they " approve of the go-
vernment and discipline of the Presbyterian Church
in these United States." Now, when these solemn
declarations are required of all those who strictly be-
long to our own body; — when not one Presbyterian
minister or elder is pei-mitted to occupy a place in
any of our judicatories, without bringing himself
under the obligations which result from the formal
assent which has been stated; is it reasonable, is it
equitable, to give the very same privilege and power,
on easier terms, to brethren who are not, properly
speaking, members of our body at all; who have
never subscribed our public standards; nay more,
wno practically tell us, by the very principles on
which they present themselves as candidates for seats
in our judicatories, that they do not approve our Form
of Government, and cannot assent to our Confession
of Faith? Is it reasonable in itself; can it be justified
on any principle, that we should admit those brethren
to seats in our highest judicatory, there to give au-
thoritative votes; votes which perhaps, may turn the

224 LETTERS TO PRESBYTERIANS.

scale in modifying the laws, and controlling the affairs
of that Church, to the constitution of which they
have such insuperable repugnance, that they are con-
strained in conscience to stand aloof from it; and
never, in fact, attempt to approach it, but for the
purpose of taking a part in its government? I ask
again, is this reasonable or proper? Ought it to be
desired by those brethren, or granted to them if de-
sired? I cannot help believing that every intelligent
and impartial judge will feel ready to give to these
questions a prompt and decisive negative.

4. An objection still stronger may be brought
against the practice which has sometimes been
adopted, of commissioning these " committee-men"
under the title of " ruling elders," and formally an-
nouncing them, in writing to the General Assembly,
as such. It will be observed that the language of the
rule is, that when committee-men, in the circum-
stances supposed, shall present themselves to a Pres-
bytery, they " shall have the same right to sit and act,
in the Presbytery, as a ruling elder of the Presbyte-
rian Church." Every part of this system of rules
requires that, when they appear in Presbytery, they
should be known in their real character; not under
an assumed guise or name. No part of the regula-
tion in question, either in its letter or spirit, will jus-
tify this. It is a flagrant deception. In addition to
all the serious objections which have been already
stated, this is liable to the charge of palpably violat-
ing good faith, and concealing the truth for the sake
of carrying a point. How conscientious, honourable
men, could persuade themselves that this was a justi-
fiable course, I presume not to decide. Were I a
" committee-man," I would no more present such a

LETTER XII. 225

commission at the table of the General Assembly,
than I would forge a deed, or counterfeit a bank-note.
Whenever they appear in judicatories, they ought to
be announced in their true character — simply as
"committee-men," that the whole case may be at
once understood and appreciated.

Concerning the gross impropriety of commission-
ing as a delegate to the General Assembly, and ex-
pressly announcing, in his commission, as a " ruling
elder," a brother who is not even a " committee
man," — which has, I believe, occurred j it is presumed
no one can hesitate for a moment to give it up to the
most severe and unqualified reprobation. All these
things are the more exceptionable, and deserve the
heavier censure, because they pervert, and tend to
render odious a plan founded in Christian charity,
and intended to promote Christian harmony. He
who can palpaply violate, while he seems to be obey-
ing, the provisions of such a plan, may be compared
to the man who, in secular warfare, should violate a
" flag of truce."

I must be allowed again to declare, that in making
these statements, and in expressing this censure, I
am very far from imputing to any Presbytery or bro-
ther, with whom any irregularity of the kind specified
may have occurred, that charge of moral obliquity
which might seem to be implied. By no means. I
know too well the occasional inadvertence, or tem-
porary excitement, to which good men are often lia-
ble, especially in conducting affairs which have be-
come implicated with party feelings. Siill, while the
men are acquitted from all intentional offence, it is
impossible to justify their measures. The tendency

226 LETTERS TO PRESBYTERIANS.

of these measures to generate mischief, has not been
overrated, I am persuaded, in the smallest degree.

There is such a thing, however, as being sticklers
for the letter of Presbyterial order, while the spirit of
it is disregarded. I have known persons whose at-
tachment to our form of church government, was, to
say the least, very questionable, who contended for
its technical niceties and zealously urged its minutest
rules, when they could be employed to embarrass
and defeat an adversary, or delay the course of disci-
plinej while the broad and noble principles of the
system appeared to be willingly overlooked, and even
recklessly trampled upon. Often, very often has the
disposition imputed by our Lord to the Pharisees of
old, — to " strain at a gnat, and swallow a camel,"
been strikingly exemplified, by some, who cannot too
highly applaud the Presbyterian system, v^hen they
can employ its provisions to carry a point of unjust
policy^ or too unceremoniously depreciate its best
principles, when their operation appeared unfriendly
to party plans. Nothing is more adapted to render
the system odious, than this perversion of its laws.
f No system, I will venture to say, in the world, is so
well adapted to promote the peace, purity, and edifi-
cation of the Church, as this, when applied in the
true spirit of Gospel candour and charity: and none
more capable of being made an instrument of vexa-
tious entanglement and delay, and of giving an un-
righteous cause a temporary triumph, when an inge-
nious and reckless "troubler of Israel'* undertakes to
expound and apply it. Carry this form of govern-
ment into execution fairly, impartially, and firmly,
and it will commend itself to the judgment of every
enlightened Christian. Its happy results will be

LETTER XII. 227

order, justice and peace. But trample on its great
and essential principles, and stickle only for its petty,
restraining by-laws, and the result may be vexation
and strife without end. —

But I will not dwell longer on the details of this
subject. Every part of the received order of the
Church is important to those who have agreed to act
together as one body. We may say this of every
Christian denomination. The truth is, however,
there is no form of ecclesiastical government in
which departures from prescribed order are more
mischievous in their bearing and consequences, than
the Presbyterian. All her judicatories, from the low-
est to the highest, are supposed in theory, and ought
in fact, to be made up of men who have all subscribed
the same public standards, and who are all attached
to the same system of doctrine and order. They are
all supposed, of course, to speak the same language,
and to be governed by the same discipline. Now, as
was remarked in a former letter, " things equal to one
and the same thing are of course, equal to one ano-
ther." Consequently, all the several parts of this ex-
tended body must be considered as agreeing with
each other, or its essential principle is abandoned.
Upon this principle it is, as stated in a preceding
letter, that, when any difficulty arises, or when an
appeal is taken from the decision of a lower judica-
tory, a higher one, comprehending a larger por-
tion of the whole body, reviews the decision of the
lower, and either confirms or reverses it. But if the
lower judicatory should disregard the rules which
have been adopted for the regulation of the whole
body; in other words, if it should prescribe for itself
a different set of rules from those laid down in our

228 LETTERS TO PRESBYTERIANS.

public formularies, how could it expect to appear
with advantage before the higher court, in which
these formularies were regarded as containing the
law of the Church? In fact, when any of our judica-
tories venture to proceed, in any case, in opposition
to the prescribed order of the Presbyterian Church,
they violate their covenant engagements^ they weaken
the hands of their brethren with whom they have
agreed to walk 5 and they may be preparing an
amount of trouble for themselves and others, of
which no one can calculate the amount, or see the
termination.

Princeton, April, 1833.

LETTER XIII. 229

LETTER XIII.

Selecting and Licensing Candidates.

Christian Brethren,

Every new exigency in the Church demands new
efforts; and every new effort gives rise to new dan-
gers. When we commence the prosecution of any
important enterprise, especially if the character of
that enterprise partake in any considerable degree of
novelty^ it is apt so to fill our minds, as too much to
exclude from our view other objects, and to prevent
our seeing the various perils which attend our course.
The tendency of human nature is ever to extremes.
And it is only when we see evils which we had not
anticipated beginning to arise, that we are constrain-
ed to pause, and doubt whether we have been altoge-
ther judicious in our proceedings.

A number of years ago, some of the most intelli-
gent and zealous friends of our Church began to be
alarmed at the scantiness of our supply of Gospel la-
bourers^ compared with the extent of the demand,
both for the domestic and foreign field. The harvest
was seen to be great, and rapidly extending; while
" the labourers were few," and by no means increasing
in a corresponding ratio. It was distinctly foreseen,
that, without some extraordinary efforts, a deplora-
ble scarcity of living teachers must be the conse-
quence; and that the progress, and even unimpaired
continuance of Gospel ordinances must be seriously
endangered. In these circumstances, the General

u

230 LETTERS TO PRESBYTERIANS.

Assembly commenced a system of measures intend-
ed to meet this pressing exigency. It called upon
the Presbyteries to select and educate pious young
men for the work of the ministry^ entreated them to
raise funds for this purpose; and made it their duty
to report to the Assembly from year to year, what
they had done in this important concern. And this
object has been steadily pursued by the Assembly,
with various degrees of zeal and success, from that
time to the present; until the enterprise has reached
an extent and prosperity truly interesting. Even yet,
indeed, it continues to be a problem of painfully dif-
ficult solution, where we are to find ministers to meet
the hourly increasing calls for evangelical labour
from every part of our own country, and the heathen
world. We are so far, as yet, from having any
prospect of an over supply, that if our candidates
for the ministry were multiplied five, or even tenfold
beyond the present state of annual increase, we
should not have more than the exigencies of our
Church, and of the missionary service most urgently
demand.

Even in these circumstances, however, we may be
by far too much in haste to make ministers. And it
is to this point, my Christian brethren, that I now
earnestly desire to direct your serious attention.
There is, undoubtedly, prevalent a great mistake in
relation to this matter. It seems to be the opinion of
many that almost any young man who appears to be
pious, will do for a minister, whatever may be the
character of his mind. Now, it is true, we urgently
need many more ministers than we possess, or have
any prospect of gaining, to go forth and feed the des-
titute and perishing millions in every part of our re-

LETTER XIII. 231

volted world. But we still more urgently need mi-
nisters of an elevated and scriptural character.
There is a great want of Gospel labourers; but there
is a still greater want of luell qualified labourers, in
whom piety, wisdom, prudence, zeal and learning
are conspicuously united. One such man will really
be likely to do more good — far more good-=-thany?/'/^
unqualified men, or men not furnished in some mea-
sure, by nature, by grace, and by study, as public
teachers and guides ought to be furnished. Of course,
if we could add ten thousand men to the list of our
ministers; yet if four-fifths of them were men of small
and dubious piety; or if they were ignorant, weak,
rash, imprudent men, however pious; — would the
Church be really benefited by such an addition? No,
truly: the obtaining them, would rather be the inflic-
tion of a curse than the bestowment of a blessing. In
the days of Paul the scarcity of ministers, and the
urgent demand for them, were far more pressing than
in our day, yet, even then, the inspired apostle was
very particular in prescribing qualifications, without
which he decided that no one ought to be admitted
to the sacred office.

But if there was danger, even in that age of perse-
cution and trial, that men without suitable qualifica-
tions would offer themselves as candidates for the
holy ministry, how much greater is the same danger
notv^ when religion is to a great extent popular; when
the ministry is regarded as a highly respectable of-
fice; and when the temptation is really strong to an
enlightened and ingenuous youth, to escape from the
various forms of secular and servile employment, and
engage in one at once so elevated, so useful, and so
truly honoured by the best part of society! Yet this

232 LETTERS TO PRESBYTERIANS.

danger has never appeared to me to be adequately
appreciated by those, — or at least by some of those
who are engaged in the arduous and responsible task
of selecting and training candidates for the service
of the Church.

It is well known that (so soul-destroying are the fas-
cinations of wealth and luxury,) comparatively few
of the children of the affluent and honourable in so-
ciety are piousj and that fewer still of this class are
disposed to seek the self-denying and laborious office
of the ministry. A large portion of those who are
willing to engage as labourers, for life, in the Lord's
harvest, are in humble circumstances, and need the
parental aid of the Church to sustain them in their
course of preparation; and, of course, are so situated
as to be peculiarly exposed to the temptation of seek-
ing the ministry from motives of a mixed character,
partaking in some degree of secular ambition. There
was a time, indeed, when the Presbyterian Church in
the United States had little to tempt any aspiring
youth to seek a place among her pastors. But it
surely cannot be denied that noio there is much in our
body which is well adapted to excite the ambition of
one who is presented with an offer of being raised
from a servile or mechanical employment to a place
in our ministry. This circumstance, indeed, ought
by no means to prevent the off*er from being made,
on all proper occasions; but it certainly ought to ren-
der those who make it exceedingly cautious and vigi-
lant that they present it to none but such as they have
good reason to believe will be likely really to adorn
the office to which they are invited.

We know that, even in the established churches of
Europey where both the circumstances and the habits.

LETTER XIII. 233

of the people render family distinction both promi-
nent and important — many of the most distinguished
prelates, and other clergymen of the highest reputa-
tion, have been of very humble origin; and this was
so far from discrediting them with the wise and good,
that the circumstance was rather considered as an
honourable distinction, evincing, on their part, a
force of character, and a degree of diligence and en-
terprise, worthy of the highest estimation. The
same has occurred in our own Church, both in former
and later times. It is delightful to the Christian's
heart to recollect how many bright ornaments of the
sacred office in our communion were taken from the
humbler walks of life, and aided by the bounty of
their friends, or of the Church, in pursuing their stu-
dies. It was a happy day for the Church, and for
themselves, when they were drawn from obscurity,
and put into that course of training which issued so
well both for their comfort And usefulness.

At the present time, when the number of candi-
dates taken up by Education Societies is every day
becoming larger; and when the inconsiderate par-
tiality of some sanguine pastors leads them to fasten
with eagerness on almost every young man within
their charges who becomes serious, as a candidate
for the holy ministry; — the importance of wise and
faithful discrimination in selecting, was never more
manifest. In these circumstances, he who does not
wish the Church to misapply her bounty, and to as-
sume a burden, rather than gain a blessing, will be
conscientiously careful to recommend no candidate
either to an Education Society, or to private patron-
age, who does not really promise to be an ornament
and a blessing in the house of God. In particular, I
u 2

234 LETTERS TO PRESBYTERIANS.

feel constrained to urge the most serious regard to
the following considerations:—

1. That none be recommended, or even counte-
nanced, in going forward to prepare for the sacred
office, who does not give decisive evidence of sin-
cere AND HUMBLE PIETY. I do not merely mean that
he should give that amount of evidence of what we
are wont to call " hopeful piety," which we require
of all who are admitted to the communion of the vi-
sible Church. My meaning goes much beyond this.
The piety of a candidate for the ministry ought to be
deep, unquestionable, and strongly marked. We ex-
pect ministers of the pospel to be net only pious, but
eminently pious : — to go before their people in this as
well as every other department of Christian charac-
ter. Every unconverted minister ^vi\\ probably prove
a curse rather than a blessing to the Church. Every
minister of feeble, wavering, and dubious piety, even
though learned and eloqiient, will be likely to be of
little use, and to have little comfort in his work.
And when large numbers of unsanctified men are in-
troduced into the sacred office in any church, her
true glory will have departed. Doctrinal error will
soon insidiously creep in. The benefit even of the
portion of truth which they preach, will in most
cases be counteracted by pride, ambition, unsancti-
fied speculation, heresy, or unsavoury deportment;
and the best interests of the " commonwealth of Is-
rael" will perish in their hands. Whatever else,
then, is overlooked, or slightly regarded, in selecting
and training candidates for the sacred office, personal
piety — piety deep, undoubted, and exemplary — is the
first, most important, and most radical of all qualifi-
cations. If there be any serious doubt, as to this

LETTER XIII. 235

point, no young man, however otherwise promising,
ought ever to be encouraged, for one moment, in
seeking the sacred office. Especially ought nothing
of this kind to be whispered to him until the reality
of his conversion has borne the test of a number of
months. I have now in my recollection cases in
which a contrary policy was pursued, and in which
the results were painful and melancholy in a high de-
gree. But,

2. After the best endeavours to ascertain the re-
ality of this first and greatest qualification, no consi-
deration should induce any one to be satisfied with
mere piety, however decisive and fervent. The pos-
session of GOOD NATURAL TALENTS should alsO bc

deemed equally indispensable. The truth is, a man
of a weak, childish mind, though he were as pious
as Gabriel, can never make a respectable or truly use-
ful minister, and ought never to be invested with the
sacred office at all. With respect to a large portion
of the duties pertaining to that office, he is utterly
unqualified to perform them; and he will be in con-
stant danger of rendering both himself and his office
contemptible. Here again my recollection, for the
last thirty years, furnishes me with no inconsiderable
list of cases truly instructive and admonitory in their
character. Cases in which, at the instance of partial
friends, who seemed to think that apparent piety was
the only thing to be regarded, — large expenditures
were incurred in training up young men for the sa-
cred desk, who, after reaching it, gave but too much
evidence that, if they had been pious, exemplary me-
chanics, or merchants, they would have served the
cause of Christ far more effectually than as public
teachers; and who have continued, for many years^

236 LETTERS TO PRESBYTERIANS.

through entire incompelence, to be a hindrance rather
than helpers of the great cause which they appeared
really to love. It might seem almost an insult to
common sense to say a word by way of enforcing this
point, did we not frequently see enlightened indivi-
duals, and public bodies, acting as if they still doubt-
ed of its truth!

3. Prudence is another quality which ought ever
to be deemed indispensable in those who are selected
and encouraged to go forward as candidates for the
holy ministry. A youth may possess unfeigned piety,
and talents far above mediocrity, and yet be so
strikingly deficient in dignity, in common sense, in
regard to the decencies and proprieties of life, in one
word, in practical wisdom, as to be totally unfit for
the work of the ministry. It is not enough, there-
fore, in bringing forward candidates for the holy of-
fice, in such a day as this, to ascertain that they give
satisfactory evidence of genuine piety, and vigorous
talents. If they be characteristically rash, impru-
dent, censorious, strikingly vain, or ridiculously ec-
centric, my judgment would be decisive against en-
couraging them to think of the Gospel ministry. I
should consider a manifest, striking defect in these
particulars, as a barrier in the way quite as insur-
mountable as the want of piety: — and, if I mistake
not, the New Testament will fully bear me out in
this decision.

4. It is manifest that none ought to be selected and
trained by the Church, unless they appear to be sin-
cere FRIENDS TO HER DOCTRINE AND ORDER. I am

aware that young men recently brought into the visi-
ble church, and seeking an education with a view to
the Gospel ministry, cannot be supposed to have stu-

LETTER XIII. ^37

died either systematic theolog-y, or church govern-
mentj and therefore, I would never call upon them,
previously to engaging in professional study, to sub-
scribe a creed, or to give any pledge of future con-
formity to our public formularies. These subjects
it will be their duty afterwards impartially to ex-
amine. Of course, to call upon them to commit
themselves prior to an examination would be prepos-
terous in itself, and might be a snare to conscience.

When they shall have honestly and impartially ex-
amined, if they cannot agree with our ecclesiastical
standards, I should be the last to criminate or re-
proach them. The moment they have thus decided,
let them quietly and honourably withdraw. But it
sometimes happens that a young man, who has been
selected as a candidate for the ministry, even before
he begins his academical course, and frequently at
the outset of his theological studies, is heard to ridi-
cule the doctrines of our Confession of Faith, and to
speak with disrespect, if not with contempt, of our
Form of Government. Such young men, surely,
ought never to be taken up as candidates for the mi-
nistry by any of our Presbyteries^ and especially
ought never to be sustained by funds derived from
the Presbyterian Church. It cannot be said of thein
that they have not yet made up their minds on these
subjects; for, unless they are rash and presumptuous
to a most criminal degree, they have made them up,
or they surely could not denounce and ridicule the
doctrines and order of that church which is daily
sustaining them, and among whose teachers and ru-
lers they are preparing to take their station! No one
abhors more than I do an inquisitorial interference
with the rights of private judgment in ingenuous

238 LETTERS TO PRESBYTERIANS.

youth. It is only when any publicly proclaim them-
selves as recreant from the faith and order of the
mother who is nurturing them for her own service,
that I would take them at their word, and allow them
to find other patrons. It argues, indeed, great coarse-
ness and torpor of the moral sense in such youth,
when they are willing to stand in this relation to a
Church to which they are not cordial friends; but it
argues no less infatuation in the Church herself to ex-
pend her m.eans in the support of enemies, not even
in disguise. When she consents to do this, she is
unfaithful to her trust, and is, no doubt, sowing the
seeds of internal mischief of the most distressing and
dangerous character.

If these things be so, who does not see that, in the
present age of educational enterprise for the Church;
when hundreds of youth are training for the sacred
work, and hundreds more are eagerly sought and
prayed for, to carry on the Lord's harvest; when
Presbyteries and Committees, in every part of our
ecclesiastical bounds, are busy in the work of select-
ing and bringing forward young men to " bear the
vessels of the Lord;" — who does not see that the con-
siderations of which I have been speaking — always
highly important, are noiv invested with a double im-
portance, nay, with a tenfold greater interest than ever
before in our day.^ Unless we examine with caution,
and select with sacred care; unless we take counsel
of our fears, as well as of our sanguine hopes; unless
we learn the unwelcome art of repressing the for-
ward, and rejecting the unworthy — as well as the
more pleasing task of encouraging the modest and
timid; we shall, in the midst of all our honest zeal
for the cause of Christ, be in danger of filling the

LETTER XIII. 2 39

Church with drones and pests, with clerical igno-
rance, imbecility, heresy and carnal ambition, while
we fondly dream that we are preparing faithful la-
bourers for her service.

Be not in haste, then, my Christian brethren, when
precious revivals of religion have hopefully brought
a number of amiable young men into the Redeemer's
kingdom^ — be not in haste to hold up to the mass of
them without distinction, the offer and the prospect
of being ministers. Wait patiently. Discriminate
carefully. Remember that the object in view is not
to gratify personal feelings, or to soothe parental par-
tialities; but to search out, and bring forward for the
service of the Church, not the greatest possible number ^
but the most select and excellent choice of the sanctified
youth of each flock.

But momentous as is the task of selecting candi-
dates for the holy ministry, no less monxentous is the

trust of ORDERING THEIR PREPARATORY STUDIES, and

presiding over their whole professional training.
And in reference to the latter point as well as the for-
mer, the present state of our Church appears to me
to call for the most profound and solemn considera-
tion.

It cannot be disguised, and ought to be known to
all who wish well to the Presbyterian Church, that
only a very small part of our candidates for the minis-
try can be prevailed upon to go through a regular or
adequate course of study preparatory to the sacred
office. This is an evil of deep and painful import.
In spite of every remonstrance that has been urged
against it, both by judicatories and individuals, it
does not appear in the least degree to diminish. And
if it should go on to prevail, it is not possible to mea-

240 LETTERS TO PRESBYTERIANS.

sure the mischief which will be likely to arise from it
to the Church of God.

When Theological Seminaries were erected at
great expense, for the benefit of those who wished to
pursue a course of study for the holy ministry, it was
taken for granted that they would generally and ea-
gerly avail themselves of the advantages thus afford-
ed^ and that the Church would soon be furnished with
a generation of ministers who should manifest the
superior training under which they had been placed.
It is deeply to be lamented that this expectation has
not been more happily realized. But so it is : — and
unless public sentiment, the most potent of all earthly
rulers — should be made, by the divine blessing, to
effect the conquest of an evil which has set at defi-
ance every other influence, we must sit down, for
aught I can see, under the humiliating impression
that the Church has provided these facilities, so far
as respects a majority of her sons, in a great measure
in vain.

The reasons of this unhappy fact among our can-
didates, are various. Some plead for such an abridg-
ment of their studies as they know to be injurious, on
account of the want of pecuniary support for a more
extended course. In other words, they think it right
to enter on the duties of the sacred office, but half
qualified for their discharge, because the providence
of God has interposed an obstacle in their way,
which a little patience and perseverance, or a little
humility in accepting aid, would enable them to sur-
mount. And thus, instead of struggling with some
real difficulties, perhaps for a couple of years longer,
they make the ignoble choice of saddling themselves
on the Church as incompetent drivellers through

LETTER XIII. 241

their whole lives! Others plead as an apology for
shortening their C9urse of study, the urgent call for
ministers; — the wants of the heathen world; the great
scarcity of gospel labourers in the domestic field; —
and the perishing necessities of unevangelized mil-
lions; not recollecting, as before suggested, that, even
in the days of the Apostle Paul^ when the scarcity of
ministers, on the one hand, and the darkness and
misery of the world, on the other, were far greater
than at present, the sending forth of " novices" as
ministers was solemnly interdicted; — and forgetting,
too, that the usefulness of the Gospel labourers, in
every department of service, depends much more on
their character than on their numbers. A third class
are hurried on prematurely to the pulpit by the hn-
portunity of relatives and friend s^ who cannot be made
to see the importance of more protracted study; and
vyho feel a sort of childish ambition to see their
youthful friends engaging as early in their public
work as some others of whom they have read. And
not only have youthful candidates, in all the fond in-
experience of their juvenile feelings, yielded to this
silly importunity; but venerable ministers have not
been ashamed to countenance it, and to prevail on
Presbyteries to become parties in the infatuation.
Others again, when they had but little more than half
completed their proper course of study, have been
prevailed upon by Missionary Associations, immedi-
ately to break off, and repair, with all the meag-
erness of their furniture, to the domestic or foreign
field of labour; — forgetting that every day's deduction
from the amount of regular and adequate study, will
probably lead to a corresponding deduction from the
amount of their usefulness even among the heathen,

242 LETTERS TO PRESBYTERIANS.

as long as they live^ and that if missionary boards,
by fixing their attention too exclusively on a single
point, really injure the cause which they desire to
serve, this is no reason why youthful candidates for
the sacred office, who ought to calculate, in the fear
of God, not for the present moment only, but for life,
should become willing partners in the injury. And,
finally, some allow an indiscreet matrimonial engage-
ment to embarrass their whole course; to interpose
an obstacle of the most intractable kind in the way of
continued study; and even to make an assumption
of the pastoral office, before their studies are half
finished, almost indispensable.

From one or another of these causes, our candidates
for the ministry, in all our Theological Seminaries,
as well as those engaged in more private study, are
daily breaking off their studies in the midst, before
they have become well versed in any department of
those studies, and before they have so much as en-
tered on some important departments. The conse-
quence is, that they go forth mere sciolists in Biblical
and Theological knowledge; in a great measure un-
prepared to defend any one article of faith or order
against the attacks of a subtle adversary; destitute
of those resources which will enable them, from year
10 year, to "feed the people with knowledge and with
understanding;" altogether unqualified to be the
guides and counsellors of the Church in cases ofide-
licacy, and seasons of trial; wholly unprepared to be
a powerful auxiliary to the cause of religion through
the medium of the press: prone to be " carried about
with every wind of doctrine," and liable to become
the dupes of every plausible projector of novel opi-
nions, and schemes for doing good, that may obtrude

LETTER XIII. 243

himself on a community. What must the conse-
quence be to the Church, when a considerable por-
tion of those who are to be her teachers and guides,
go forth to their work thus unqualified? Is it possi-
ble that they should be " workmen that need not be
ashamed," prepared " rightly to divide the word of
truth?" Can we imagine that such "babes" in
Christ, and in scriptural knowledge, however warm
their hearts, will be able to " go in and out" before a
Christian people with wisdom, dignity and usefulness;
to explain the doctrines of grace; to defend them
against ingenious adversaries; to meet the learned
caviller; to counsel anxious inquirers, in all the va-
riety and mazes of their difficulties; and to adminis-
ter safe and seasonable consolation to the perplexed
and doubting Christian? We might as well expect
" to gather grapes of thorns, or figs of thistles." No,
it cannot be. And if the evil of which I speak con-
tinues to prevail, our ministry, instead of rising in in-
tellectual and moral power with the state of society,
and the demands of the age, will more and more de-
preciate, to the deplorable detriment of Christ's
kingdom, and to the mortification of those who de-
sire to see the Church adorned with able, faithful,
and well furnished pastors.

I am well aware that insisting on this point, will be
regarded by some as an effort of "old school" preju-
dice and formality; and-that, while learning in a/ei^
will be admitted to be important, the plan of con-
ducting the great mass of our candidates for the mi-
nistry to the pulpit by a very summary course, is sup-
posed by many to be expedient, and indeed required,
in the present state of the Church and the world. I
answer, however urgent may be the demand for mi-

244 LETTERS TO PRESBYTERIANS.

nisters, it is infatuation to take this method of meet-
ing it. It were just as rational, when a direful pes-
tilence was raging, to send out among the people,
under the name and guise of physicians, large bodies
of rash and ignorant young men, who would be likely
to kill ten times as many as they cured.

Do you ask me, my Christian friends, what remedy
can be applied to this evil? I answer, there seems to
be no hope from the ordinary application of ecclesi-
astical authority. The highest judicatory of our
Church has remonstrated and recommended in vain.
The wisdom and firmness of a few Presbyteries will
avail nothing, while others stand ready to license and
ordain those whom their neighbours would refuse.
The wisest and best men in our Church have entreat-
ed and mourned: but still the evil has continued to
prevail. Public sentiment, in relation to this mat-
ter, must be reformed, or the case is hopeless. The
Churches can apply the most effectual remedy, by
frowning on such a course, and refusing to counte-
nance those who thus set at defiance all Scripture
and all experience. It is as much the interest as it is
the duty of every Church to do this. Were the
Churches faithfully to act thus, we should not so often
witness the melancholy spectacle of young men who
were highly acceptable and popular when they first
settled in a pastoral charge, and who continued so for
a few weeks, declining in "acceptance almost imme-
diately^ and before they had well passed what may
be called the " honey-moon" of the pastoral marriage,
sinking in public estimation, and, after a speedy dis-
•mission, hanging in the market, like tainted meat,
without attraction, and without an offer. If the
Churches did but understand their true interest in

LETTER XIII. 245

this thing, they would as carefully guard against the
choice of novices and sciolists to be their teachers, as
they would avoid young men suspected of unsound
opinions. For, truly, if a young man has passed
through only a hurried and superficial course of
study, what security can any Church have that he
will not completely "run out," as to resources and
acceptance, in less than six months; or become, im-
mediately, a mere puppet, to be moved by some
neighbour, of more art and less honesty than himself?
One thing is certain, that a man who has himself
learned but little can teach but little; and that one of
the most deplorable sources of disappointment in a
stated ministry, is the mis-direction and inadequacy
of preparatory study.

The time prescribed for a " full course," in most of
our Theological Seminaries, is three years. This
period is not, indeed, long enough, especially where
the candidate is quite youthful, say below twenty-one
years of age. But it is probably quite as long as the
present generation can be prevailed upon to sanction.
But, among the many things, in relation to this mat-
ter, to be regretted, one is, that even of those who
profess to continue their studies regularly through
this period, by unwisely soliciting and obtaining li-
cense at the end of the second year, their third and last
year is in a great measure destroyed as a season of
regular study. This step is taken sometimes to gra-
tify the impatience of friends, who are often over-
anxious to see and hear in the pulpit those candidates
in whom they take a peculiar interest: — and some-
times it is resorted to as a means of ekeing out a
scanty support. In either case, the effect seldom fails
to be unhappy. If an individual, in these circum-
X 2

246 LETTERS TO PRESBYTERIANS.

stances, be tolerably acceptable as a preacher, he will
be so much solicited to preach, and the interruptions
thence arising will be so numerous, as to render all
regular application to study thereafter next to impos-
sible. I have scarcely ever known an instance of a
candidate who was licensed to preach at the begin-
ning of the third year of his course, who did not find,
whatever might have been his hopes and promises
beforehand, that the death warrant of the studies of
that year was irrevocably sealed.

In a word, it may be laid down as a fixed principle
of ecclesiastical duty and policy, that the moment we
give up our ancient practice of regular and thorough
training for the sacred office; — the moment we adopt
the habit of introducing to our pulpits, and clothing
with the sacred office, unqualified, superficial, empty
men, — however fervent; it will be a miserable omen
of our future prospects as a Church. The inconsi-
derate and the narrow minded may rejoice at such a
prospect, as if it were a return to the simplicity of
primitive times; but the truly enlightened and wise
will mourn over it, as a departure from the principles
of common sense, and practical wisdom, which all
Scripture and all experience concur in pronouncing
injurious, and inevitably fatal, in the end, to the best
interest of Zion. It is well known that our Methodist
and Baptist brethren were for a considerable time, to
a great extent regardless of human learning, if not
unfriendly to it, in their candidates for the holy mi-
nistry. But it is equally well known that both these
denominations of Christians have felt the importance,
for a number of years past, of directing increased at-
tention to this subject; and of providing colleges and
Theological Seminaries for their regular training.

LETTER XIII. 247

And it will also be remembered, as already hinted
more than once, in the course of these letters — that
the " new-side" brethren, in the old dispute which long
ago agitated and divided our Church, when calm re-
flection succeeded to the strong impulse of passion
under which they had acted, — became sensible that
> they had not paid due regard to preparatory study
ybr the ministry; that they had hastily licensed and
Ordained men, who were not qualified for the sacred
office; and were at great pains and expense for esta-
b ishing a wiser and better plan. Indeed it may safe-
ly be asserted that no denomination or party, ever
allowed themselves to license, or to send forth invest-
ed with the office of teaching and ruling in the
Church, rav/, half-trained, ignorant, and self-sufficient
men, however zealous they might be, without even-
tual mortification and disappointment; without ulti-
mately finding that they had done more harm than
good to the cause of Christ, and had degraded them-
selves in the eyes of all enlightened observers.

Nothing is further from my view, my Christian
brethren, than to plead for raising up as Gospel mi-
nisters a set of learned, heartless drones, who will
study more to shine as scholars than to " win souls
to Jesus Christ." The men whom I wish and pray
may be trained for the service of the Church, are
men of devoted and fervent piety; enlightened and
warm friends to revivals of religion; men qualified
and disposed to take an active part in forwarding all
the laudable Christian institutions of the day; and, at
the same time, so well instructed and solidly judi-
cious; so intimately acquainted with the Bible, with
the system of grace, with the history of the Church,
and with the human heart, as to be prepared at once

248 LETTERS TO PRESBYTERIANS.

with enlightened discrimination and zeal, to promote
all that is good, and to discern and resist everything
of a contrary tendency, whether it appear in the form
of an " angel of light" or of darkness. Such is the
character of the ministry indispensably, I may say,
peculiarly needed at the present day, by every church
which wishes to take a large and active part in the
conversion of the world. And I fully believe that
the day has come when no other ministry than such
as I have described, will command the respect of the
wise and the good, or really promote the interests of
" pure and undefiled religion." It is not denied that
men of very small knowledge, and of quite as little
prudence, — provided they be truly pious, ardent in
their temperament, and impressive in their elocu-
tion, may excite, and perhaps greatly excite, popular
assemblies, for a short time; may even become in-
strumental in producing considerable awakenings;
and be, for a few weeks or months, borne on the
shoulders of the populace. But will this last for a
single year.^ Can it be imagined that such persons
are qualified to be stated pastors? Can they be ex-
pected to instruct, to unite, and to build up the peo-
ple, as well as to rouse and collect them.^ Is it pos-
sible that they should bring forth, from Sabbath to
Sabbath, what is necessary to meet the necessities of
the various classes of their hearers; to convince the
gainsayers, to enlighten the anxious and the doubt-
ing, wisely and seasonably to give each one his por-
tion, and to feed and edify the people of God? None
but those who shut their eyes against all reason and
all experience, can expect such a result. Ecclesias-
tical partisans may fondly imagine that they are pro-
moting the Redeemer's kingdom by rapidly multi^

LETTER XIII. 249

plying mmisters almost at any rate. But it is just as
certain that, if they act upon this principle, they are
making work for bitter repentance, as it is that the
relation between cause and effect is indissoluble.

The community stands in no need of any addition
to the numbers of ignorant, superficial, incompetent
ministers of the Gospel. They are multiplied quite
fast enough by other denominations. Our system,
in its essential structure, cSlls for aministry in whom
fervent piety, and ample intellectual, literary and
theological furniture are united. But, besides the
character, of our system, the period in which we live
demands such a ministry, more imperatively than
any preceding period. The state of society calls
more loudly every day, for mature scholars, able di-
vines, and powerful writers. Such men have it in
their power to do far more good than any others.
And when our ecclesiastical judicatories, or our in-
dividual churches forget or disregard this fact, they
are undoubtedly trifling with the best interests of
the Redeemer's kingdom. The following summary,
then, of the suggestions contained in this letter, I
could wish to see inscribed on the walls of every
Theological Seminary and of every church; — on
every place of meeting of all our ecclesiastical judi-
catories;— and on the heart of every professing Pres-
byterian.

1. Do not imagine that every pious young man is
called to be a minister. Many to whom God has
given his grace, can serve him better out of the mi-
nistry than in it.

2. Let those only among our converted youth be
prompted and encouraged to seek the holy ministry,
who, in addition to undoubted piety, have good ta-

250 LETTERS TO PRESBYTERIANS.

lents, prudence, and those physical capabilities which
qualify them in some good degree to be public in-
structers.

3. Let no young man be, on any account, taken up
by any Presbytery, or Education Society, in connex-
ion with the Presbyterian Church, who has made up^
and publicly expresses an opinion hostile to our public
formularies.

4. Let every candidate* for the ministry, to whom
it is practicable, be persuaded to go through a com-
plete course of academical and collegial study, pre-
paratory to the study of theology. Upon the charac-
ter of this literary and scientific foundation, more of
the solidity and success of his after course depends,
than he can now possibly conceive. He who slights
this part of his course cheats himself, and cheats the
Church of God.

5. Let no youth who has devoted himself to the
ministry, diminish aught from a full and regular
course of three years' theological study. Let the in-
fatuated habit of lopping off a portion, and some-
times a large portion of this time, be frowned upon,
prohibited, and as far as possible, banished from the
Church.

6. Let there be one combined and determined re-
solution, on the part of all our judicatories, and all
our members, to put down the system of premature
licensures and ordinations. They are working so
much harm to the Church that they ought no longer
to be sustained. If young men cannot be prevailed
upon in this matter by considerations addressed to
their understandings and their hearts, let the judica-
tories of the Church save them from their own infa-
tuation by authority; and if this cannot be exercised,

LETTER XIII. 251

let the individual churches manifest to such young
men their disapprobation, by withholding their coun-
tenance, and resolving that they will not have "babes
to teach and rule over them."

Princeton^ Jipril, 1833.

252 LETTERS TO PRESBYTERIANS.

LETTER XIY.

Religious Education of the Children of the Church.

Christian Brethren,

The topics on \?hich I have taken the liberty to
address you, in the preceding letters, are such as ap-
pear to me essential to involve the peace and even
the continued union of our Church. On these I have
enlarged more, perhaps, than to some appeared ne-
cessary. My only apology is, that my intense solici-
tude for your welfare, and my estimate of the impor-
tance of the several topics, insensibly led me on to an
extent of discussion not originally intended.

There are several other subjects, not precisely of
the same class, yet scarcely less important, and even
vital iu their character, on which it is my wish to
make a few remarks, before I bring to a close this
" labour of love." One of the most interesting of
these subjects is that which relates to fidelity in the

CHRISTIAN EDUCATION OF YOUR CHILDREN. Among all

the duties incumbent on the professed followers of
Christ, I scarcely know of any one more neglected
than this; and none, the neglect of which tends more
directly and vitally to injure both the neglected indivi-
duals, and the church to which they belong. It is too
plain to be made the subject of argument that if the
Church, as such, is bound to maintain in^their purity
the truth and order of the Gospel; if she is bound to
defend the genuine doctrines and discipline of the
house of God against all gainsayers, and to transmit
them uncorrupted to posterity; — she is, of course,

LETTER XIV. 253

bound carefully to impart a knowledge of these things
to her children, that they may transmit them to
theirs, and so on to the latest generation. " These
things," said Jehovah of old, lo his covenant people,
" These things which I command thee this day, shall
be in thine heart; and thou shalt teach them dili-
gently unto thy children, and shall talk of them when
thou sittest in thine house, and when thou walkest by
the way, and when thou liest down, and when thou
risest up." We, as Presbyterians, profess to believe
that the system of doctrine exhibited in our Confession
of Faith is the system of doctrine taught in the Holy
Scriptures; and that the form of government and dis-
cipline set forth in our ecclesiastical constitution, is
that which the Bible warrants. Now, if we really be-
lieve this; and if one grand purpose for which the
Church was instituted is that she may preserve and
transmit pure and entire all such religious truth, wor-
ship and ordinances as Christ hath revealed in his
word, ought she not, conscientiously, to train up all the
children and young people wiihin her bosom, not
only in general in the " nurture and admonition of the
Lord," but also in the knowledge of those peculiar
views of truth and order which she regards as scrip-
tural and important? When we neglect this, we not
only sin against the best interest of our children, but
we pursue a course which is adapted to weaken and
eventually to scatter and destroy the Church herself;
or, at any rate, to take away all her intelligence, zeal
and strength as a witness for Christ. Children are the
hope of the Church as well as of the state. Of course,
if they are not prepared to come in, and take the places
of their parents, when they cease from their labours,
by whom shall we expect the purity and activity of
the body of Christ to be sustained!

y

254 LETTERS TO PRESBYTERIANS.

It is deeply to be regretted that this negligence
has so far obtained in many of the churches of our
denomination in the United States. In this day of
Christian zeal and effort, when the spirit of God is
poured out in such copious measures upon young as
well as old, and when the motives to fidelity in instruct-
ing our children and youth are becoming every day
more obvious and powerful^ it would seem as if in
many of our churches, the faithful training of young
people in the knowledge of scriptural doctrine, were
more and more declining. The excellent compends of
Gospel doctrine, sanctioned and carefully taught by
our fathers, are in a great measure neglected, as there
is reason to fear, by many pastors and church sessions.
r'The general principles of religion only, which are
common to all Protestant denominations, are impart-
ed to our youth, and that in a superficial manner, and
the whole system of instruction so conducted as to
leave them destitute of any distinguishing views of
doctrine or orders and to train them up in that igno-
rance of discriminating gospel truth, which will pre-
pare them to be " carried about by every wind of
doctrine," or perhaps, in the end, to be drawn away
from all the fundamental principles of our holy reli-
gion, and allured, it may be, into open infidelity.

I am aware that many serious people profess to be
of the opinion, that it is improper to preoccupy the
minds of children with any particular mode of reli-
gious belief. They allege that they ought to be
taught to believe in the Christian religion: to read
the Bible; — and to reverence those general doctrines
of the Gospel in which all Christians agree; but that
instilling into their minds the peculiarities of any one
denomination, is adapted to fill them with prejudices.

LETTER XIV. 255

and to interfere with that impartial examination of
the relative claims of all denominations, which it will
be incumbent upon them to make when they reach
mature age, and begin to take their stand in the
Church of God. However specious this plea may-
appear in the view of some, it will by no means stand
the test either of common sense or of scriptural exa-
mination. Will any contend that it is improper to
pre-occupy the minds of our children with any kind
of truth? Is it improper to instil into their minds,
with the earliest dawn of reason, and anterior to all
experience, that fire will burn themj that if they fall
into deep water, they will be drowned^ that lying is
infamous; and that if they commit theft or murder,
they will be punished? Would it not be highly de-
sirable that the deepest impression of these truths
and of a hundred others which we cannot enumerate,
should be made upon their minds as early as possi-
ble? Could any wise parent desire that his child
should be kept in ignorance of these things, under the
notion that he did not wish him to be filled with
prejudices — until he acquired the knowledge of them
by painful and perilous experience? Surely not.
Would he not rather say, that the more completely
he could fill his youthful mind with the knowledge of
errors and dangers, and with a desire to avoid them,
the better? Precisely so is it with regard to all moral
and religious errors. If our children were always in-
clined, by nature, to embrace and obey the truth, our
constant efforts to explain and recommend it, would
be less important. But the fact is just the reverse.
Their invariable tendency, left to themselves, is to
error rather than truth. Common sense, then, tells
us that the more completely we can put them on their

256 LETTERS TO PRESBYTERIANS.

guard against every species of mistake and danger,
and the more entirely we can fill their minds with
truth, that is, with just apprehensions of the God who
made them, of their own character, and of the way of
duty and happiness, the more we shall be likely to
promote their safety and enjoyment. If this were in
all cases successfully done, how many false steps;
how many aching hearts; how many disgraceful
falls, on the part of children and youth, might be
prevented? Accordingly the Scriptures, with pecu-
liar solemnity and force, enjoin upon us this duty.
The inspired command is, "Train up a child in the
way that he should go, and when he is old, he will
not depart from it." Surely even prejudices in fa-
vour of truth and righteousness will be so far from
injuring our children, that if we can instil them into
their minds beforehand, and thus forestal the allure-
ments of error, \ye shall confer upon them a rich and
lasting benefit. Nay, to omit this, is as cruel as it is
unwise.

Not only SLve parents, then, bound, as far as possible,
to guard their children against error, and to fill their
minds with what they deem just sentiments, on all
important subjects, and especially on subjects of the
most vital importance, as early as they are capable of
receiving them; — but the Church also, as such, is
bound to see that this momentous trust is faithfully
discharged, by her appropriate officers, — by instruct-
ing and stimulating parents to perform their duty;
by diligently conducting Bible-classes ; by causing the
Catechisms of the Church to be carefully committed
to memory, and statedly recited by all the children
under her supervision; by making the Sabbath-school
instruction as rich and faithful as possible; and, in

LETTER XIV. 257

short, by the diligent use of all suitable means, to
train up children and youth in an enlightened attach-
ment to those principles of doctrine and order which
the Church, their moral mother, believes to be taught
and enjoined in the word of God. It is really dis-
tressing to observe in how many of our churches this
great duty is almost entirely neglected. The noble
Catechisms, drsiwn up, I had almost said, by the col-
lected wisdom and piety of the seventeenth century;
which our fathers publicly adopted, and placed among
our Formularies, as manuals for the instruction of
youtli, have in a great measure passed out of view in
hundreds of congregations nominally Presbyterian.
Indeed the false liberality of the present day has
taken so strong a hold of many serious minds, in our
communion, that they turn away, with fixed purpose,
from those doctrinal manuals which the Church has
sanctioned, as contracted and obsolete; and think it
right, upon principle, to put nothing into the hands
of their children but those general and superficial
compends which are equally adapted to all denomi-
nations, and which, of course, will inculcate none of
the peculiarities of their own. The consequence is,
that these children grow up without any intelligent
acquaintance with the distinguishing tenets of the
Church of their fathers, and of course without any
motive or disposition to adhere to them. Hence,
when they come to adult years, they are just as apt
to go off to other societies, and sometimes to those
of the most corrupt character, as to remain Presby-
terians. If we wish our children to become Pela-
gians, Universalists, or Socinians, we cannot take a
course more directly adapted to attain the object,
than to adopt the plan just mentioned; to instruct
Y 2

258 LETTERS TO PRESBYTERIANS.

them in some general principles only of our common
Christianity, leaving them under all the disadvan-
tages of inexperience, and all the ardour of youthful
appetite and passion; to spell out the distinguishing
system of doctrine and order with which they ought
to connect themselves. In this situation, they will
not only be liable to go astray, but the probability is
that they will make a wrong choice, perhaps a fatally
wrong one. If we could unfold the history of many
Presbyterian families, we should, no doubt, find the
entire abandonment of the second generation to moral
and religious error, and their deplorable shipwreck
of the advantages transmitted to them by their pa-
rents, manifestly attributable to the want of enlight-
ened fidelity on the part of those parents, in regard to
religious instruction. If intelligent Christians will
not laboriously endeavour to pre-occupy the minds
of their children with discriminating truth, it will
be found that, long before they arrive at the age in
which they are capable of making an enlightened in-
quiry, and an impartial choice of a religious system
for themselves, they will be apt to have imbibed pre-
judices, and to have formed connexions from which,
you might just as well hope to bend the mature oak
of the forest, as to think of turning them. The idea
of leaving our children to choose their religion when
they come to mature age, is of all delusions one of
the most unreasonable and fatal. Every child of
apostate Mam,^ I repeat, is by nature a heretic^ and if
left to himself, will probably take some heretical
course; and long before the age of intelligent inquiry
arrives, may be irrecoverably sold, by his depraved
propensities, to fatal error.

I would say, then, to every Presbyterian parent —

LETTER XIV. 259

" If you desire your children to be happy, here and
hereafter, or the Church to which you belong to pros-
per, faithfully train them up, from their mother's
lap, in that system of Gospel truth and order which
you verily believe to be taught in the word of God.
But be not contented with mere doctrinal instruction.
Take unwearied pains to instil into their minds the
sentiments of practical piety. Pray with them, and
for them, and teach them to pray! Not only warn,
but restrain them from plunging into those unhal-
lowed amusements which the children of this world
love, but which are deeply hostile to all real religion.
Be not afraid of the charge of * sectarianism.' If
by 'sectarianism' be meant a strict adherence to
Scriptural Christianity, I hope you will not shrink
from the charge, but rather glory in being your-
selves, and in training up your children to be such
'sectarians' as the apostles and primitive Christians
were." And to every Presbyterian pastor and elder
I would say — " As ever you wish the Church com-
mitted to your charge to grow in solid enlightened
piety, and to be built up under your watchful labours,
bestow unwearied attention on the children of the
Church. If you consider yourselves as vi'itnesses for
Christ, leave no effort unapplied to train up all the
youth committed to your care to be equally intelli-
gent and faithful witnesses. For this purpose bring
them all as early and as thoroughly as possible under
the inspection and instruction of the Church. Put
the Bible into their hands, and teach them to study
and revere it as the word of God, the only infallible
rule of faith and practice. Put into their hands also
those Catechisms^ and other digested summaries of
Bible truth, which the Church has sanctioned as ma-

260 LETTERS TO PRESBYTERIANS.

nuals of elementary Christian knowledge, that their
memories may be stored with gospel doctrine in such
a plain and simple form as will be likely never to be
forgotten. Endeavour to make them familiar with
some of the soundest and best treatises on doctrinal
and practical religion, with which such men as Fla-
\ velj Baxter, Boston, Doddridge, Edwards and Bellamy
have favoured the Church. Let the instructions of
the Sabbath-school, too, be so conducted under your
parental eye, as to minister to the same end. Never
allow that institution, so transcendently important to
the rising generation, to pass from your control into
irresponsible and capricious hands. But ever keep
it under the eye and the guidance of the pastor and
Church session, and see that all its instructions be
sound and edifying. In short, let your aim be to
train up the children committed to your care, not as
bigots, but as enlightened Presbyterians. Teach them
to exercise the most cordial charity toward all of
every name who bear the image of Christ; but pecu-
liarly to venerate and love the Church in which they
were born and baptized, and whose interest they are
bound assiduously to promote. There is no part of
your official duty to the Church of God more impor-
tant, or more likely to produce a rich reward of the
most precious fruit, than that which is here recom-
mended. Other denominations around us are taking
unwearied pains to produce an enlightened attach-
ment on the part of their children to the religious
connexions of their parents; and if we neglect to imi-
tate their example, while they are built up, we shall
be 'scattered and peeled,* and our beloved children
become the prey of every vain delusion."

But there is one source of danger, my Christian

LETTER XIV. 261

friends, to the children of some of you, concerning
which I feel constrained to put you on your guard
with more than common solemnity. I refer to that
whole system of artful, proselyting allurement which
is presented by the adherents to the Church of
Rome, and which, in many parts of your bounds, must
be considered as a source of real and formidable dan-
ger to inexperienced youth. Many good Presbyte-
rians imagine that all alarm on this score, is in a
great measure groundless, if not ridiculous. They
suppose that the Popish controversy, however impor-
tant in former times, or in other countries, has ceased
to be worthy of particular attention on the part of
American Christians. They believe that the system
of superstition and of spiritual tyranny built up by
the Church of Rome is so manifestly unscriptural, so
unreasonable, so essentially subversive of all the
rights of conscience, and of private judgment, and so
utterly at war with all the interests of good morals,
that no Protestant youth of the least intelligence can
be in danger of becoming a convert to such a system.
But the truth is, that although the real character of
the system is just as unscriptural, unreasonable, ty-
rannical and pestiferous as has been mentioned;-— it
has attractions to which the young, the inexperienced,
and the dissolute are peculiarly apt to fall a prey. It
may be said, without impropriety, that the religion
of the papacy is the religion of human nature. As
Mr. Toplady^ a pious clergyman of the Church of
England, was accustomed to say, that " every man is
born an Arminian;" so it has also been said with
equal truth, that "every man is born a Papist.**
That is, every man is born with such principles and
tendencies as, left to themselves, will naturally con-

262 LETTERS TO PRESBYTERIANS.

duct him to the substance of this system, as the foun-
dation of his hope, and the guide of his life. Nothing
is more certain than that the humbling, holy, self-de-
nying plan of salvation by Christ as laid down in the
Gospel, is, of all others the most distasteful to the na-
tural feelings of the human heart. Pride, which was
" the condemnation and snare of the devil," is equally
" the condemnation and snare" of man. Guilty and
polluted as sinful man is, he has an innate propensity
to trust in himself, or in something done, or intended
to be done, by himself, to avert the displeasure, and
merit the favour of heaven. The hope of being in
some way, his own saviour, is the last which the rebel
abandons. He is willing to undergo the heaviest
drudgery of riteis and ceremonies^ to submit to the
severest penances^ to make long journeys^ to pay
large sums of money; in short, to lacerate his body,
and tax his purse, as far as he can bear, for a season,
if by these he can enjoy the prospect of gaining the
heavenly paradise. Any, or all these, he is willing to
give for such a hope; but his heart he cannot, will not
give.

Now to relieve this impenitent unyielding mind, —
which is the mind of all men by nature — the system
of Romanism comes in with the most plausible and
fascinating allurements. It meets him with a system
of most ingenious expedients for removing every dif-
ficulty, and satisfying every doubt, without the sacri-
fice of a single lust. It persuades him that if hebe
in regular communion with the Church of JRome, he
is, of course, in real covenant and communion with
Christ: — that there is no need of any radical change
of heart, provided he will submit to the dictation and
the discipline of the constituted authorities of that

LETTER XIV. 263

church: — that by the sacrament of baptism a priest
can regenerate him, and that no other change than
that which baptism includes, need be sought or ex-
pected:— that by this baptism, when regularly admi-
nistered, all his sins are taken away and he reconciled
to God: — that by a regular attendance on the sacra-
ment o{ penance^ all his sins, committed from time to
time, after baptism, may be certainly forgiven: — and
that by a regular confession and absolution during
life, and the reception of extreme unction^ when he
comes to die, he may be assured of everlasting hap-
piness:— or that, at the worst, he will only be detain-
ed some time m purgatory, — which however, will be
made very short and light, if he bequeath a handsome
sum of money to the church, or if his surviving
friends shall pay liberally for the prayers that may be
said, and the masses performed for the rest of his
soul. In short, according to this delusive system, a
man might live and die without any real holiness,
either of heart or of life, and yet, in spite of all that
the Scriptures have so solemnly pronounced to the
contrary, may be certain of seeing the Lord in peace.
He need not trouble himself to read the Scriptures.
The church reads, judges, and engages for him. The
church has a stock of merit to dispose of, which, upon
being properly paid for ^ she can set down to his ac-
count, and make available to his acceptance. So that,
however multiplied and enormous his sins, and how-
ever obstinately and impenitently persisted in, to the
last hour of his life^ — still if he reverently submit to
all the rites of the church, he is certain of salvation.
— All this, provided he be sincere in his penances^
and we all know what Papal sincerity means. If any
should be at a loss on that point, let them read the

264 LETTERS TO PRESBYTERIANS,

account which the learned and venerable Dr. Mosheim
gives of the Jesuit doctrine of philosophical sin in his
history of the seventeenth century. In support of
these statements, testimony of the most unequivocal
kind might be produced. I am aware, indeed, that
several of them have been either denied, or ingeni-
ously varnished over by artful apologists for these
unhallowed claims: — but I am very sure that when
the 'whole system, taken together, is compared with
its most authentic vouchers, my representation will
be completely borne out in every particular. At any
rate, it is certain that the system has been and is so
represented by a multitude of its actual ecclesiastical
administrators, and so understood by the great mass
of its devoted adherents.

Now, I ask, is it any wonder that multitudes, and
especially of the young, the sanguine, and the inex-
perienced, are captivated with this system, and fly to
it as a refuge from every doubt and fear? Is it any
wonder that such a plausible and insinuating form of
religion, adapted to conciliate the strongest propen-
sities of our nature, and, at the same time, embodied
in a gaudy, dazzling ritual — should be found to at-
tract and beguile those who have not been faithfully
put on their guard against its delusions.^ In truth,
it would rather be wonderful if it were not so. And
those parents who are not aware of the danger to
which youth are peculiarly exposed, when brought
in contact with this flattering, delusive plan of ac-
ceptance with God, are but poorly qualified to be
their counsellors and guides in spiritual things.

These remarks, my Christian brethren, are some-
thing more than mere theory. It is well known to
intelligent observers of passing scenes, that our Ro-

LEITER XIV. 265

man Catholic neighbours, knowing where their
strength lies, and deeply acquainted with human na-
ture, are labouring, with unwearied diligence, to ob-
tain the education of as large a portion of our youth, as
possible. They multiply seminaries beyond the wants
of their own population. They take the utmost pains
to furnish them with popular, attractive teachers; to
puff them liberally in newspaper advertisements; and
to invite all denominations of Christians to come in
and partake of their advantages. They promise to
do more for their pupils, and upon far cheaper terms,
than any of their neighbours. And they deceive the
simple by the most solemn assurances, that no at-
tempt to interfere with the religious opinions of their
pupils will in any case be allowed. On the faith of
such offers and assurances, Protestants, in large num-
bers, have been induced to send their children to
these Popish institutions; and to subscribe, in some
cases largely, toward their support, under the im-
pression that they Avere thereby promoting a plan by
no means sectarian, but perfectly liberal and benevo-
lent in its whole design. It is against this deception
that I wish to put Presbyterians on their guard. It
may be safely asserted that pledges of total non-inter-
ference with the religious principles and connexions
of children committed for education to the care of
Papists, however absolute and solemn, are seldom,
nay, strictly speaking, almost never redeemed. Of
the truth of this assertion, it has fallen to my lot not
only to hear, but to know, of the most flagrant and
distressing examples. Indeed it is due to candour,
and to the veracity of those who make such pledges,
to say, that it is almost impossible they should be
really and faithfully redeemed. The spirit of the

266 LETTERS TO PRESBYTERIANS.

Papacy is a spirit of proselytism to the very core.
The whole tendency of its rites is to dazzle and al-
lure. It cannot be expected, or even requested, of
the conductors of such seminaries as I have alluded
to, that they should hide from the eyes of their pu-
pils the rites and ceremonies of their own worship.
Yet it is almost impossible that those rites should be
even witnessed by youthful minds, from day to day,
for a considerable time together, without mischief.
The instructers, indeed, may so far keep their pro-
mise, as never to say a word to their pupils, which if
heard, even by their parents themselves, would be
construed into a direct violation of their engagement.
But they can, systematically, pursue a course of treat-
ment peculiarly affectionate and attractive toward
those whom they wish to win. They can flatter, ca-
jole, and ensnare them in ten thousand nameless and
covert ways. They can manage so as to present
some of their most peculiar rites and practices under
very alluring aspects. They can contrive to give
hints and inuendoes, and to make impressions in fa-
vour of what they wish to recommend, not only with-
out words, but, perhaps, more powerfully without
than with them. Of these unceasing artifices, pious,
simple-hearted Protestants are not sufficiently aware^
but Jesuits, and those who have imbibed Jesuitical
maxims and principles, which, without injustice, may
be said essentially to belong to the general system of
Romanism, — understand them perfectly.

It is perfect infatuation, then, for Protestants, in
any case, to expose their children to such a snare.
For, on the one hand, I know of no Popish seminary
in the United States which affords any advantage not
to be obtained in an equal degree in Protestant insti-

LETTER XIV. -67

tutions; and, on the other, I have seen, in so many
instances, the most irreparable mischief done to the
religious character of youth by committing their li-
terary training to the hands of Roman Catholics, that
I would lift up my voice, if it were possible, in every
part of the United States, and warn all Protestants,
and especially all Presbyterians, if they have the least
regard to the everlasting well-being of their children,
not to expose their tender years, and their forming
minds, to an influence so likely to be followed by fatal
injury. It is, no doubt, the duty of Christian parents
to place their children in situations as favourable as
possible to the development and culture of their in-
tellectual powers. But they are still more solemnly
bound to provide for the faithful and sound culture
of their moral and religious principles, and to guard
them with the utmost vigilance against those daz-
zling deceptions which cannot fail of putting the soul
to hazard. If ever there was an instance of false and
ruinous "liberality," it is that which will not believe
the dangersof Popish instruction; which pronounces
all opposition to it, and warning against it, "bigotry"
and " persecution;" and which is ready to subject
youth to the most formidable snare, rather than fore-
go the tinsel advantages, which might be quite as
well attained from other sources, without any coun-
tervailing peril. If you wish your children to be al-
lured into the belief of "another Gospel" from that
on which you profess to rest your own hopes; if you
wish them to be betrayed into an abandonment of the
right of private judgment, and a submission to the
most degrading spiritual tyranny that ever held in
chains the consciences of men, then send them for
their education to Popish Seminaries.

268 LETTERS TO PRESBYTERIANS.

Let none imagine that the system of Popery is
either less corrupt, or less dangerous than it once
was. Hear, on this subject, the opinion of the elo-
quent, pious, and learned Robert Hall, late of Great
Britain, whose faithful warning is couched in the
following strong language — " Popery still is, what it
always was, a detestable system of impiety, cruelty,
and imposture, fabricated by the father of lies. It
combines the 'form of godliness' with a total * de-
nial of its power.' A heap of unmeaning ceremo-
nies, adapted to fascinate the imagination, and en-
gage the sensesj — implicit faith in human authority,
combined with an utter neglect of divine teaching; —
ignorance the most profound, joined to dogmatism
the most presumptuous; — a vigilant exclusion of Bib-
lical knowledge, together with a total extinction of
free inquiry; — present the spectacle of a religion
lying in state, surrounded with the silent pomp of
death. The very absurdities of such a religion ren-
der it less unacceptable to men whose decided hos-
tility to truth inclines them to view with compla-
cency whatever obscures its beauty, or impedes its
operation. Of all the corruptions of Christianity
which have prevailed to any considerable extent.
Popery presents the most numerous points of con-
trast to the simple doctrines of the Gospel; and just
in proportion as it gains ground, the religion of
Christ must decline." Surely not at once to warn
and to arm our children against this fascinating de-
lusion, is the height of parental unfaithfulness and
cruelty!

But it is not enough, my Christian brethren, that
you forbear, upon principle, to commit the education
of your children to Romish instructers. In the pre-

LETTER XIV. 269

sent posture of the influence and efforts of that deno-
mination of professing Christians, it is incumbent
upon all who would be exemplary guardians of the
best interests of their children, to make themselves
acquainted with the Popish controversy; to be aware
of the arts and plausible arguments by which the ad-
herents of " the man of sin" are wont to " deceive the
hearts of the simple;" and to arm themselves, not
as theological polemics, but as enlightened, fuithfui
disciples of Jesus Christ, with those moral weapons,
by which the adherents of the Papacy are refuted,
and the " simplicity that is in Christ" established.
Every age brings v/ith it its peculiar dangers, and, of
course, its peculiar duties. Among those which be-
long to the present period of the American Churches,
we may confidently reckon such a degree of attention
to the claims and corruptions of the Church of Rome,
as will enable faithful witnesses of the truth to bear
an enlightened testimony against them, and to guard
the children of the Church against that " instruction
which causeth to err from the words of knowledge."
It is not, however, against the superstitions and the
corrupt allurements of the Papacy alone, that we
ought to be diligent in arming and guarding our chil-
dren. They are like lambs in the midst of wolves.
On every side enemies and corrupters of the truth,
and, of course, enemies and corrupters of souls,
abound. They are in jeopardy every hour; but have
neither the knowledge nor the experience to meet it
with safety to their best interests. They ought, there-
fore, to be sent to no institutions, the conductors of
which differ essentially from us in their views of
Gospel truth, and will be likely to draw them away
from the religion of their fathers. He is an infatu-
z 2

270 LETTERS TO PRESBYTERIANS.

ated man who commits his children to such hands.
" Parents must lay up for their children," in a moral
and religious, as well as a temporal sense, or they
will, probably, be undone. With respect to those
parents who have no concern about their own reli-
gious interests, we cannot wonder that they have no
anxiety in regard to those of their children. As little
can we be surprised that those who consider the
prosperity of the Church as a matter of small mo-
ment, should be reluctant to make any sacrifice of
convenience or inclination for the sake of preparing
their children to be sound and useful members of that
hallowed body. But that professing Christians, who
claim to love Christ, to love his Church, and to feel
in any measure as they ought for the everlasting wel-
fare of their children; — should permit themselves in
providing for the education of those children, delibe-
rately to prefer the ornamental to the useful, part of
their training; and to select seminaries and teachers
upon the avov/ed principle of making their moral and
religious subordinate to their literary culture — is in-
deed humiliating! Never shall I forget the lamen-
tation of one whom I must consider as a pious parent,
who mourned over the deplorable consequences of
such a course — and said, in all the bitterness of self-
proach — "Alas! my unhappy mistake! I have been
supremely intent on the literary improvement and
fashionable accomplishments of my son; when I
ought to have regarded, first of all his moral and re-
ligious principles. I was ambitious of having him
great, when my highest desire ought to have been
that he should be good. Upon this unchristian plan
I acted; and now, I fear, he is ruined for both worlds!"
Princeton, April, 1833.

LETTER XV. 271

LETTER XV.

Doing good as a Church.

Christian Brethren,

Useful activity is the medicine of life. It is adapt-
ed to benefit the agent himself as much as the objects
of his benevolent attention. No idle man can be
either healthful, happy, or morally prosperous. To
be stagnant is to be miserable, as well as useless. This
is a law of our being, as invariable as it is unavoida-
ble. And the same principle which applies so uni-
versally and essentially to our intellectual and physi-
cal structure, is no less applicable to our spiritual
life. A torpid, inactive Christian, cannot be a pros-
perous one. The disciple of Christ cannot, if he
would, " live to himself," without injuring his own
soul. He must go out of himself, if he would attain
moral health and comfort. He must take a deep in-
terest in his Master's kingdom, and desire and seek
to promote it; — he must love his fellow men, pray for
them, labour to promote their holiness and happi-
ness, in a word, be daily employed in doing good.
This is necessary, not merely for the benefit of soci-
ety, but for the spiritual health of the individual him-
self. It is not more certain that daily work nerves
the arms, and invigorates the health of the labourer,
and thus increases his personal enjoyment; than it is
that habitual benevolent activity directly and essen-
tially ministers to the Christian's own growth in
grace: — or rather, to speak more properly, growth

272 LETTERS TO PRESBYTERIANS.

in grace itself essentially consists in cultivating the
spirit and habits which characterize the benevolent,
prayerful, diligent, good-doing Christian. Wherein
consists the health of the body, but in the lively, un-
obstructed, harmonious action of all the corporeal or-
gans? So far as this is interrupted, disease must be
the consequence. In like manner, wherein consists
the real health of the soul, but in spiritual sensibility,
and in the daily exercise of all appropriate and com-
manded graces, toward our Father in heaven, toward
the Saviour and his kingdom, and toward all our fel-
low creatures?

You have, no doubt, anticipated me in applying
these remarks to the Church of God — the body of
professing Christians. What is true of individuals,
is true of communities. A torpid, prayerless, inac-
tive Church, however large, wealthy or splendid, can-
not be a prosperous Church. Nay, however rich,
extended, and outwardly flourishing it may be, if the
spirit of ACTIVE good-doing be extinct in it, it is a
DEAD CHURCH, and cannot fail of speedily becoming
a mass of spiritual putrefaction. But, on the other
hand, that Church which, in her collective capacity,
is constantly employed in planning and labouring for
the promotion of the great interests of knowledge,
virtue, evangelical holiness, and salvation, is taking
the most direct method to secure her own enjoyment,
growth, and prosperity.

We have had occasion, more than once, in the pre-
ceding letters, to advert to the thought, that the great
design of infinite wisdom in the institution of the
Church, was that she might be every where instru-
mental in promoting the reign of truth and holiness
among men. It was, no doubt, intended that she

LETTER XV. 273

should constantly seek the spiritual improvement and
welfare of her own members; but also that she should
labour to communicate the blessings of salvation to
every part of the human family within her reach,
with all the zeal and efficiency of united effort. The
history of the Churches organized by the apostles af-
fords unquestionable evidence that ^/icy so understood
the design of their Master. From them the word of
the Lord " sounded out" through all parts of the ci-
vilized world. Nor did this noble, disinterested mis-
sionary spirit cease to operate until they had become
secularized and corrupted by a very different spirit.
Accordingly, our venerable fathers of the Presbyte-
rian Church, in the introduction to our Form of Go-
vernment, justly remark, that " truth is in order to
goodness, and the great touch-stone of truth is its
tendency to promote holiness." In conformity with
this principle, they were no sooner organized than
they began to direct their earnest attention to the
great work of sending the Gospel to the destitute and
the perishing. And in all ages, both in the old world
and in the new, the Church of God has invariably
flourished, in regard to her best interests, just in pro-
portion to the degree in which she has devoted her-
self to the hallowed work of active Christian benevo-
lence.

If this be so, then every Church ought to consider
it as equally her duty and her interest, not merely to
support, within her own bosom, all the divinely insti-
tuted ordinances of religion; — not merely to watch
with fidelity over the purity and edification of her
own immediate members; — but also to be indefatiga-
bly active in extending as widely as possible to others
the true religion, with all its blessed concomitants

274 LETTERS TO PRESBYTERIANS.

and benefits. She ought to regard it at once as a pri-
mary duty, and precious privilege, to be constantly
employed in spreading the glorious Gospel from the
rising to the setting sun. In a word, it ought to be
the unceasing care of every Church of Christ, what-
ever denomination she may bear, or under whatever
form she may be organized, not only to have light,
and purity, and order, ever shining in her own dwell-
ingsj but also to "hold forth the word of life" for the
benefit of " those who are without,'* and to send it
forth far and wide to every creature within her reach.
So manifest and so important is this duty, that if
there were but one worshipping Christian congrega-
tion now on earth, that congregation ought to consi-
der itself as solemnly bound to do all in its power for
evangelizing the worlds and ought to give itself no
rest as long as any thing which it could possibly do
towards the accomplishment of this object, remained
undone. Before this position can be so much as ques-
tioned, we must renounce the spirit of the New Tes-
tament, and trample on the authority of our Master
ill heaven.

There are, at present, connected with the Presby-
terian Church in the United States, nearly two thou-
sand preachers of the Gospel; about two thousand Jive
hundred congregations; and more than two hundred
thousand communicants. In stating these numbers I
do not mean to speak with scrupulous accuracy, but
to make a representation sufficiently near the truth
to serve my purpose. Now, suppose all the officers
and judicatories, as well as the private members of
this whole body to be engaged with unwearied dili-
gence in the great work of Christian benevolence.
Suppose our two thousand preachers all to possess,

LETTER XV. 275

in a good degree, the spirit of their Master, \vho
" went about doing good." Suppose them to be em-
ployed, "in season and out of season," in proclaim-
ing " the unsearchable riches of Christ" with wisdom,
with affection, and with power. Suppose them in
public and in private, in the pulpit, in the lecture-
room, and " from house to house," to be indefatigable
in calling men to repentance, and in publishing the
glad tidings of mercy and love through a Redeemer.
Suppose them to be all intent on promoting the intel-
lectual and moral benefit of every class entrusted to
their pastoral care, from lisping infancy to hoary age,
and to be incessantly contriving, praying and labour-
ing for their welfare. Suppose them habitually to
meet their flocks with hearts not only full of love to
the souls immediately committed to their charge^ but
also overflowing with benevolent regard to perishing
millions in every part of the globe, and burning with
desire for the conversion of the world. And suppose
them, in the exercise of this great animating princi-
ple, to be, not only the sincere, but the zealous, active,
and unwearied friends of all those benevolent enter-
prises of the day which have for their object to pro-
mote knowledge, purity, and order throughout socie-
ty, and to gospelize the whole human race. Suppose
this to be the case; and what an amount of good
might not be accomplished, every year, by two thou-
sand warm-hearted, active, unwearied labourers in
the field of Christian benevolence, thus unceasingly
occupied in scattering temporal and spiritual bless-
ings around them!

If this were the character of our pastors, we might
expect our Church Sessions, and the mass of the
Churches over which they preside, to bear, in a good

276 LETTERS TO PRESBYTERIANS.

degree, a corresponding stamp. The spirit of the
several shepherds, if properly exhibited, could scarce-
ly fail to pervade the flocks comniitted to their in-
spection. When the eldership assembled in their re-
spective parochial judicatories, from week to week,!
to consult respecting the edification of the respective
Churches committed to their care, such questions as
the following v/ould constantly arise, and would be;
discussed with solemnity and with prayer:—" What
can be done to promote the reign of pure and unde-
filed religion in the midst of us? What to secure the
best interests of our children and youth? What to
render our Sabbath-Schools, and Bible classes, and.
Catechetical instruction more useful and extensive?
What to promote the cause of temperance? What
to extend among young and old, genuine evangelical
knovv'ledge and piety? What to rouse among the
people a spirit of active Christian benevolence?
What for contributing our proportion, and, if possi-
ble, more than our proportion, of means, toward the
conversion of the world?" — Animated with this spi-
rit, and intent on such objects, every Presbyterian
Church in the United States, would be an organized
society for spreading the Gospel; for sending the
word of life, and the herald of salvation to the desti-
tute and the perishing: — and every one who united
him.self with such a Church would feel that he was
becoming " a member for life" of a body perpetually
consecrated, in its very nature, to the great work of
"doing good" to mankind.

Again, when ministers and elders filled with the
spirit which I have described, came to meet in Pres-
bytery^ two or three times a year, — what a delightful
spectacle might they not be expected to exhibit I

LETTER XV. 277

Here, as in their own parishes, they would, of course,
come together to take counsel and labour for the ex-
tension of the Redeemer's kingdom. This body, how-
ever, being more numerous than the Church session;
and the members being drawn from different districts
of the Church, might be expected to bring with them
a larger amount of the hallowed spirit in question,
and to have their zeal kindled into a brighter flame
by the influence of a more extended Christian com-
munion. In this judicatory, the representatives of
fifteen or twenty churches might be expected to
make it their main object in coming together to
"lengthen the cords and strengthen the stakes" of
Zion; to hold up each other's hands, and to encou-
rage each other's hearts in forming and executing
plans for the spread of the Gospel; in a word, by
preaching, praying and conferring together, to gain
a deeper impression of the value of the Gospel; a
more heart-felt sense of their obligation to send it far
and wide; and a new unction of love and zeal to ani-
mate them in their hallowed work. Such meetings,
instead of being a burthen to the congregations in
which they were held, would be anticipated with deep
interest; would be enjoyed as seasons of peculiar and
refreshing Christian fellowship; and might be ex-
pected to be the means of conferring rich blessings
on many individuals, both saints and sinners, when-
ever they occurred.

Of the same character, but marked with still more
enlarged views, and more deep feeling, might we ex-
pect the meeting of every Synod to prove. In this
judicatory, from three to six or eight Presbyteries,
united in one body, and comprising the ministers and
elders representing, perhaps, from eighty to a hun-
2 a

278 LETTERS TO PRESBYTERIANS.

dred churches, assemble, annually, to review the pro-
ceedings of Presbyteries and to take order for pro-
moting the peace, the purity, and the edification of
their portion of the " body of Christ." Now suppose
in this larger judicatory, the same spirit of good-
doing to reign which we have imagined to govern in
the minds of the individual pastors and the single
churches. Suppose, after despatching with fidelity
and wisdom all the cases of discipline and ecclesias-
tical order which came before themj or rather in the
midst of what might be called the ordinary and rou-
tine business, their counsels and prayers were direct-
ed to increased efforts for promoting the revival of
practical religion; to the excitement of new zeal for
improving Christian education; to the supply of des-
titute settlements with Gospel ordinances; and to the
adoption of all practicable means for sending the
" light of life" to those who are " perishing for lack of
vision." Over such counsels and labours of a venera-
ble Synod, there would be " joy in heaven;" and we
might anticipate great joy as likely to flow from
them throughout the habitations of Zion on earth.

To complete the system of counsel and co-opera-
tion, the General Assembly convenes every year, to
look over the whole Church, from New Hampshire to
Florida, and from the Atlantic to Missouri; — to issue
all appeals and references which may be brought
from inferior judicatories; and to recommend and
endeavour to carry into execution all measures for
promoting real religion, both among our own
churches and throughout the world. This body it is
known, constitutes the bond of union, peace, corres-
pondence, and mutual confidence between all the mi-
nisters and churches of our denomination in the

LETTER XV. 279

United States^ and is expressly charged by our ec-
clesiastical constitution with the solemn and respon-
sible duty of maintaining truth, order, harmony, and
discipline in all our congregations; of corresponding
with foreign Churches; of suppressing schismatical
contention, and every species of irregularity; and of
promoting charity, truth, and active holiness through
all the churches under its care.

Only conceive, my Christian brethren, of the be-
nign and precious influence which this great annual
Assembly might be expected to exert, if all the mi-
nisters and elders composing it, were to come toge-
ther, from every part of the Church, with a double
portion of the spirit which I have imagined to reign
in the subordinate judicatories. Suppose its mem-
bers to convene from year to year, with hearts filled
with brotherly love; with enlightened zeal for the
extension of the Redeemer's kingdom, and ready to
forego every consideration, except those of Scriptu-
ral truth and order, for the sake of doing good. Con-
ceive of such a body, representing every portion of
our Church in the United States; animated with one
heart and one soul; all " seeing eye to eye" in regard
to the essential principles of Gospel truth; all ho-
nestly desirous of maintaining and carrying into ef-
fect that system of Eible truth and order which they
have solemnly subscribed and engaged to support.
Conceive of an Assembly of such a character: —
where all minor differences were swallowed up in a
supreme desire to extend the Redeemer's reign and
glory; where party feelings gave way to Christian
love; where no banner was raised but that of Christ;
and where the only contest should be, who should
love the Redeemer most, and who should serve him

280 LETTERS TO PRESBYTERIANS.

with the warmest zeal. Conceive, in a word, of an
Assembly made up of the wisest heads and the warm-
est hearts in the whole Presbyterian Church; who
had come together, not to contend for victory; not
to carry points of sectional or party interests; but to
get good and do good; to enlighten, purify, and re-
vive the Church of God; to promote every moral
and spiritual interest which promises to benefit the
community; and to devise the most effectual mea-
sures for sending the glorious Gospel far and wide
to all who are sitting in moral darkness!

Such is the picture of the Presbyterian Church,
which I have sometimes imagined to myself, and
which I have often prayed that we might see real-
ized. What a glorious spectacle would such a
Church be ! How happy in itself! How honourable
to the cause of religion! What a blessing to our
land, and to the world! And is it too much to hope
that we may one day see it realized? The same
grace which, eighteen centuries ago, raised up men
"full of faith and of the Holy Ghost;" which ani-
mated and sent forth bands of noble-minded Chris-
tian labourers and heroes to bear the word of life to
a dark and dying world, and which crowned their
ministrations with success; — the same grace is still
treasured up in Him whose "throne is forever and
ever," and may be manifested in us amidst all our
weakness and unworthiness. The same Almighty
King of Zion, by whose consoling and sanctifying
Spirit it was that the churches, even in the days of
bitter persecution, " had rest, and were edified;" and
"walking in the fear of the Lord, and in the comfort
of the Holy Ghost were multiplied," — still lives, and
can cause his ministers to be equally faithful, and

LETTER XV. 281

his word to be clothed with equal power in our day.
Under whatever cloud the glory of our Zion may be
in a degree obscured, for the present, He can cause
her to shine forth with more beauty than ever,
" through his own comeliness put upon her."

Do you ask, my Christian friends, how this happy
attainment may, under the divine blessing, be reach-
ed? Do you inquire, by what means we may hope to
be most effectually delivered from our discord and
strife, and blessed with that spiritual peace and
strength which form the true glory of a church? I
answer, let us adopt the policy of some sagacious
worldly counsellors, who tell us, that the most direct
way to remove a morbid action in the animal body,
is to excite a different and salutary action in its
neighbourhood:— that the best metliod of putting out
one fire, which is raging and likely to triumph, is to
kindle a counter fire. Upon the same principle, if
we desire m^ost speedily and most effectually to ex-
tinguish the fire of party spirit, and to arrest the pro-
gress of erroneous opinions^ let us try to kindle the
fire of Christian benevolence, and to rouse in all our
congregations and judicatories, from the lowest to
the highest, that fervent desire for the spread of the
Gospel, and the salvation of a perishing world, which
ought to reign in every heart, and in every Church
which bears the name of Christ. Let such a hallow-
ed flame be kindled: and it is not more certain that
oil, cast on an agitated body of water, will calm its
troubled surface, than it is that an ardent zeal for the
extension of the Redeemer*s kingdom, — for promot-
ing the temporal and eternal happiness of mankind,
— is better adapted than any thing else to calm angry
passions; to terminate strife; to turn away the minds
2 A 2

282 LETTERS TO PRESBYTERIANS.

of men from the conflicts of selfishness and ambitionj J
and to bind them together in the bonds of fraternal '
affection. Only let this blessed spirit spring up, and
exert a governing influence in all our ecclesiastical
assemblies; — and their meetings will of course, be
peaceful and harmonious; their deliberations will be
marked with gravity, with dignity, with mutual re-
spect, and with genuine Christian benevolence. And
when their business is brought to a close, the mem-
bers will separate, not, as has too often happened, with
disgust, alienation and weariness; but with warmer
affection than they came together; will return to
their respective charges with increased attachment
to their Master and his work; and will look forward
to another meeting as to a delightful feast of Chris-
tian fellowship.

Here, then, my Christian brethren, is the grand,
and, as I think, under God, the only effectual remedy .
for all our ecclesiastical difficulties. The prescrip-
tion of the immortal Howard for shaking off trouble,
was conveyed in the following strong and pointed
language; — "Set about doing good: put on your hat,
and go and visit the sick and the poor in your neigh-
bourhood; inquire into their wants and minister to
them; seek out the desolate and the oppressed, and
tell them of the consolations of religion. I have often
tried this method, he adds, and have always found it
the best medicine for a heavy heart." So shall we,
as a Church, find the spirit of active good doing,—-
if we honestly and in good earnest apply it, — the best
cure for all our trials and conflicts. And, in order to
the attainment of this blessing, as the whole cannot
be greater and better than its parts, it will be our
wisdom to begin, systematically, with the individual

LETTER XV. 283

ministers, elders and churches which compose our
aggregate body.

From this good hour, then, let every minister in
the Presbyterian Church feel himself just as distinct-
ly and solemnly called upon to engage, with his whole
heart, in the various benevolent enterprises of the
day, as he is to preach the Gospel, and administer
the sacraments of the Christian Church. Let him,
accordingly, take the earliest opportunity of forming
within the congregation committed to his charge, an
auxiliary Bible association; a society for aiding in
Foreign Missions, and another for aiding in Domestic
Missions; a Tract Society; a Temperance Society; and
an Education Society; in short, let him form as far as
possible, cdl the members of his church, young and
old, male and female, and as many of his stated hear-
ers as may be willing to join them, — into bodies more
or less organized, for aiding in the great work of
promoting the extension of truth and happiness
among men, and bringing the whole world to the
knowledge of the glorious Gospel. Let even the little
children of his congregation have a place assigned
them in these hallowed ranks for doing good. There
is no danger that, by pursuing this course, he will
impoverish his people. However few and poor they
may be, it will rather enrich them in pocket as well as
in soul. He will, undoubtedly, strengthen, enlarge,
and build them up in it. Those who are engaged in
saving and giving for the cause of Christ, will of
course be economical and industrious, and will gene-
rally be found more thrifty and prosperous than those
who live without this sacred impulse. The blessing
of the Lord will infallibly descend upon such a
church. " There is that scattereth and yet iiicreaseth;

284 LETTERS TO PRESBYTERIANS.

and there is that withholdeth, but it tendeth to po-
verty." No children and young people will be so
likely to be all that their parents could desire, as
those who are trained up under such a purifying and
elevating influence.

But to form and preside over these benevolent as-
sociations in his own church, ought not to be regard-
ed as the whole of the Pastor's duty. Let him be a
member of each himself. Let him be present, if pos-
sible, at all their meetings; and endeavour to impart
to all of them, at each meeting, a new and more pow-
erful impulse. Let him, whenever he meets the Elders
of his church, either individually, or in their official
capacity, make it his study to engage them cordially
and zealously in the same enterprise. Let him in his
preaching, in his prayers, and in all his public and
private intercourse with his people, study to recom-
mend a growing attention to these benevolent objects,
as, at once, the duty and the privilege of all Chris-
tians. In short, let him habitually regard the nur-
turing, strengthening and extending these associa-
tions, as among the primary objects of his ministry;
as not only adapted to aid in the great work of con-
verting the world to Christ; but also as one of the
richest means of grace that can be employed for pro-
moting the spiritual benefit of the people themselves
who are zealously employed in this glorious cause.
The truth is, a faithful pastor cannot possibly engage
his people in any work better adapted to draw down
blessings on themselves and their children; better
adapted to enlighten, to sanctify, to enlarge, to en-
rich, and to strengthen themselves, as a Church, than
to engage them with their whole heart in the benevo-

LETTER XV. 285

lent enterprise of bringing their fellow men to the
knowledge and love of the Saviour.

A Presbytery composed of ministers and elders who
have drunk largely of this spirit, will, of course, come
together, from time to time for the great purpose of
DOING GOOD. Accordingly, let this body, whenever it
convenes, while it attends with fidelity to all the de-
tails of review, and of government and discipline
which demand attention, consider these details as
subservient to the grand purpose of ecclesiastical
union, doing good to the souls of men; and spreading
the knowledge and reign of the glorious Gospel. Let
the members, at every meeting, make it a primary
object, to encourage each other's hearts, and strength-
en each other's hands in all the appropriate labours
of Christian benevolence. Let them inquire with fra-
ternal fidelity and affection of each other, what is the
state of religion in their respective charges; how far
the benevolent enterprises of the day are counte-
nanced and sustained in the several congregations;
and what further can be done to extend the reign of
Christian zeal and effort in all the Churches under
their care.^ Let every meeting of the Presbytery be
the signal of a little jubilee in the toAvn or village
where it is held. Let meetings in all cases in which
it is practicable, be marked by such seasons of prayer
and mutual conference among the members of the
body, and such a judicious, pre-concerted series of
public services, as shall make it an object of earnest
desire among the pious members of the several
Churches, to be favoured with these meetings as of-
ten as possible.

Let every Synod bear the same character and take
the same course; only remembering that its larger

286 LETTERS TO PRESBYTERIANS.

size, and more interesting character, will ever afford
an opportunity of rendering its meetings more deeply-
impressive, and more extensively useful. Let every
member come to this annual convention of teachers
and rulers in the house of God, with an humble de-
sire and fervent prayer that he may be enabled to get
as much good himself, and to do as much good to the
Redeemer's kingdom as may be possible while he
and his brethren continue together. Conducted in
this manner, every Synodical meeting will be instru-
mental in giving new ardour to Christian zeal, and a
new impulse to Christian activity.

When all the subordinate judicatories shall be ani-
mated with this spirit, and shall convene with these
views, we may expect to see the General Assembly
crowning the whole with a corresponding character.
Let the ministers and elders deputed from the respec-
tive Presbyteries all come to our ecclesiastical metro-
polis, as so many single streams all pouring into one
mighty reservoir of Christian benevolence^ as so
many fires kindled from the altar of God, and prepar-
ing to unite in one sacred flame to enlighten a dark
world. Let them come, not to represent parties —
not to contend for victory — but fraught with the spi-
rit of DOING GOODj with hcarts overflowing with de-
sire for the spread of the Gospel, and resolving, as
God shall enable them, by mutual counsel and prayer,
to impart new life and vigour to all the departments
of evangelical enterprise within our bounds. Let
this be unceasingly done. Let no part of the routine
business annually devolving on this court of ultimate
appeal, be neglected or slighted: but let the subser-
viency of all to the great work of promoting human
piety and happiness, and evangelizing the world he

LETTER XV. 287

the grand, the favourite object with every member.
Let the opening sermon be a powerful plea for united
and affectionate co-operation in extending the Re-
deemer's kingdom. Let every prayer that passes the
Moderator's lips, at the commencement and close of
every session, and every speech that may be offered
on whatever subject, breathe the same consecrated
spirit. In a word, let every vote that passes, every
report that is offered, and every act of correspon-
dence with other churches, whether at home or
abroad, disclose the hearts of men supremely intent
on exciting one another, and all with whom they
have any intercourse, to the highest efforts for pro-
moting the salvation of immortal souls. Let every
successive General Assembly manifest this spirit,
and leave behind it, when it dissolves, a series of
acts which display the reign of unfeigned Christian
benevolence^ and more will be done to gladden the
hearts of the pious than my feeble pen can portray.
The month of May will be considered by the friends
of Zion as the most blessed month in the year. Phi-
ladelphia will have great reason to rejoice. Sur-
rounding denominations will be constrained at once
to respect, to love, and to imitate us. And an annual
impulse will be given to the progress of religion,
which will be felt, not only through the United
States, but throughout the world.

Let none imagine that, if this course were pursued,
our minds would be too much turned away from doc-
trinal correctness; and that all zeal for maintaining
" the faith and order once delivered to the saints,'*
would be likely to languish and die. My impression
is directly the reverse. If such a spirit were to be
fully roused and universally to reign in our churches.

^88 LETTERS TO PRESBYTERIANS.

it would do more to rectify every species of aberra-
tion than any other that we could cultivate. Only let
fervent zeal for the glory of God, and the welfare
of mankind; — in other words, the deep and active
spirit of DOING GOOD, reign in our beloved Church;
and we shall, undoubtedly, witness the following ef-^
fects:

1. There will be, immediately, much less heresy in
the Church to be put down, or to be disputed about.
For, as the prevalence of truth never fails to gene-
rate a spirit of active obedience; so the spirit of ac-
tive Christian obedience, the genuine spirit of doing
GOOD, has a direct tendency to promote the love of
truth, and of course, to exclude error. Fairly rouse
a missionary spirit in the Church, and we shall hear
little of erroneous doctrine. Not because of any de-
ficiency of zeal for the truth, but because the spirit
of holy love will have " cast out" the demon of he-
resy.

2. Under the reign of the spirit supposed, when
heresy does occur, it will be put down more quietly
and with more ease. The members of our higher
judicatories will consider each case of alleged error
more coolly and impartially, and dispose of it with
more of a spirit of mutual confidence and affection
than at present; and consequently, with less contro-
versy and less delay.

3. The delicate and important cases of discipline,
which come before our Synods, and especially the
General Assembly, from year to year, and which
have too often divided and agitated those bodies, will
be decided with more of a fraternal spirit; will ex-
cite less heat and debate; will, of course, consume
much less of the precious time of the judicatories;

LETTER XV. 289

and consequently, leave more time for plans and
works of Christian benevolence. The hearts of the
members will be so intent on the extension of the
Redeemer's kingdom, that they will have no disposi-
tion to attend to other objects, except on the most
obvious call of truth and duty.

4. Our higher judicatories will assemble with a
better spirit^ under a higher sense of responsibility;
and all their business will be conducted with more
solemnity, more affection, more prayer, more gra-
vity, more expedition, more comfort, and more to
edification. The younger members will conduct
themselves with more modesty, and treat the elder
with more filial respect and reverence. The fathers
will be neither overbearing nor dogmatical; the sons
will avoid that flippancy and insolence which is apt
to mark the conduct of those youth who despise
their superiors, and think of victory only.

5. The BLESSING OF God will rest upon our judi-
catories, and upon the whole of our beloved Zion.
The Spirit will be poured out, and religion revived
in all our borders. In fact, the fervent, active spirit
of doing good to mankind by bringing them to the
knowledge and love of the Saviour, is itself a revival
of religion, and cannot be cultivated without an in-
crease of the spiritual prosperity of those who che-
rish it.

6. If our judicatories be seen faithfully and stea-
dily pursuing the course which has been described,
prejudices against Presbyterianism will die. When
the people see that we are intent on doing them good,
they will receive us. Our very enemies will be at
peace with us; and we shall no longer have insidious

2b

290 LETTERS TO PRESBYTERIANS.

enemies in our own bosom, tearing in pieces the mo-
ther on whose substance they live.

If we wish this great plan of doing good to be
completely successful, it is indispensable that it bear
TWO characteristics. It must be systematic; and it
must be consecrated by much fervent prayer.

It must be systematic. That is, every pastor must
endeavour to establish among his people the habit of
doing good upon a plan. That which is left to the
occasional impulses of waxing and waning zeal, can-
not go steadily and strongly forward. The profess-
ing Christian who has no system in regard to his
secret devotions^ will soon find his closet testifying
against him. In like manner, where there is no sys-
tem in doing good, the cause cannot steadily prosper.
Let every pastor, then, endeavour to introduce among
the people of his charge such plans of effort and of
contribution for promoting the Redeemer's kingdom,
as will distinctly present to every member of his
Church, and to every attendant on his ministry, a
stated opportunity and call to do something for the
great cause. If every communicant of the Presbyte-
rian Church could be prevailed upon to give twenty-
Jive cents per month, or even half that sum, into the
Lord's treasury, it would suffice for all the great ob-
jects of general Christian benevolence, which the
Church is now endeavouring to bear forward. All
but the veriest paupers could do this with perfect
ease; and very many could, v/ith entire convenience,
give much more. The only difficulty which attends
the subject at present, is that of regularly collecting
these contributions. But if pastors were animated
with the zeal and diligence in doing good which
ought to govern them: — if the elders and deacons in

LETTER XV. 29 1

every church could be prevailed upon to enter into
the true spirit of their respective offices, and daily to
move about among the people as ministers of good;
if every active and discreet private member had
Something given him to do in his appropriate sphere,
toward helping forward this cause; and if every con-
tributor could be prevailed upon to lay by what he
felt willing to consecrate to his Saviour, at the end
of every month, or year, as might be most conve-
nient, and cheerfully to carry it to the collector, in-
stead of waiting to be called upon, and even repeat-
edly dunned^ for a reluctant offering; — if even the lit-
tle children of each parish could be habituated from
their mother's lap, to contribute to the Redeemer's
treasury, from week to week, a portion of those pence
which they commonly spend to their own injury: —
suppose a s^/^^ewi of this kind established in each con-
gregation, and far more would be done for the cause
of Christ; and what was done, would be done with
more ease, with more cheerfulness, at less expense of
agencies, and with more spiritual profit to each Con-
tributor, O when will professing Christians really
feel that it is "more blessed to give than to receive;"
and that to he permitted to pray and labour and give
for extending the kingdom of Kim to whom we are
indebted for all we enjoy and hope for, is as rich a
privilege, as it is a solemn duty? Yet all this might,
I firmly believe, be in a considerable degree attained,
if the ministers of the Gospel were entirely faithful
at once in their instructions and their example. That
it will be happily realized before very long, no Chris-
tian can doubt. Surely the sooner we come to it,
the better for ourselves, and the better for that cause
which, we profess to love.

292 LETTERS TO PRESBYTERIANS.

The second characteristic which must mark our
system of doing good, if we would succeed, is that it
be consecrated by much fervent jyrayer. Nothing is
more offensive to God than plans, even of doing
good, undertaken in a spirit of pride and self-confi-
dence, and prosecuted with carnal ambition and
boasting. Show me an enterprise thus undertaken
and thus pursued, and I will show you one which
will speedily come to naught. The King of Zion
"will not give his glory to another." We must
"walk humbly with God" even in labouring for him.
The more profound then, our sense of our utter
unworthiness to be employed as fellow-workers in
Christ's kingdom; the deeper our impression of our
utter inability, with any amount of men or funds, to
accomplish any important good, by our own wisdom
or strength; and the more humble and importunate
our continual supplication for the Divine guidance
and blessing in all our labours, the more reason we
have to hope that those labours will be crowned with
success, and that our own souls, in pursuing them,
will be refreshed and edified.

It is plain from the foregoing representations, that
no individual can be so well qualified to be a doer of
good, as he who is deeply pious; as he in whom the
love of God and of man is, habitually, the ruling
passion. There may be a zeal which is fervent, and
even fiery, but altogether false; a zeal characterized
by heat without light; by feverish paroxysms, the
product of external stimulants, rather than of an in-
ternal, gracious principle; and prompting to spas-
modic, ill-directed, and sometimes even extravagant
and over-acted efforts, under the name of Christian
benevolence. Such is the zeal which has been fre-

LETTER XV. 293

quently exhibited by men claiming the character of
peculiar devotedness to Christ; and full of censo-
riousness against those who cannot consent to ac-
company them in all their headlong excesses. I
need not say, that this is not the zeal for doing good
which can either adorn an individual, or prove a
blessing to the Church. That good-doing spirit
which may be expected to last long, to operate well,
and to bring forth with constancy an abundance of
rich fruit, must flow from sincere and ardent piety;
must be regulated by the word of God; and must be
in a great measure free from the narrowness, and
especially from the bitterness of sectarian bigotry.
The good-doing spirit cannot really prosper in any
church, unless real religion prosper. Yet no more
direct method can be adopted, as was before said, to
make real religion prosper, than to commence, in
good earnest, a course of active benevolence. Here
"action and reaction are equal and (not contrary,
but) coincident."

Let us all, then, my Christian brethren, with one
consent, henceforth address ourselves to this great
work of DOING good; — the appropriate work — and I
will ventui-e to say — the best work of the Church of
God. To this let us daily give our thoughts, our
hearts, our prayers, and our best efforts. Let this be
our great distinction as Presbyterians — that we be-
long to a Church peculiarly and pre-eminently de-
voted to doing good. Let others set their hearts on
ecclesiastical splendour, and be mainly intent on
multiplying numbers. Let those who choose, spend
their time in abusing all other churehes besides their
own, and in sounding the praises of their own sect.
Be it our sacred care to be ever found "speaking the
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294 LETTERS TO PRESBYTERIANS.

truth in love;" pleading the cause of human happi-
ness; and labouring to extend the reign of righteous-
ness and peace. Be ever found steadfast, unmovea-
ble, always abounding in the work of the Lord, and
verily your labour shall not be in vain in the Lord.

PrincetoTky April, 1833.

LETTER XVI. 295

LETTER XVI.

Sectarianism. — Conclusion.

Christian Brethren,

It is now time that I draw to a close with this se-
ries of letters. Topics of discussiou, indeed, and
those of a deeply interesting character, are by no
means wanting to furnish matter for its continuance.
But I fear that I have already trespassed unduly on
the patience of my readers. One subject, however,
yet remains, on which I cannot forbear to make a
few remarks, before taking my leave. It is that
which stands at the head of this letter.

There is, perhaps, no term in popular use more
frequently misunderstood and perverted than the
term sectarian. It is commonly used as a term of
reproach; and yet it is often applied to a character
and to measures highly commendable. In all such
cases it is, of course, most unjustly applied. If any
one manifest that he decisively prefers the doctrine
and order of the Church with which he is connected
to those of any other denomination: — if he write a
book to show the scriptural warrant of that doctrine
and order, though he speak with ever so much kind-
ness of other portions of the great Christian family;
—or, if he habitually discover, in any way, a strong
attachment to the Church of which he is a member,
and be willing to labour and make sacrifices for its
benefit; — he is immediately stigmatized by many as
a sectarian. If a body of professing Christians of
any particular denomination, form a society, or lay a

296 LETTERS TO PRESBYTERIANS.

plan, for strengthening and extending that denomi-
nationj — or if an ecclesiastical judicatory be found
taking- measures for promoting the prosperity and
enlargement of the churches committed to their carej
— though all this be done with perfect inoffensive-
ness toward their neighbours, their conduct is im-
mediately, by multitudes, branded with the same re-
volting name. In short, in the estimation of many,
to be warmly attached to the ecclesiastical body with
which we have chosen to be connected, and to feel
ourselves peculiarly bound to labour for its interest,
justly exposes us to the charge of being " sectarians'*
and " high-churchmen." But can this be an enlight-
ened or equitable estimate? Did not Christ and his
Apostles manifest the strongest attachment to the
truth, and an equally strong repugnance to error?
Did they not utter some of the most solemn exhorta-
tions to search after truthj to hold it fast^ and even
to "contend earnestly" for it against all opposers?
Did they not enjoin upon Christians to " observe all
things whatsoever Christ had commanded themj"
and to " keep all the ordinances as they were deliver-
ed unto them?" Was this sectarianism? Were they
" high-churchmen" in the offensive sense intended?
Jesus Christ had a most unfavourable opinion of the
Pharisees and Sadducees in the days of his personal
ministry; warned the people against their corrup-
tions, as equally criminal and mischievous; and evi-
dently laid the greatest stress on what he proclaimed
as the way of life. Was he a sectarian? If not, why
apply this term to those who are actuated by the
same spirit, and walk in the same steps?

In countries where there is an established religion^
those bodies which separate from the establishmentj^

LETTER XVI. 297

and form distinct religious parties or denominations,
are called sects, and those who belong to them, secta-
ries. But in countries where there is no established
religion, there can be no sectaries or dissenters, in
the technical sense of those words. All denomina-
tions are equally sects, that is, separate divisions or
departments in the great family of nominal Chris-
tians. In such countries, for example in our own,
when we speak of the Presbyterian sect, the Episco-
pal sect, the Methodist sect, the 'Baptist sect, — we
simply mean, — without the smallest disrespect — to
designate the different bodies of professing Chris-
tians known by these names respectively. It is, in-
deed, at once a misfortune and a sin, that the Church
of Christ, which ought to be one in name and in pro-
fession, as well as in fact, should be divided into so
many different denominations. But so it is. Now
each of these divisions is a sect, or section, of the ge-
neral visible Church. And yet the individuals who
adhere to these several bodies, provided their adhe-
rence be characterized by mildness, candour, and in-
offensiveness, are not wont, on that account, to be re-
garded with less respect, or to be loaded with oppro-
brious names. Their opinions may be erroneous,
but as long as they adhere to them with sincerity,
and without bitterness or rancour, they deserve no
hard names. They belong to a certain sect of the
visible Church. They prefer and peculiarly love that
sect. They feel bound to use all fair and Christian
means to promote its enlargement and prosperity.
And all this, because they believe it to be that cause
which is warranted by the Holy Scriptures. Is this
conduct wrong? As long as they entertain this opi-
nion, would they be innocent if they did not act thus?

298 LETTERS TO PRESBYTERIANS.

A man, then, may be a member, and a very devoted,
zealous member of a sect, and yet not deserve to be
stigmatized as a sectarian.

To be a sectarian is something very different. It
is to be inordinately^ unworthily^ and offensively de-
voted to a sect. Those who deserve this appellation
are habitually governed by party zeal^ and that zeal
is at once narrow and excessive. They can see little
or no good out of their own denomination, and little
or no evil within it. They are so blindly prejudiced
in favour of their own Church, and so blindly preju-
diced against every other, that they can take no plea-
sure in the prosperity of any but their own. Hence
the praises of their own they are constantly sound-
ings the advantage of their own they are exclusively
seekingj and as to the edification of any other, they
not only seldom think about it, or pray for it; but
when it occurs, it really seems to give them pain, as
an event adapted to demonstrate that there may be
something good out of their own pale. In short, the
sectarian is one who is shut up in his views and af-
fections within his own little community, and seldom
or never looks, with an enlarged mind, and a benevo-
lent heart, beyond this narrow circle. When he is
invited to unite in any benevolent enterprise, the first
question which he asks, is — not, whether it will be
likely to promote the interest of the Redeemer's
kingdom; but what will be its probable bearing on
his own sect? Not, whether the salvation of souls
will be secured; but whether his own idol will be ex-
alted? He feels much more concern that some little
peculiarity of his own church should be extended
and honoured, than that thousands of immortal be-

LETTER XVI. 299

ings should be made partakers of salvation under
some other name.

I am deliberately of opinion that of real sectarian-
ism, thus defined, there is less — much less in the
Presbyterian Church than in any other body of pro-
fessing Christians in the United States. If I were to
make any exception to this remark, it would be in
respect to our Congregational brethren of New Eng-
land, most of whom, so far as I know, stand on the
same ground as ourselves with regard to the point
in question. Comprehending them with ourselves,
then, I would again deliberately repeat, that, of real
sectarianism^ there is much less in the Presbyterian
Church, than in any other body of professing Chris-
tians in the United States — perhaps I might add, in
the world. The great Searcher of hearts is my wit-
ness that I say this, not for the purpose of emblazon-
ing and flattering my own denomination (for I have
had occasion enough in these letters to find fault with
it); but because it is not possible, in my opinion, ade-
quately to elucidate my subject without these state-
ments. The truth is, we have hardly enough of the
esprit du corps to prompt us to take the trouble of de-
feuding ourselves when attacked by other denomina-
tions. And this, not because we have a less clear
conviction than others of the truth of our system; but
because our system itself is more pacific and
LESS EXCLUSIVE than any other which holds to the
importance of truth. For one instance in which a
Presbyterian or Congregational minister says a word
in the pulpit to recommend the peculiarities of his
own Church, or to the disparagement of other deno-
minations, I will venture to iproduce Jifty examples of
this conduct in the churches around us. We can

300 LETTERS TO PRESBYTERIANS.

scarcely enter a Baptist Church, without hearing the
doctrine and practice of pedobaptism denounced and
ridiculed; and very often, to my certain knowledge,
offensive insinuations uttered, that the advocates of
infant baptism are not sincere; that they know bet-
ter; but have not the honesty to follow the dictates of
conscience. In like manner, when a Presbyterian
ventures into a Protestant Episcopal place of worship,
he may sometimes, indeed, hear nothing offensive;
but much more generally he will find himself revolted
by claims of being the only true Church; by the most
extravagant praises of their Liturgy and prescribed
forms; and by intimations that all who are out of the
Episcopal pale are to be regarded as not Churches
of Christ at all, and as "out of the covenanted way
of salvation." And how often, among our Methodist
brethren, do their pulpits ring with invective or sneer
against other denominations, and especially against
what they deem the hydra of Calvinism! How often
do they openly speak as if theirs were the only deno-
mination which has any scriptural life and power!
In fact, the frequency of such occurrences is a matter
so notorious, that those of other churches who put
themselves in the way of being assailed by the seve-
ral sects which have been mentioned, expect, pretty
much, as a matter of course, to have their feelings
more or less invaded by sectarian claims, or hostile
insinuations. Now, how seldom — how very seldom,
is any thing of this kind heard from a Presbyterian
pulpit! Our ministers, in nine hundred and ninety-
nine cases out of a thousand, utter nothing, either in
prayer or preaching, but what any evangelical, pious
Christian man, of any denomination might hear with-
out the smallest offence. Nay, to say the truth, I can-

LETTER XVr. 30 I

not recollect to have witnessed or heard of, in the
course of my whole life, a single instance of a con-
trary character, excepting where our ministers were
called upon to speak in the defence of their ministry
and creed against violent attacks. And very often, to
my certain knowledge, such attacks have been passed
over in perfect silence, either because it was supposed
that they were too feeble to merit notice^ or because
it was feared that a proper notice of them might in-
terrupt the peace of society, or at any rate, wound
some individual feeling.

This striking anti-sectarian character of our be-
loved Church, is, I may say without impropriety,
sublimely exemplified by the unanimity and zeal with
which our ministers and members unite in sustaining^
the great national benevolent institutions which are
among the most signal glories of the day in which
v»'e live. Let any one look at the records of the Ame-
rican Bible Society; of the American Tract Society;
and of the American Sunday School Union; to say
nothing of other noble associations less unlimited in
their nature and bearing; — let any one, I say, look at
the records of these great national institutions, which
have been the means of such incalculable good to our
country and the world; — and then say whether eight,
if not nine-tenths of all their support have not been
derived from Presbyterians and Congregationalists.
A few, indeed, of our Baptist, Episcopal and Metho-
dist brethren are found among their patrons; but so
fev/ in proportion to their respective numbers, that
we may pronounce with confidence, that if we and
our Congregational brethren should all withdraw, the
institutions in question would inevitably sink.

This ought to be known and understood. We are
2 c

302 LETTERS TO PRESBYTERIANS.

almost the only denominations in the United States,
whose views of Christian doctrine, of the holy mi-
nistry, and of the Church of God are such as present
no obstacle to our uniting in Christian enterprise
with any and every other denomination who hold
fast the essentials of true religion. Hence, I suppose
bigotry itself will not deny, that all the great national
institutions to which reference has already been had,
are of Congregational or Presbyterian origin; were
first brought into being by their charitable desire to
unite with all others in doing good; and have ever
since been sustained with the same laudable spirit.
Some denominations, as to the mass of them, stood
aloof from the beginning, and refused to take any part
in these liberal enterprises. Others professed, in the
outset, to come in, and be one with their brethren;
but have since withdrawn, and have set up separate
Sunday School Unions, separate Tract Societies,
and even separate Bible Societies for themselves;
thus practically declaring, that even in the circulation
of the " Bible without note or comment," they could
not unite with other denominations! The different
classes of Presbyterians, together with our Congre-
gational brethren, are, so far as I can now recollect,
the only Christian denomination in our country who
have promptly, unanimously, and perseveringly, with-
out the least semblance of sectarian backwardness or
bigotry, united in sustaining and bearing forward
these precious monuments of Christian Catholicism
and benevolence And yet, strange to tell! these very
denominations have been more than any others, load-
ed with reproach as sectarians; and, most strange of
alll few, it is believed, have been more forward in re-
peating and circulating this charge than some of the

LETTER XVI. 303

TQembers of precisely those sects, who have been
themselves most narrowly exclusive in their policy
and conduct, and, of course, most justly liable to the
very imputations which they so injuriously cast on
lis I It has been hard, indeed, to hear it trumpeted
abroad, with the most clamorous zeal, that Presbyte-
rians are governed by systematic sectarianism; that
they are ambitious, high-church bigots; and this
trumpeted by none more loudly or confidently than
by those to whom we might with propriety say, in
the language of Him who " spake as never man
spake" — " Why beholdest thou the mote that is in
thy brother's eye, and considerest not the beam that
is in thine own eye? Or how wilt thou say to thy
brothel', let me pull the mote out of thine eye, and,
behold, a beam is in thine own eye?"

But, my Christian brethren, let none of these
things move you! I have spoken of this as a fact
strange to be told! But I recall the expression. It
is not strange. It ought not to surprise or perplex
any one. It is precisely what has happened in all
ages. The most devoted, zealous and truly charita-
ble and disinterested of all the followers of Christ; in
a word, those who have most nearly resembled the
Saviour himself, have been, in every period of the
Christian Church, most bitterly reviled as ambitious,
plotters of mischief, and enemies of mankind! So
the Master himself was slandered. So the primitive
Christians were perpetually followed with calumny.
And so have those been ever treated, who were most
distinguished for their expanded charity, and their
distinguished devotedness to the best interests of the
human race! There are religious denominations in
our land whose narrow sectarianism is conspicuous

304 LETTERS TO PRESBYTERIANS.

and revolting in no small degree; who are perpetual!;'
denouncing and " unchurching" all other denomina-
tions; or, if not doing this, at least taking measures
to build up walls between themselves and other
Churches, as high and as strong as those of Baby-
Jon; — and yet their sectarianism seems never to be
thought of. The charge is seldom or never laid at
their door. It would seem that they are considered
as having a prescriptive right to indulge in this spi-
rit, and to manifest it in its most repulsive forms,
without notice. But if a Presbyterian happens to say
a word in favour of what he believes to be the truth
and order prescribed by Christ in his Church; — even
if it be in the strictest self-defence — he must expect to
hear himself denounced, without ceremony, as a nar-
row " sectarian," and his conduct ascribed to ambi-
tious and sinister motives.

But, I say again, my Christian friends — let none of
these things move you. The same thing has hap-
pened to the best Christians and the best Churches
that the world ever saw. None are so apt to ima-
gine the existence of bigotry in their neighbours, as
the fiercest bigots. None so ready to suspect others
of a proselyting and encroaching spirit as those who
are most entirely under the government of this spirit
themselves. The truth is, as you can scarcely ever
persuade the selfish and fraudulent man that all men
are not actuated by the same principle with himself;
so in religion, the most narrow-minded and exclu-
sive propagandists are ever found to be most clamor-
ous, and most obstinate in charging a similar spirit
on the most devoted and disinterested labourers far
the benefit of mankind. Be not surprised, then, that
infidels and hostile sectarians have united in charg-

LETTER XVI. 305

ing Presbyterians with aiming at a religious esta-
blishment. Most of those who make the charge, can-
not but know that it is false. Our history and our
public formularies contain testimony on this subject,
which demonstrates that every such charge is a ca-
lumny. But no matter for that. It answers the pur-
pose of some scoffers, and of some professing Chris-
tians, to repeat the charge, and to ring upon it all
the changes which ingenuity and sectarian motive
can suggest. Heed it not. Go straight forward in
that humble, benevolent. Catholic and devoted course
which your professed principles require^ and commit
your cause to Him who judgeth righteously.

Imagine not, however, that in order to avoid the
charge of " sectarianism," it will be necessary, or
even desirable that you should give up the peculiari-
ties of your own Church. It were just as reasona-
ble to tell the head of a family, that in order to esta-
blish a character for general benevolence, he must
abandon all special care of his own household, and
spend his whole time in taking care of the families
of others. This would be as contrary to Scripture
as to natural aff'ection. Equally false and absurd
would it be to tell any man that, in order to exempli-
fy the character of a Bible Christian, he must relin-
quish that peculiar system of doctrine and order
which he believes to be laid down in Scripture, and
contend for nothing but that in which all classes of
Christians agree. Would this be acting the part of
a faithful ivitness for Christ? Would this be " hold-
ing fast the form of sound words once delivered to
the saints?'* Would this be " observing all things
whatsoever Christ has commanded," and " keeping
the ordinances as they were delivered unto us?" Sup-
2c 2

306 lettehs to Presbyterians.

pose all professing Christians to take this course, and
what would, long since, have become of the peculiar
and most precious truth and order of the Gospel? It
can never, surely, be an act of fidelity to our Master
in heaven to abandon v/hat he has commanded us to
hold fastj or to allow complaisance to those around
us to interfere with that testimony which is incum-
bent upon us as disciples of Christ. If you believe
the doctrines and government of the Presbyterian
Church to be agreeable to the word of God, it is un-
doubtedly your duty to maintain them in their puri- ,
ty, and to extend their influence as far as possible.
Be not afraid, then, of adhering to the peculiarities
of your own denomination, with meekness, but at
the same time with unwavering fidelity and zeal.
Every principle of truth, honour and consistency de-
mand it of you. If you prefer the Presbyterian
Church to every other, because you think it most
scriptural, ought you not to be willing to avow and
manifest that preference.^ Those who would stigma-
tize this course as " sectarian," would have loaded
with the same unjust reproach the blessed Saviour
and his inspired Apostles.

But, while I say this, let me entreat you conscien-
tiously to avoid the spirit of" sectarianism," proper-
ly so called. Hold fast your own opinions, and main-
tain with affectionate fidelity the institutions of your
own particular department of the great Christian fa-
mily; but let not your affections be confined to that
department. Ever cherish a spirit of candour, for-
bearance, and brotherly love toward all who bear the
image of Christ, by whatever name they may be call-
ed. Never forbid any to " cast out devils," nor re-
gret to hear that they have in fact cast them out,

LETTER XVI. 307

" because they follow not with us." Rather rejoice
that good is done, by whomsoever effected^ and that
religion flourishes within the bosom of whatever
Church it may be. This was the spirit of the Apos-
tle Paul " Some preach Christ," said he, " of good
Avill, and some of envy and strife. What then? Christ
is preached; and I therein do rejoice, yea, and will
rejoice." It is not your duty to think equally well of
all denominations: — but it is your duty to think as fa-
vourably of all, as the word of God will allow you;
to love all; to pray for the spiritual prosperity of all;
and to rejoice when you see evidence that God is pre-
sent by the power of his Spirit and his Word in any.
It is not your duty to believe that other Churches,
which differ materially from yours, are as near the
scriptural standard as yourselves: — but it is your
duty to acknowledge and honour piety in them where-
ever it appears; and to love sincere and ornamental
religion in one of another denomination more than
cold, heartless formality under the Presbyterian name.
Leave to others the habit of continually sounding
the praises of their own Church, and depreciating
the character of other churches. Your time, and all
your best energies ought to be employed, not in fight-
ing with your fellow Christians, but in opposing the
great adversary of God and man, and in doing good
to the souls of men. Abhor and avoid a proselyting
spirit. I might mention adherents to certain sects
who, whenever they hear of an unusual religious at-
tention in any place, immediately commission their
emissaries to go in among the serious inquirers,—
not to instruct them in the way of salvation, — but to
perplex and ensnare them with the peculiarities of
their own body. This is one of the most unworthy

508 LETTERS TO PRESBYTERIANS.

and revolting arts of sectarianism, and ought to be
cordially despised. Let nothing of this kind be laid
to the charge of Presbyterians. Be ever ready to
unite in affectionate intercourse, and in doing good
with any and all denominations who appear to have
the Spirit of Christ, however they may differ in cir-
cumstantials from your own. In a word, let it be
seen that the Presbyterian Church is the most liberal
Church in the land^ that it has fewer points of repul-
sion than any others that its whole spirit and struc-
ture admit of miore free intercourse with sister
Churches than any other; that it is much more intent
on being a truly pure, spiritual, and actively benevo-
lent Church, than on a great enlargement of its size,
or great increase of outward splendour / — in fine, that
it is much more anxious to see the world converted
to the holiness and happiness with which Christ
came to bless mankind, than to see the peculiarities
of its own body obtaining universal dominion.

Manifest this spirit; pursue this course; — and it
will infallibly " turn to you for a testimony." It will,
beyond all doubt, recommend you to the wise and the
good. You may not in this way, grow so rapidly as
some other denominations; but your growth will be
more fair, honest, and healthful than upon any other
plan. The friends of social and ecclesiastical purity
will rise up and call you blessed. I am aware that,
by pursuing this course you may sometimes give a
temporary advantage to the insidious votaries of sec-
tarian zeal. For there is no doubt that some of the
most bigoted devotees to ecclesiastical sect, with the
language of the most exemplary Catholicism on their
lips, have been found meanly availing themselves of
invited intercourse with other denominations, to in-

LETTER XVI. 309

crease, by indirect methods, the numbers and conse-
quence of their own. Be on your guard against such
base arts,' but rather resolve, in all cases, to suffer
wrong than to do wrong. It is in spiritual as in tem-
poral things, that wiiat is gained by sinister methods,
is seldom enjoyed either permanently or w^ith com-
fort.

I have sometimes heard it suggested, that as seve-
ral other large and important churches have with-
drawn from the American Bible Society, the Ameri-
can Sunday School Union, and the American Tract
Society, and have established corresponding socie-
ties within their own denominations exclusively; — it
might be expedient for the Presbyterian Church, in
a sort of self-defence, to do the same thing; and to set
up a Presbyterian Bible Society; a Presbyterian Sun-
day School Union; and a Presbyterian Tract Society.
Suggestions of this kind, from whomsoever they may
come, ought, in my view, to be decisively repelled, as
altogether unwise, and as highly mischievous in their
tendency. If Presbyterians and Congregationalists
w'ere to abandon those national institutions, they
would undoubtedly fall. And instead of being per-
mitted to fall, they ought rather to be borne forward
with increasing patronage, and extended with daily
growing zeal. What though they do not immediate-
ly minister to the growth of the Presbyterian Church,
as such? They minister to that cause which, I trust,
is dear to the heart of every pious Presbyterian; —
the cause of Christ, and of human happiness. That
ought to be quite enough to command for them our
faithful support, and our fervent prayers.

Nor ought our patronage of those great national
institutions to induce any forgetfulness of the pecu-

olO LETTERS TO PRESBYTERIANS.

Uarities of our own Church. Presbyterians univer-
sally, I hope, consider it as their duty to lend their
hearty and persevering support to the American
Sible Society, by means of which the holy Scrip-
tures, " without note or comment," are circulated far
and wide. Yet this circumstance does not prevent
their taking care that those views of Gospel truth
and order which they believe are taught in the Bible,
should be faithfully imparted by pastoral labour, and
other means, to themselves and their children. They
take up the precious volume if they are faithful,
where the Bible Society leaves it, and cause it to be
explained and applied, agreeably to what they consi-
der as its genuine import, to all within their own
pale. Now, if you pursue the very same course con-
cerning the Sunday School Union, and the American
Tract Society, you will, in my opinion, act wisely.
Patronise those institutions with more and more ef-
ficiency, every year. They are not, indeed, directly,
and far less exclusively, ministering to the extension
of Presbyterianism. But they are doing what is far
better. They are labouring with zeal, and with a be-
nefit which no man can now calculate, to promote the
great cause of knowledge, virtue and religion in every
denomination, and in every part of our land. When
we help them by our funds, by our prayers, and by
our adoption, as far as we deem expedient of their
plans and publications^ we are helping forward that
great cause. Is this a small matter? Is this an ob-
ject from which any Christian hand should be with-
held.P What though the publication of those Socie-
ties, respectively, do not teach us and our children
every thing that ive ought to learn? They teach much
that is precious; much by which we may all essen-

LETTER XVI. 311

tially profit^ and by which millions out of our own
pale are every day profiting. Of course when we
i contribute to their circulation, we confer an inesti-
mable blessing on our beloved country, and enlarge
the boundaries of Christ's kingdom. When we wish
the children in our Sabbath-schools, and the rising
generation in all our churches, to be instructed in
those things which relate to our own peculiar views
of doctrine and order as Presbyterians, it would be
surely very unreasonable to expect the Sunday School
Union, and the Tract Society to do this for us.
Their design forbids this. Our own denominational
interests forbid it. Each particular Ecclesiastical
Body can do this work best for itself. If we have
Catechisms, or other appropriate manuals of Chris-
tian instruction, let us superacid them to the excellent
works which the national institutions provide. Those
institutions cannot possibly do more than furnish the
means of that general instruction in Gospel truth, in
which all evangelical denominations agree. Having
done this, is it a hardship for each Church to take
up the matter where these general manuals leave it,
and to add that careful instruction in any thing and
every thing which it may be desirable for all our chil-
dren and church members to know as Presbyterians?
In this way every Church may be perfectly catholic,
and yet perfectly faithful to its own Formularies. In
this way, sectarianism properly so called, may be
completely avoided, and yet every Christian denomi-
nation do full justice to its own distinguishing pecu-
liarities. If Presbyterians, as a body, had all the zeal,
and all the attachment to their own denomination
which generally characterize our Methodist brethren,
without a particle of that spirit of exclusive bigotry

312 LETTERS TO PRESBYTERIANS.

which too many of that body manifest^ together with
a love to the image of Christ wherever it appeared,
and a readiness to unite in doing good with all who
bear that image, which I rejoice to say many Presby-
terians cherish — we should have that beau ideal of
Christian Catholicism, which I should be glad to re-
cognise in every member of our beloved Church.

And now, my Christian brethren, I must bring to
a close a series of letters, in which I sometimes fear
I have put your patience to a severe trial. For the
kind treatment which they have received, even from
those to whom they were not acceptable, I feel deeply
grateful. My first prayer is, that what I have writ-
ten may be in some degree useful, by promoting that
cause of truth and love which, unless I am deceived,
is dear to my heart; — my next, that it may be re-
ceived with that fraternal spirit, from which it has
certainly flowed.

I am one of those, my Christian brethren, who not
only wish to be known as a decided Presbyterian;
but who are also firmly persuaded, that the edifica-
tion, and even the continued existence under any re-
spectable form, of the Presbyterian Church, abso-
lutely depend, under God, on a faithful adherence to
our public formularies; and that this adherence can-
not be attained, but in some such way, and on some
such ground as I have attempted to delineate in these
letters. If we cannot cordially meet on this ground,
I, for one, have no hope of our continued union. It
will be to little purpose that we patch up from year
to year, a series of compromising decisions, for the
purpose of quieting each difficulty as it arises. Un-
less we can unanimously resolve to adhere to our

PUBLISHED principles; TO ABIDE BY THE ECCLESIAS-

LfcTTER XVI. 513

TicAL CONSTITUTION w'hich cvcry minister and elderl
in our body, if regularly in office, has solemnly pro-
mised before God and man, faithfully to maintain^ —
we may be nominally one; we may quarrel on to-
gether for a little while longer; but we cannot long
walk together. Discord, strife, and at no great dis-
tance of time, a total rupture must be the conse-
quence.

If there be any within our bosom who are reckless
of these consequences, I must be allowed to say, " O
my soul, come not thou into their secret; unto their
assembly be not thou united!" They may be called
Presbyterians; but they are not worthy of the name.
And if the melancholy consequences of which I have
spoken should ensue, they will have an awful amount
of guilt lying at their door. The guilt of still fur-
ther rending the body of Christ; of destroying much
individual Christian peace; and, probably, in the end,
of plunging thousands of immortal souls into reme-
diless ruin, will cleave to their skirts. If this direful
catastrophe should come, may I be so happy as to
stand among those who can "take God to witness
that they are clean from the blood of all men I" May
I be found among those who shall be "weeping be-
tween the porch and the altar, and saying — spare thy
people, O Lord, and give not thine heritage to re-
proach; save them, and lift them up forever 1"

But it is not yet too late to avert this evil; nor can
I yet despair of ultimate safety and peace. To effect
this, all that is necessary is, that we unanimously re-
solve to be genuine, consistent, honest Presbyterians.
No retractions; no new system of measures; no hu-
miliating concessions, on either side, are demanded.
If we simply determine, as one man, to bear true
2 D

,yi4 LETTKl'.S TO PllESBYTERIANS.

faith and allegiance to the Church, whose constitu-
tion y,ye have solemnly subscribed, tranquillity and
harmony will, with the blessing of God, follow of
course. We may love as many good objects as we
please, and labour as much to do good as we please,
out of our own pale, provided we be faithful to our
obligations within that pah. To so reasonable a de-
mand, can any brother find it in his heart to refuse
assent? I trust not. O, if we could see such a spi-
rit once more pervading our beloved Zion, how ho-
nourable would it be to religion 1 how comfortable to
ourselves! how useful to our troubled world! what a
happy pledge of the approach of that period when
the name of Christ shall be one, and his praise one,
from the rising of the sun even unto the going down
of the same!

Christian Brethren, farewell! Grace, mercy, and
peace, be multiplied to you from God the Father,
and the Lord Jesus Christ, through the eternal Spi-
rit! Amen!

So prays your affectionate brother and fellow-ser-
vant in Christ,

Samuel Miller»
Princeton, May, 1833.

M , '

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1 1012 01081 1935

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