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'- ■r-\--: PRINTED AT THE GAZETTE OFFICE, COURT HOUSE SQUARE. HAMILTON: 1849. e^ THE LIBRARY THE UNIVERSITY OF BRITISH COLUMBIA ' T m s BY[ > lt¥ffry ^M Ja M M ^^^'^^-^^^ y'.^^yr^/ ?$^,,^^V PRhXT mi THE TOWER OF BABEL; OR, CONFUSION IN LANGUAGE ON POIiNTS CONNECTKD WITH THE QVE^TION OF CIVIL ESTABLISHMENTS OF RELIGION. A FERTILE SOURCE OF STRIFE AND DIVISION 4i. IN THE CHRISTIAN CHURCH. «r^ U il ,4 I BY THE REV. ANDREW FERIIIER, D.D. C A L E D N I A, C . W. HAMILTON: PRI>'TED AT THE GAZETTE OFFICE; COURT HOUSE SQUARE. 1849. fn^ Any profits that may arise from the ealc of this Tract, will be devoted to the Sabbath School Librarie.^ of the Author's ■11* ditrerent Congregations. Those who take five copies?, will be entitled to an additional one gratu\ \\ , '^\ i OCCASION OF THIS TRACT. fract, will Author's cs, will be Belonging originally to the Utiiteil Secession Church of Scotland, and mure recently to the old school General Assem- bly of the United States, the writer joined the Presbyterian Church of Canada in 1845, — assured by his friends in this connexion, who encouraged his accession, that as they had existed oiily a year as a distinct body,, their ccclefiastical constitution was by no means matured, and that their desire was to form a Presbyterian Church adapted to the Province, without any necessary connexion with Foreign Churches, and to be organized in full accordance with the Word of God, — in seeking to attain which they were pleased to say it would give them pleasure to \ittve liis counsel and co-operation. Before this, he had all along stated to them that he was a Voluntary, a Scriptural Voluntary, ~ opposed to all civil establishments of religion, and to the very principle of an establishment, and that he doubted whether they would admit him. Yet he was en- couraged to make application, and assured of being received. On meeting the Presbytery, and being asked what his .rows were on the Voluntary question, he frankly confessed that he was a Voluntary ; and on conversing more fully on this subject, he found it necessary on being pressed with some nice distinc- tions which he did not then, and does not yet, fully understand, to state, that ^' if the Presbytery could not receive him as he was, and had been for nearly thirty years, he must be contented to remain without." The Presibytery unanimously agreed to receive him, proposing, however, to express that a ditfercnce existed between their views and his on this point, at the same time polil .y and delicately asking if such notice in their Minutes would be agreeable to himself, alleging that they thouglu it would; to which he cordially as>ented. It was IV PREFACE. therefor« slated in the Records of Presbytery that he differed somewhat from them " as to the duly of nations and govern- ments as to the support of the Gospel,'^ — that is, as he under- stood that the Presbytery thought it the duty ol nations and governments to support the Gospel by their secular funds, but he thought it not their duty, — thus supposing that views on either side of the Civil Establishment question were to be no terms of ministerial fellowship in this Church ; and he has often, by Word and letter, in order to vindicate his brethren from what he thought groundless aspersions, extolled them for this exercise of Christian charity and forbearance to one of Voluntary sentiments, and held it up as a proof that practically speaking there is nothing in the constitution of this Church to prevent a union with all Evangelical Voluntaries. On being inducted to his present charge in April, 1S46, the writer, as a matter of course, took exception to those parts of the Confession of Faith which teach, or may be supposed to teach, intolerant and persecuting principles in religion, — abi- ding, as conscientiously bound, by his i#iginal ordination engagements, the free, yet reasonable permission to do which was a further confirmation of his opinion, that there was nothing in the terms of ministerial fellovi^ship to be recognised in this Church which could prevent union with all Presbyterian Ministers of similar views. In this he was still more confirmed, by the fact that a negotiation was in progress, which has been conducted now for more than three years, with the United Presbyterian Church in Canada with a view to union. For all the world knows that that Church has set the example to Chris- tendom ofdirect and determined hostility to civil establishments of religion in every form ; so that if the Presbyterian Church of Canada were in earnest in seeking an honourable union v^ith that body of Christians, they certainly knew that this could never bo accomplished but on the principle of mutual forbearance on the establishment question, which it is believed iffully analysed, will be seen to be the only subject of difference between the two Churches. Of this our Tract, we hope,wiil afford suffcient proof. In rather! even Ij resolut form oj they the V\i astoiiii lar left! very "■ ship, and th: compr^ the nio Whc deeply ioUowo lure of and So tions, a dissenli into the thonghl shelves, a depa his ace ft-om \\ the Wi U) ha VI his ow conne: bound i The "' appoir views differ, iiome, he differed nd govern - he under- ations and funds, but t viewi on ) to be no nd he has 5 brethren 1 them for to one of )ractically Church to 1846, the e parts of pposed to on, — abi- rdinalion \o which tero was cognised !b3'terian nfirmed, las been United For all Chris- hments Church e union lat this mutual elieved erence )e,"wi;i PREFACE. V In the circumstances mentioned, it appeared to the writer rather ungracious that at tlie meeting of Synod in June, 1848, even before tlie Report of the Union Committee was given in, resolutions were passed — passed precipitantly, and by a new form of process ])!lntcd for the consideration of members after ihoy were passed, vviiicli preclude the likelihood of union with the United Presbytenan Churcli ; and he was sorry, ns well as astonished, to find that the members of Court seemed to be so far left to themselves as afterwards to elevate some points of very " doubtful disputation " into terms of ministerial fellow- ship. From the resolutions referred to he could not but dissent, and ihat very decidedly, as otherwise be would have been compromising principles in which the longer be lives he sees the more reason to be confirmod. When the report of the Union Committee was given in, he deeply regretted to find that it seemed to be accompanied and iollowed by such misrepresentation, ridicule, and even carica- ture of views on Divine Truth, which he holds to be sacred and Scriptural, and wliich are hallowed in his earliest associa- tions, as made him feel it necessary again to make a stand by dissenting from amotion approving of sentiments all resolvable into the Civil Establishment principle, on which the Synod, he thought, with more zeal than wisdom had committed them- selves, and a concurrence in which he fc]t would have been a departure on his part from the principles avowed by him on his accession to this Church, and at his induction, as well as iVom what he humbly though fully believes to be agreeable to the Word of God. In reference to these dissents, he ought to have had credit in the Court for acting conscientiously ; and his own Presbytery, he conceives, from the very terms of his connexion with their Church, might have felt themselves bound to protect him in the exercise of his ministerial freedom. The Synod before it broke up considered it necessary to appoint the Presbytery of Hamilton to ascertain the wTiter's views on the points in which he differs, or is supposed to differ, from his brethren. But by this time he had returned home, or he would have protested against this appointment, VJ PREFACE. I his own Presbytery being incompetent, seeing they Imd admit- ted him on his own principles, and therefore tliat the whole blame, if blamo there be, of his connexion with this Church lies with this Presbytery. If tiio Synod will look to tlie history of the Church of Scotland sixty years back, when it could not be compared with themselves in purity of attainment, thuy will find a case sv .newhat in point, wher in the Assembly rebuked at their bar a Presbytery for ordaining- a Minister who had nei- ther sul)scri]jcd the Confession of Faitn nor the Formula. Now, ..s the writer has done neither, it must be, in the first instanc 3, at least, with the Presbytery of Hamilton that the Synod have to deal •, and if afterwards they propose to him what was done to the non-conforming Minister referred to, the writer's course will be perfectly clear. In the meantime, their own Presbytery of Hamilton have placed him beyond the reach of their own and the Synod's jurisdiction in every thing con- nected with the question of Establishments, or power of the Civil Magistrate in matters of religion. The writer, however, from deference to the Synod's appointment, endeavoured to pre«ent his views to the Presbytery. But as four of the five questions proposed to him there, are so intricate and vague^ and might be answered either in the affirmative or negative, according to the meaning atiac->ed to the words, and have little or no reference to the subject of dillerence, it is not wonderful that his answers are not satisfactory. This he considers a proof of what he still believes, that the dillerence between him- self and them, nay, between the United Prcsbytenan Church and them, arises in a great measure from the different meaning attached to the same words and phrases. On the whole, it would be well for the Synod to pause before they push this controversy about the Magistrate's power. It would be well for them to imitate some of the American Churches, by dropping the subject altogether. Our brethren there find no diiTiculty on such points. Ask a citizen of the the United States if Civil Rulers acting in the discharge of their peculiar duties are bound to make a formal and official recog- nition of the authority of Revelation, and he is at no loss to ani boi if ilSK^iW^' PRKFACE. vn 3y hfid admit- at the whole this Church to tlie liistory Ml it could not iCnt, thuy will mhly rebuked who had nei- -hc Formula, c, in the first Iton that the )posc to him ^'Icrred to, the cantime, their 3nd the reach y thing con- power ol* the ter, however, [leavoured to of the five and vague^ or negative, lid have little )t wonderful considers a tvveen him- ian Church nt meaning ause before power. It American |r brethren |zen of the rge of their Icial recog- Ino loss to answer the question. He will tell you that the Magistrate is hound by iiis oath to execute the laws of the State. Ask him ifC^'i! Rulers arc nmd to ackaovvledge Christ as having supremo authority over them, and to seek acceptance in the performance of their duties by prayer olVered tlu'ough Him as the only Mediator. He will tell you that the Magistrate has nothing to do in his olficial character but to execute the laws of ihc State, to which he is solemnly bound. Ask him if Civil Rulers are bound to recognise the Sabbath as an institution of Divine obligation, and to prevent its open desecration. He will tell you that if the State says he is to put down Sabbath desecration, to put down cursing and swearing, to provide what is thought soimd education for youth, and to suppress open immoralities, then, and only then, lu is bound to do it. For the State is his only immediate tribunal as a Magistrate, and he is to do as it directs. All this our good friends of the Presbyterian Church will say tends to infidelity with a witness. No such thing, the American will say. The Magistrate has the tribunal of God to answer at, like other men ; but that is his own matter. If the State requires him to do any thing contrary to God's Word, he should decline being a Magistrate, or if the Slatn omits any thing which he thinks should be done, he should refuse to be a Magistrate. Reform the State, promote Christianity, bring all the people under the influence of Divine Grace, — let the Ministers do this, leaving off from their quarrels about the Magistrate's power, and thus as religion advances will the State require of their Magistrates to regulate their measures and laws, and to conduct their whole administration, as they certainly ought, according to the principles of the Word of God. Our Synod will perplex themselves vvith endless difficulties unless they let these question^ alone. God's hcly law is uni- versally binding ; but it is the subjects as well as the Magis- trates who should study to attain a universal conformity to that perfect standard. All questions on this subject resolve them- selves into ono : — Is it the duty of Magistrates as well as sub- VIU PREFACE. ! 1' jects to be Christians ? And to this there can be but one answer, for this is doubtless the duty of all pen. The writer believes that he may have mistaken or misre- presented some views of his brethren. If so, it is without design, and he will be happy to be corrected, and will meet in the Christian spirit tliose who point out mistakes with meek- ness and love, and without bitter acrimony and angry words. The fjubject is handled generally. There are documents and fjicts which he reserves till he sees what course may bo fullowod by the riynod and by himself. Some of his brethren have acknowledged that the subject of this Tract is new to them, and that they wish to study it. Others have acknowledged the sentiments here presented to i)e their own ; and it it not to be doubted that a great propor- tion of the laity will respond to them, and will see that thoy are sentiments which arc not orJy thoroughly Scriptural, but rapidly gaining credit in the religious public, and are likely soon to regulate the movements and decide the destinies of the Christian world. The Presbytery are pleased to call the subject discussed the writer's cause, Jiut he refu^ses this as too great a*t honour. Were it ;:-o, he could not justify himself in giving publicity to his sentlm:nts. It is tii'3 cause of Christ, and its triumph is necessary for the peace, purity, progress, and glory of the Church ; and if this Tract is the means in any degree of re- moving preju.iices and misconceptions which have been too lono; cherished, and throwmg light upon an important branch of Divine Truth, and of provlucing a better understanding among those who should walk together as brethren, his labours v/ill b© abundantly rewarded. A. F. Caledonia, 1s( June, 184!). I i^i i In com the w( contro^ misund the con and prii to enqu religion; often th the Mis which 1 United J much TT. actual a quite so It wai nication arising < appareni and I)y n the title i Some oVer the deliveran of Can at opinion l guage wc but ono or misre- is without ill meet in ith meek- ry words, locuments se may bo he subject study it. esented to lat propor- tliat thoy plural, but are likely csliniea of :cussed the .'\ honour, ublicity to riumph is |ory of the oree of re- been too nt branch lerslanding (lis labours A. F. THE TOWER OF BABEL. N commenting on the inspired account of the Tower ofBabol the worthy Matilievv Henry remarks, that those unhappy controversies, which are strifes oi^ words and arise from our misunderstanding of one another's language, may be owing to the confusion of tongues by which God punished the audacity and pride of the post-deluvian goneralion. It would be well to enquire how far this may be the case with regard to ^omo religious difference among ourselves. In particular we have often thought with Professor Ej-son, in his communication to the Missionary Record^ for January, '«that in the discussion which has arisen out of the projected iinion between the United Presbyterian Church of Canada and our own, there is much misrepresentation of each others view.-s, and that tbe actual amount of difference between the two parties is net uite so formidable as it seems." It was simply some judicious remarks in the same commu- nication about obscurity of statement by contending parties, arising out of tl^e imperfection of language, occasioning apparent diiTerences ui sentiment where there may be none, and by no means any wish to irritate or expose, that suggested the title of this tract as appropriate. Some of the Professor's views on the headship of Christ over the nations appear to us to be more remote from recent deliverances of the Supreme Court of the Presbyterian Church of Canada than any of ours, yet, we are of his benevolent opinion that were it not for tlie imperfection of human lan- juage we might "^^see eye to eye.*' 10 THE TOWER OF BABEL. 1 UiiIj.sp, t'loreforc, tlio Synod can furnlsli a moro etliercal motle of coiiiruimicalion than U now employed, we tear it will 1)0 a v.»iii aUempt to endeavor to bring us all to their sentiments on the points ol dilVerciie<3. How necesisaiy, especially no tnicssential matters, and how valuable is that cliarlty which '* bcarctli all things, bolieveth all things, hopeth all things, endureth all tilings." Tiic civil establishment question, however, we suspect, is tho only Tower of Babel, the only grand cause of confusion ill the language of Evangelical Presbyterians. The princi- ple of a civil establishment of religion, in particular, notwith- standing all tliat m?y be said to the contrary, is the only " bone of contention" between the Presbvterian and United Presbv- terian Churches in Canada, by which strife is engendered and union prevented. Yes, the only real or ostensible diflerence resptxts the lawfulness of the civil endowment of the church, or ill olher w>>r !s the power of the Civil Magistrate in matters of reli2;ion. It is only this, we are glad to say, (and wl;o should not forbear on this?) it is no difl'-rence on the great es- sential doctrines of grace, that prevents these churches from uniting. This is abundantly evident from the fact that all the questions which have Leen started, throughout the negotiations lia^/e reference to the magistrate's power in matters of religion, and are resolvable into this Civil Establishment principle. But as it is well known that the endowment of religion is not so much as mentioned in the Confession of Faith, we con- sider the subject one of fair ant' even necessary mutual for- bearance among the Ministers and iJcnilter^. at any rnte5(l' those churches which suj^port tlieniselves by their own free contributions. It was ot; t'lis account that v;e conceived our- selves to be in no danger of coming into collision with brethren, by the subject becoming a matter Sy nodical action : we regrc! as well as wonder to find it otliorwibC. The ministers of the Presb\'terian Cliurch of Canatla mav hold the establishment pi'incij)!e ; thoy have aright to do so ; we give them credit for sincerity in doing so, and knowing that this lias been tho opinion of most ef ihoni v, j le.-^fioct tiiciii for consciei.tiously ri i adhei * selve ed on entioi vvith matte they public This io be princi breth confer the ex consci( by dis ug io b in a d which meekni We as the J tolic m creased God, in the gos] began < word of propliet horse " there w times, a lishmem tures fi( corruptii with th( which \^ s- ■^ m jiiils A?i!^iiBi^ifi^ti*Si-it»*''^ " ' THE TOWER OF BABEL. 11 etliercal iar it will enlimenls }cially no •ity which ill things, suspect, is confusion 'he princi- r, notwith- )nly " bone ed Presby- ndered and 3 diftcrence the church, 2 in n\attei'9 , (and who he great cs- []rches from that all the negotiation's of religion, rinciple. f religion is ith, we con- nuilual for- any rote, ( f ir own fi'cc Tceived our- ith brethren., I : we regret istcrs of the tabiishmoni them credit las been tlni ihxiei.tlouh:!} adhering to their convictions, and never would have felt our- selves called to break the silence we hav^e hithorto maintain- ed on the question, and to oppose them, although we consci- entiously believe they are in error, had they been feati!^fied with holding this principle as 'heir private opinion. But the matter assumes a very difTerent aspect when, by judicial acts, they introduce peculiar views of this description into their public documents and pass them into the law of their church. This is what those venerated fathers, from whom ihcy boast to be descended, never did, — this is certainly '^ pushing tlieir principles to an unwarrantable length": at the very icabt, unless brethren, who have been admitted on professing a satiisfactory conformity to the Westminster standards, and especially with the exceptions they consider neceet-ary for maintaining a good conscience, have unrestrained freedom to exonerate themselves by dissent and protestation, such procedure would appear to us to be very arbitrary, to be a glaring reduction to practice, in a diflTerent form, of intolerant principles, like those from which we dissent, and to be altogether inconsistent with <' the meekness and gentleness of Christ." We go farther back than to our reforming fathers : so long as the primitive church adhered to the simplicity of the apos- tolic model it remained united ; its divisions began and in- creased with its controversies, often about words to no profit. God, indeed over-ruled much that was evil for the spread of the gospel, and during the first three centuries, before the stato began " to corrupt by flatteries," the christian church, ^* the word of the Lord grew and multiplied," and according to the prophetic description of that period » the rider on the white horse " went forth conquering and to conquer." It is true there were corruptions in the visible church during these early times, and it would be wrong to suppose that the civil estab- lishment of religion, by Constantino, originated all the depar- tures from the apostolic model, it is certain, however, that corruptions of a new and more formidable kind were introduced wnth the rider on the red horse, when by the great sword which was given him Christianity was incorporated with t!ie i 12 THE TOWER Or BABEL. ^1 Koman State,* and there is not a doubt t'lat this unhallowed union was the cause. Chiefly was it found, that by thus le- galizing Christianity, the professing ministers of the gospel be- came ambitious and worldly minded, and that multitudes of the people, who had no knowledge of Christianity, and no love to Its doctrines and duties, crowded into membership with the church. It was in this arrangement that " the mystery of in- iquity" was brought into shape, and it was in the progress of this system that it at length reached its hideous maturity. The influence of this dark, complicated, and malignant craftof " the •wicked one," has pervaded the Nations of Christendom, and has been transmitted to our own times j and some of the evils which preceded or hava followed in its train, are only begin- ning to be discerned by portions of the christian church : — of these W9 reckon the civil establishment of religion as not the ]«ast, for there is every reason to believe that it is only when thire shall be an utter extinction of this civil establishment of religion that the latter day's glory shall be introduced. These establishments form barriers to it now which cannot be surmounted but must be all removed, that, as in the primitive ages of the gospel, '•' the Word of the Lord may have free course and be glorified." It is when the system of secularized reli- gion, which civil establishments intioduced in the fourth cen- tury and which have been cherished in some qnarters ever Bince, are finally abolished, — it is when Babylon the great is fallen, is fallen, that the voice shall be heard proclaiming from heaven " the kingdoms of this world are become the kingdom of our Lord, and of his Christ, and he shall reign forever and 5> over. We would not draw a comparison between the building of the Tovver of Babel,of old,and the establishment of the christian religion by state endowments. In several respects, however, it cannot be denied that a striking resemblance might be traced. * The Author holds the opinion that tho first Seal includes the first three centuries, and that the second commences with tlie Emperor Constantino's unwarranted interference v/Uh the Church. THE TOWER OF BABEL. 13 unhallowed by thus le- } gospel be- tudes of the 1 no love to ip with the stery of in- progresa of Lirily. The raft of" the endom, and of the evils only begin- jhurch : — of n as not the 5 only when blishment of introduced, h cannot be le primitive free course larized reli- fourth cen- nartera ever he great is iming from he kingdom forever and building of Iho christian however, it be traced. Iiides the first the Emperor Like that ancient edifice, the establishment of r-?]igion by civil law it a human device having no countenance in the revealed will of Gi)d. Like that edifice, whose top was to reach unto heaven, the civil establishment of religion proposes what is ini'- practicable without endangering or destroying the purity of the church, — propoises to give it worldly magnificence, raising it above the supposed casualties of Christ's promised provisions, and giving it the alleged securities of human legislation. That ancient edifice was a contrivance intended to concentrate the population of the earth in one locality, and thus to prevent the accomplishment of God's purpose that every region should be replenished with the race of man. — Establishments of religion have an innate tendency, as could be easily proved, to confine Christianity to the country where this scheme of civil law is adopted, and to prevent, as they actually have in a great mea- sure prevented, the following out of the Saviour's commission to his discipl«s to go into all the world, and preach the gospel to every creature. The Tower of Babel was never com- pleted, never reached that pinnacle of glory which was pro- posed, but was arrested in its progress, through the divine pro- vidence, that the race of man might be dispersed over the earth, notwithstanding this arrogant attempt to prevent it: so estab- lishments of religion by civil law have never succeeded, never reached iheir end, never pervaded the christian world, ox! even united any portion of it in christian fellowship. Gcd in his providence made this measure, when first adopted, the very means of scattering his faithful servants, of disperfcing them over distant countries beyond the range of the Roman Empire, and of carrying the gospel in its purity from the cential parts of the earth, where it was now corrupted, to far distant lands, where it was propagated with success j so that as ancient Babel was followed by the confounding of language and the scattering of men over the face of the earth, so the civil establishment of religion has ever had a dividing and dispersing influence. Nothing has tended more to separate th« people of God from each other than the civil establishment of chriatianity, although, it is remarkable enough that, like the B % 14 THE TOWER OF BABEL. l\ J; Tower of Babel, it was inteniled by men to have the very op- posite etTect. It is even worthy of notice that the same eiTect haa followed the civil establiehment of rehgion in every ]mrtic- u'ar country where it has been adopted, even in Scotland itself, where thid scheme has existed and still exists in the mildest form, it never united the population. One Secession after another has tak^n placo till now the great majority in Scotland are separated from what is called the National Church, and till that establiahmjnt of religion, (the best still upon earth,) his been terjned by Dr. Chalmers "a nullity," and, according to Dr. Burns, '• may be dispensed with to-moirow." Having made these observations we dismiss the figure, as unnecessary to our object, and proceed to the important sub- ject we propose to examine. The visible church is still divided into many sections. There is, however, a twofold division of it, into those who favour and those who oppose its legislative support, which is more and more developing itself. The former seem to be rapidly losing ground, the latter are as quickly increasing their ranks; but, the parties are yet sufficiently matched for direful strife and the struggle may be long and de^iperate. The issue remains with God, yet, judging from the events of providence, not to speak of the records of scripture, the final result may almost even now be determined. This is as the field of Armageddon, as the gathering tcthe battle of the great day of God Almighty. In this struggle of principle the whole christian world is in- terested and neither any christian nor any church should re- main neutral. At present, indeed, some churches seem dispos* ei to occupy something like a middle position, they condemn all existing establishments of religion, but will not repudiate the principle itself, which they conceive may, in some circum- stances, be lawfully reduced to practice ; they cannot free themselves cf the fond conceit that the civil magistrate has some official duty to perform, or some province assigned him in the christian church. This middle position, however, is alto- gether anomalous and untenable : it is without solidity : rather, it is no position at all but a state in which there must be a shift- ii > THE rrow£R or babel. 15. le very op- same effect ery partic- tland itself, the mildest ssion after in Scotland hurch, and pon earth,) I, according i r." e figure, as )ortant sub- ons. There 3 favour and s more and ipidly losing ranks; but, 1 strife and emains with lot to speak almost even ddon,asthd nighty, world is in- should re- leemdispos. y condemn t repudiate me circum- Icannot free ^istrate has gned him in ver, is alto- lily: rather, it be a shift- ing and vibrating till one or other of the opposite parties in the great struggle be embraced. Our brethren of the churches re- ferred to, professedly lean to the one side, and practically lean to the other. Their prejudices, which it is not wonderful they cannot surmount at once, bind them to the establishment prin- ciple. To the voluntary or anti-establishment principle, which they have always mistaken and do not yet recognise in its scrip- tural simplicity and purity, their own christian worth and their honourable ecclesiastical schemes and enterprises, there is every reason to think, ar© fast bringing them over, and will soon produce a perfect reconciliation. We propose to examine with calmness and candour, and on scriptural grounds, this one subject of the lawfulness of the civil endowment of the church, or otherwise, the power of the civil magistrate in matters of religion, which is the only sub- ject in which we cannot co-operate, even in theory, with christian brethren whom we sincerely love, and who, we are persuaded, are earnestly seeking, and will yet find on this as on other points, '^ the truth as in Jesus :" and although we do not expect they will be brought to our views at once, yet we are hopeful they will cease to misrepresent them, and that by a candid and deliberate examination they will find that between themselves and those whose sentiments they have long misun- derstood, and much perverted, the differences are greatly ia words and phrases, to which the poverty of human language often leads us to attach different shades of meaning. In con- ducting this enquiry, however, we wish it to be distinctly un- derstood that we speak the sentiments of no man, and of no body of men, but only those for which we are ourselves re- sponsible. In the sequel it is proposed to show. First, tiiat exceptions taken to the Confession of Faith, regarding the magistrate's power in matters of religion, are reasonable and necessary, ; Secondly, that current calumnies against those who take these I exceptions are groundless and false. Thirdly, that the civil es- tablishment of religion, which the power assigned to the ma- gistrate in the Westminster Ccnfession may warrant though it 16 THE TOWER OF BABEL. do03 not prescribe, is, in principle as well aa practice, unjust and unscriptural, and, Fourthly, that the defence of the civil establishment principle, from the power assigned in the confes- lion to the magistrate in matters of religion, is dishonoring to the royal prerogatives of Christ. PART FIRST. Exceptions taken to the Confession of Faith, respecting the power of the Civil Magistrates in mat tars of Religion ^ are reasonable and necessary, ** Never perhaps," it was remarked by a venerated father in the church, " were there more excellent summaries of relig- ious truth than the expository Standards of the Church of Scotland j the Shorter Catechism, the best of the whole, stands, high in the first rank of human compositions in the religious world: for orthodoxy, for compression, for comprehension, for argument and perspicuity, it is a system of divinity second to none." It would be presumptuous, however, to suppose that these compositions are faultless for as ^^ humanum est errare,^ this can be true of no book except the sacred volume. But it is to nothing that can be considered of vital importance, it is only to certain views respecting the powers of the civil ma- gistrate in matters of religion, into which the compilers, from the spirit of the age in which they wrote, were unwittingly misled, that exceptions have all along and should still be taken by all consistent and enlightened Presbyterians who recognise the Westminster documents as their standard. The Ameri- can Presbyterians, affording a very extensive proof of the ob- noxious nature of such views, go the length of expunging the passages containing them from their editions of the work. We prefer the plan of those Scotch Presbyterians who retain the whole confession as a sacred monument of the erudition, piet^X zeal but disse in d( matt( vital • them Th erati( have have quire arise upon who I the hi! founta in assJ si on ol Thii iota in innova our rej yet un lent, « which, unsour Chrisli by tho to hold they re themse Itill the purity, tionsof and we. and lik ice, unjust )f the civil the confes- lonoring to THE TOWER OF BABEL. 17 oecttng the ated father •ies of relig- Church of lole, stands- le religioui lension, for second to ppose that st errarey^ um«. But jrtance, it is civil ma- ilers, from n wittingly 11 be taken recognise e Ameri- of the ob- pnging the ork. We retain the ion, piet'iC zeal, and attainments of their venerated reforming ancestors, but note distinctly to what extent and in what particulars they dissent from their sentiments. Although some denominations in doing this may proceed farther than others, it is certainly matter ol gratitude to God that these standards are so sound on vital points that all denominations of Presbyterians recognitie them as presenting substantially the exposition of their creed. There are some, indeed, who, probably from an undue ven- eration for the composilion, and for the men vvho produced it, have regarded the Conlession of Faith as a perfect book, and have been almost ready to put it in place of scripture and to re- quire an unqualified assent to all its details. This must always arise from some interpretation of their own which they force upon the words, for we can hardly believe that any person who understands the language, is impartially acquainted with the history of the period, and regards his Bible as the supreme iountain of christian truth, can be honest and conscientious in assenting to <' the whole doctrine contained in the Confes- sion of Faith'." -u This disposition to cling implicitly and dogmatically to every iota in the Confession may arise from a commendable dread of innovation, and a sincerity of zeal to be faithful to Christ, like our reforming fathers ; but it is to be lamented that this just yet unduly cherished veneration for men who, though excel- lent, '' were compassed with infirmities," and for measures which, though unexceptionable as to design, were sometimes unsound m character, has much retarded the progress of the Christian Church. There were two things always kept in view by the early Reformers, — fir«t, they determined through grace, to hold fast what they had already attained ; and secondly, they resolved to go forward in the great work, by availing themselvei of every favourable opportunity for this purpose, till the Church had attained complete Scriptural simplicity and purity. It i* to be feared that at too early a stage some por- tions of the Church, conceived that they " had already attained, and were already perfect," and that then their zeal cooled, and like the Israelites of old, who did not altogether drive out 18 THE TOWER OF BABEL. H.t 1 1 m u t the Nations from Canaan, they settled down, in ecclesiastical reit, before tney were purged from corruptions, anu had reached that Soripturo-standard which is attainable, and which should still be iought even in this imporfect world. '^ - • -''' On impartial inquiry it would be found that both the firgt and the second relbrmations in Scofland, were checked by the anti-Christian principlQ of State-connaxion,and more particu-' larly that tho endowment of ii\& Church by the State, on its having its constitution and creed ratified by civil law, was the true, if not the only reason, of its sloppinii short in following oat its noble maxim, — *' The Bible is the roli.'i;ion of Protestants, and the text-book of the Presbyterian Church." The purity of the Church of Scotland has been always stained from this cause, and its occasional elTorts^at reformation paralysed and defeated. The excellent m?n forming the Frc3 Church cling to tho principle of a civil establishment, and boast of b3in[j the same 99 when they were a constitue.it part of the National Church ; but they will soon find that this will form an elem3nt of division among them, and will both weaken the'.r influsnce, and stamp on them a sectarian character. The Secession Church of Scotland set out on the same prin- ciple, in a great measure, without adverfinfrto it ; and although their pr^jgreas was great, because. they wore genuine friends of Shrist, and sought and obtained His blessing, yet they never became prominent and influential tillthoy returned to the grand principle of tli« Reformation, and resolved, in seeking progress in it, to be guided wholly by the Word of G;)d, and to proceed thus till thair ecclesiastical constitution should reach, if possi- ble, the Apostolic model. Perhaps the Presbyterian Church of Canada, sincere as the^f are in their endeavours to honour Christ, and advance His cause, may not venture to disentangle themselves from th'^ir long and fondly cherished conceptions, in our view, having ao foundation in Scripture, of Church and State connexion, or the lawOib)a«?^ n^ fWW endowments of rf'^l-Tiorj. b^ffjre it be done, r-;; v'C uiV;;'>t nut \' v;!; vr>t ^-r Coy,d. Iv their i> •otolyP'5? in 4 ^ Scoth lead ceivc and I have entire step ill and c( in tho few ol muUit influer increa part o author May C lighten IntI Churcl sion w which, so muc which the Cli it the s sword ( • sion CO lifted a in th8S( ceivedj tho ind ^ necess! I specific Ho whic can giv ^ * Lot THE TOWER OF BABEL. 19 •xlesiastical lad reached li.ch should ih the firgt :keJ by the ire particu-' ato, on its vv, was the n following Pi'otestantSj len always L'c formation ling to tho '\ the same a I Church ; of division and stamp same prm- ml although e friends of they never the grand ng progress to proceed 1, if possi- :ere as the^ IvancQ His from th-'^ir , having ao :ion, or the t ba dono, Scotland, and may feel it their duty to bo led rather than to lead in so itnportant a movement. We can, however, con- ceivG no reason why they should not be sulHciently faithful and bold for this .step, if they saw their way clear, and thus have the honour of b3ing (irjjt '^ to brinjr back the King " to entire and exclusive government in His Church, and to over- step these formidable barriers to spiritual freedom and progress ; and certain we are that, extending their iniluence so rapidly in tho Province as they are doing, with views in which not a fiiw of their Ministers, many of their other office-bearers, and muUitudes of their people, are unable to sympathise, their influence and proi^resa a3 a Christian Church would be vastly increased were they to rcsolvo to rest on no basis for every part of which they could not plead and present the supreme authority oi" the Word of God. It will come to this at length. May God haiten it in His time by a large effusion of the en- lightening and purifying inilu?nce of His spirit. ". .i^^u^- ti^'h. In the meantime, it is rather stepping beibre the Presbyterian Church to express our views of those passages of the Confes- sion where intolerant and persecuting principles are taught, and which, though we-arft told" " the subject of endowments is not so much as msntioned," yet assigns powers to the Magistrate which would certainly warrant him at any time to establish the Cliurch by granting civil endowments ; or even to turn on it the severities of civil pains and penalties by wielding the sword of persecution. But as these passages must ever occa- • sion confusion and ditficulty, and as an Overture for an unqua- lified adherencQ to every iota in the standards, and of course in these, was introduced into the Synod, and favourably re- ceived, and, especially as wa were presented by the mover as tho indirect cause of his Presbytery thinking guch an Overture ; necessary, it is high time to speak plainly, and to point out Ispecifically and fully those portions of the Confession of Faith Ho which, in our view, no Scripturally enlightened Christian can give his assent. '■■- •^'> . •^ ^1.1 ; .• ,* olym" in * Lotter in Banner^ by It. Burns. 20 THE TOWER OF BABEL. Far bo it from us to seek to impugn our excellent Btandards. It ie only where they palpably contradict themselves that we quarrel with them. We most faithfully hold by the standards ol the Church, with the singla exception of the intolerant and persecuting power which they assign to the civil Magistrate in matters of religion, and as by some process of reasoning, to ug altogether inexplicable, some friends of the Establisiiraent Principle imagine that these Btandards assign no such power to him, which, if not a begging of the question, seems to imply a disapproval by them of lodging such power in his hands, let us hopo that only a Tower of Babel, only confusion in language, after all, only a difference of words, is between the advocates and the opponents of the Civil Establishment principle. In this case we shall have occasion to rejoice that our dissent is only from our own interpretation of their sentiments, and not, at least, to at:y great extent, from the sentiments themselves. We shall first of all take notice of that passage in the Con- fession to which exception is, in some measure, allowed. It is the second paragraph of the thirty-first chapter: — " As Magistrates may lawfully call a Synod of Ministers, and other fit persons, to consult and advise with about matters of religion, — so if Magistrates be open enemies to the Church, the Ministers of Cnrist, of themselves, by virtue of their office, or they with other fit persons, upon delegation from their Churches, may meet together in such assemblies." This sentence, as we are informed in the act ratifying the Confession, is only to be understood as referring " to Kirks not i^ettled, or constituted, in point of government." But even after the exception taken to this article, it is defective, as it unduly limits the power of the office-bearers of the Church, — seeing it would appear from this that unless the Magistrate be an enemy to religion, the Ministers, and others, in the circurar stances supposed, have no power to assemble by their own consent, to consult about the interests of religion.^ But on this article wo shall not tlwell, as there is far more than enough in ♦ This i3 just what the Civil Powers Oien wished, and what is actually the case in England to ihis day i , « THE TOWER OF JABEL. 21 it Btandards. ves that we le standards tolerant and Magistrate in soning, to us stabli»hinent such power 3ms to imply is hands, let in language, 10 advocates inciple. In ur dissent is nts, and not, hemselves. in the Con- [iliovved. It Ministers, bout matters the Church, their office, from their atifying the Kirks not But even ctive, as it Church, — agiitrate be he circurar their own But on this ■1 enough in and what is I |tho others te be noticed, and to which noexcep.ion is taken I by the friends of the Establishment principlf^ to show to scru- pulously and honourably conscientious persons, the necessity of receiving the Westminster Confession with due limitatienf. The next passage to be considered is the fourth section of the twentieth chapter of the Confession of Faith, where we find the Magistrate armed with power not only over the prac- tices, but over the opinions of men : — ' "They who, upon pretence of Christian Liberty, shall op- pose any lawful power, or the lawful exercise of it, whether it be civil or ecclesiastical, resist the ordinance of God. And for their publishing of such opinions or maintaining of such practices, as are contrary to the light of nature, or to the known principles of Christianity, whether concerning faith, worship, or Conversation j or to the power of godliness ; or such erro- neous opinions and practices, as either, in theirown nature, or in the manner of publishing or maintaining them, are destruc- tive to the external peace and order which Christ hath estab- lished in the Church, — ihey may lawfully be called toacceunt, and proceeded against by the censures of the Church, and by the power of the civil Magistrate." If we mistake not tiie meaning of words, it is here main- taioed to be the duty of the civil Magistrate to proceed against those who entertain and propagate Pelagian, Socinian, Arian, and Arminian doctrines, whicl-i are contrary to the known principles of Christianity ; and in conjunction vvith the Church the civil Magistrate is made the judge of Christian doctrii.e ; and the Church is bound, by its censures, and the Magistrate by coercion, to suppress or prevent the publication of all such opinions. Gladly would we see all such senlinientsdiscarJed from society by the light and power of truth, and certainly jthose who hold them should be excluded from communion with ,|he Church, or relused admission. But if those who, unhap- fcily for themselves, entertain such opinions are j^caceable and Orderly members of civil society, what right has the Magistraie to interfere? What goo.l could be contemplated by his inter- ference t Would tha advocates of the Establishment princi- 22 THE TOWER OF BABEL. f pie have all persona holding such heretical sentiments sum- moned to a civil Court, tiled there, and according to Bome of t!ie passages of Scripture to support this paragraph of the Con^ossiion of Faith, subjected to imprisonment, confiscation, banishment, or death, acconling to the degree of oilence or danger attached to the respective sentiments? They should insist on this, as the civil Magistrate's dul}' if they adhere to •=• the whole doctrine contained in the Confession of Faith." lUit nil who know human nature might know that instead of ten ling to check th*^ l)elief of such doctrines, it would only tend to I'ivet and extend tiiem, were the civil Magifstrate to inake any su'/h obtrusive, and as we think, unlawful official interference, as is allowed by this part of the Westminster Standards. But we suppose the doctrine here is, with many of ^)ur friends, like the Establishment principle itself,-^-re- nouncod in practice, and held only in theory. How contrarv is this doctrine of the Confession to its own sentiment, so clearly and beautifully expressed in a preceding paingraph of the same chapter: — "God alone is Lord of the conscience, and hath left it free from the doctrines and com- mandments of men, which are in any thing contrary to His Word, or beside it, in matters of faith and worship," Here we have sound doctrine; and it is quite preposterous to attempt to reconcile to it the obnoxious passage we have just noticed. In these ditlerent statements the compilers of the Confession palpably contradict them^iclvps. We keep by the last sentence quoted, as presenting the real sentiment of the excellent West- minster Assemblv. We reject the other sentiments, as those which thev rewifteil, but which »he Slate was so anxious to to i moose, and so fir succeeded, in their attempts to enslave t!i'.i Church, as to have incorporated with the standards. L;istly, in the twcMity-third chnpter of the Confession, we have doctrine taught v/hirh, if lanj'unge have any meaning, is iitterlr at variance with Christian libertv, and with the Word of God:— « The civil Magistrate may not assume to himself admiriis- tiallon of the IVord and Sacraments, or the power of the keys ;•( of the duty, Chui blaspl abuse all lb V fervec Synoi is tran - Ac( •titute press ( are ad oferro on tho what ii as befc that all authori Coi^ts regulat God. Scriplu and Sc <)ft to t broughi thing ir God. - Ifthi trate an Compul Other If |)lainly •way tl logy fn bears. which ] THE TOWER OE BABEL. 23 iients sum- ; to some of ;raph of the jonfiflcalion, f otlence or rhey should y adhere to , of Faith." it instead of woultl only lagistrate to [\\vful oiTicial Westminster !, with many e itself,— re- on to its own n a preceding Lord of the nes and com- iitrary to His ihip.'' Here us to attempt just noticed. le Confession hist sentence cellent West- ents. as those anxious to nts to enslave ndardg. nfcssion, we y meaning, is lith the Word ipclf admihis- T of the keys of the Kingdom of Heaven; yet he hath authority, and it is his duty, to take order, that unity and peace be preserved in the Church, that the truth of God be kept pure, and entire, that al! blasphemies and heresies be suppressed, all corruptions and abuses in worship and discipline prevented or reformed, and all the ordinances of God duly settled, administered, and ob- terved ; for the better eifecting whereof, he hath power to call Synods, to be present at them, and to provide that whatsoever is transacted in them be according to the mind of God." ' According to this paragraph also the civil Magistrate is con- ■tituted the judge of Christian doctrine, and is bound to sup'j press every thing contrary to it. And from the passages which are adduced in proof, it appears that he is warranted in capes of error, or supposed error, to inflict severe pains and penalties on those who in doctrine and practice oppose themselves to what is considered the true religion, and even in certain case?, as before, to inflict the punishment cf death. And in order that all this may be accomplished the more efi'ectually, he is authorised in his official capacity to convene the Ecclesiastical Coijrts, — to sit in them, — and authoritatively to control and regulate their procedures by what he considers the mind of God. It may bo noticed, too, that by a strange perversion of Scripture, the demand of King Herod to know from the Priest-? and Scribes of the Jews the place of Christ's birth, which led bh to the slaying of the innocent children of Bethlehem, is brought in as a proof of the Magistrate's right to see that every thing in the Church is transacted according to the mind of God. If this paragraph of tha Confession does not give the Magis- trate an unwarranted power in the Church, and does not teach compulsory and persfecuting principles ; we know not in what Other language any such principles could be more strongly and plainly inculcated. It is perfect absurdity to attempt to explain iway this paragraph, or to put other meaning on the phraseo- logy from what it naturally, necessarily, and perspicuously bears. And to this monstrous paragraph, the true meaning of which no sensible person can mistake, the friends of civil ^m 24 THE TOWER OF BABEL. establishments are required, and insist on requiring others, to give an unqualified, bonafidey assent, — without mental reser- vation, or any limitation whatever. That the paragraph should give such power to the civil Magistrate is less to be wondered at when we consider the political views of the age in which the standards were written ; and Boon afterwards, during the persecuting period, our fathers might have seen their sin in consenting to give such power to the Magistrate in matters of religion, in the tyranny, oppres- sion, and violence, which the ungodly civil authorities mea- eured out to the Church. But it is certainly most wonderful thai men of enlightened piety should be found willing to sub- Bcribe to such sentiments now, or should for one moment seek to defend them. The truth is, as a brother remarks, " Our worthy ancestors, clear and Scriptural as were their views of doctrinal and practical Theology, were in the mist when they approached this politico-ecclesiastical subject j and 80 it has been with all who have attempted to defend their views on this topic." We have oiten tried intelligent strangers with this part of the Confession, to see what they thought jjf it, and even where they had never read it before, they have uni- formly pronounced it to be a plain and complett surrender of the freedom of the Church to the civil Magistrate. The pas- sage, indeed, is one which cannot be otherwise explained. *< Its terms," says the eminent Dr. Wardlaw, " are too exploit for that, and the texts of Scripture adduced in proof ef its dif- ferent portions form too plain a commentary on the sense in which, by the original compilers, the terms were used to admit of that. Any one who examines the different items of the power assigned in the Confession to the Magistrate, will be satisfied that if he were to exert his claim, and to insist on the practical exercise of all the power that is there lodged in his hands, there would be found but little remaining under the t?rm " the keys o( ihe Kingdom of Heaven," the right to which is by the article denied him. If the terms do not ex- press an authority in sacriSj I shall despair of ever under- standing the very plainest forms of speech." 0! 3 I THE rOWER OF BABEL. 25 ing others, to mental reser- r to the civil consider the were written ; od, our fathers such power to anny, opprea- horities mea- ost wonderful irilling to sub- one moment ther remarks, as were Iheir e in the mist i\ subject ; and defend their igent strangers y thought ijf it, they have uni- 9 surrender of te. The pas- se explained, are tooexpicit )roofef its dif- 1 the sense in J used to admit items of the itrate, will be ,0 insist on the J lodged in his ing under the the right to ns do not ex- f ever under- But this is not all, although it is much more than enough for honest minds, not biased by prejudice, to rest their claim to take exception to this pass; ge. Let one sentence in the para- graph of the Confession immediately following be noticed: — "Infidelity, or diilerence in religion, doth not make void the Magistrate's just and legal authority, nor free the people from their due obedience to him, from which ecclesiastical persions are not exempted." Now this sentiment is right as a general proposition But taking it in the connexion it stands wiUi the paragraph under consideration, it follows that the Arian, the Socinian, and even the infidel Magistrate, is to lake order that unity and peace b© preserved in the Church, that the Truth of God be kept pure and entire, and that every other part of spiritual authority be exercised by him which the constructors , and supporters of the obnoxious paragraph profess to allow. And observe that to all this no exception is taken. " We have here," says Dr. Wardlaw,— we like to quote from so great an authority, — " the monstrous anomaly of an infidel Magistrate, invested formally with authority, and of course bound in duty to take charge of the unity and peace of the Church, of the purity and integrity of God's Word, oi the sup- prefesion of blasphemies and heresies, of the profanation or reformation of all corruptions and abuses in worship and disci- pline, and the due settlement, administration, and observance of all the ordinances of God. Really if our brethren are not themselves shocked and shaken by such an outrage on all the principles of reason, religion, and common decency, they must be in possession of some modes of explanation of their own to which I nm a stranger, and with which I have no desire to be famdiar." Such are those parts of our otherwise valuable standards to which the friends of the civil Establishment principle, even in the nineteenth century, seem determined to enforce an unli- mited and unqualified adherence, and for coolly subscribing to which the Presbytery of Hamilton have ordered a copy of the book to be procured. But we suspect they will find themselves entaogled in difficulties, especially when pious and enlightened ^ fl ■ 26 THE TOWER OF BABEL. V 1 It candidates for the Ministry ,— students of discriniination and decision, make their appearance, and are appointed to the dif- ferent Presbyteries to be tak«n on trials for licence to preach the Gospel. And how will Ministers aad Sessions act in fu- ture, when conscientious and intelligent laymen, chosen to the Eldership and Deaconship, as we are told has already liap- pened, refuse to assent <*to the whole doctrine of the Confes- sion'?" Will they pass over or modify to suit the views of such candidates ? They must do it, as report says has been done already, in some casciJ, as well as in our own, or lose these honourably scrupulous and conscientious candidates ; and if they refuse, their Chuich will soon be rent in sunder. Some Ministers who have assented to "the whole doctrine of the Confession of Faith," but whose views on these passages are nearly the same as our own, have told us that they only as- sented according to the way in which they received them, not in which the language might naturally be construed. We have been told, although we do not believe it true, that some who are most strenuous in wishing to enforce upon others these antiquated and anti-Christian notions on the Magistrate's power in matters of religion, do not entertain them as the'r owa pri- vate sentiments. All this, however, serves to show that there is something wrong, either in these parts of the standards, oi in the constitution of some minds from which better things might be expected. We have no hesitation in saying that the error is in the standards, and that it ought to be rectified by such limitations in assenting to the Confession as will preserve unity among us all. We would advise for the glory of Chnst, the Church's Head, with which this matter might be shown to be closely connect- ed, that such exceptions as are necessary for the sake of con- sistency, be allowed in all case?. If ihe friends of the civil Establishment principle will not listen to candid and kind re- monstrance in reference to such an arrangement, it would be well that the civil Magistrate would, once for all, according to the power given hira, step into the Church Courts, and rectify these abuses nnd errors ; and after that would act ns Gallic THE TOWER OF BABEL. 27 nination and ted to the dif- ice to preach [>ns act in fu- chosen tothe ilready hap- r the Confes- the views of ays has been own, or lose fididates ; and mder. Some Dctrine of the passages are they only as- ved them, not ed. We have lat some who 1 others these itrate's power he' r owa pri- ow that there standards, ov better things lying that the rectified by will preserve urch's Head, sely connect- sake of con- of the civil and kind re- , it would be according to s, and rectify ict ns Gallio did, who confined his administration to civil matters, of which only he had the care, and very properly refused to interfere as a Magistrate with spiritual matters, — in reference to which it is said in language as often misinterpreted au any principle of the opponents of civil Establishments, that ho <» cared for none of these things."* But, not to dwell longer on this part of the subject, it is surely not surprising that serious persons, desiring to honour the Sa- viour, should be found, who cannot assent to those passages of the Confession on which we have animadverted. To us it seems rather wonderful that there are those of undoubted in- tegrity and piety, professing to hold i'ue supreme Headship of Christ in His Church, who stand out for retaining them, under any possible explanation, in their creed, and for enforcmg an assent to them by those to whom they seem so contrary to the genius of Christianity. Minds are difterently constructed. For our part, although we have seen various attempts to defend those portions of the Confession we have considered, and lo show their consistency with Christian liberty, they have never given us any satisfaction. It would be easy were it necessary to reply to such constrained and unnatural efferts. There is, however, sufficient evidence, from the character of the period when the documents were written, from the facts chiefly in Scottish history both before and after their production, and, in particular, from the arrogant pretensions of the civil lulers of these comparatively dark ages, to judge and decide in all ec- clesiastical, as well as civil matters, that we put no unfounded or overstrained construction on those passages of the Westmin- ster standards, to which we have been referring, and to which we, with thousands far better able to judge, refuse our sub- scription. On tho whole then, it seems evident, that since explanations so opposit*? are [riven of these passages of the Confession of Faith by persons of undoubted piety ar.d worth, ihere must at v ■ ■ -— * The meaning is, that ho held himself a judge of civil not of ipiritual matters, and that his care or superintendence was not of llie latter, but of the loimcf. Gallio was a Scriptural Voluntnry. 28 THE TOWER OF BABEL. least be some obscurity or ambiguity in them, some confusion in language between the parties, or Tower of Babel, by which they are severed (rom each other, or kept asunder, and no serious difference in sentiment which should occasion strife and division. ^ PART vSECOND. i I Current Calumnies, against those who take these Exceptions to the. Confession f are groundless and false* As confusion in language, we charitably btlieve, is the real cause of those calumnious conclusions or inferences to which we are about to refer, and not, at least generally, any malig- nity of feeling, we shall give an important definition both on the side of the opponents, and on the side of the advocates of civil establishments of religion ; and we shall give these in the language of .each party respectively. By the anti-establishment, or, as it is usually called, the Voluntary Principle, is meant nothing more nor less than— " That Christianity shall be left to maintain and propagate it- self in the world through the medium of the unconstrained exertions of those who believe it, accompanied by the gracious influences of the Holy Spirit, exactly in the same way as it did during the first three centuries before any civil establishment existed. This ia what is meant bv the separation of the Church and State. This is what is meant in common language by the destruction of the establishment. It is not the destruction of the Protestant Faith, much less the subversion of Christi- anity: but it is dissolving the connection which at present exists in Great Britain and other countries between the State and tiie Christian Religion, so that the latter instead of being upheld and propagated by means of legislative enactments, shall be left entirely free froai all state interference. This is mm THE TOWER OF BABEL. 29 me confusion bel, by which [ider, and no jcasion strife e Exceptions re, is the real ces to which r, any malig- tion both on advocates of e these in the called, tlie less than— propagate it- \constrained the gracious way as it did stablishment f the Church .anguage by 3 destruction ^ of Christi- at present en the State ad of being enactments, tte. This is 1 ilio very marrow, the sam and Bubstance of the question, .(whate ver subordinate points may be connected with it,) which IS at present undergoing a searching examination beiore the tribunal of the public."* ., ;, By this definition of the Voluntary Principle, gifen by one of themselves we abide, and shall square all that we bring for- ward on the aubjoct, and we shall allow no nus-atatement of it^by any of the opposing party, nor any illegltimaie conclusion ,to be made, as li .s beeu too often done, by not looking at the jprinciple in this its simple and ecriptural form, as given by an authority which they all respect. On the other hand for our definition u/ the Establishment Principle we quote from two authorities which stand high on their own side of the question, and whose talenta and worth embalm their memory with universal veneration. The first is pr. Paley who gives the three following ingredients as enter- ing into the constitution of a religious establishment. 1st. A clergy, or an order of men secluded from other professions to attend upon the services of religion. 2nd. A legal provision for the iDaintananco of the clergy. And, 3rd. The confining if5>f that provision to theieachers ol a particular sect of Christi- anity." The secoitd authority is the lamented Dr. Chalmers, whose definition is very short and sut«faclory : — " Vfc should aisume as the basis of oui definition for a religious establish- piont, or as ike essential property by which to characterize it, *— a sure legal provision for its ininlstrationB." On one or both of these definitions we shall found all we say in opposition, to the system described, an.i to the principle on irViiich that system rests ; for although some of our friends pro- fess net to seek the practice, but only to hold the principle of a civil citr.blishment of religion, yot that, wo apprehend, makes ^fio diiference, as the practice is but the tlevelopoment of the principle ; and as it is against the principle thai would Uad to tliis practice, nud not against any mjdiiicution of it, surh as |ro have heard expressed, — tha i an endowment is not essonaal * Tire Rev. Dr. McKonow\3 iliatory vl iiu Si^GOssion Chiuch. 30 THE TOWER OF BABEL. ' il •! to a civil eatablishmewt of religion, for that is a different prin- ciple altogether, and one for anything we know, too harmless to mako any quarrel about. We hold with Dr. Chalmers that a legal provision is essential to the civil estabhshment of religion. Those who hoM the Voluntary Principle, according to the foregoing harmless and reasonable definition, and eimply be- cause they hold it, have been accused, by some of the over- zealous friends of the Compulsory or Establishment Principle, of entertaining sentiments of a very objectionable character. Such accusations, we charitably believe, are made under the mistake that not this Voluntary Principle, but some other which is mistaken for it, and which probably Voluntaries renounce as much as Compulsories do, is called, or supposed by the ac- cusers to be, the Voluntary Principle. We know that this is the case ; and every candid person will allow it to be quite unfair. If any who hold the Voluntary Principle, entertain imscriptural views, these can have no connection whatever with that principle, in itself unexceptionable ; and it is alto- gether unjust to charge them on the Voluntary Principle itself. Such, however, is the influence of prejudice that this has been done times without number, and that it is still refeort- ed to by those from whom more candour and meekness, and more christian courtesy and charity might be expected. To BO great a degree have the Compulsories carried this rnodo of reasoning that there is ground to believe they are brought to their last shifts, and have no better means of defending their own cause, and opposing Voluntaryism. They will not allow Vol- untaryism to be neither more nor less than what it is, for if they did they might be obliged to confess that they were almost, if not altogether, Voluntaries themselves. We have the chari- ty to believe that many of our good friends, who profess to hold the Establiihraent Principle, are Voluiilaries in the proper sense of the word, and will not deny it when what they call Voluntaryism is stripped of the ©xcresceiicoB with which the? have loaded it, and presented in its true ;scriptural form. At all events if th»y are not so, we must held that they are thus far '::l Vf THE TOWER OF BABEL. SI ifferent pr'm- too harmless ^halmeru that ibhshment of lording to the d simply be- j of the over- ent Principle, 3lc character, de under the e other which ries renounce sed by the ac- •w that this is ' it to be quite iple, entertain Lion whatever ind it ia alto- 'rinciple itself, that this has is still refeort- eekness, and pected. To this rnodo of rought to their |ng their own ot allow Vol- It it is, for if were almost, ive the chari- Irofess to hold the proper |hat they call which they torm. At all ard thus far short in Scriptural attainments. Indeed, there is every reason to believe that in some cases there is so great an approxima- tion in those who profess or pretend to hold the Establishment Principle, to the r«al sentiments of Voluntaries, that rather than acknowledge identity ofsei'timent they (we shall not say purposely, for they are conscientious men,) misrepresent the sentiments of the other party to keep up the appearance ofdif- ^ ference, and prolong unnecessaiy disputation. This appears >! from an admission made by a very violentdefenderof the Es- tablishment Principle, who allows that the Voluntary Principle ^ is in itself sound and scriptural, whilst he gratuitously blames its friends only for pushing it to an unwarrantable length.* But notwithstanding all that has been insinuated to the con- trary, the foregoing is their principle, and they hold it without abatement, and without extending it beyond the plain and ot- vious meaning of the phraseology employed. It all resolves itself into the lawfulness of the civil endowment of religion. It ia not the Voluntaries who push their principle in this man- ner: it is the friends of the civil v?slablishment principle who push it for them by their gross misrepresentations. Tney pre- sent Voluntaryism not as it is, but as they wish or conceiva it 19 be, — not in its scriptural features, but with the distortions they are pleased to attach to it, — not as a simple constituent element of the gospel of Christ, but clogged with uncharitable and illegitimate inferences of their own, in which they conceal its celestial properties, and give it an anti-christian character. Our friends of the Presbyterian Church of Canada, profes- . eing to hold the Establishment Principle, practise this Volun- tary Principle themselves, and inculcate it from the very same passages of scriptures which the Voluntaries employ in its de- fence whilst they blame the Voluntaries forgoing too far : and without waiting to ascertain howfar they they go, conclusions tare put in their name which they never admitted, and which we hold to be groundless calumnies : and then the Compulso- ies, or friends of Establishments, expose these perversions of i * See Ltltor in Banner^ dated 8th October, 1847. 32 THE TOWER OF BABEL. their own as unscriptural, which ihey certainly are, and imme- diately throw all the blame on tho Voluntaries, when the blame is their own, and when all the while the voluntaries tell them again and again that these are njt their views at all but gross misrcprcdentations. Marvellous surely is the influcnee of prejudice ! So wed- ded are the Iriciids ol Establishments (judging oi' them Irom what has been written and spoken wiiliout contradiction) to their priiioiple, that they will not listen to facts, They per- sist in their own perverted descripiions of what Voluntaryism is, and will not all«>v the Voluntaries to speak for themselves, and to tell in their own way and language, which certainly they are best able, and have the bast ri^ht to do, wiiat they are, and to sustain their principles, as they easily can, from the Word of GoJ, — as if interested opponents knew these prin- ciples better than Voluntaries themselvea. The advocates of the Establi;5hment Principle tell the world, they tell even the Voluntaries, vt'hat the Voluntaries are ; and then g;)1)0sc the opinions tney ascribe to them as seriously as if these opinions were held, and altliongh the slandered Voluntaries make many an attempt to represent their own caubc, and their own views, and tell their opponents that the sentiments they are charged with are not theirs at all, that theirs are scriptural sen- timents, and that they renounce all contrary ones, yet the ad- vocates of the civil establishment principle would not allow, ifthey could, lh3 Voluntaries the privilege of self-vindication, — still insisting on being the best interpreters of what Voluntary- ism is : and having set U'P their own iVightful image of it, they cast unsparingly, and i'upiously, all their weapons of jealouBy iind slander against it, — as if the Voluntaries, though a danger- ous people, which thyy certainly are, to the Establishment Principle, did not know their own principles, and wire not able to give to the voluntaryism they profess a just description. It is much to be regretted thit the^e friends of the Establish- ment Principle li^till cMtch, in this manner, at every calumny that was circulated against voluntaryii^m, when Voluntariefj wore Ic.''^' known, less respected, less numerou?, le;?s influential. THE TOWER OF BABEL. 33 , and ininie- 1^11 the blame ies tell tbein all but gross } ! So wed- f them Ironi radiction) to Tlipy per* Voluntaryism r themselves, ich certainly 5, what they ly can, from w these prin- advocates of tell even the n c;)i)OSG the hcse opinions s make many I their own ints they are ^riplura! sen- s,yet the ad- d not allow, ndication, — it Volnntary- ge of it, they s of jealousy igh a danger- jtablishment v\ wsre not t dt^scription. le Establit'h- ery calumny Vohmtaries s influential. fjQi the Voluntaries still speak for themselves. Sooner or la- ier they will be heard for their cause: for it is the cause of truth and Righteousness, — the cause of Jesus Christ our Lord and Saviour. Let them state clearly and truly what they are. \iei them show, by their profession and conduct, that they are not the bugbears, not the destructives, not the non-descript monsters they have been represented. Let them show that ^ley are men, that they are christians, that they are consia- jent Bible christians j and that they are most diligent and gealous for the glory of Christ, and for the peace, purity, and j^rosperity of his kingdom. Lot them thus forever shut the ||iouth of slander: or let the public hold the utterer of future l|lisrepre»entations to be an inventor of calumnious falsehoods; „, Marvellous, indeed, is the influence of prejudice, when those pulding the Establishment Principle, though acting on the Vol- ipitary Principle themselves, are so inveterate against the Vol- untaries ! Is it lest they should be taken for them as perhaps ijiey too often are ? or is it that they still liug their chains whilst they profess to be free? Voluntaryism, according to recent statements, written or spoken, by Ministers of the Pres- byterian Church of Canada, of which, with feelings of amaze- ment and sorrow, we have been ourselves a witness, is an at* tiempt to set Nations free from obligation to God, — is to throw loose civil society, and especially civil rulers from all respon** lability to their Maker, — is to leave men to do as they will li^ithout supposing theri to be at all accountable for their prin- ples and actions ! Voluntaryism is trusting the Church of hrist to the rough hand of chance, unprotected, in any shape,* y the eivil powers, and loosing JNlagistrates from all concern with religion ! The magistral} may be a religious man when in the Church, but when he enters the Civil Court he is to j^rget his religion, and act as if there were no God, and no l^reafter ! He is to recognise no Bible principles, but to judgf', decide, and conduct his whole administration irrespective the solemn consideration that the eye of God sees him, and Their pvopeiiy and their christian liberty ought certainly to be Xwotected. 34 THE TOWER OF BABEL. iBI> it I I; iWlj 'I ' %' that he is accountable for every thing hia hearl devises, his tongue utters, hia hand doelli ! Such is Voluntaryism accord- ing 10 statements unretracted by those who made them, and uncontradicted by the friends of the Establishment Principle, in the Presbyterian Church of Canada, some of them made to their own disgrace in their Supreme Ecclesiastical Court when constituted in the name of Christ. No wonder they hate Vol- untaryism ! No woruler they will have no dealings with those who profess it. No wonder that all idea of union with Volun- taries, wKbse principles these are alleged or supposed to be, should be abandoned ! how true is it that men, through prejudice, are left << to call evil good, and good evil, to put darkness for light, and light for darkness, to put bitter for sweet, and sweet for bitter !" How true is it that *^ God gives to some strong delusion that they should believe a lie !'* We would say with the Rev. Mr. Thornton, — << If this be VoluntaryisiHj I claim exemption from the category. Such a sickening cari- cature I have no disposition further to expose." Surely we need not say, and much less wait to prove thatthis is not Vol- untaryism, — that Voluntaries are as much opposed to these sentiments as any Minister of the Presbyterian Church of Cana- da, — that these are ** railing accusations" brought against their, from whatever source they have originated. Surely we need scarcely attempt to refute or disprove these miserable attempts at crimination ! No, the conclusion of the whole matter, did we come to it at once, is thai Voluntaries, Scriptural Volunta- ries, are as zealous, as conscientious, as diligent, as any class oi christians, in inculcating it as the whole duty of men, — of men in every possible position and relation, — " to fear God, and keep his commandments." But though it might be sufficient to refer to the definition of Voluntaryism with which we set out, yet, as it is necessary to endeavour to drive the bottom out of those slanderous misre- presentations, which are still made by Ministers and members of the Church to which we belong, and with whom we are desirous to live in harmony and love, we must be more parti- cular ; for we are sorry to find that a less public manner oi tfVoli un ' This ( i%4a bad "^etol bishme bifore t olllly w ialo cin Uimny ^ U|»se ar tll# chai olbreth tkk§ issa limited : quest ous I i\ as( i|«i, to^ 009 min THE TOWER OE BABEL. 35 ♦ devises, his tswering such misrepresentntions is of little us«, as they are ryism accord* pill, to our knowledge, in industrious circulation, de them, and ^ There are chiefly four specimens of ecclesiastical slander ent Principle, ^hich wo have had occasion to witness, to each of which wo them made 1« yg^sh to turn the attention of our brethren and friends, because al Court when ikftse arc not only altogether groundless, but absolutely lalsc ; they hate Vol- Md a& we believe it to be from no evil design, but solely from ngi with those pant of information, that any in our Church have either har- >n with Volun- ftured or vented such uncharitable thoughts of brethren whom pposed to be, ^y ought to respect and Idve, and with whom it would be men, through ll honour and a blessing to themselves, as well as an unspeak- 3d evil, to put lile benefit to the Province, to be united in ecclesiastical fel- itter for sweet, Uly^ship, we shall hold them all excused hitherto ; but if ever d gives to some t^ slanders we are about to notice are repeated by any of us " We would n^ shall consider and treat their utterersas reckless and mali> Voluntaryism, ^us calumniators. '' ^urelv we % Voluntaries are said to hold that nations, as such, are not tthis'isnolVol. under law to God. )osed to these if his charge has been repeated a thousand times, and although hurch of Cana- tl^s bad enough, yet, perhaps, having nothing worse, and little U against them, -^e to bring against Voluntaries, the friends of the civil Esta- hirely we need biihment principle persist in its repetition. It was current 5rablc attempts bifore the Disruption, but should never have survived it, espe- ole matter, did eitlly with those whom that memorable event of good, brought ptural Volun ta- into circumstances so similar to those against whom the ca- 1, as any class oi Uiflnny was directed. But we are sorry to find that there are men, — of men Ullse among us in Canada who have the assurance to repeat fear God, and tii# charge, and we are sorry to have discovered it on the lips of brethren whom we love. In a letter written in the Banner ^ he definition o( tHi is said to be the only question between the Presbyterian and is necessary to ttiited Presbyterian Churches. If so, we should say there is nderous misre- li| question between them at all, for this we maintain is a slan- and members vous misrepresentation. We speak only for ourselves. We whom we are Iml as decidedly, and as fully to Scriptural Voluntaryism as be more parti- 9^i to whatever denomination they belong. But we are of lie manner oited, asking if nly, we said, ley are under betraying the that our bre of a difterent would agree etterthan any ot their advo- r'enture to say, they hold this criptural doc- r law to God. Establishment cient to aifirm 8, nay, hold it friend of the will not allow inferences ;— they will not allow the conclusion that as Nations are under law to God, especially in thsir civil authorities,— so it is the duty of these authorities to endc"' the Church. This seems to be the constant aim of our Establishment friends ; and it is here, and here alone, that the difference between us lies ; — for our conclusions are the very opposite, the endowment of the Church being no where required, and being contrary, as shall after- wards appear, to the whole tenour of Scripture record. Na- tions and Magistrates are under law to God ; but it would be rebellion against the law of God, aid no fulfilment of it for the civil rulers on this account to endow the Church : it would be out-stepping their prerogative. Magistrates are under law to God, and therefore they should keep the Divine law, and not violate it, as they have too often done by the civil endovrment 4)f religion. Magistrates are under law to God officially, just as Ministers are, just as lawyers and physicians are,— bound to obey and serve God in all the duties of their respective call- ings, and in all that God requires. Men individually, all men individually, men also in their social and public capacities, men in every association and office of society, are bound by the divine law to live to the glory of God. A Magistrate, in particular, whose trust is so important and responsible, is bound, in all that he does, in his public as well as in his private capacity, to conduct himself as in the Divine presence, and as accountable to God for all his actions. Is it necessary to say more on this subject ? Will the slander still be repeated ? 2. Voluntaries are said to maintain that the Magistrate has nothing to do with Religion. Although this statement is little more than a modification or part of the preceding, and although what has been said might be sufficient to repel it, yet being often presented as a distinct charge, it must be briefly noticed. This slander has been published in newspapers, in pamphlets, in public meetings, and even in Church Courts ; and none of the friends of the civil Establishment principle consider it necessary to contra- dict it. We have seen it received and cheered as if it had i 3S THE TOWER OF BABEL. ■t: ,»■''«!! :*.'*» been true, — as if it had bsen no exaggeration, no niisrepre- sentalion, no falsehood. The Mao;tstiatc, as such, lias nothing to (Jo with religion. This gross and malicious allegation, often repeated by the burning tongues of calumniators before the Disruption, was uitered in the Presbyterian Synod of Canada, with such seriousness, that even the sober and conscientious friends of the Establishment principle seemed to believe it true ; or if not, they wanted the foriitude, the justice, the dig- nity, or the courteousness to contradict it. They allowed an Evangelical Church with which they were ne^-otiating, — a Church which has been signally owned by Christ, to be reviled in their Court. The Magistrate, as such, it was said, the Voluntaries, the United Presbyterian Church maintaiB> has nothing to do with religion. We reply to this that it is a ca- lumnious ialsehood. It is the very reverse of truth. He has nothing to do, indeed, all Voluntaries will unite in saying, with the endowment of religion. It is always, we find, the aim of our good iViends to protect the Magistrate's su]>posed right to endow the Church. But the endowment of religion, or the Church, let it be remembered, is not religion. We hold it to be irreiigion, — to be an unrighteous action, — to be contrary to the Word of God. But because this is the opinion of all Scrip- tural Voluntaries does it afford any foundation for the slander- ous insinuation of Voluntaries maintaining that the Magistrate has nothing to do witii religion 1 It is rather the reverse, — rather an evidence that Voluntaries would guard him against departing from tlie straight course of duty, and would t^ach him to be faithful in all things to God and man. Voluntaries say that the Magistrate, as such, has no province at all in the Church, — no right or power to dictate, direct, or govern ; but, if a professor, is simply a member, like other men, and under the jurisdiction of the Church Courts equally with others around him, and bound in all things to obey God's law both in his private and public capacity, and to adorn in all things, wliether personal or ofllcial, the doctrine of God our Saviour. But is this a reason for the allegation that he has nothing to do with religion ? <' As a man," wo heard one saying, " the .3J Volui but tary that ence jects civil 'by THE TOWER Or BABEL. 39 5 niisiepre- lias nothing Ration, often I before the of Canada, ^nscientious > believe it ice, the dig- allowed an otiating, — a Lo be reviled s said, the !iintain> has t it is a ca- h. He has saying, with 5 the ainn of sed right to »ion, or the e hold it to contrary to of all Scrip- he slander- Magistrate reverse, — lim against ould t^ach Voluntaries t all in the 3vern ; but, and under vith others aW both in all things, jr Saviour, nothing to ring, << the V^oluntaries allow that the Magistrate has to do with religion, but not as a Magistrate." When did any Christian Volun- tary alfirni or admit tiiis ? Never ; — it is our deliberate opinion tliat the Magistrate has to do willi religion, both as a nnan and as a Magistrate ; — as a man like all other men, — as a Magis- trate like all other otficial characters, he should discharge the duties of his public office in the fear ol God, in conformity to the precepts of God, as accountable to God, and for the glory of God. It is even the Magistrate's duty, to encourage by his influ- ence the introduction and progress of religion among his sub- jects by every judicious and legitimate means. If there be civil obstructions to the entrance of Missionaries, he ought, as far as possible, to remove tliera, and to aiVord all possible faci- lity to the servants of God in prosecuting their honourable work. The JMagistrate has every thing to do with religion. He should be a Christian hinisell'. All his duties, whether sacred or secular, should be performed religiously. In short, hs should make the whole \Aeight and influence of his station, as a civil lunciionary, to bear on the purity and progress of Christianity. It raay be further noticed on this jiarticular, that there seems to be a great disposition among the friends of the Establishment principle to catch at words, and to create confusion by per- verting them from their true meaning. When it is said by the opponents of their principle that religion, or the Church, espe- cially the true religion or Church, requires no protection from the civil Magistrate at all, and that in this view he has simply to let it alone, — moaning only that it is not the Church that needs protection, but the members of the Churcli that the Magistrate should protect in the enjoyment of their rights as citizens to worship G©d according to their consciences, — then the friends of Establishments are all alert, and sieze on the exprcssiors. ** Let it alone," as if this meant that he is to let religion alone, and have no rrgard to it in the management nf his civil trust. Our friends have no patience with this very hurmlcss expression, but lay hold on it fortke purpose of gross 40 THE TOWER OF BABEL, misrepresentation ; — as if those speaking in this manner meant that the Magistrate was to shake himself free of all religious principles when he sat in a civil Court, and that there he should know no God, and no Bible, but conduct hi» duties as a hea- then might be supposed to do. Even Dr. Symington, in his valuable, though in some respects radically detective work on the Mesiiah's Kingdom, has not the canrfour to avoid this silly and groundless misrepresentation. This is a subject which has been luminously demonstrated by M. Vinet, Professor of Divinity in Lausanne, who has been called " the Chalmers of Switzerland," in a work *< profoundly logical, searching into the deepest principles of the subject," written with " feeling as intense, holy, and devotional, as the intellect he displays is masculine and pure:" — " Society," he says, " or more strictly speaking, the State, which seems to have renounced the persecution of creeds, has not yet renounced their protection ; and, perhaps, it will be expected, that having protested against persecution, we sha'l accept of protection with avidity. Yet, it is moet true that we desire that the profession of religious convictions should be protected as the common right of all, and consequently with- out distinction of creeds. We are not desirous that any parti- cular craed should be protected, nor in general, believers to the exclusion of unbelievers. We deprecate protection for the same reason that we deprecate persecution. For tht right of protection necessarily involves the right of persecution. En- deavours are made to limit this right, to prevent its exercise beyond the point where protection terminates ; it may be for- bidden to advance farther ; but the limit is arbitrary, and it is impossible to conceive how, in soiind logic, the State can be denied the right of persecution, after having been allowed that of protection. Yet the idea is a modern discovery. The times are not very remote, when the State, not indeed more reason- able, but certainly more logical than at present, arrogated to itself and exercised the right for which it new contends, in virtue of a distinction altogether gratuitous. If any thing be needed to prove that this distinction was not then recognised, 1 nner meant all religious e he should (3 as a hea- ^ton^ in his ve work on Did this silly tmonstratod ho has been profoundly e subject," onal, as the ;, the State, 'creeds, has , it will be n, we sha'l :rue that we i should be gntly with- it any parti- evers to the ion for the • thf right of ition. En- its exercise [nay be fer- ry, and it is ate can b« llowed that The times ore reason- rrogated to ontends, in jy thing be recognised, THE TOW£R OF BABEL. 41 it is the fact, that whenever the persecuted sects becamd the established religion of the country, they were not satisfied with being simply protected by the civil power, but they mad* use of the authority with which the State invested them, to banish or to oppress all who differed from them, to such an extent as to induce a philosopher of the last century to eay, vrith more of asperity than irony, * that religious liberty is only granting to every man the right of persecuting in his turn.' And how would the logic of facts contradict that of sentiment? Does not every privilege imply seme exclusion? Can we put any honour upon some which will not be more or less an affront to , others? And the faith which is not protected, is it not, by that very circumstance, persecuted, at least negatively? It •follows that for any religion whatever to accept protection, is * to accept, as a consequence, the right of persecution."^ Such aro the enlightened sentiments of this talented Swiss reformer 5 and we know that the celebrated historian. Dr. D'Aubigne, and others of that school hold the same opinions, and have thus got far a-head of many of their brethren hero and in Scotland, by having renounced the principle as well as the practice of civil Establishments. It ill becomes those who extol these great men, and esteem them as biethren in Christ, to utter the baseless slander that the opponents of Establish- ments hold the Magistrate to have nothing to do with religion. Let this slander then be no longer uttered. 3. The Voluntaries arc said to sanction the open deeecrution of the Sabbath. With some the difference between the Voluntaries and the fViends of the civil Establishment principle on this subject ia considered as presenting the most startling dii!iculty. .We have even heard it said by some of the latter, that were it not for the views of the former on this point, they could have no objections to thtir other opinions. But on this topic, as en others, there have been slanderous misrepresentations made. -* Seo Dr. Heugti'i notices of the state of religion in Geneva and Bclfyium. 42 THE TOWER OF BABEL. > .8(8 It has been held up as the current opinion of those who hold Scriptural views on the manner of supporting the Christian Church, that persons should be allowed to prosecute secular business on the Lord's Day without restraint, — that shops .should be allowed to be open for merchandise if those who buy and sell have freedom on the subject, — that the farmer should be allowed to plough and sow and reap his fields if he choose, and thai the labourer and mechanic should be permit- ted to pursue their respective occupations 5 — that, in short, it sh^d be left to every individual to do as he pleases ; and, prided he does not create disturbance that would break the general peace, he should be met by no civil hinderance. Per- haps some, in the keenness c^ controversy, and in a moment of excitement, have given occasion in part for some of these accusations^ But the question still is — What are the opinions of religious Voluntaries on this important subject? Without attempting to give the views of others, lest we ii^hould mistake them, and without supposing that all are agreed on this question, either on the sido of tiie friends or on the side of the opponents of the civil Establishment principle, we shall simply slate our own sentiments. Let it be remembered then as a fundamental principle that every thing of constraint 01" force m reference to religious belief and practice, is beyond the sphere of the civil Magistrate. If we allow it to bo his right in his civil capacity to infringe in any degree on this single line of demarcation, we surrender the turninglimitby which the na- ture of his authority is defined, — we give him power to advance indefinitely, and thus to endow or persecute tlie Church as he is inclined, — we open tlio very flood-gales of Erastianism to whatever extent he may bo able or disposed to proceed. Keep- ing, therefore, this simple principle before us, which might be considered as a key io the right understanding of all questions on the Magistrate's power, let us proceed to give our senti- ments, briefly, on what is called the Sabbath question, that it may a])pear how unjustly Voluntaricf? have been calumniated on this head. We leave Ihe f^^piritual sanctfication of the SabbatlV; as well THEa TOWER OF BABEL. 43 lers, lest we ns the preservation of truth and order, on every Christian mat- ter, in the hands of the Church alone. We honour Christ by doing so ; regarding Him as an Almighty King, who is " Lord also of the Sabbath Day," and who alone can enforce, and bless, and reward its sanctification. As to the co-opera- tion of the civil Magistrate, in his official capacity here, it is incompetent, it is unnecessary, it is no part of his prerogative. The Sabbath is not thus sanctified, it cannot be thus sancti- fied, by wicked men. Those, however, who profess to be Christians, should strive by every means to promote its sanc- tification. This they should do by their prayer , their coun- sel, their example, and their general influence. The Magis- trate, as a iMagistrate, can do nothing here ; but as a Christian, if such he be, he can do much ; and the; very fact of his being a Magistrate will vastly inith grossly profaning the Lord's Day. We have known persons who were in the habit of receiving the sealing ordinances of the Church, who, notwithstanding transacted their secu'ar biisi ness on the Sabbath, who travelled unnecessarily on the Sab- bath, and who held their jovial festivities on the Sabbath ; and these men were Magistrates, who should have been examples in a religious view to the community at large. In short, we would say here that as Christ is the only Kirg of the Church, and, especially, is Lord of the Sabbath, fo ail laws foi its observance must come from Him, and that what- ever law of the civil authorities among men is needed for out- ward peace and order on the Sabbath, should be enforced as a matter of civil right, and not on the principle of the civil Mag's- trate pretending t« any official authority in the Church, orai.y title as a civil ruler to enforce the observance of Divine ordi- nances. When the people of God assemble to worship Him, lot the Magistrate see that they are not disturbed by any breach of civil peace 5 and throughout the whole Sabbath let the Ma- gistrate protect the religious citizens, whilst they prosecute their sacred duties, by suppressing or preventing outward dis* turbance of every kind. Further he cannot go in his official character. It is by moral and not by physical force that Sab- bath profanation, in a religious view, should be prevented. It is only where the violation of the Sabbath amounts to a dis- turbance of the peace of citizens in the sacred employments, whether public, private, or secret, peculiar to that day, that the Magistrate, as such, should interfere. Here, however, we would give him much power, ani be very particular in taking 11 If^ 46 THE TOWER OP BABEL. every proper means to brini; about and preserve strkl and l)OCoiuing cxteroal decency on the Sabbath. Tliere arc some things, there may be many things, which the Magistrate ought to do, and ought to be Gmpovvered and encouragtd to do, lor preserving outward order on the Sabbatli which may not be necessary on otiicrdays. There are many things which wouUl disturb the peculiar exercises of religirAis citizens on the Sab- bath, which wouhl not disturb the employments of other days. In all such cases we would say that the Magistrate should interfere, or rather should be empowered to interfere, and should exercise liis civil authority and general inliuence for the preservajion of that quiet and peace which such citizenB reqv'.ro for the holy duties in which they are engnged on the Lord's Day. In domg all this, however, let- it be distinctly understood that whilst the IMagistrate is enforcing order and laws to prevent the external deticcration of the Sabbath, he is simply exercising his civil office to prevent distraction and mo- lestation to the citizens. In this view his civil authority might be carried out to so great an extent, as in som« parts, of the- United States where there is no Establishment of religion, that all that the friends of the civil Establishment principle wish to secure by v/hat they call laws for the observance of the Sal)- bath, and much more, and that far more efficiently, would be secured by changing not the thing, but the^'name, and making the Magi^'ftraie, in a way which all would understand and re- .^pcct, and which all would be obliged to obey, exercise his au- thority only as a civil functionary. For instance we are chris- tian citizens, and have certain peculiar duties to perform on the Sabbiah ; and we wish civil protection. On this holy day our duties are oi such a nalure that tiiey could not be perform- ed if noise were to bo permitted on the streets, by the stir of business, or the strife of tongues. Let the Magistrate certain- ly prevent puhiic markets, public amusements, traffickiiig of every kind on the streets and highways, all open travelling, and every such em[!loymcnt by wiiich Christians in the usual oc- cupations of tlio saltbiilh would sustain interruption or injury. Let this be done in whatever variety, and to whatever extent the St mit, a may r gistrat ting f( framoj ply fo dare s dious. its of ( author trale a prerog tion, a as a C nev«r i religioi religioi We ho ecclesi ment p subjec THE TOWER OF BABEL. 47 strk-l and 3 arc some ;rate ought to do, ibr lay not ba liicli would n the Sab- othcr days, ate should jrfere, and Hue nee for ich citizens igcd on the )e distinctly g order and bbaib, he is ion and mo- hority might larts.of the. Loligion, thav nciplc wish e of the Sal)- ly, would be and making and and re- H'cise his au- ,ve aie chris- perform on .his holy day ; ]je pel form- y the stir of rate certain- trainckiiig of Tivelling, and he usual oc- on or injury. tcver extent the state of bociety in reference to religious progress may per- mit, and the wishes and necessities of the respectable citizens may render necessary. Let it be done, however, by the Ma- LMStrate, not as a spiritual ruler, and, therefore, not as legisla- ting for Sabbath Sanctification, for that respects the inward frame, and is beyond the reach of his civil jurisdiction, but sim- ply for the outward tranquillity of the citizens. Some, we dare sav, will consider these distinctions too refme |J>M THE TOWER OE BABEL. J3 coatiniia silent, deprecating the agitation of this question, es- pecially as oui* l)rethren were willing we thought to bear with iH, — we are now constrained to speak out, because thoy have agitated the question themselves by declaratory acts, inconsis- tent with this principle of f jrbearance, which proceeduro we are bound to oppose not only to fortify ourselves against com- promise ^of principle, but from a concern to be faithful to Christ. ,.;■;••: , . . This, hovvevor, formj the subject of the next division of our Tract. •• . • PART THIRD. > t . ', . r I '\ , The Civil Eiiuhliskimnt of Religion^ which the poiusr' assigned to the Magistrate in thti Westminster Confession may : lojrranty though it doss not prescribe, is, in Principle as^ 10311 as Practice, unjust and un^cripturaL ' • - The Scripture argnment for civil Estiablishmsnls of religion, was abandjnad by the most respectable writers in their de- icnce ; and wherever it has b^on insisted on by othersi, it has ui3t with such omp'etc refutation as should silence for ever. all attempts to renew it. We «io not fhink it ne:::essar7 to enter particularly on the proof that the practice of civil Establish- ments of religion is contrary to Scripture, for our friends in this country do not contend for tho practice, but only for the prin" ciplc. The practical (j»*estion, indeed, might be resolved into ons of moral justice. Is it right or wrong to extort money for the support of Gospel ordinances from those who use therrf not ? Is is right or wrong to oblige the enemies of Christ, by civil pains and penalties, to support the religion of his friends? or the friends of one perrJuasion to support the religious system of another ? This is but one view of the question ; but in this view there is Enough to condemn the civil Establishment of 1! 54 THE TOWER OF BABEL. religion as an outrage on that justice which men owe to each other, and especially which rulers owe to their subjects. This civil Establishment of the Church cannot belong to that religion which is righteousness and peace, and joy in the Holy Ghost, and the only standard of which is the Holy Scriptures. There every thing is opposed to it ; and conformity to this perfect standard requires an unqualified and final ienunciation of the slightest remnant of a practice so dishonouring to Christ, and so dismally injurious to tne interests of religion. It is deeply to be regretted that so many good men should still strenuously contend for a civil Establishment of the Chris- tian Religion, — an idea so foreign to the Saviour's views (Matt. X, 9, 10,) when He first sent forth His disciples to preach His Gospel, — an idea, too, which never entered into the calcula- tions of any of the inspired penmen of the Holy Scriptures. For more than three hundred years of the Christian era a civil Establishment of Christianity was unknown. It is a system of things obviously of heathen extraction. Its principle is Popish, or rather lies at the foundation of Popery. It was first adopted in the Church in the time of Constantino, by whom the "let,"orhinderance,tothe revelation of Anti-Christ was " taken out of the way;" and by the consent of nations and generations, it has gained upon the credulity of the biased and the interested, who, looking into the Scriptures with a jaundiced eye, imagine that they there see the traces of a civil Establishment of religion, where there is no such thing; and where, frori the exceeding great and precious promises — of protection, of provision, of peace, of extension, and of glory to the Church, it might readily suggest itself to the ingenuous and spiritually enlightened mind, that it was insulting to the Al- mighty Saviour lo suppose that He was not able, without the nid of the State, to govern, to enrich, and to save, His own Kingdom. It is, ind«ed, most wonderful that so many persons of talent, and learning, and piety, should so much deceive themselves, and unintentionally mislead others, by imagining, what tliey can n«ver demonstrate, that tho Bible gives countenance to % i;. THE TOWER OF BABEL. 55 we to each jecta. This that religion ■lo\y Ghost, res. There this perfect ation of the Christ, and men should )f the Chris- /iews(Matt. • preach His the calcu^a- ' Scriptures. IP era a civil is a system principle is ry. It was stantine, by 'Anti-Christ It of nations )f the biased ures with a jes of a civil thing ; and promises — of d of glory to genuous and to the Al- without the te, His own )ns of talent, themselves, ;, what they tenanee to % civil EsJtablishment of religion. There is not the most remote shadow of foundation in God's Word for such a thing. A compulsory provision for religion, which is charaicteristic of all civil Eitablishraents, is at best but an invention of men , and never did man indent any thing by which the King of the Church has been more dishonoured, and by which the^interests of vital godliness have been more injured. A f'^w passages bearing on the question, should be examin- ed with the humble, docile, and believing frame of Mary, when she^ sat at Jesus' feet and heard his Word. For as the honourable and Reverend Baptist Noel says, in the introduc- tion to his most luminous and convincing Essay on thissubject^ which many of our brethren would do well to read and ponder— " On Qvery subject we must hear Christ first, be guided by His judgments, and obey His decisions. To neglect to hear Him is to expose ourselves to a reckoning from which the boldest may well shrink. In the examination, therefore, of every question of right and wrong, our first f ' ;p toward a just con- clusion must be to learn what He has said. When the three Apostles were enshrined with our Lord in glory on the Mount of Transfiguration, they heard from the depth of the oppressive splendour these words, * This is my beloved Son, hear him V " It will accordingly be found (Ex. xxxvi., 4? — 7,) that the Tabernacle in the wilderness was reared, not by compulsory taxation, but by the free-will offerings of the people of Israel j and that their cheerful contributions required not to be stimu- lated but restrained. It will be seen (lit Chron. xxix., 1 — 19,) that for the building of the magnificent Temple of Solomon, there were no legal enactments. All was the result of free and spontaneous liberality. David gave of his own proper good. The chief of the fathers, and princes, and captains and rulers, " offered willingly." The signal to all was simply this, — " Who then is willing 1" " They offdred willingly, with perfect heart they offered willingly unto the Lord." The whole system of tithes among the Isrealites, though of Divine prescription, and undoubtedly equitable, from its pecu- liar nature, was practised among the ditferent tribes, " not by 56 THE TOWER OF BABEL. W f const'-^int but willingly." The Priests had no authority to kocp a vigi nt watch for their portions, nor were the Rulers com- manded to enforce payment. It appears (Mai. iii., 8 — 10,) that the tithes might be withheld, but that this being a sin di- rectly against God, not against civil Rulers, exposed those who committed it to his awful judgments ; and that the giving of the tithes, being a Divine ordinance, was to be practised in faith, and in the assurance of an enriching blessing. With regard to the evidence of the New Testament for the voluntary support of the Christian Church, it is sufficiently copious in itself, and decisive of the question. It is enough, one would think, to refer here to the ninth chapter of the tirst Epistle to the Corinthians, where, from tho ninth to the eighteenth verso, the Apostle Paul is most pointed and minute on the duty of the Church to support its Ministers, and where, besides exp.essly designating it an ordmance of Christ to do so, ho empioya figures and allusions by which it is^impossible to mistake his meaning, and by vvhich the very* thought of a legal provision, must to every unprejudiced and f?erious reader, be re,;i5arded as an anti-Christian invasion on the order enjoined by the Church's Head. - ■ i- The Scriptural evidence on this question might be exhibited in detail. But it is unnecessary, — -and it may simply be remarked, that ihero is a danger, lest those who give counten- ance to this human invention expose themselves to tvv«) very serious charges ; — Fir$t, to the charge of a^-emp.ing to " add " to God's Word, as their system is not to be found in it j and, secondly, to the opposite charge of " taking away" tVom God's Word, as the operation of tu)ir system usually supercedes an express appointment of Christ : — ^'. Let him that is taught in the Word communicate to him that teacheth in all good things." Let those who, unthinkingly, have hitherto been the friends of this invasion on the prerogatives of Christ, consider his solemn testimony, expressing the danger of such conduct, a3 presented (Rev. kxii., 18, 19,) ♦ovvaritlie close of the sacred volume, and let them honourably yield to the force of truth, renouncing every practice for which they have no Divine war- THE TOWER OF BABEL. 57 rant, and for which they cannot point out a — << Thus saith the Lord." The truth is, the voluntary support of the Gospel is as much a Divine ordinance as the Lord's Supper is, and we might as consistently supercede or suppress the one as the other ;— for ** even so halh the Lord ordained that they who preach the Gospel should live of the Gospel." It was well said by Dr. Campbell of Aberdeen, a Minister of the Established Church, — << Our only method is persuasion, not compulsion. The only terrors we set before men, are not the terrors either of the Magistrate, or of the mob ; they are the terrors of the Lord, the dread of incurring the Divine di»- pleasure, and the tremendous judgment uf the world to come ; as, on the other hand, the only allurements are the Di^ne pro- mises. The weapons of our warfare are not carnal, but mighty through God to the pulling down of strong holds. Are those spiritual weapons now so blunted, that withont the coarse im- plements supplied by human laws, they would be of no utility 1 Is it not most natural to think that a cause will be best sup- ported by the same means by wliich it received its first footing in the earth ? Ought there not to appear in the servant some portion, some traces of the spirit of the Master? Shall we think of any expedient for defendirg the cause of Christ, dif- ferent from those which He himself and His Apostles so suc- cessfully employed ? Nay, it were well if all that could be said were, that we employed different measures frc m those employed by them. Some of ours, I am afraid, on examina- tion, wmU be found to be the reverse of theirs. Christ engaged by being lovely ; we would constrain by being frightful. The former conquers the heart ; the latter, at most, but forces an external and hypocritical comphance, — a thing hateful to God, end dishonourable to the cause of his Son. " Christians m ancient times confided in the Divine j»romi- ses J we, in these days, confile in Acts of Parliament. They trusted to the sword of the Spirit for the defence of truth, and the defeat of error; we trust to the sword of the Magistrate. God's promises do well enough when the Legislature is our surety. But if ye destroy the hedges and the bulwarks which THE TOWER OF BABeL. ?5^ iho laws have raised, we shall cry with Israel in the tlay^ 6f Ezekiel, Buhold,. our boncisarc dried, our hope la lost, wc are rut oir from our pa. Is ! There is no more security (or the true roiiuion ! Piotcslaiiiism is gone ! All is loisi ! We shall ho I'ni-'ifcts! presently ! Shall we never reflect on the dcnuncia- lii.n oi'lho Pi-ophel, — ' Cursetl is the man that truste'li in mari, aiid niakelh (lesh hi.i arm, and whose heart departeth from the L .111 V L;H me tell those people, >o dicstrusllul in God's pro- \iilciice, and jtromitses, and no confident in the arm of flesh, 'iliat the true roliy,'.on never flourished so much, never spread so rapidly, as when, instead of persecuting, it was persecuted, instead of obtaining support from human sanctions, it had all Ihc terrors of the IMajfistrate, and of the laws armed against it. Do we provoke the Lord to jealou>v, are we stronger than her" L?t no man therefore allow himself any longer to bclicvi) thai, ihcvo is the slig.htest v/arrant in llie Dihle for such a thiiii: as a civil Estahlishment of the Christian Itcligion. It is an anli-Ciiiistian invasion. It is the verv i2;erm of the Man of -Sin. . , . ■ ' liUt ii is not the practice, ,io we have said, but simply the princij le o^ a'i Kilablishnicnt lor which our iViends in this country contend, and therefore we shall look at tlie subject not so much as a [iraciical question, as a mere theory. Wcr'o we sure it wculd always remain in t'lis dormant state no harm could result iVom it. At the same time it should be remem- bered that the practice beir.g, as we liave already said, but the development of the principle, so whatevc can be said against tlic practice must also militate against the principle. If th practice make the civil iMagistrate the judge of wliat is triic religion, or rcther wiiich of all the denominations of tlic Churcii h in nearest cor\ft.'rmity to the Scripture?, the principle nui;^ concede this as his prerogative. If the practice is a refusa of the unfettered riglit to the subject to worship God accord- ing to his conscience, the principle would lead to this oppre? sion. If the praciice is unjust, so must be the principle. I the [>ract:cj be unscriptural, tlie princijde can be no where found fjuesli< goverr jly by in any fun c tin a (e\Y who c( considi govern fused t them, 1 crimim liave c itself la be said princip are sur them <' error," that it minatio to say, { ing thai make might i ernnien proved The ne decline princip! bab'ly bi should Establis ing thei ofieligi( ft migiit THE TOWER OF BABEL. 59 found in the Word of God. It is surely, Uierclbrc, a serious- cjueslion, — Is it the duty, and can it ever be the duty of the civil government of a country, to support and propagate Chriblian- ily by the appropriation of ^ ublic secular funds 1 Or is tliis, in any possible circumstances, a part of the Magistrate's civil functions ? There arc those, we know, and amonj^ them are not a few of the Ministers of thePre^Nbylerian Chur(;h of Canada, who condemn all existing Establishments of religion, and who consider it unlawful to receive endowments from any existing governments. Nay, there are those who have honcun-ably re- fused to accept of endowments and who have relinquished them, because the present government make the oli'er indi^;- criminately to Papists and Protectants. It is well that they have come thus far. Still they hold by the principle as in itself lawful.: But it should be remembered that all that can be said against the general practice might be said tigainst the principle under every modification. Even where endowments are surrendered or refused because the government bestow them " without, reference to the distinction between truth and error," there is the concession, which we absolutely condemn, that it belongs to civil rulers to decide vvhidh of all the deno- minations is the true religioh. Tiiere is in this, too, we regret to say, a clinging to the principle of an Establishment, conceiv- ing that the State may yet be such in a religious view, as to make it lawful for the Church to receive endowments. But might it not occur to any reflecting person that were the gov- ernment and population of the country thus spiritually im- proved the civil provision would be so much the less necessary. The necessity for endowment alvvays siipposes the langour or decline of religion ; for Christians under elevated religious principle are ^ilvvays wiljing to give their support, and tkat pro- bably beyond what is necessary .to'the Christian Church. Wc should therefore rejoice to see those vvho. have favoured the Establishment principle coming forward like men, and declar- ing their absQlute and uiter opposition to civil Establishments ofieligionin all circumstances, both in theory and practice. It might '.y^jlbe^a^kei} onihi« subject.— When did the govern* I:*'! 60 THE TOWER OF BABEL. ment of any country endow only, we might almost ^ay endow at all the true religion. Those who compare history with prophecy will grant that this haa never been done. When first Constantine endowed the Church it ceaseO to be the true Churchy and became corrupted by the throng of hypocrites, formalists, and worldly men, who crowded into its pal* ; and then the true Church began, unconnected with the St«i'e, to retire to the wilderness. This is a remarkable fact, which, when accurately studied, and understood, is the death-blew to Establishments oi religion, in theory as well as practice, as having any place in the Word of God. But suppose a govern- ment to endow only truth, would that warrant the receiving of the endowment by a Christian Church? No: it would not. The truth is, that the principle of not receiving endowments from a government which endows both truth and errors is a maintaining that in seme circumstances endowments are right, civil Establishments of religion right ; and that it is only in the supposed present state of matters that end wments cannot be received with consistency. But we fearlessly maintain, and humbly defy all opposition, on Scriptural grounds, that endow- ments are wrong in every state of a government, — that even what might, with some plausibility be called a Christian Gov- ernment, has no right, and no call, to endow the Church ; &nd that the Church should refuse endowments from every govern- ment, and in every condition, — that even the best government endowing the best Church is an action unjust, injurious, un- scriptural ; and that the best proof that it is the best Church that has this offer made to it, may possibly be proved by its coming forward and giving a respectful and unqualified refusal to such an offer, and throwing itself simply and wholly on Christ, and Christ's people, for support and encouragement. But as the practice of civil Establishments of religion is in our view wrong in all circumstances, so is the principle ; and therefore the difference between the friends and the opponents of this principle is irreconcilable. There it no middle position between the parties. Forbearance is the only ground on which they can co-operate. Many of our frienaiTi w« rejeiee, cond not c asthi lishm They own i pie, f luntai has 8 Tiiey do no lies ir positi( lypse, the ea '' The soontc on the wheln they p the so: ing pi-i them. ort and extend the Gospel, — a duty surely of the opportu- nity of performing which they ought not by any arrangement to be deprived. But when the Magistrate interferes with his endowments, the people are robbed of this privilege, and pre- vented Irom performing this duty. What a clashing of senti- ment ! How incongruous Jo these views seem to be ! Are - we still to say, when the great schemes of the Church, sus- tained exclusively, by the free-will offerings of the Christian people, have been so signally blessed by God, that it is the duty of the Magistrate to provide for religion, and that it is lawful for him in any circumstances to apply the seculai funds of the nation to this object ? What ingratitude wonld seem to be indicated here to the Great Head of the Church, who has done so much for us, and what distrust in Him for the future ! What a return would this be for the rapid growth of our Church in Canada, by the very means which this principle THE TOWER OF BALEL. 63 wouU] get abide, and wIj'kIi willi all our dir^positioh to i eject, have been so signally owned and luniourcd by Ciiiiist ! and what migl»t ilio peo])le of our coniniuiiion well s-^ay to us, if we still hold it to be the ci\il Magistrate's duly to endow the Church 1 "When wo ])re.ss them for funds to carry on our f^chemee, whe!\ we urge them ti/ contribute liberally to our Mission Bcheme, to our College fc'chcme, and especially to the support (»f the Minir-try, t!i(?y might fitly turn upon us, and say — Apply not to us., \>\\i go to the civil Magislrat:., wiiose duty you say it is to provide for the Church, and to employ the funds of the nation for the sup[)Ort of religion. The pec- pic would thus serve us as wc deserve ; and the sooner they do so are we tiie n.ore likely to be brought to our senses on ihis subject, and initiated in the princi])lcs of Sciiptural wi-^- dom. The views of the oj^ponents of civil Establishments here are sound and Scr4)tural. Tliey arc the dictates of common sense, of common justice, of true ])hilosophy. Theirs is the 3Vi!j1c plan. It is the plan of the Christian Cluirch before it was corrupted by State incori^oration. It is Christ's plan ; and it is the peo])le's duty, nay, their Iionour and privilege to follow it. And it is the plan which v\ill carry forward and complete the triumpiis ol ihe Church, when the exoiic and sinful views of the advocates of the civil Establi^-hmenl prin- ciple are discarded, and, we trust, consigned to vit .ited and everlasting oblivion. In many other views this branch of our subject might be taken up. But we arc disposed to leave it u the calm and candid consideration of serious persons. 'I lie subject is one wliich deserves to be studied by Christians; for this j^rinciple of a civil Establishment, which so many are st.ll disposed to modify rather than renounce, has been a curse to the Chris- iian Church, and, we might say, has occasioned the spiritual desolations of many generations. During the first three cen- turies, when no civil Establishments existed, the "Word of the Lord grew and multiplied. It is true there were corruj^tions in the visible Churcli durin£'' these earlv times ; and it would hi I 1 I ««.fi£^ 1^ m m 64 THE TOWER OF BABEL. be wrong to suppose that the civil Estabhshment of religion by Constantine the Great, originated all the departures from the Apostolic model. It is certain, however, that corruptions of a new and more, formidable kind were introduced when Chris- tianity was incorporated with the Koman State ; and, there is not a doubt that this unhallowed union was the cause. Chiefly was it found that by thus legalising Christianity the professing Ministers of the Gospel became ambitious, and worldly-mind- ed ; and that multituJes who had no knowledge of Christian- ity, and no love to its doctrines and duties, crowded into mem- bership with the Church. It has been the same in all ages as might be substantiated by a thousand proofs. Even the principle of a civil Establishment of religion, in the most favourable circumstances, is a sacrifice of the Church's independence, and must be derogatory to the supremacy of Christ. It is beyond our power to conceive how some can reconcile their sincere and zealous testimony for the Kingly prerogatives of Christ, and the inherent rightof the Church to be governed exclusively by His laws, with what has been justly and emphatically styled — *'^ The Pagan principle of an Estab- lishment."* These are opposite points, and altogether incom- paiil)]e. No endowed Church is untrammelled by the Stale. The thing is impossible. It would, indeed, be unreasonable to expect it. If the State endow any portion of the Church, it lias a right to know what that denomination teaches, and even to control its administrations. For why should it pay without determining what it pays for ? This was the original arrangement in regard even to the Church of Scotland. The State judged of its constitution and principles, before it adopt- ed it as the Church of the Nation ; and nothing of that con- stitution, and none of these principles, has tiie Church, so cs- * See tlje Christian Times^ No 23, publi^lied in London, in ar. aiti- ticle on the Free Evangelical Church at Geneva. Tlie Rev. Baptist Noel makes use of similar lan^nafje respoftinpf the Estahlisliment principle, — " The fifeneral practice, Pagan and Papal, hnt not Christian, can ill be pleaded in behalf ot' a piincii)le which it ilkistratcs only to brand it with eternal infatnv.'' groun( Let CI to thel to thai more and l( calmlj there! there I lesslyl will If THE TOWER OF BABEL, 65 eligion by from the ptions of en Chris- 1, there is . Chiefly ■)rofessing lly-mind- Christian- intomem- n all ages ellgion, iri B Church's rcmacy of some can he Kingly Church to been justly an Estab- her incom- the State, ireasonabie le Church, aches, and »uUi it pay Liie original and. The re it adopt- »f that con- Arch, so es- 1, in nr. arti- Rev. Baptist stahlislinient lOtCliristian, rales only to tablished a right to altjr without the pei mission and sanction of the State. To suppose that a Church may be endowed by the State, and at the same time independent of the Slate is Utopian. It never was ; it never can be. To hold even the principle, which if reduced to practice would destroy the Church's independence, is surely an inconsistency in all who seek and value that independence. If we would have perfect unity in sentiment, feeling, and action, we would say, and conclude by saying, in the words of the celebrated Dr. Wardlaw, — " Let every thing be removed out of the way for which the Word of the Lord is not pleaded, that tends to mar this unity, to impede this harmonious co-ope- ration. Above all, let that unauthorised alliance of the Cliurch with the State be broken up. On all the grounds that have been pleaded let it be broken up ; and, especially, and prima- rily, on the ground of its contrariety to the constitution of the New Testament Church, as exhibited in the records of prin- ciple and practice given by inspiration of God. Let the autho- rity of the Apostles bo admitted paramount and permanent, and the cause is settled. I recur, in conclusion, to my grand fundamental principle. I have no fear, — I dare have no fear — of consequence, when I am satisfied of the Scriptural autho- rity of my princi[)les. Let them be proved unscriptural, and I shall instantly give to the winds all reasoning on other grounds. And, if on the contrary, their Scriptural authority has been sati^iactorily established, lot reasonings on other grounds against them be given to the winds by tneir opponents. Let Christians bring their controversies on this great question to the one and only authoritative test ; — let tham bring them to that test in the spirit of mutual love ; for the more love the more candour, and the more candour the more agreement ;— • antl let them bring them to that te-^t in the spirit of faith in God, calmly, and resolutely determined, that whatever they find there they will follow, and that whatever they do not find there they will renounce, follow fearlessly — renounce fear- lessly, — in the full assuranco that what has God's sanction w'.ll have God's blessing, — and that what has not His sanction r li 1! 66 THE TOWER OF BABEL. and blessing can never prosper. If this be don^, the union of the Church with the State must be abamloneJ ; for who pleads for it the authority of the Apostles ] Where, in their writings, is its pattern, — where its principle, — where even its anticipa- tion, unless in the prophecies of the mystery of iniquity, — Babylon the Great 1 With this Mystery o[ Iniquity it is wrapt up in a common doom ; the one and the other belonging to the same system. On all the parts of that system the doom may not light in the same manner, or with the same weight. i3ut the system must fall. It must fall, that the Church may iise. The hour that dissolves her alliance with the world will be the hour of her salvation, in whicli the exulting address of the evangelical prophet will again become appropriate : — ' Arise, shine, for thy light is come, and the glory of the Lord is ri33n upon thee.' It will be the dawn of thcMillenial day The Church will be the liiiht of the world." ,#^^ w*i^>«*i^^^mtftv PAllT FOURTH. T/te Defence of the Civil E^tuhlhhmint Principle^ f rum the. Power assigned in the Confession to the Magisirate in matters of Religiony is dishonour ins; to the ll)fja! Pru- rogatives of Christ. Driven from tlieir usual course of attempting to defend llit Civil Establisliment of religion by the common arguments from Scirpture, or even expediency, which have long been fell powerless and futile, the over-zealous friends of the Establish- ment Principle jseem to have selecied as their dernier resort, though we believe thraugh inadvertency, a defence of their favourite {»rinciple from a perversion of a precious doctrine of Scripture, — forming a great department of tiie Messiair.< Headship. Hence the lawfulness o( Civil Establishments ol religion has of laie been maintained among us from what^ wc 1 THE TOWER OF BABEL. 67 !ie union ol" who pleads; ir writings, ;s anticipa- iniquit,v, — it is wrapt ?longing to the doom me weight, hurch may 3 world will address oi" ropriate : — Df the Lord Uenial day h,f/'um the. i^ifiiraic in Roijal Pi\- ) dolVnd lilt iiDonts Ironi g boon lei I 3 .Es!al.>rish^ nier resort, nee oi" their us doctrine I Met;siair.< i^rhnients oi n what; we apprehend, is an iinscriptural view of the character and Ling- doni of the Mediator. Christ is said to be King of Nations, as well as King of t!ie Church. We have no objejctions to this phraseology as it \ii Scrij)tiiral. But we object to its ap- plication to the Nations of the World geographically or politi- cally considered, as unwarranted in reference to Christ as Mediator. On this last part of our Tract, as perhaps it is the most important, it is necessary to enter at considerable length, and with much serious concern for the orthodoxy of our Church. The general doctrine of Christ's Headship Is one cf vital importance, and one on which it is most desirable that christians be not o)dy of one mind, but that their views have scriptural accuracy. Now on the subject of Christ':^ Head- ship over the Church fliere seems to be no diiference among the friends and opponents of civil Eslablishments. The latter perhaps witness for this great doctrine with more scriptural simplicity and purity than the former. For if Christ be the sole King of Zion, wiiich both parlies profess to believe, then where the most unfettered Kingly power is ascribed to Him, He is honoured the most. L?t us see then which of the sys- tems in this view gives the most unrestricted glory to Christ. A'oluntary Churches give Him supreme and absolute authori- ty, (oY they exclude all other po\ver, and regard His kingdom as gloriou-ly independent of all other kingdoms, — whether for guidance, protection, supply, liberty, or influence, and thus as recpiiring no loreign aid, but exclusively provided fo;', and eii- lircly governed by ClirJst himself. Wlicreas Churches hoKl- itiL; the civil Esiablishment principle, aUhough they may be as -Jlrenuous in professing the supreme Headship of Christ in His Cluircli, do, notwitlistanding, ascribe Kingly prerogatives to Him with such reserve, though unintentional, as seriously af- fects that glory which is due unto His Name. They maintain that it is tiio duty of the civil Mairistrate to provide for the Church,- -that is they make Christ's kingdom, which ihey say IS independent, to require the help of worldly kingdoms, to be UAv'xble to support itself, and obligetl to implore assistance I'rom I 68 THE TOWER Or BABEL. other kingdoms, Tliat Divine Siiviour who says " the silver is mine and the gold is mine," — who, if hungry wouk' not tell us, for the world is His and the fullness thereof, is, by this ar- rangement, presented as in circumstances of penury and want, and as looking for support to His everlasting kingdom, to the transient kingdoms of this world. His own exchequer is empty, at least is not sulTiciently replenished to enable Him to carry forward the operations of His kingdom. What ! is Christ, whose power is invincible, whose wisdom is unerring, whoso resources are unbounded, thus left to court the favoi r of earthly potentates, — to cringe for shelter and supplies for His Cluirch to the haughty rulers of this world ? Must Christ, the King of kings, do (ealty to the kings of the earth for His sceptre, as if his own resources were inadequate, as il He had not ilie liearts of all men in His hand, and could not incline and enable his own servants and people to give of their worldly substance all that was necessai'v for the outward support of His kingvlom ! Or, if that were insuflicient, as if He could not make even the nations of the world, as He will at length do, without the constraining influence of civil rulers, to bring their wealth and their glory into the Church to advance His cause ! This is one view in which, whilst the advocates of civil Establishments of religion are exalting with the one hand the royal prerogatives of Christ, they are left, unwittingly, to lower them witli the other. VVliether then, it may be asked, are tuJ friends or the opponents of civil Establishments the most honourable and the most Scriptural testifiers for the Head- ship of Christ over His Cluirch ? Which most excludes hu- man authority '/ Which most acts on the principle that the Church has no King but Jesus ? Wliich best remembers that His authority is absolute and exclusive ? Every thing, surelv, that brings the Church under other influence must militate against His supreme Headship. The Church or kingdom of Christ is independent, absolutely indepeudentof all civil autho- rity. '^ It is for this independence that we make our stand. It is because wj would not have it in any way, or in any measure, qualified that we disowii and resist the Church's W. lii , i! HUiU.. iii THE TOWER OF BABEL. 69 "the silver Duh' not tell by this ar- y and want, om, to the Lchequer is ible Him to What ! is is unerring, ; the fa voir supplies for Vlust Christ, irth for His as il He had not incline ,heir worldly 1 support of if He could ^ill at length ers, to bring idvance His idvocates of ,he one hand wittingly, to ay be asked, shments the or the Head- xclu'les hu- iple that the iiembers that thing, surely, lust militato kingdom of I civil autho- our stand. V, or in any lie Church'rf establishment by the State, for it is clear as day that such establishment involves, and must involve, a qualifying of this independence."* On the other department of Christ's Mediatorial Kingdom, we were not aware ii>ll lately, gome friends of the civil Estab- lishment principle seem to have adopted what we think erro- neous views, to which they attach '* essential " importance. They call this His Headship over the nations. The opponcnis of civil Establishments, without objecting to this designation, ju'efer calling it, or rather calling the important doctrine which it misrepresents, Christ's Headship over the world, or the subsidiary department of His Mediatorial Kingdom,— compre- hending all who are not believers, to distinguish it from His kingdom proper, or H's Church. The dilTerence between the parties here is, that th? advocates of Establishments apply the designation, — Kin^ of nations in a manner which blends r.nd confounds the two great classes of mankind, — believers and unbelievers, in relation to Christ ; whereas the opponents of Establishments in speaking of Christ as King of the nationi;, or of the world, refer the designation to none who are members of the Church ; but apply it only to those who have no gra- cious relationship to Christ. It is on that doctrine, in our view ullogether gratuitous, whi^h is called Christ's Keadship over the nations geographically considered, or in civil niatters,f that tiio theory of a civil Establishment seems by many to be found- «)d. Christ is King of nation?, we have heard it said, and therefore the civil rulers of nations sliould endow the Chunli. But_vve object to the premises here, as well as to the conclw- sion ; and wc would say, in the words of the Rev. B. Noel on anr iher point, — '' Tiie cause must be desperate if able men * The Rev. Dr. Wanllau-, of Glasgow. + We sufipert our filen(l«i Imvc no fixed or tlistinct iiloa? on tin's Bnbjcct. At otie meeting of Presbytery, I hcjint a member sny. — Ye?, they niemU nr.t'niis ;TeorTraphically considrr.'d ; — and at another meet- ing the same person said — Tliey did not mean nntion« {TeofTr;)|ihieally eonsldered. l)nt nations in tlirir eivil matters. We do not «ee what dilferenco this male? : nnd w« ('(anally obji'ct to both statements. **!i » I i. 70 Tlin TOWER OF BABEL. (•nil find no litMier Scripfura! cvidenco to sni-^pcrt. i1." "^Ve :i:C al alvO:^r? lo kiunv where the doctrine of Clin:st'.-- Headship ovrr iho nnlions, i:i tliis view, i;-! lo ])e found, c^:ccpt in the iTiinds of lho?e who linvc conceived it. It is no where pre- scnied in iho Word of God, What is meant by it? Arc we )eril]y to understand that Christ, af; IMcdiator, is King ofGrca-t Britnin, King of Frnnce, King of Spain, nnd King of every countrv on earth : and lliat He presides, or oi'giit to preside, in all their political movements; and that the whole secular administration of every kingdom should be conducted as under His mediatorial government? "Would not this be derogatory to Ciiriht? Wou'il not this stain or destroy the spirituality of His kingdom ? Would not this be likening Him to ihe Pope of Rome, not now, but when in the plenitude of his power, by makintr H':m at once a temporal ami a spiritual Ruler? We put it to the judL'^ment of every cool and refloding individual if such a view of Christ's Headship over tlie nations does not land to deteriorate rather than to advance Hisglorvv We shall yield to none in honest and ardent zeal to ascri])e all power and d;)n)inion and glory to the Saviour's Name: but we posi- tively Jeny ti>at the Scriptures give the smallest countenance to tiiis conception ; and we m.aintain that this is an interfer- f'iice with the outward concerns of nations which Christ, as iMc'liator, not only never sou;'.ht, but uniformly disclaimed. Thu', when be-et by enemies who wlslied to entangle Him in His talk, and to have something wbereof to accuse Him, He til owed Himself to be no pretender to earthly royalty, for. .-.aid Jle, — " Render unto Caesar the things which are Ca'-sar's. and unto Goil the things which are Co^rn." It may be noticed tliat the very handle which the Jews made, v.hen they insist e 1 on the crucifixion of Christ, was from the pretensions whicli l'i:*y allcgod He hail maile to be King of the Jews, and thus a rival 10 Ca^sai', who then swayed the sceptre of the Roman Empire, of whic!i Jud-^a was at that time a Province. Hence s:\id tlp^ Jews to Pdnte, in reference to Chiist,— <• \C thou let iliis man go tho;; art not Caesar's friend, wliosoever maketh liiinscif a king speaketh ng.'iin.st Crosni.'' We may add, that THE TOWER OE BABEL. 71 [Icadsiiip pt in the [\0Y0 pro- Arc we g of Grea-t r of cverv = . , • presule, !o frCcular il asunder lerooalory ritnality of •iho Pope ^is rower, uler'? We individual ns docs r.ot. . Wesliall J all power it wc posi- oiintcnancc p.n intcrfer- Ciirist, as liscl aimed. inle Him iri c Him, He royalty, for. ire Caesar*?. V l)e noticed llicy i assist i«:ions which ?, and ihns a the T^oman ce. Hence • If thou let 'ver nvakclh nv add, that when arraigned before Pilate, and interrogated if He were the King of the Jews, He denied not that He was a King ; but to prevent all supposed interference between His kingly pre- rogatives and those of Csesar or otuer earthly monarchs, He declared that His kingdom was entirely of a dilTerent descrip- tion from theirs: — " My kingdom," said He, '' is not of tiiis world; if my kingdom were of this 'vorld, then would my ser- vants fight that I should not be delivered to the Jews, but now is my kingdom not from hence." Such were the lessons, on this subject, which the Saviour himself taught. Those who hold that Christ is King of the nations of the world, as such, we suspect do not exactly mean what their words import. Some of them have told us they mean only thit He is '* Kitig of kings and Lord of Lords," and of course if they keep by the language of Scripture, which they should do when they cannot express Bible doctrine othc^-wise, we entirely agree wiih them. But how often do we hear it said that Christ, as Mediator, is King of natit)ns, meaning nations as to their geographical boundaries, and how often is it main- tained that all the aftuirs of nations, civil as well as sacreJ, should be managed unJer Him as Mediator. Now it is this doctrine which we absa'utely refuse. Viewing Christ as God, it is true, that in common with the other persons of tne God- head, Hi is the King of nations, and men in their national capacity are urider His moral governmont, and bound to act under Him in civil and political matters, and to regulate every national interorst as under law to Him. But as JMediator, alth'jugh Clirist's power is unlimited, and thus equally exton- 'sive with His power as Go J, yet it is only exercised in refer- ence to His Church. It extends over the Church to guard, to guide, to supply, to bless, and it extends over all things beyond tiie range of the Church, to restrain and regulate, as He sees necessary, for preventing injury and securing benefit to His people. . • . . ■ Let us not be misunderstood ; we are not denying the su- l)remacy of Christ over the whole world ; we are not denying that the alTairs of nations whether sacred or secular are under 72 THE TOWER OF BABEL. fvl His control and direction, and that He overrules and manages them for the interests of His Church ; nor are we wishing to set nations free from the obligations which all men in them are under to acknowledge and embrace Christ for salvation, and to conduct their duties of whatever kind in subserviency to His glory. But we are objecting to the phraseology that nations and civil rulers, as such, (that is irrespective of being christians) are under law to Christ, so as to be capable of, or called to active service for Him as Mediator. There have been views presented on this subject against which we would do well to guard, because they are not only contrary to scripture, hut re- pugnant to reason itself. We are never to imagine with some good people that all outward things in the kingdom of nature and providence, as an eminent divine* of last century expres- ses it, — '^ considered in their material being, as obvious to common sense, and considered in their natural ordering to then- natural ends, were transferred to the Mediatorial Kingdom of Christ," because it would follow from this that all outward blessing enjoyed '' by unbelievers through the world, as well as by believers were properly from Christ as Mediator, and through the channel of His blood." h is necessary to distinguish between the kingdoms of nature and of grace, and about the administration of Christ being con- ducted in a suitableness to the nature of the one and of the otiier. " If it be said" says the same author, " that all out- ward things of this world in themselves considered, and in all respects, do belong to the Kmgdom of Christ as Mediator, which is all a kingdom of grace, we absolutely reject this doc- trine, as not only without foundation in scripture, but as con- trary both to scripture and reason, and what greatly derogates from the glory of our Lord Jesu« Christ, as He is God over all blessed for ever, and likewise as bringing a cloud upon His glory as Mediator." The following additional observations on this important sub- ject, made by the same venerated father, and which have aU * The Rev. Adam Gibb of Edinburgh. ways earlie "1 ascrib not be versy the di our L; Media cribin^ Him a to dilTe gloriou i( vine at glory,- tosupp trations be undl in the g or supci from hij He see.i natural tural er therefor now trs kingdon- insepara to a mei nying or "Mor are, in d Cod and far as it \ by a sati THE TOWLR OF BABEL. to manages ishing to them are lion, and cy to His t nations liristians) called to en viewt) well to e, but re- vithsome of nature y expres- bvious to ig to the'ir ngdom of outward as well ator, and ol nature leing con- id of the all out- nd in all Mediator, this doc- It as con- erogates tod over ipon His llant sub- iiave al« ways been held in the Church of which he was one of the earliest founders, will serve to present it in a scriptural light. *' 1. All divine prerogatives and adniinistraiiona, are to be ascribed to Him who is our glorious Mediator, though all musst not be ascribed to Him as Mediator. And there is no contro- versy here, about what glory belongs to Christ, but only about the different respects in which all glory belongs to him. For our Lord Jesus Christ, considered as God and considered as Mediator, is still one and the same person : wherefore an as- cribing of some thing:* to Him as God, and of other things to Him as Mediator, is not an ascribing of these different things to different persons, but an ascribing of all to one and the same glorious person. ** 2. There ooght not to be a confounding of our Lord's Di- vine and Mediatory glory, or of his essential and acquired glory, — for this must be a detracting4'rom His Godhead. And to suppose as if all glory, or glorious characters and adminis- trations, which are ascribed to Him in Scripture, were to be understood of Him as Mediator, — is to deny His Godhead. *'3. There are rights and prerogatives of Christ's Godhead, in the government of this world, which cannot be suspended, or superseded, as to the exercise thereof. It is inseparable tVom his Godhead to govern the world of his creatures while He sees meet to preserve the same, and that by an ordering all natural things of the world in their natural course, to their na- tural ends,— by ordinary and common providence. And, therefore, to suppose as if all this common providence were now transferred over to Christ's mediatory capacity anci kingdom, is to suppose as if a divine administration, which is inseparable from His Godhead, were laid aside, for giving place to a mediatory administration, which would be a material de- nying or degrading of His Godhead, " Moreover, the same administrations materially considered, are, in different respects, to be ascribed unto Christ both as God and as Mediator. For each of his administrations in so fur as it was preparatory unto, proceeds upon, oris introduced by a satisfaction to law and justice, — must be ascribed unto G ;1 n liBfj m M I «!, 74 THE TOWER OF BABEL. Hini as Mediator: but the same administrationsj in so far as they bear any other respects must he a crihed to Him as God. Th 1 us, particularly, the juilgmcnt ol ungodly men, consiuerci: as it terminates in their perdition, — be'ongs to Him as God. But the same judgment, considered as it terminates in a vin- dicating the glory of His despis^ed grace, or in a displaying of Hia glory as God-man, or in exalting the triumph of his peo- ple, — doth belong to Him as Mediator. <• l. The Mediatory Kingdom of our Lord Jesus is not of this world ; and this holds true, concerning the same, absolute- ly, or in all respects. Thus though his Mediatory Kingdom h in this world, — and the things of it are things of this world, yet no outward things whatsoever, considered as things of thij world, or worldly things, can be justly looked upon as belong- ing to Hia Mediatory Kingdom ; or as belonging to Him, upon a right of donation ami purchase : nor was such a donation and purchase either needful or competent to him who is over all, God blessed forever. But the gracious and supernatural order- ing of outward material things, unto gracioui and supernatural ends, — in a channel of love and lavour to his people, and with a stibserviency to the purposes and glory of free grace in their sal- vation. All such ordering of these things, or those consider- ed under the formality and in the channel of such gracious or- derings, — are of a quite different consideration, being not ot this world, though in it, or not of a worldly nature. Ariil thus, according to our Confession of Faith (chap. v. 7). * The providence of Go J, after a most special manner, taketh care of his Church, and disposeth of all things to the good thereof.' " In these judicious remarks we substantially concur ; and in further conlirmation of our sentiments on this subject we find that the word nations m Scripture, as referring to Christ's Headship, is not to be understood of geographical boundaries or civil matters, at all ; but is employed to denote the world as distinguished from the Church, — All things out of his Church, over which power is given to Him as Mediator in subservien- cy to the interests of His Church. Hence the word nations very often signifies Gentiles or heathen in scripture, and we THE TOWER OF BABEL. 75 so far as m as God. onsidert'J I as God. in a vin- pl&ying of f his pco- is not of 1, absoUite- {kingdom is his world, ings of this as belong- Him, upon ^nation and is over all, tural order- jpernatural , and with a in their sal- e consider- rracious or- eing not ot Anil thus, 7). « The eth care of thereof.'" Mir ; and in jct we find to Christ's boundaries he world as lis Church, subservien- ord nations re, and we believe that this is its uniform ineani: g in any connection it his with Chrisfs Headship. For instance where it is said — " Who would not fear thee, King of Nations," it might as well be rendered King of the Gentiles, or King of the Heathen. In everv instance, both in the Old Testament and in the New, the Hebrew and Greek words arc, at the will of the translator, ii this manner indiscriminately rendered — nations, gentiles, or heathen, shewing that they signify the Gentiles or heathen, as distinguished from God's people Israel, or which is the same thing, the world as distinguished from the Cluirch, the Savi and represenln control over what is out of the Church, as well as having the special government of the Church itself. We apprehend, however, that it is from the New Testament chiefly that we are to discover the power of the Mediator ex- tended over the world . In the Old Testament the descriptions refer to tlic Godhead, or at all events to Christ as Divine. It is in the New Testament that we find power over all things directly conferred on Christ as IV'lediator between God and Man. Thus he ?ays, — " All power is given unto me in heaven and upon the earth." But it will not be difficult for the care- ful reader to perceive that the Kingly authority of Christ over the world is something different in its nature, exercise, and ends, from hi* Kingly authority over His Church. The Scripture view is that whilst in the Church Christ reigns, and is obeyed, his power extends to all besides his Church, yet only for the Church's interests: He is head over all things "to his Church," — that these may be made subservient to his glory in the salvation of his Church. It is to rule over the Church that He is her King. But He is King of the world not to rule over it in the way of requiring obedience to his laws, but to keep it under such subjection and control as may be necessary for the Church's good. The worid is not subjected to Him to serve and obey Him as the Church does, for this it cannot do, it is simply p'aced under His control, that passively and invol- untarily, as he sees meet, it may be made the instrument in furthering his gracious purposes. Thus Pharaoh and the PI 76 THE TOWER OF BABEL. 2',' ■ *, "Egyptinnf!, anil Cyrus and the Persians, although they neither kn(^\v nor acknowledged God the Saviour, were made suhser- vicnl to His gracious purposes to His ancient Cluirch : and thus under the New Tcstauienl dispensation '' the things which liap))enod to Paul,*' are said d it is evi- « reckoned s with the d is not so iibordmate .ir properly orial King- ajre of the ted in the ration, and f " a glori- hing." In rii^t has all light under ntendonce [is Church, iment 'wer minister lo His control iim under hurch, and THE TOWER OF BABEL. 77 even to make them, though unvvilUngly, and often unknowing- ly, the instruments of His glory. Thsse agents of general })rovidenco whether hostile or friendly to the Church, are used by Christ only as scaffolding for rearing it, and when the greftt building of mercy is finished this department of the Mediatori- al Kingdom (as we find 1st Cor. xv., 24.) shall be resigned by Christ, and placed under the general government of Jehovah. We think it neither sound logic, nor sound theology, but a confounding of the necessary distinction between the Church and the world, to speak of Christ as some of the advocates of civil Establishments do, being King of Nations considered as to their geographical limits, and in their political and civil con- cerns. Nations, indeed, in these views are bound to honour and glorify God, and to regulate their proceedings by the rules of His word, and in all things to conform to His will. • All bodies of men are bound to obey God, and are under law to God. But this is not from any connection with Christ as King of Nations). It is simply as rational and accountable beings, and as under the great law of morality. True there is a con- nection with Christ extending to the whole human race. The gospel ofter is made indiscriminately. Salvation is needed by every human being, and is for each a suitable provision. All to whom the word of this salvation is sent are bound to be- lieve the gospel, and to accept of Christ as their Saviour. And as he is universal Lord and King, as, either by constraint or willingly, every knee shall bow to him, so the whole human race shall at last appear at his judgment-seat. But to speak of Nations in the sense of the Civil Establishment advocates, being under law to Christ, is saying more than the Scriptures warrant. Nations in this sense maybe said to be under law to God, as the Moral Governor of the universe, and thus to Christ in His Divine nature. But excepting those of His people who are under the influence of grace, they cinnot with theological accuracy, be said to be under law to Christ. For altliuugh Christ is God, yet the name Christ, that is the Anointed, refers to His official character, in which He stands in covenant rela- tion only to his Church. His connexion with others ': not a 73 TH£ TO\V£R OF BABEL. covenant connexion. They are not under his gracious and benignant spiiitual sceptre as the Messiah. " H6 never bare rule over them : they are not called by His name." It ought to be considered that although all men are by nature under the moral gov^ernment of God, which is the law of works, yet believers only are under law to Christ, or, in Bcrip'ttire phraseology, " under the law to Christ," or under *« the law of Christ,"-— which law is, indeed, in substanc« the same as the law of vVorks but different in form, having rela- tion to the covenant of grace, or as the excellent Boston has ' remarkeo in his Notes on the Marrow of Modern Divinity, — '< By the law of Christ is meant the same law of the Ten Com- m'^ndments as a rule of life in the hands of a Medi&tor to be- lievers already justified." Nations and their rulers in their civil ccpacity cannot be considered as under the direct and positive government of tlie Messiah, as bound to regulate all their measures in immediate allegiance to Him, and as governed by Him in the same man- ner, and capable of actively serving Him, whether in a state of nature or of grace. This doctrine, held by some, and seem- ingly held by the advocates of Establishments, is objectionable on i?everal accounts, — particularly, as it destroys the lino of demarcation between the Church and the world, as it seems to suppose civil society to originate not in nature, but in grace, and as it is quite at variance with Christ's own declaration, before rilerred to, — " My kingdom is not of this world." Some learned divines, as Turretine, Mark, and others, consi- der the Mediatorial Kingdom of Christ as comprehending only His Church, over which He reigns as Head ; and consider His government over others as only in his Divine nature. But whilst the whole earth, in its many nations and kingdoms, is under Christ's government as the Lord Jehovah, and that in things secular, as well as things sacred, and whilst it is only the Church that is under his direct government as Messiah the Prince, yet His mediatorial power is not only over the Church, but over all other things for the Church ; and thus the world, ^s distinguished from the Church, is under subjection to Christ ^u\ •iR THE TOWER OF BABEL, 79 Mous and ever bare m are by s the law rist, or, in or under stance the iving rela- lofston lias )ivinity, — Fen Com- &tor to be- jannot be lent of the mmediate ame man- j a state of nd seem- ectionable he line of t seems to grace, and on, before ers, consi- nding only nsiderHis ure. But igdoms, is nd that in it is only essiah the e Church, he world, n to Chrif=t as Mediator by economical arrangement : — in subjection, how- ever, only by passive restraint, but in no respect by the positive allegiance of those who are thus subjected. >■. The term nations is, indeed, often used in Scripture to de- note the geographical boundaries of different tribes and king- doms ; but never, as we have said, so far as we know, is it thus used in connexion with Christ's Headship; and it ought to be known and remembered that the character of nationality to religion, or the Church was abrogated for ever with the Mosaic economy. To speak of this Church and nation, — the Church and kingdom of Scotland, the Church and kingdom of England, the Church and kingdom of Ireland, like some of our reforming fathers, emerging from the darkness of Popery, as if to identify the Church and the nation, is altogether iin- warantable. Such language, which is even to be found in some documents connected with the Confession of Faith, is of the essence of Popery, and so is the civil Establishment of religion in Protestant countries which has sprung from it. The Israelites were both a Church and a nation, and although many attempts have been made to homologate, in this man- ner nations and Churches under the Gospel dispensation, after the ancient model, }et the object has never been realised, nor was it intended that it ever should. No nation succeeded to the privileges of God's ancient people, excepting true believ- ers of every country, who are emphatically called — << A holy nation." Those who do not belong to this spiritual community are the world as distinguished fiom the Church, — the nations of which Christ has supreme control for the Church's good. Nations or civil communities, as such, are not necessarily under law to Christ, although within His mediatorial kingdom. So far as individuals belonging to them are believers they are under the law to Christ; so far as they are unconverted, al- though in subjection to Christ, not by consent of their own, but by right of His, — in subjection to Him to be restrained and controlled as Ho sees meet, yet they are simply to be consi- dered as under the moral government of Jehovah. They are ^itill under the law as a covenant of work's. They are among 11 80 THE TOWER OF BABEL. the tilings of vvliich the Apostle speaks, when he says, — ^« We pee not yet all things put under Christ." In regard to civil representatives of nations who are hostile to Christ, t'ley are comnianded to be wise, to be instructed, to serve the Lord, to kiss the Son, — that is, to become believers, to come under law to Christ; and it is their duty and their interest to obey these Gospel calls. But as has been well remarked by Dr. Wardinw, — " It was not as kings merely, it was as sinners they were in danger of perishing, and it was as sinners, not as kings, tiiat they were commanded to kiss the Son that they might escape His kindled wrath. Jehovah who IP the beginning of the Psalm laughs at the puny efforts of tlieir vain and weak audacity, does not at the close of it bespeak the aid of their official functions, but warns them of their own danger, and, for their own sake, admonishes them to timely submission. It was not by making Christianity the religion of their dominions, and becoming the heads and patrons of Established Churches, that they were to effect their escape and security, but by a personal faith in Christ, and a personal ;?ubmission to His reign." Civil representatives, till they comply with these Divine mandates, are still of the world, and cannot truly and acceptably acknowledge Christ. But on the other hand, when civil rulers are Christians, they are " under the law to Christ." It is, however, even in their civil capacity, not as King of nations," but as King of tlie Church, that they are under law to Him j and although even now it does not fall within the range of civil duty, considered abstractly, though it may very suitably accompany it, to ac- knowledge Christ, yet their whole deportment in the dis- charge of civil, as well as sacred duty, will be a practical ac- knowledgment of Christ, because it will be conducted on the principles, and iw the spirit of Christianity. We repeat that civil rulers, unless they are Christians, are not under law to Christ. They are under law to God, the Father, Son, and Holy Ghost, as the Moral Governor of the universe. Oar friends who speak of the duties of nations and Magis- trates to endow and establish the Christian Church most C6t-- ■M THE TOWER OE BABEL. 81 •s, M \V e are liosslile itructed,to believers, and their been well merely, it J it was as o kiss the lovah who 3rtsoftlieir espeak the their own to timely ne religion patrons of eir escape a per'sonal till they worKl, and tians, thcV en in their ng of tlie ough even considered it, to ac- the dis- actical ac- ted on the 'epeat that ler law to , Son, and t ,nd Magis- mobt C6i'- I tainly attempt lo unite what God keeps separate, — to 'unite the world lying in wickedness to the Redeemer's spi.'itual kingdom, — supposing that MngislracVj and national jurl^p^u- dence, and thus aM civil and poiiticnl measures, are under Christ as Mediator, or in covenant relation to Him, an idea 1 7 which they would overshailow the glories of Christ'f: essen; A Divinity in their zeal lo honour Him in His economical charac- ter as Media;or between God and Man. 13ut it should be knov.M and remembered that the duties of nations and ruler.- are inde- pendent of the arrangements of grace, and belong to the grand and essential principles of morality ; and, as has been vvcil remarked, — ''Tliere is nothing allotted to ?>Iag:stra(es by ti)e Word of God, but what can be argued for and defended (ri p:i natural principles."* We allow, however, that if the Mags' trate be a Cliristian he will iiave new light, new motivo}-', rr.d new ends, in the discharge of his civil duties, and, especially, lie will seek thereby to glority God, as well as to do gooci to men. One very absurd consequence, among others, which folio\-, n from the view of Christ's Headship over the nations, as i»old by the friends of civd Establishments, is that in a Christian country, we mean a country where Ciiristianity has niadc some progress, those who are genuine believers are suppoiicd lo be under the Saviour's administration, both as He is King cf the Church, and as He is King of the nation. The Ma^^ij^trMc, lor instance, if a Christian, is subject to Christ as King o( ibc Church, wc are told, in all sacred things, and oidy, it is f;up- posed in these things ; and when he passes into the civil Court, v.: is engaged in secular duties, lie is conceived to be a subjoct of Christ as King of nations. This v/c think too absurd a^ idci to need refutation ; ami we were coni^.);in.vorld lying in wickedness, for the good of the Church, they becoma the willing and joyful subjects cl His spiritual and everlasting kingdom. 84 THE TOWER OF BABEL. Thuso vvlio are, or become, believers spontaneously unci joy- fully, obey Christ. They surrender themselves to .Him with cheerfulness and delight, and consecrate themselves without reserve tahis service. I3ut unbelievers, not capable of, and not calleu to active service, are only made subject, and made subservient, and that In opposition to their own inclinations by the authoritative influence of His restraining and conquering power as Mediator. This we think is the only true and Scrip- tural view of Christ's supremacy over the Church and over the world J ani it al once overthrows the whole theory of tlte ad- vocate^ of civil Establishments of relitrion, and dooms it to muTu^il oblivion. God requires no service to Christ from un- converted Aien. They are not in circumstances to render vny. U^i calls them to believe. He invites them to flee :. om the wrath to come, and to accept of Christ for salvation. This is the first, and the only duty which they are invited to reduce to practice ; and vvhenevei' they believe to the saving of the soul, whether rulers or subjects, they come out from the wcrld, they rank no longer among the nations ; they enter Christ's Church, are brought under the influence of His spiri- tual sceptre, and are made joyful subjects of His proper and peculiar kingdom. In the meantime Christ's prerogative as King of nations, that is, of the unconverted, is for special pur- poses, — purposes, however, very diflerent from those of coun- tenancing, protecting, and endowing the C/hurch. It is given Him that He may check or allow hostility to the interests of religion as He sees meet, — to illustrate His sovereignly or His power. This prerogative is corit\?rred on Him as Mediator. Hence the declaration of God by the Psal.nist, in respect to Christ, — " liule thou in tho midst of thine enemies." And h3nce the description in the Revelation, — <'Out of his mouth goeth a sharp sword, that with it he should smite the nations, and he shall rule them with a rod of iron." These uncou- verf'd nations are no instruments of active and willing service to the Church ;. but unless restrained by Christ would be causes of injury and danger. Christ shall rule over this department of His mediatorial If w ccive tfi.? wny, ihefc, d envoi l-cacr. We rege'i unci joy- im vvilh without ! of, and nd made ations by n que ring id Sciip- l over the )f the ad- )ms it to from un- render n to flee salvation, invited to le saving out from hey enter His spiri- oper and 3gative as lecial pur- of coun- is given terests of uy or His Mediator, espect lo "' And his moutli nations, se uncon- ng service would be lediatorial THE TOWER OF BABEL. So kirjgdom only until His Church be completed. He snail then deliver up the kingdom, not Hiss kingdom proper, but only His subsidiary kingdo.n, to God even the Father, when He shall put down all rule and all authority and power. But over 11. ^ pco.iliar kingdom, the Ciiurch, He shall reig'i eferiially. <' Of the i!\creaso of his government and dominion here there thail be no end.*' CONCLUSION. It is much against our will that we are in a manner co;:- slrained to defend thus publicly our sentiments, [n doing go we feel an anxioly f r the improvement, prosresj^, and increas' ing usefulnes:? and influence of the Church lo which we bclorig. If we arc plain and particular in pointing out what we con- ceive .o be defects in their present ecclesiastical constitution, and in warning against further error and danger, to which we fear they are exposing themselves, if we are warm in mging them to retrace their sle])s, and to take the pertcct '' pattern of the mount" for th'^ir model and their motto, — wo hope our friends and brethren vvili believe that we speak in the slncerliy of our heart, that we seek nothing but their real benefit, and that we study to feel an al)iding sense of our own responsibi- lily to God. We assure tliose who differ from us that ue do so is the jfp'rit of Christian love ; and at the same time thut wc do not consider all the difference, though it is by no means unimpor- tant, as sufficient to warrant sepa''ation, provided the forbear- ance which we willii.gly exercise continues to be reciprocated ; and this lorboarance is the only v\ ay, and it is the Scriptural way, that Chr'stians differing on circumstantial matters 'ike these, can be tound obeying the Apostolic mandate of — " En- deavouring to keep the unity of tlie Sn'rit in the bond oi jcace." We i)are t'elt it oar duty to pr<:'sent the preceding v;eu«, reg'c'ting that there is bo little inclination aino'^g the fr^Midt: i f H ii-n.^r^ 86 THE TOWER OF BABEL. |v M Esfabiishments to look at the subject with impartiality and seriousness, so nnuch seeming desire to mistake it for some- thing else than it is, and so great a disposition to mis-state or misrepresent the plain and obvious meaning of words, and thus to mistify and perplex where all is so simple, and where no- tning is sought but to vindicate and preserve the whole coun- sel of God, which we should never shun to declare. This seems to us the more unaccounta1>le and astonishing from our acquaintance with the genuine Christian character of those to whom we refer, and their active and honourable zeal to "ad- vance the best interests of religion. To such brethren whom we sincerely love, and consider among the exc<3llentones of the earth, we would by no means appear in the character of an opponent. We would not even have appeared to differ from them had they not called us forth by enactments contrary to our views to which we could not silently submit, and thus made it necessary for us to speak out in defence of Bil)le principles, which we believe they have never fully considered, and which they oppose only because they do not understand. Could we make the truth of these principles, their perfect accordance with the Word of God, as apparent to their understanding as to our own, could we take the scales of prejudice from the eyes of their minds, could we divest them of preconceived notions, imbibed probably through some false medium in their early education, could we disengage thsra from the imperfect lessons of human teachers, and bring them fully and exclusively to the feet of Christ for the instruc- tions of His Word and Spirit, we verily btlieve that on the points of dispute they would begin to *' contend earnestly for the faith which was once delivered to the Saints." We are thus thoroughly convinced that our brethren aim at nothing but evangelical purity and consistency, and that ther di'^ad as much as ourselves the slightest departure from " the simplicity t'nnt is in Christ.'* We shall bear with them there- fore whilst they bear with us. We do not insist that they atiopt our view-! as an honest elder supposed, and we have [ions that they retain thv,a' ^wn. We must, however, ohj ley THE TOWER OF BABEL. 87 ity and • Bome- state or ind thus ere no- te coun- 1. This rom our those to a to ^ad- consider 10 means not even 1 us forth ould not speak out hey have because of these )f God,a8 I we take could we y through disengage and bring ,e instruc- lat on the rnestly for ren aim at that ther "rom "the lem thcre- ihat they d we have however, repel every attempt, unaccompanied with r^son and Scrip- ture to induce us to identify ourselves with such deliverances as we think unwarranted, not only by the accredited standards, but by the Word ©f God. it may be long, it may be a generation, before the Presby« terian Church of Canada surmount the prejudices of early education, look at Divine Truth through the medium of Scrip- ture alone, and are altogether v.'hat they profess to be — A Free Church. But such is our humble conviction of th« Scriptural nature of our own principles, and such, especially, is our high idea of the rectitude of our brethren's motives, and of their pure and zealous desiies for the glory of Christ, that we are persuaded they will seek and obtain Divine direction, and be enabled to grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ. In the meantime, should any views in this Tract be different from those which are current in the Presbyterian Church of Canada, they must blame them- selves, if blame there be, for calling for enquiry into our sen- timents, and the Presbytery of Hamihon must take blame for publishing vague reports which gave no information, but only excited curiosity and enquiry, and even suspicion among some of the ignorant, and which at all events, reader explanation necessary. We believe that our sentiments will bear the test of the strictest scrutiny ; and we humbly challenge all and any of our brethren who may differ from us to sustain their own views, or to refute ours by the unerring standard of the Word of God. The Editor of the Banner, in the last number of that spirit- ed periodical, which did so much good to the cause of religi- ous liberty, and the discontinuance of vyhich is deeply regretted by many, is pleased to remark that more vot^s will be given to our views " the next time, fc r the country will be awaken- ed on this question from Dan to Beersheba. We are not so sanguine as our friend, although we believe that spon^r or later the principles we advocate will pervade the public mind. But even were we in the meantime to be b^rne down among our brethren, as at last Synod, by general opposition, which deeply 38 THE TOWER OF BABEL. m rooted prejudice,- or blind bigotry, alone could instigate, yet which we do not anticipate, and could not dread, — we would, nevertheless, await in humble expectation the ultimate triumpli ol'ou'- principles. In that case we would feel satisfied and honoured to be assured of having the blessing of Gad, the son at Jacol) — <* A troop shall overcome him, but he shall over- come at the last.*' There is nothing, liowever, after all that divides evangelical Presbyterians but the Establishment question ; and this should not divi'Je them ; for it is a matter on which there has been, and must be forbearance ; — otherwise the forbearance which the Scriptures inculcate is completely violated. We do not see that Christians are in the exercise of forbearance at all if the v cannot forbear with each other on this question. It is a great question indeed, and closely connected with the interests of religion, and with the prospects of the Church; but still, from the different constitution of minds, it is one on which diversitv of opinion may be entertained, and yet the Christian charac- ter not be impeaciied. Both parties are seeking the same ♦:reat object — Truth. Were they but to explain their words and phrases, with calmness, with clearness, with kindness, it is more than probable that their difterences would diminish in number and in bulk, and that instead of rearing between each other obstructions apj^arently formidable and insurmountable, instead of a Toiver of Babel scattering them (torn each other, tnc real differences would be divested of their '* hazy" accom- paniments, and become so inconsiderable as to require no charity, no hesitation, no effort to surmount them. A« present, so far as we understand, therejs no expecta- tion, and no great wish for union, either on the side of the Pres- byterian, or of the United Presbyterian Church, nor, however anxiously it be sought by individuals on both sides, it is now likely to take place, until some better understanding be brought about. Whak shall we advise? The Committees aie still continued on both sides. We should think that each Synod should discharge its Committee for a time. At all events unless the Prer>byterian Synod recall some of the deliverances of its last m Syn Oil length were \ selves fbrmei sion of tat ions any dii the civ I)')int t selves. standai puhlic I rial fell peciallj questioi nearer i principl| This pr try, sh( ning. ^vith thi tian coil will ye fore \hi more lii We little UH between * Som the Mare that to t with the they come confine o suppose another THE TOWER OF BAftEL. 89 tc, vet would, •iumph )d and :he son I over- igelic:il should >s been, which not see if they i a great rests of ill, from iversitv charac- e same r words ncsf«, it inish in en each untable, I other, accom- uire no xpecta- le Pres- lowever t is now brought are still Synod ,s unless es of its last meeting, all hope of a union with the United Presbyterian Synod is taken away, ar.d, we should fear, that division at length among themsselves is inevitable. We should be sorry were the Presbyterian Church of Canada thus to shut them- selves up in the close prison of sectarianism. Standing as they formerly did, as we thought, on the broad basis of the Confes- sion of Faith, allowing it to be received with reasonable limi- tations, they might have forborne with Christian brethren in any dilference on the circumstantial doctrine of the power of the civil JNIagistrute in matters of religior jeing that on this point the compilers of this invaluable woik contradict them- selves. But now that they have over-reached their own standards, and embodied some of their peculiar views in their public documents, proposing to make them terms of Ministe- rial fellowship, all negotiation for union wiih other bodies, es- ])ecially with the United Presbyterian Church, is out of the question. They might negotiate for a century, and be no nearer their object at the end than at the beginning. The principle of mutual forbearance must be restored and upheld. This principle, on all that divides these Churches in this coun- try, should have been recognised and acted on from the begin- ning. Tho negotiations for union should have been conducted with this understanding. Human nature required this ; Chris- tian courtesy demanded it. This principle, we are persuaded, will yet unite these two denominations in Canada. But be- fore that happy consummation, there must be more humility, more light, more love. We should still be disposed to hope that after all there is little more than a Tower of Babel, or confusion in language, between the parties.* We can hardly think that men of en- * Some of our friends may wonder that we have taken no notice of the Mare Magnum, alleged to 1 e beiw.en the parties. But we leave that to the Synod : for as they cannot deal with us till they first deal with the Presbytery, so they cannot touch the Tower of Babel till they come across the Mare Magnum. Besides, we thoufjht it better to confine ourselves to the Batilements of the Tower of Babel, as some suppose the Post-deluvians in'ended to dO; to escape the ravages of another Flood, IMAGE EVALUATION TEST TARGET (MT-3) /. ^ ^.^ % 1.0 !rii^ IM I.I 1.25 ■^ I 2.0 1.8 U i 1.6 P>^ <^ /i % Yf Photographic Sdences Corporation 23 WEST MAIN STREET WEBSTER, N.Y. 14580 (716) 872-4503 <», ? «', V mp.. 90 THI2 TOWER OF BABEL. lightened piety, and thorough conscientiousness^ which we believe our brethren of the Presbyterian Church of Canada to be, can, in reality, entertain the views which some of their own doci.nfients ronvey to our mind. We indeed know this to be the fact, and believe that the difference is more apparent than real, and might easily be reconciled by correcting this confusion in language, — by overthrowing this Tower of Babel. As for ourselves, we shall take all the liberty we have ever claimed ot acting on our own principles* — even although this should oblige us for a time to leave them, — trusting that har- mony may yet be restored, and the obnoxious deliverances repealed. Convinced that the Presbyterian Church is con- scientious and faithful according to its light, we shall wait pa- tiently to see what Providence and what Grace may do for it, — believing that when God's time comes, which vve hope is not distant, to liberate it from those prejudices that now perplex and fetter its operations, and to lead by His Spirit to greater conformity to the pure model of His Holy Word, it will be- come in a far higher degree than ever, the honoured instru- ment of salvation to souls, and of glory to Christ. In this hope vve would close by making a few hasty obser- vations on the scope and references ot the views presented in this Tract. The friends of the Establishment principle look back to Knox and his coadjutors as their predecessors and models. These were great and good men ; but they were men of like passions with ourselves: nor were their views of Divine Truth perfect in every thing, nor are their zealous ac- tivities in the service of Christ to be imitated without limita- tions. No enlightened Christian Vvill propose to copy these illustrious reformers implicitly. There is, however, one grand principle of Knox and his friends which ought to be followed throughout, and the following out of which, with diligent, sted- fast, and conscientious zeal, we should humbly think, consti- tutes the best claim to be the legitin^ate children of th^so reforming fathers ; and this will be still true even wher« tho greater light of our own times suggests new views on Divine Truth* We refer to the grand principle of the Protestant He- THE TOWER OE BABEL. 91 lich we inada to of their )0W this pparent ting this »f Babel, ive ever >ugh this hat har- /erancea I ia con- wait pa- » for it,-- pe is not perplex greater will be- d instru- ly obser- lented in iple look sors and ey were views of dous ac- it limita- py these ne grand followed ent, sted- [y consti- of th^so her« tho 1 Divine itant Ro- formation, which is to conform the Christian Church to the perfect model of the Scriptures, — to the foundation of the Apostles ami Prophets, of which Jesus Christ is himself the chief corner-stone. If this were uniformly kept in view, tht Presbyterian and United Presbyterian Churches would soon be one. Progressive reformation was contemplated. Nor was it finished by Knox and his auxiliaries. They orily began the work. Nor has it been fully completed to this day, probably, by any denomination of the Christian Church. It is a dan- gerous thing, in our estimation, to regard, as some do, the principles or creed of a Church as unalterably fixed. There are no fixed principles of religion, at least such as should be dogmatically considered such, but in the Scriptures ; and every effort of the Church should be to be literally and completely conformed to this unerring and immutable standard. Subor- dinate standards should ever he kept in their own place, and held as subordinate, — ever subject to review, and brought to the Word of God to be tried, that where defective they may be rectified, or otherwise satisfactorily explained. Such a valuable standard- book as the Confession of Faith and the Catechisms should not be touched, but preserved entire as a sacred memorial of the attainments of former days, and as a guide to us still ; and in those things where, from the circum- stances of the times, it may not be applicable, or where views are expressed, which greater illumination of the Holy Ghost discovers to be scarcely in accordance with the Scriptural censtitution of the Christian Chiirch, — let these be received with such explanations or exceptions as may be considered reasonable and necessary. The differences among evangeli- cal Christians, and especially among evangelical Presbyterians, on the Westminster standards can be but inconsiderable ; and certain we are that by a due portion of that charity which ** never faileih," they might all harmoniously unite and co- operate, for the glory of thi?ir common Lord, and for the pro- gress of^His spiritual kingdom. We have no expectation of seeing the Presbyterian Church come over at once as a body, to what we consider scriptural 92 THE TOWER OF BABEL. principles on Uie power of the civil Magistrate in matters of religion. So long have they been looking through a false n)e- diisnd that il is scarcely to he supposed they could all at once discover those defect* in their system which are apparcnf to others. To us it will be quite enough in the meantime, that they Si how a disposition to exercise forbearance, — that fram- ing decisions and enactments in their Courts they avoid those points of difference which we have been considering, and keep by what may be considered the essentials of the christian sys- tem. We shall not insist that they make such resolutions as we could conscientiously do on the only law of Christ for the sup- port of the Gospel, and on the Magistrate having no authority in the Church. But neither should they pass resolutions, like some of those at the la!ns, like persons n short, nfs^and J peace, I power Ijofore ; be pnr- I be the ggest to ices, we , than to light re- ihrietian mistak- iy have rs; and urcli for urse he lit tVom are onlv see our ould ha rge effii- them in THE TOWER OF BABEL. 93 a plain path, and may make crooked things straight before thenj, and rough places smooth. ? It is not to be wondered at that the Ministers of the Pres- byterian Church should be jealous of changes, — should depre- cate the idea of being different now, in the constitution of their Church, from what they were when forming a constituent part of a civil Establishment of religion. We honour the integrity and the spirit from which this feeling proceeds. But it is good to be also jealous of ourselves ; and in reference even to the constitution of a Church, as well as our personal spiritual frame, to feel as the Apostle did that " we have not yet attained neither are already perfect." From whatever is not Scriptural the Church should be purged. Let every thing, therefore connected with its visible exhibition be weighed in the balances of the Sanctuary ; and whatever is found wanting let it be sup- plied, — whatever is found superfluous let it be given to the winds of heaven. This Establishment Principle, in every view, in every ramification of which it is susceptible, is, we appre- hend, of this description. To abandon it cannot injure, but would greatly benefit the Church. Let every thing, in short, which has no warrant from the Bible, be exploded. Let all civil authoritative interference with religion, except for the pro- tection of Christians, in the peaceful exercise of whatever form of worship their conscience approves, be discontinued and obliterated : and then the envy of Ephraim and Judah shall depart, the divisions in Zion shall be healed, Christianity un- trammelled shall exhibit itself in its benignant aspect, and like the self-propagating vegetable creation, " whose seed is in it- self," it shall spread with rapid and resistless triumph through the blessing of God, over the face of the whole earth. Then, but not before, " the Church shall look forth as the morning, fair as the moon, clear as the sun, and terrible as an army with banners." . *'■:. •>■■■ . -V •Jy*