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If on« man asierr, that, a line ii crooked ; and if another man aaaert that the $anu line 18 straight — the truth doei not depend upon the Name, Creed, or Character of cither man — it depend! upon his proofs . If Error is allowed to make STRONG unaupported assertions— then, surely, Truth may he allowed to use equally strong well supported assertions. " Wherefore rebuke them sharply, that they may be sound in the Faith— lYot giving he«d to Jewish fables and ammunamenU o/mtn.— [Titus 1 chap. IS & 14 v.] ■-%: ''■%: By the Rev. Old Paths, O. M., &c. ■" ■ ii-. ^'vw^ ,^ — «J -^ KINGSTON. Printed at thc^ Herald Office. 1837. In an( tiue could whe the" of CO teacb follow folio othei beth I( $bov Gifts true that H the i not I sppa aase beir not nee thai seri (as ] Mi he ag es tu Bi oi u C IRVIN6ISM. Letter I. In a former public commuoication I remarked (in substance) that, Mr. Caird, began his mission in Kingston by asserting the continuance of <' Miracles'% and " Miraculous Gifts in the Church. His discourses went to say, that, the true Church of Christ had the miraculous gifts of the Holy Ghost ; that it could not be the true church of Christ unless it had these Gifts, and that wherever these gifts existed — that whoever had the Gitt of the Holy Ghost, had the " Gift of Tongues" and the power of " Working Miracles," &c. &c., and of course, that the members of the true Church did not want instructors to teach them Languages, nor Doctors to heal their sick! Moreover, that the followers of Mr. Irving, or the People gathered by him and his associates and followers, were the only true Church of Christ now in the world ! — That all others were either fallen, or Antichrists, and that no one of them was, or could be the Chun;h of Christ. I objected to Mr. Caird, at the time, that it was very extraordinaiy that he should have come 4000 miles to preach up the necessity of "Miraculous Gifts '' ooAen h£ Sd not possess them himsdf/ that if this was a proof of the true church and of his being of the same church with the Apostles — he had not that proof i for HE HAD WORKED NO MIRACLE. His fe^lowers answered, that, " The working of Miracles did not belonj; to the order that Mr. Caird held in the church — that he was an Evangelist* and not a worker of Miracles. To this very lame answer I replied, that " Not to speak of the folly of not bringing a Miracle Worker with aim, to establish his assertions by matter of fact ; Mr. Caird being an Evangelist was no barrto his being also a Miracle Worker, for we read in Acts 8th chapt. that Philip was not only an Evangelist but also a Worker of Miracles. Indeed it' was more necessary for ihe first introducer of the Gospel into any place, to work miracles than for any that succeeded him, because the Canon of the New Testament scriptures was not then completed and he could not, therefore, appeal to it (as we can) as a Standard of Faith and Practice." I attended Mr. Caird's whole series of discourses, when, in Company with Mr. George Ryerson, he first visited Kingston — when he was permitted to place *^ The abomination (of Irvingism) which maketh desolate " in the place WHERE IT OUGHT NOT— when he first exhibited his Gorgon, snakj heads of Error, and unblushingly displayed upon them his names of Blasphemy against all that was savingly experimental— when he spoke lightly of the essential, and indispensable truths of Christianity, and enoeavoured to substi- tute in their stead his own wild destructive Theories — when he made light of Bible Societies and Missions to the Heathen — when he asserted that the World was growing worse and worse — still darker and darker from the days of the Apostles to the present day ! That since then no true light had arisen until Mr. Irving and his Associates gathered, what he called "The Church'* — when he treated with contempt the labours and sufferings of the whole ^bst of Worthies — the whole succession of those *' Lights of the World "^ whom God raised up as His Witnesses from the time of Wickliife to the preMsi IRVIMilSM. — I.KTTKH 1. * f hour !" of whom the world was not worthy." — When instead uf assisting in the reformation, and purgation ot the church of Christ — he seemed intent up- on destroying it — when he prostituted those advantages which Heaven had favored him with, (fora better purpose,) and endeavored in his little sphere tu become a mis-Leader of the people-'When he endeavored to confound men's minds, and take possession 'of their rational faculties by a coup de main — by positive, violent, dogmatical assertions ; and by uttering these assertions as if mspiredf worked on that something in the human mind, which has always a tendency to whatever is novel, however visionary, enthusiastical, or fanatical it may be : ^nd thus in some instances he deceived the sincere, but uratable and vmoary ; and also led astray a few who were already but a small remove from insanity — when he covered the hook of his designs with the baU of a rapid eloauence — when inch by inch, little by little, indeed almost impercep- tibly, he brought forth his (otherwise hideous) mass of absurdities, compound- ed of some truth, more error, and a still greater proportion of Nonsense, and covered this idol, of .Irvingite creation, with gaudy, tinsel garments, made up of a shew of Sqripture distorted by his great volubility of speech ; and orna- mented with the flowers of an oratory vvorthy of a better cause — when this occasioned admiration (in some already mentioned instances,) to gape so toide that it swallowed his pernicious Errors by wholesale !!! During all this time I regularly attended the discourses of Mr. Caird, while (in a place where he ought not to have been allowed, and with the tacit, silent connivance of those who ought to have opposed him) he night after night, and at each time for hours together laboured to hew out a channel for his stream of Error. I narrowly watched him as he slowly, (and slily) lifted his flood gates in order to make way for the flowing of his River — of Destruction — I noted down whatever was advanced, contrary, to what I conceived to be the Truth, and classed it under (I believe) 18 or 19 particulars ; leaving a large Margin. I sent this Manuscript to Mr. Caird with a note requesting, that, if I had mis-conceived him in any particulars, he would mark it on the Margin with his negative ; and that all particulars .wherein I stated his opinions right- ly he would mark with his approval ; and told him that on his returning me toe paper, he should hear from me again. This request he did not comply with ; and finding, that no body else made 'any attempt to arrest the spreading mischief ; nor to arouse the attention of those who were fast lulling to sleep by his Siren song — I wrote to Illr. Caird again (in substance) as folfows — Sir, — ^I perceive you are a zealous man — I believed you to be a good man —I am willing to believe so still. I think, you have advanced many danger- ous, if not destractrve. Errors. These are the more dangerous, as they were mixei. up with many solemn and weighty truths. The people who have al- lowed you a place in which to advance those sentiments, will, of course, allow you the same place for their investigation. I therefore request you will meet me in that place, and for that purpose, on Thursday evening next at half-past seven o'clock, that, we may " Gather the good into vessels, and cast the had away." If either of the Methodist Preachers wish to take my place, I shall (witQ your concurrence) resign it to him. I am Sir, &c. This note was delivered at Mr. Caird's Lodgings, — but as Error ever flies the force of Truth, he left town the same day without giving any reply ! His confidants from time to time urged me to have a private conference with him : but I answered — No ! that those who had had private conferences with him, had no witnesses but those who were of his own party, and that they undeviatingly staled, that he found no difficulty in putting down all who vpposed him ; that, therefore there should be no " hearsay" about whatever with! Rivel "^assisting in smed intent up. ^f., J«aven had ■ "ttle sphere to Jonfound men's IP ffle main— by [assertions as if In has always a alj or fanatical fi but unstable small remove ' the 6at< ©f ^ Mt impercep- ,'^s, compound- INorisense, and nw, made up ^; and orna- —when this gape so leide C'aird, while e tacit, silent er night, and hw stream «d his flood fstruction— I 5dto be the kng a large J'^ffj that, if the Margin nions right- turning me else made attention of RJr. Caird good man ly danger- they were iiave al- rse, allow «vill meet half-past t the bad h I shall r,&c. VQt flies [ferencc erences nd that lU who latever A i IRVTNOISM.— LETTER I. j|f discussion I may have with him— it should be in the pretence of ALL.— 0:^The rhapsody of declamatory Enthusiasm ever shrinks from candid invet« tigation — therefore, Mr. Caird shunned that investigation. Mr. Caird on this, bis second visit has now no excuse — no subterfuge — if, gifts of Miracles are in his Church, why not exhibit them ? He has brought with him, from his Head Quarters, a number of official men, sufficient to Sive a Sample of every order in (^what he calls) " The Church," yet where we see any of those things of which Mr. Caird boasted so much on his first visit. Can Mr. Caird shew us any who has << miraculously" acquired the knowledge of any language he or she did not know before ? Has the Blind been '' miraculously restored to sight ?" Has the Sick been '' miracu- lously cur«d ?" Has the Dead been raucd? In fine — is there proof, that, a single Miracle has been wrought by the whole aggregate of their Church Orders? except indeed, it be considered a Miracle, that some persons whom the tories counted Radicals (if not Rebels) are changed into, not merely good British Subjects, but into men fitted to become Slaves to the Sultan of Turkey, or to the Autocrat of all the Russias ! Men willing to give up their reason and judgment — willing to be led blind-fold by Priest- Craft — and willing to surrender to a self constituted, impiously pretending- Priesthood Tht team of aU that they possess HI This to be sure is a miracle in its kind ; but as to miracles in the proper sense of the word. Mi. Caird and his Associates feel the weakness of their position, they therefore now say little about them. 0:^ I am no party-man — I care not for NAMES — you may call " Bread ** by any other namei but it will still equally support life. Shew me the man — the people — who is — who are made inslrumepts of GOOD to mankind ; and I will wish him or them " Good luck in the name of the Lord." It Mr. Caird and his Associates had come preaching Salvation from the Guilt, the consequences, the Power, and the Practice of SIN, I would as soon cut of!* my right hand as speak against them — but no — they have not even this last mark, Which Christ gives of a true christian Ministry — they do not " preach the Gospel to the poor " any more than to tlie rich — the Gospel ot Christ tells a sinner PUBLICLY how he may be saved — they do not tell a sinner publidy how he may be saved — therefore, they do not preach the Gospel of Christ. — It is " another Gospel." It is their own Gospel ! — The whole burden of their son^ is, ** we are rieht and all others are wrong.'^ What tjiey call their inspired ** utterance " is nothing more than violently delivered fpfM-mdl Non- sense/ and all that could be gathered from fifty years of such Preaching as I heard from them would be just " WE are right, and aU others are wrong." The part Heathen — part Jewish — and part something else — Yoke that they would impose upon us under the name of Christianity, — is, " A yoke which neither we nor our Fathers were able to bear ;" therefore its consequences are too appalling to be couched in a few sentences — and therefore these, as well as the awful state of some Methodists, as well as that of others who have been blindly led by those " false prophets," and the airy, unsubstantial, unsatis- fying Phantom which they ofier as food for the immortal souls of Men, shall be reserved for future communication. ,''-'>■ ^' -iv C^ This is truth, and they cannot deny it. .^j] I am Sir, &c. OLD PATHS. Fredericksburgh, July 20th, 1837. Z\ IRVINOISM. — LETTER II. Letter II. *• Sir, So far are the Irvingists from preaching the Gospel of Christ, that they un- blushingly preach Contrary thereto. — They preach contrary to Christ himself — Contrary to his Apostles — Contrary to his forerunners — Contrary to the whole tenor, current, and Scope of Scripture. It can be proved that Irvingites, in what they call their teaching, preaching, or " utterance," assert, that, men need not Repent ? — That it is false Doctrine to preach Repentance / Whereas John Baptist preached, Saying, " Repent for the Kingdom of Heaven is at hand." — Jesus Christ began His Mission. Say- ing " Repent ye for the Kingdom of Heaven is at hand " — Repent and believe the Gospel. "And his Apostles " went out and preached that men Should Repent.'^ — Peter preached on the day of Pentecost, Saying, '' Repent." — When Peter miraculously healed the lame man, he preached, Saying, " Repent." — Peter also exhorted Simon the Sorcerer, Saying, " Hepcnf, therefore of this thy wickedness." — And when Peter had narrated his Divinely directed visit to Cornelius " The Apostles and Brethren that were in Judea," acknowledeed, Saying, " Then hath God, also to the Gentiles granted Repentance." And when pleading before King Agrippa, Paul testified that to both Jews and Gen- tiles he had preached, that " They should Repent and turn to God." Paul, also, in recapitulating to the Elders of Ephesus the " profltable " things he had taught said, " testifyirfg Repentance towards God." But time and room would fail me in recounting all that is said of Repentance in the Scriptures. How dare, then, those "Deceitful Workers" to come in the Name of Christ and yet S reach Contrary to Christ ? He says " Repent " — They say you need not epent !" Paul declared it was " profitable." They assert it is '-unprofitable." Therefore whatever Church they may belong to — they do not belong to the Church of Christ — they do not belong to the same Church with St. Paul. — Therefore they must be a new edition of those " Deceitful Workers " who in common with the Grand deceiver, transform themselves as far as the Clo- ven foot will allow, into the likeness of Ministers of righteousness, even, as Sa- tan transforms himself into an Angel of light— see 11th chapter of 2nd Corin- tians. Tf they have Apostles — they must be of those " False Apostles, Deceit- ful Workers," of whom the Saviour prophesied, that, they would "If possible deceive Vie very Elect." And indeed they do seem to have deceived some who declared constantly, and most confidently, that, "They had full, and un- doubted assurance, that they were the Elect of God !" And as Irvingites assert (in what they call, their teaching, or preaching,) contrary to Christ as it respects Repentance ; so, they also assert contrary to Christ with respect to FORGIVENESS OF SINS. They say that men's sins are already forgiven ! — That Drunkards, Whoremohgers, Sabbath breakers. Liars, unjust persons, unclean persons, — that ALL MEN, every where, whatever may be their present conduct, spiiit, or character — all — all " Stand in a State of forgiveness ! ! ! ." They say that, therefore no man need ask forgiveness ! — That no man should ask forgiveness of sins, that they are all already forgiven ! Now this, their Assertion, is an Insult to Common sense — a flat contradic- tion to the Scriptures — a blasphemy against the truth of God. — 1st. It is an Insult to Common Sense — It destroys all distinction between Right and Wrong — between Saint and Sinner — between the Righteous and the Wicked — between him that serveth God, and him that serveth him not. 2ndly. It is flatly contradictory of Scripture : whether we consult the Old Testament or the New. Does not the whole Book of Psalms abound vdth pe- titions, put into the mouths of Penitents, lor forgiveness. Is it not the same, wore or less, with every book in the Old Testament especially the prophets ? :*' IRVINGISM— LETTER II. hat they un. i^hnat himself '' to the whole % preachinif, f^is* Doctrine ['"iiepentfot 'ss'on. Say- and believe P^n Should N-"-When ' Rejient."—, ■eofthisthy ted visit to ^nowledged, »c«-" And vs and Gen- d." PauL "ngs he had room would res. flow rist and yet a need not )rofitable.»» jonff to the 5t. Paul._ ers« who ' the Clo- 'en, as Sa- 2nd Conn- 's, Deceit- If possible ^ed some I, and un- 5aching,) ntrary to s sins are s> Liars, I'hatever a State ness ! ?iven I itradic- etween us and not. tie Old ihpe- same, ihets ? Is not Forgiveness of Sins, as a peculiar privilege, interwoven with tiic tex- ture of the whole of the New Testament? not as a thing in possession but as a vnvUege to be sought for. Not as a somethint; already in the possession of Sinners, or men in general — but held forth as a Good to be prayed for, and on- ly obtained bv those who believe in Christ " with the heart unto Righteous- ness " declarmg that its real possessors, invariably brins: forth holy fruits of love to God, and love to man — fulfilling the Roval law " Thou shalt love the Lord thy God and, thy neighbour as thyself." 3dly. It is a Blasphemy against The Truth of God I Men who enjoy for- giveness of Sins, are represented in Scripture as enjoying fellowship with God — as being led by His Spirit — as being united to Cnrist, even as the branch is united to the parent Vine. Now a State of for give ness implies all this — yet Ir- vingism asserts that this is the State of every man ! But the Scriptures say, that, God is Holy — Separate from Sinners — that, He cannot look upon sin with any degree of allowance. Irvingism goes to say, that men in a state of sin have fellowship with a Holy God ! and that, while in a State of actual re- bellion against him ! Irvingism goes to say, that, there is fellowship between Christ and Belial— between light and darkness— THE TRUTH OF GOD says to man, in order that they may have fellowship with him " Repent and turn " — " Put away the evil of your doings " — " Cease to do evil " — " Humble yoursel«qj)esti'|ie sight of the Lord " — "Though I am the High and Lofty one — yet — ^.(.41 man will I look (and to him only) who is of a broken and a con- trite Spinix" — God invites such (and such only) to come to him for mercy. — God says,-" Come and let us reason together — though your sins are as scarlet, they mail be (not — they are) white as snow : and though they be red like crimson, they shall become (not, — Ihey are already) as wool." It is said David confessed his sin unto the Lord, and theuj (not, before) " God forgave the in- iquity of his sin." Irvingism not only represents God and Christ as having fellowship with the unfruitful works of Darkness — the unholy and the profane — but — it char- ges God and Christ with/o% / — with needless, useless, foolish acting. God says " Return ye backsliding children — I will heal your backslidings." But Irvingism says "This is afoolish invitation, and a needless cure !" — ^that — *' all men are already in a state of forgiveness, therefore, there can be no necessity for their retam or cure — for — that they are returned and healed already /" — Jesus Christ says to the woman in the Gospel " Thy sins are forgiven — thy faith hath saved thee — go in peace." Irvingism says Jesus Christ was a fool — that he made a vain boast of nolo doing what had been done already — that the woman already stood in a state of forgiveness — that there was therefore neither use nor necessity in, or for our Lord's act ! ! ! Irvingism says the framer and maker of the Lord's prayer was a fool !-^ Irvihgism says that Christ foolishly taught us in that prayer to say "Forgive us OUT trespasses." *'Not so! Not so!" — Says Irvingism — " Not so ! Jesus Christ" -You ought to come again upon the Earth-you ought to visit LondOn-you ought there to visit and assemble with the Head Quarters of our Church — 'There, Je- sus Christ, you would have been taught more perfectly — There, Jesus Christ, you would hear our infallible " voice of Prophecy,' rising from the midst of our prostrate Elders and crying All men's sins are already forgiven ! — All men — Harlots, Publicans, and Thieves — all — all are in a state of for- giveness /"-t-Irvingism says — " Go, Jesus Christ, alter your absurd prayer — strike out that absurd petition which prays for forgiveness — It is a needless^ useless, and therefore, & foolish petition!" surely, this is horrid Blasphemy. And yet, is not this the plain, deductible language of Irvingism ? And is not this a blasphemy against the Holiness and Wisdom of the Truth of God ? — ^'^ .^■ JRVINr.ISM I.F.TTrR lit. Tremble ye apostates- -ye dealers of that Trutli which om-e made you fm. — ♦' Deliver thyself as a roo from the liand of the hunter; or as a bird from the snare of the fowler." Arise— tarry not--E8capc at once from the intangle- ments of " Falsu Apostles — deceitful Woikers. Blaspheme no longer against thos^ holy principles — those holy feelings — that holy ;)r«u:n liabitation (a hvpocritical heart) jumps right through the " open sepulchre" of a slanderous throat, and with the cov- ering of a long bonnet, or broad brimmed bat, adorned with a long face and de- mure looks, he uses a long, mischievous tongue, belonging to a mouth filled with *' spears and arrows^', and with it, among families and neighbourhoods, he "scatters fire-brands, arrows and death." He or she commits sin profess- edly out of a mere hatred to sin ; and enjoys the " i)ious sport" of " setting every man's sword against his fellow". Or— they find some " ugly crittur" guilty of some breach of their scheme of morality ; and instead of speaking TO nim, or giving him any advice, they only speak OF him; and, purely, for his soul's benefit, they tear his character all to pieces ! ! Those goorf people with all their commandments, have forgotten the eleventh commandment, wnich is, that " Every one should mind his ovm business." But let no one imagine, that, I wish real Christians to dress, or look like butterflies. I like plain bonnets bo they short or long. I lil;c to see apparel neat and respectable ; but not so as to exhibit evident marks that the heart is in the "pomps and vanities of this wicked world." I like to sec that manly, cheerful gravity, which befits beings engaged in exalted preparation for that Glorious Destiny for which man was intendud. In short — I wish every one to wear that dress — of clothing, looks, and character, to which they have a legitimate claim : for, is it not as absurd for a slanderous, mischief-making hy- pocrite, to wear grave clothing, or a black coat — as it is for a coward to wear a red coat? Let every one wear the uniform of the army to which he or she belongs. Thosii who give themflelvcs up to the possession of a Slanderous Devil, should look like the Devil — and not carry a back-biting dagger under the fleecy, innocently-looking covering of a lamb of Christ ! I did not intend to step so far wide from my main subject ; but, like Cap- tain Marryatt, have suffered my pen to have its own way ; and have permitted it to make this digression for the especial benefit of that kind of Christians who are a curse to every community. The body is not the soul — a building of brick or stone is not " the Church". — church o'rder is not church piety. The Ourang-outang has all the prerequi- site materials for speech, yet it cannot speak. It has all the material arrange- ment in the brain for thinking, yet it cannot reason. It looks like a man, yet it is not a man ! It wants the csscnh'a/s of a man. While on the other hand, many individuals have had so many personal deficiencies and imperfections, that they could scarcely be regarded as belonging to the human species : yet they had the essentials of a man, for their children were free from those defi- ciencies ! So, dilTerent bodies of Christians may have different forms of church government, and different aspects of discipline, and yet may each possess the easentids of " the Church," and althougn one may appear to possess a leg, of which another may appear deficient, or may appear to want an arm of which another is possessed, yet each may possess that essential germ of faith, holiness, and love, which will enable it to produce and bring up children for the Lord of Hosts — real Heirs of His eternal glory. For the essentials of a church do not consist in its forms of prayer — form of worship — nor form of church government. Neitfier do the essentials of a church consist in the NAMES, the number, r.or the power of its Ministerial orders, any more than in the quality or size of the brick or stone of its edifices. A thousand houses may each differ from one another in their form and struc- turCf and each still be a House: — may each possess the essential uses and con- veniences of a House. 10 IRVINGISM — LETTEll III. (J::^* I^ow litis is one of the principal advantages which Christianity has over Jcwism. Under the Jewish (inferior) dispensation all outward things were regulated with the most scrupulous and indipensable exactness. The form and materials of the Ark and Tabernacle. The form and materials of the High Priests' garments. The forms and manner of sacrifice and offering.— Every particularof eery rite, — of every ceremony and ofevery observance Wjas made important, and was to be minutely attended to, in all its parts. And the Jewish church (in common with every fallen Christian church) was never more particular about outward forms than at the moment when most fallen ! and just ready to shed the Redeemer's blood. But under the Christian (superior) Dispensation every thing is estimated not arbitrarily, but according to its own real and intrinsic value. Whoever will candidly and dispassionately view the whole tenor of the New Testament — whoever will take it together, shall see, that Nation or Name — Church or Form is made of little — indeed rather of no account. The declaration of Heaven, is, " In every Nation he that feareth God, and worketh Righteov3ness is accepted of Him." And the indispensable essentials of Christian worship are "rr.braced in " God is a Sjiirit and they that worship him, must worship him in spirit and in truth.' Therefore, to fear God — to work Righteousness — — to worship a spiritual God in the truth of Spiritual worship — is what the Gospc) makes essential. In order to produce this spiritual worship, and that working of faith and love in the heart and life, here termed " Righteousness," we must be changed — we must become "new creatures" and St. Paul says " If any man is in Christ, he is a new creature" — and again St. Paul says, " Neither circumcision availeth any ihing nor uncircumcision, but a new creature," and again " Neither circumcision nor uncircumcision availeth any thing, but faith which worketh by love." Here then we see, that " Feanng God, and working Righteousness — Being in Christ Jesus— Being a new crea- ture — Having Faith, working by Love," &c. are but different terms meaning the same essential thing : which is elsewhere called " The Kingdom of God," — i. e. The Government God set up in the soul, whereby the Divine Spirit rules our very motives and springs of action ; and consequently every action of our lives, harmonizing our passions, and tilling us with happiness — or as the Apostle expresses it " Filling us with all peace and joy in believing." This is that " Kingdom of God" which our Lord says "is within you," and which he elsewhere says, "A man cannot see" until he experiences that great change whichjChrist calls"being born again,"and the very same change which St.Paul denominates being made "a new creature." And St. Paul declares, that this essential, indispensible " Kingdom oi God •wUhin us" — this sway of God's love and happiness, set up in the human heart, " is not meats and drinks" — does not consist in any outward form — nor in all OUTWARD forms, orders or ordinances put together ; — but the Great Apostle tells us, that, it does consist in " Righteousness, Peace, and Joy in the Holy Ghost.'' This Kingdom of God is essential — it gives holiness ami nappiness here, and Heaven hereafter. And nothing else is essential. For joining any particu- lar Church ; or engaging in any merely outward form, can no more make us holy or happy — can no more fit us for heaven than walking out of one room in- to another. Now, therefore, any church which makes any thing essential which Christ has not made essential — cannot be Christ's church — And that church which does not make that csseniiai,which Christ has made essential — cannot be Christs church. But Mr. Caird, on his_^rs< visit to Kingston, made "miraculous gifts" the es- sentials of "the Church,'' contrary to St. Paul in the 12th & 13th chapters of first Coril orders of| make tV his ^.posl may belJ cannot bl Readf founding ded,— ai place, vingitesl bly cssci gs> " tcl jMI i I ii ' ii l a inviNUISM — LETTEn HI. U IristianUy has fward things P: The form prials of the a offering.— hrvance was Hs. And the 'nevermore |en ! and just is estimated Whoever Tfistament I -Church or ciaration of \K^eousness »an worship ust worship teousness — ' what the >>and that teousness,'* Paul says Paul says, out a neio 'aiJeth any "FeannJ new crea- ' meaning 1 of God," ine Spirit ^ry action -or as the This nd which at change 1 St.PauI that this of God's inks" — 'fliers or 5 consist ^re, and larticu- lakc us >om in" Christ which ^hri&ts hees- ersof first Corinthians : and Mr. Caird, and his "false Apostles" now make certain orders of Apostles, Prophets, Angels ! Evangelists, &c. essentials ! And as they make their assertions flatly contrary to the united testimony of our Lord and his \postles — Theiefore — whatever church Mr. Caird and his "false Apostles" may belong to — they do not belong to the same church with St. Paul — they cannot belong to the Church of Christ. Read the whole of "the Acts of the Apostles" — Rsad every account of the founding of every church, in every place, where a Christian church was foun- ded, — and where do you read of any Apostle instituting -n any cne church, or place, any such ministerial orders, or any of those regulations to which the Ir- vingites pretend? much less, did they make any thing of the kind mdispensa- bly essential. — Did they ever claim the "tenth" or "lord it over Gods herita- ge," telling men, that, "they must 3sk no questions, hut, suffer themselves to be led along like little children ! ! ." I assert, that, all who speak thus, are Ai.ti-christ — For as God gave us our reason, and constantly appeals to our rea- son, all pretended teachers who try to deprive us of the exercise of our reason — are anti-christs, as they "set themselves above all that is called God." Under the direction of a voice from heaven, Cornelius said to St. Peter "Now therefore are we an here present beibre God, to hear ALL THINGS ihat are commanded thee of God.''' Well, what did St. Peter tell him? Did he tell Cornelius of orders in the ministry — of the absolute necessity of miracle working faith — of gi'ing the ''tenth" — &c. These would have been among the "all things" commanded, had they been in the least essential. But no — not one single word about them as essential — but — the essential— ihe climax of Peter';! sermon — that which he was commanded to proclaim to Cornelius (as well as to all the world) was "to him give all the Prophets witness, that through his name, whosever believetn in him (and no one else) shall receive remission of sins." Can Mr. Caird or his "false Ayostles" teach bettei? — In the Epistle to the seven Churches of Asia — does our Lord either reprove or command any one of them touching orders in the church — or miraculous gifts — or giving the "tenth." No — He^^only speaks of essentials — of their first love — of their puri/j/~ and of their laxity, or strictness of Discipline. Go~ye "false Apostles" ye "deceitful workers" of miracles — go Mr. Caird — go--learn of Jesus Christ the Essentials of his simple — FREE — unincumbered — Christian Gospel. }Mc do not want your " other (Jewish) Gospel." At- tempt not to deprive us of our Christian libeity. — Attempt not to bring hack upon us your motly mixture of Jewish and anti- Christian orders and ob- servances "A yoke '.vhich neither we nor our fathers were able to bear." — We want no yoke, but Christ's yoke which is "easy" — VV^e want no burden but Christ's burden which is "light." Most (perhaps all) other churches were (more or less) pure in their beginnings. And their first maik of death — the first token of their fall, was, the paying a greater attention to oviv;ard circum- stantials, than to imcardlovc and holiness. And did not these effects increase from this increased cause, until each fallen church possessed a majority of "Baptized Infidels" — "brutish" as to Christian "Knowledge," and "Heathen- ish" as to christian practice. But, O Ye Irvingites, ye are fallen already — ye were fallen before yonr rise ! Corrupt in your beginning, ye rise like a "smoke from the bottomless pit" Revelations 9 chap. 2nd verse, and " darken the sun and air" of Christianity wherever ye come. — Ye come forth Hke the " unclean spirits" mentioned Rev. 16 chap. 13 and 14 verses — with your " false Apostles" pretending to " lying wonders." And, " if possible, deceiv- mg the very elect." I am, Sir, OLD PATHS. Fredericksburgh, July 25, 18."7. It IRVINOrsM — LETTER IV. Letter IV. Sir, Any one who teaches any thing — must teach Positively. Any on* teaches, merely, negatively— teaches nothing. Therefore there is no incon- gruity — no contradiction m my stating, that, tbe sum total of what, the Ir-* vingites call their preaching, is, "We are right and all others are wrong.'*-i* For Irvingism, does not teach positively — it only teaches negatively — there- fore it teaches nothing: It only UN-teaches. — It denies what has been taught by all truly Evangelical Mmisters and preachers for more than 1800 years. It attempts to blot— and Wipe off from the pages of New Testament Truth, all that is essential ! Irvingism attempts to render Christianity a blank sheet on which it would strive to write with the Irvingite Pen of declamatory "Utterance" of Pell-mell ncnsence; only, calculated to involve the under- standings of its hearers, in the smoke of its " comfusion, worse confounded," out of which proceed I the "unclean Frogs," Revelations 16 chap. 13 verse; which croak aloud "our voice ofPhrophecy is infallible— all men must«ubmit to it —without enquiry, — it must lead you along as little children, — you must ask no questions. Our Voice of Prophecy is the umpire, the infdli)^ Jadge^ — the decider of all controversies." Thus Irvingism Makes an image, to thfe (infallibility of) the Beast;" Revelations 13 chap. 14 verse, and imitates a likeness to his "Mouth, speaking (not proving) great things." 13 chap 5. verse. fC^Let no one' think lightly of Irvingism — Let no one be ^oo sare,. that, from it, there is little danger. — It has already slain its "Baraks" as well as its "Deborahs." Let no one suppose my labour lost, in thus tearing off its Christian mask, and thus shewing its own, naked, Satanic features. Irvingism is "Another Beast — with two horns like a Lamb" — exercising a two-{o\d power (spiritual and temporal conjoined) which it pretends to denVe from the "Lamb's" Gospel ; an^ with this Lamb like appearance, it, " Speaks like a dragon" and shall "deceive the men that dwell upon the earth, by the means of those miracks which it shall have powei (permittedly, derived from Satan) to do." Revelations 13 chap. 13 & 14 verses. Yes — Irvingism shall deceive more of the men that dwell upon the earth (who have not laid theit foundation on " the Rock") than any one now imagines. No Professors are likely to escape its "deceivableness" but those who hold fast the essentials of religion; and lay the whole stress — the foundation of their Christianity on a fruitful faith in Christ Jesus producing Holiness and Love ; love to God and love to man: "Jesus Christ himself being the chief corner stone" of God's love. This is the true foundation, and not Church ordets, "voices," "tongues," nor (bodily) "miracl es." The elect of God, if they would avoid being deceived^ must not cling lo the skirt of every new comer — nor attend to every new cry of "Lo here ! or Lo there ! The elect of God must not let go their conscious hold of the "Head" in order to cleave to any one pretending to be a "member;" the elect of God, if they would avoid "deceitful workers" must "hold fast the head" even "Christ," and "follow the meek Jesus in the lowly "way" of Gospel humility and "well doing." All such shall be counted worthy to escapfe the general deception that is lo try them that dwell upon the earth. They shall not walk in darkness. They shall have the light of life. The Gospel of the Irvingites, is not the Gospel of Christ. The Gospel of Christ is the Gospel of salvation. It brings "Good tidings of great joy to all people" It gives "Glory to God in the hii^hest, and on earth peace and good will toward men." But, Irvingism is the Gospel of Destruction. It says "The world shall grow worse and worse — darker and darker — sinful and yet more sinful, until, when arrived at its most horrid excess of iniquity and cor- ruption the Lord Jesus will suddenly be revealed, and shall as suddenly dei- troy all sinners from off the face of the earth!" Now if the world shall grow worse and worse continually then the whole of IRVINGISM — LETTER V. 13 one who p no incon- at, their, wronr.**-:* nas been I than 1800 .Testament |ity a blank eclamatoiy Ihe under* ifounded,'* 13 verse, lust submit :you must ibk Judge, age, to the imitates a 3 chap 5. too sure,, araks" as lus tearing ttires. xercising a s to derive > " Speiks (h, by the rived from gism sbaU laid their ^essors are sentiab of mityon a ; God dnd rod's love. ;ues,'» nor deceived, new cry conscious lember;" hold fast •way" of ■0 escape They ospel of yto all id good It says ind yet nd cor- ily del- 'hole of mankind, at Isafft the most of them, will become sinners and enemies to God : and, consequently, when Jesus Christ shall be revealed (in their sense) He will destroy all mankind, with scarcely an exception. — Then the earth must be depopulated, and left without inhabitants. Then, says Irvingism, " Jesus Christ shall destroy men's lives-^not save them." And then what shall become of the Prophecies and promises of the Most High God? For — has not Jehovah immutably promised, have not his Prophets prophesied? that "the earth shall be covered with his Righteousness; tnid filled with his Glory, even, as the waters cover the face of the great deep". And if we do not mean to make God's promises a mockery we must believe, that, there will be at that day muUUuaes of people on the earth; for God hath said "All shall know the Lord, from the least even unto the greatest." Is it any wonder, then, that, Irvingites should "croak" and rave, and roar against Missionary societies, and against all exertions for evangelizing the heathen? For every one must see, that it suits well with their Gospel of dark- ness to leave the heathen in darkness — For as the greater proportion of the mass of mankind are now "heathen" — they know nothing either of the Gos- pel of Irvingism ; nor of the gospel of Christ, and therefore it suits well with the favourite idea of Irvingism — to leave the heathen in darkness that, the des- tructionfof mankind may be the more inevitable, and their damnation the more sure ! It suits well with thair favorite idea, that, the Lord Jesus shall come and suddenly destroy the most of mankind *' at one fell swoop." ye Irvingites — is not your Gospel — a Gospel of Darkness and Destruc- tion ? It is not the Gospel of Christ. It is not the Gospel of Good news to men. ft^ This is the truth, and you Irvingites cannot deny it.«^ I am Sir, &c. OLD PATHS. Fredericksburgh, July 26, 1837. Lettj:r v. Sir, The Church of Jerusalem, the church of Rome, the church of Corinth, the church of Galatia, the church of Philippi, the church of Ephcsus, the church of Srnyrna, the church of Philadelphia, &c, though they were all sections of the Genersd Church or visible " Body of Christ :" yet each of them was a church in particular; and had power within itself to regulate and manage its own affairs. They were not " respectable Bodies, established by law " but wpre little persecuted flocks of (generally) poor, despised men. And their Elders or overseers (for whom we now usurp the sounding title of " Bishops,") were not "Prelates'' living in Palaces and riding in Carriages ; but each was some one of each flock chosen by the People, or selected by the Apostle, or whoever planted that Church. Perhaps some weaver— tailor — shoe-maker — tent-maker — or fisherman : and who was not superior — but subordinate to the ]Ministry. • There is no ground to believe, that, the "helps," "governments" or man- l^ement of each of these several churches was the same in every particidar, ifut, that, they differed in non-essential things, according to the differing cir- cumstances of each particular church. Indeed, the Apostle seems to give a license to this effect, restricted by the injunction "That all things he done to edifying." And certain it is that many practices grew up amont^ the Corin- thians which the Apostle nevdr, previously sanctioned, much less introduced ; which the Apostle did not afterwards prohibit ; but only restrained their ex- cess : dl which is evident from his Epistles. For, so, that they grew in faith, and love, and holiness — so, that they kept the unity of the Spirit, and lived in the bond of Peace — all the other less essential matters were, to him, quite immaterial. And all rationally, scriptural, Evangelical Churches have walk- Mm ii . i 1 1 I H I II "^""P" "■ *■ III u IRVINGISM. — Lt;TTKR VI. ed by the same rules. Fur, evsn our Grand Mother of Euglaiid, who (next to our Great Grand Mother of Rome) is the most pertinacious as to FormSy allows that nothing is to be required of men aJi necessary to Salvation, except what has the express warrant and command of Scripture. And moreover, she ad- raits, that, " Rites and Ceremonies MAY differ— and HAVE diflfered in differ- ent Churches, places, and times." * But, as the law of the land^ allows every man to choose that sitnatipn for business, which he finds most profitable ; so the Gospel allows — nay — enjoins ftvery Christian to adopt that course of conduct ; and to use those means, that he finds to be most conducive to his growth in faith, love, and holiness. But, as no man of peace or wisdom will stand upon trifles when they affect the harmony of a Family, or of any other community, of which he is a mem- ber : so no Christian will, nor should, sacrifice " the unity of the spirit " to any triflins differences in judgment : but will as far as possible submit to every Church regulation, whether comnjanded or prudential, in order that he may en- joy with his Pastor and Brethren, the blessings of " the Bond of Peace." — The scripture says " He that loveth is born of God." And every one that, thus " loveth" "will allow his own conveniences and inclinations to give way to the peace and happiness of others : when he can do so with a " Good con- science." LOVE is the general and ruling law of the church of Christ. — And every thing must be sacrificed to the •' love of the Brethren " when such sacrifice is not contrary to our love and duty to God. I am Sir, &c. OLD PATHS. Fredericksburgh, July, 26, 1837. Letter VL ' Sir, Suppose you were to see the Empyreal blue Heavens open, and a Mighty Angel put forth his glorious form ! and with a voice, resounding from pole to pole ! proclaim some Doctrine or system of Doctrines, CONTRARY to the Gospel you had already received ; and which you had experienced to be "ihe (happifying) power of God, unto (your) Salvation," from Sin and its pollu- ting miseries — would you not consider such a proclamation, a more sufficient warrant to doubt the truth you had already received, than any other 1 Would you not think such an aimouncement a sufficient proof of whatever doctrine this Mighty Angel would thus preach from the clouds of heaven ? And, if you should change at all, from your former opinions orpractiai, would you not consider it your duty to change in sv^h a case as this ? Would not this be a surer ground to act upon, than the assertion of any Irvingite "Angel?" — Most certainly it would. — Arni, yet the great Apostle proclaims Galatians 1st Chapter, 8th and 9th verses, " Though we, or (even) an Angel from Heaven preach any other Gospel to you — let him be accursed !" And why ? — Because God has given us our natural and spiritual senses — our Reason and Judgment — our common sense, which in conjunction with Scripture, is to be our rule ; and when their united exercise 'forms our "Experience" — When we see, feel, and thcrcforu know what is g-oorf — when we taste and therefore knoie it to * See Articles 6th, 18th, 20th, 2lst, and 24tli of Church of England, particularly the 24th Article, which says. It is not necessary that Traditions and Ceremonies he iu a// places one, and utter/]/ like, for at all times they hare been divers, and maybe cbanj^edaccording to the diversities of couutries, tioies, aud men's manners, so that nothini; be ordained against God's word. «•«««• » • • • Every particular^ or National Church hath authority to ordain, change^ and abolish Ceremonies or rites of the Church, ordained only by man's authority, [and all are of " man's authority" except Baptism and the Lord's supper,] So that all things be don* to edifying. H.. lUVlNUISM. — l.F.TTKK Vfl. 15 ler. \rms, allows ^'Cept what she ad- M in differ- ituatipn for |ay — enjoins leans, that fess. they affect is a mem- l."t"toany it to every [he may en- ■ Peace."— one that, give waj' |Good con- Christ I when such MTHS. a Mighty rem pole to tY to the be "the its poJlu- suflicient f Would rfoctrine And, if ^ you not this be a i?el ?»— lians 1st Heaven Because "Jgment ur rule ; we see, 010 it to »rlj the e« be iu may be so that . tboJivh «re of ! don* be " the Good word of Cod "— wlien we fvd it to be '' the powers oJ the world to come." — God himself declares, that, we must NOT receive Ihc teti- timony of any man, of any teacher, nor even of any Angel CONTRARY to this (our own) " Experience." (rt* This is the truth, and it tannot be denied. -(^ Then, what must be the condition of those " who have tasted of the good word of God, and felt the powers of the world to come," and who now deny --deride— and contemn that "Good word" that "Truth which (once) made them free ?" I am Sir, &c. OLD PATHS. Fredericksburgh, July 27, 1836. Letter VIL Sir, All descriptions of men require food. And a sufficiency of nutritious food will support all.-Yet different men have diff'erent tastes — this man has a great- er relish for this kind of food — the other man has a greater relish for that. And, even,where food is of the same quality, or description, men differ in their tastes, and likings, as to the mode ol its cookery ; and the implements or ves- sels to be employed. And, however men may differ in these respectj!, yet, all agree as to the necessity of food. Food is the essential thing, — net its kind, or mode of Cookery — not the form, materials, or size of the vessels or imple- ments employed. It is not the vessels, nor the preparation, which support life — it IS the FOOD which they are used for to prepare or contain. (t^This is exactly parallel to our spiritual case under the Gospel. God has given Christ for the life of the world. Christ is that living Bread sent down from Heaven, to give and support the spiritual life of men. That life consists in HOLINESS and LOVE. And the only eisential hand, or means, for re- ceiving this living Bread is FAITH — living faith — a believing in Christ with an heart unto Righteousness. And as natural Bread is necessary to the sup- port of natural life ; so this living Bread is necessary to the support of this spiritual life. But, as it matters not what may be the form of the vessel in which we prepare or receive our natural food — nor of what materials the ves- sel is composed ; provided the food it contains is good ; and the vessel itself, not too unwieldy for our management, — So, it matters not, what the form of Church worship or discipline may be ; nor what the Names of its orders in the Ministry — no matter what may be the Form, structure, or material of the Church vessel ; provided it shall contain the Bread of life, and that by the simplicity and suitability of its structure, it shall aid (not impede) the exer- cise of our hand of Faith in the procurement and partaking of tnat living Bread. But, the nature of the case requires, that, we must not make this vessel of church Forms, orders, and ordinances a substitute for the Bread of life itself; nor make it so cumbrously heavy as to be inconvenient for Christian man- agement ; neither should we adorn this church vessel in such a way, as that the multiplicity of its gilded ornaments and sounding titles, shall attract the eye of our Faith to the vessel itself ; inste&i. of the living Bread, which it ought to contain. — This w^ould be Anti-Gospel — This would be evidently, con- trary to the genius of the free, unincumbered Gospel of Christ. This would be to bring us back again under the Jewish " school master" — the non- age of the " Law." This would be to direct our minds to outward forms of splen- did shew, or to sounding titles of church "orders": and, thus, turn away our spiritual eye from the spiritual essentials of the Gospel of Christ ! But, this is what IRVINGISM has done ; or fain would do ! And this is what several other Churches have too much already done ; which were once pure, and (at least, essentially) Gospel in their beginnings. In proof— I say — whatever God has commanded, is essential. — Whatever ..^*-' t# innNGISM — tETTEK VH. Cod lias "noi commanded is not essentia). But God did command respecUne the smallest particulai in the outward forms and ceremonies of the Jewish Church ; therefore the smallest particular in the Jewish rites and ceremonies was csiimtvalL. But God has not commanded concerning the particulars of any outward forms or observances for the Christian church ; therefore no foirXycviar of the outward circumstantials, or forms of any Christian church, is tuvnivjl. And, therefore, this silence of the Most High and all wise God has left every Body of Christians at liberty to adopt and enact those iorms of worship and dis- cipline, which they shall prove to be Jor them the most spiritually profitable : provided that nothing be enacted or adopted, contrary to the Gospel. And no confusion or ill conseque.ice will necessarily flow from this graciously given liberty ; for the Spirit of \ove enjoins every particular member not to break, or act contrary to the harr.iony of order and discipline which may hare been adopted by the aggregate or majority of his Brethren. Nay, so far, is the exercise of this liberty from producing evil, that, the principle if carried out, and fully acted upon is eminently calculated to pro- duce good — it would "gather together in ONE (bond of affection) the chil- dren of God, which are (now) scattered abroad," by those little shades of dif- ference in their forms of worship, — in the names which they, severally, give to their Ministers and church omcers--«It would take away the effects of that seemirig difference of opinion, which merely exists in the using o{ different words, where all mean the same thing ! And, more especially, it would obr literate that objection raised against Christianity — that — " There are so many sects and parties ; there is no possibility of knowing which is right !" It would shew, that, all true Christians agreed in all that was essemiuA in fo^h and practice. And that Christian MEN could step over those separating tri- fles — ^those stra^^s of difference, against which infants and ideots (in Infiaelity and Christianity) as well as Irvingites << stub their toes " stunjble and {elU God has commanded concerning the substance — God has not commanded concerning the particulars of the shadow, and this :s one chief particular that makes Chrislianily so plain, that, " He that luns may read" — tlTat *' the way- faring men, though fools shall not err therein." This is what gives the ^'- rious Sun of the Gospel the pre-eminence above the shadowy moon of the law. The veil — the importance of particular rites and ceremonies is taken away. God has written the substance of his Gospel — his great cure for the maladies of mankind as with a sun-beam. " Repent and tu^ — bring forth fruit meet for Repentance" — " Believe in the Lord Jesus Christ with an heart unto Righteous — and bring forth the fruits of Righteousness." This is God's talk — Man's talk is about forms, and orders, and names — God's talk is abouf the substance— Man's talk is about the shadow ! When Satan cannot entirely prevent men from availing themselves of the great remedy provided for the disasters and maladies of man ; he constantly strives to lead them to " Grasp at the shadow, and, they lose the substance." And thus it is he has deceived every church which has fallen from its primitive simplicity. The fall of each several Church, was just in such pro- portion as they laid the stress upon the shadow of outward church forms — they first neglected, and then (some at least) denied that Power of Godliness which alone can change the heart and life. And the grand effort of every true Reformer of the visible church of Christ, has ever heen, to counteract this evil tendency — this Satanic delusion. Now the grand error of IRVING- ISM is, that, it joins hands with Satan in this delusion — The grand evil of Irvingism is, that, it endeavors to counteract the grand effort of every true Christian Reformer ! I have no objection, that Irvingites (or any other people) should preach up " Tongues" and " Gifts of Miracles," provided, they at the same tiijae, 1^ that same stress upon the essentials of the Gos.pe], that God hHnself lays upoh IRVINGISJI. — LETTER VII. 17 fi rcapectine «e Jewish _ ceremonies ■ulais of any foparticu/ar ^ 's estentid. ^8 left every f hip and dis- f profitable; J*'* , -And no louf'rgiren f to break, nare been p, that, the «a topro- * the chiJ- «es o( dif, ''•aUyjgive l^tsof that TfQuld ob- ,80 many ^ht!» ft , »n/aitt ratine tri- Infidelity 'ounanded ctUarthat the way- the gjlp,- n of the •« taken for the 18 forth an hcfttt is God's ' abouf of the stantly lai its h pro- rms— Hoe^ Jvery eract NG- il of true » up % lOQ them. Bui they do not. While St. Paul permits the Corinthian? to "Covet eifMestly the best gifts :" He, in the same breath says " But 1 shew unto you A MORE EXCELLENT WAY." And the great Apostle shews of what comparatively little importance all " Gifts" and " orders" are, when obntrasttd with the substantial, changing, happifying, essential truths of the Odkpd. He shews what is this " more excellent way " for he immediat ly adds ** Though I speak with the tongues of men and of Angels— though I have thfe Gift ot Prophecy— though I understand all Mysteries— though I have ill knowledge — and though I have all Faith, so that I could remove m9untain8 j and HAVE NOT CHARITY (or Love) I am nothing. I am be- come as sounding brass, or a tinkling cymbal ! ! !" Lo, here is the amount of the Riches of Irvingism, calculated oy God Himself! Here is the full Gos- pel weight of that of which Irvingites make their boast ! When laid in the tialances of the Sanctuary ; and weighed against the soul-converting truths of the Sanctuary — Irvingism " kicks the beam." It is altogether lighter than vanity." ** Behold I am against them that prophesy false dreams saith the Lord — and cause my people to err by their lies, and by their lightness — I seiit them not saith the Lord." Jeremiah 23 chapter 32 verse. The ** False Apostles" — " deceitful workera" of Irvingism not only cause the people *' to err" by their " false dreams" and "lying wonders," but they also cause the people to err by their "lightness." Serious, trust-worthy per- sohs haVe informed me, and are ready to prove, that, Irvingite teachers make this *'Pearl of great price" a standing Jest ! That wherever the imparted Grace of" Christ was spoken of— they would break out into fits of laughter! and thus bring ridicule instead of argument to support their cause. In 2nd Corinthians 1st chapter, the Apostle " Blesses the God of all com- fort." Says that " He was comforted of God" — that " His consolations a- boUnded," and when speaking of these consolations by which he was supported in connection with his Ministry and travels, he asks " Did I use l^htness ?" Nay Paul — that be far from thee — thou wast not an Irvingite. The Irvingites pretend that their church possesses infallibility, and, of course, that they "speak the same thing," yet how does it happen, that their Go&pel is "Yea and Nay." Mr. Irving has written in explanation and de- fence of his principles ; and so has Mr. Burwell (whose case demands the sympathy of every feeling mind) yet Mr. Caird says " He regrets that Mr. Irving ever wrote — and wishcft that Mr. Irving had not left a line upon the subject!" If Irvingism has the intallibly deciding " Voice of Prophecy" in it — how comes it then, that Mr. Irving was in favour of one course and Mr. Caird in favour of another, and a contrary one ? Besides, was not Mr. Ir- ving the father of them all ? And if any of them had "tongues — Miracles" IfifaUibUity, &c. must not Mr. Irving have had them ? But Mr. Irving has written — and Mr. Caird says he ought not to have written ! then — must not Mr. Caird teach falsely ? But reason good — that — they wish that their principles were not written — for, their gospel, is not " yea and amen" — They seem to shift their ground accord- ing to the change and conveniency of their circumstances — like (what is said oO the Camelion, they change to the colour of whatever necessity happens next to them — they " purpose according to the flesh" — with them, there is not only " yea, yea" but also " nay, nay." — Then (when Mr. Caird first came) it was " Miracles" — and now (when they have not those miracles) it is " Angels, Principalities, and (infallible) powers" against ^hich I now ** wrestle'," and a fall thiey shall have in every rationally scriptural Jiidg- ment ; but perhaps as they have no written creed, they may yield to necesS- ty, again shift their ground, and DENY what (it is well knot^n,) thciy hate already taught !— or— rather, I should cay—have merely asserted. V 18 IRVIMJIS.M.— LETTKIl VII. APOSTLES. The Throne ftf Great Britain is hereditary ; and none can inherit it, but one lihealiy descended from the Royal blood. Then, if some tailor, weaver, or shoemaker — whose parents never rose to, even mediocrity — were to be, by a London mob, proclaimed Kina; : and were he to come here, and assert, that, " He was legitimate King of Great Britain and Ireland," would he not be an Impostor? Would ho not be a false King ? The Apostles were "Persons senf' — sent for an especial purpose — sent to do a paculiar work— sent to do, what NO OTHER PERSONS COULD DO.— They had not only to do a peculiar work ; but they had (and must have) a peculiar qualificatmx for it — such a qualification as no other persons who came after them could Aaw— therefore, as Apostles, they could have no successors — there could he no Apostles after the first. — Of the first twelve, one fell by transgression and one by the sword of Herod- The place of Judas was supplied by Matthias ; and that of James by Paul, who was the '•' Person sent" espe- cially to the Genliles~so that the Lord Jesus, had still in the world twelve « Persons sent" TO BEAR WITNESS TO HIS RESURRECTION. This was the FACT — the Gospel's /oimda^ion FACT. — And to bear witness to this fact was the jpcculiar work of an Apostle. For although they had the " Min- istry" as wall as the " Apostleship," yet the " Apostleship" was intended as Iheir peculiar work. — Whatever they may not do — they mu,st do this — they must alwa5's, and constantly bear witness to the Resurrection of Christ from the Dead. See Acts, 1st Chapter, 22d verse. And they did do this. — An Apos- tle never preached without bearing witness to Christ's Resurrection. Look througti all the Acts, and you will find, that, in every sermon they testified to the Resurrection of the Lord Jesus, and they constantly declared " Whereof we are WITNESSES." Peter declares, Acts, 2d Chap. 32d verse, « This Jesus hath God raised up, whereof we are Witnesses^^ — and 3 Chap. 15 ver. " Whom God hath raised up whereof we are Witnesses" — and 4 Chap. JOth, 20th and 33 verses " Whom God raised from the dead — things which we have seen — And with great power gave the Apostles witness" — and 5th Chap. 30 and 32 verses " The God of our Fathers raised up Jesus — and we are His Witnesses" — and 10th Chap. 40 and 41 verses, " Him hath God raised up the third day and shewed him openly — not to all tlie people, but unto ll^itnesses chosen before of God, even to US who did cat and drink with him alter He rose from the Dead." And Paul declares Acts 13 Chap. 30 and 31 verses, " God raised Him from the dead ; and He was seen many days of them — who are H\'i Witnesses." And, even, to the learnedly stupid Athenians, Paul witnessed of "Jesus and the Ressurrection" And to the Romans 1st Chap. 4 and 5 verses he declares his " Apostleship (by the exercise of which he was to obtain) obedience to the faith among all nations," and witness to them the Resurrec- tion of Christ, according to the Spirit of Holiness." And 1st Corinthians 15th Chap. 15th verse, " We have testified (or witnessed) of God, that. He raised up Christ. And immediately after the Resurrection, Luke 24 Chap. 48 verse, and Acts 1st Chap. 8 verse, Jesus Christ specially appointed the APOSTLES to be If itnesses of His Resurrection ; and at the same time, they became Witnesses of His miraculous Ascension and Glory. And when Paul '• Had seen the Lord Jesus" Acts 22 Chap. 15 verse, and 26 Chap. 16 verse. When Jesus revealed Himself to Paul in His Glorified Cross ^Wounds — Christ made Paul also, as the Apostle of the Gentiles — " A Witness of the things he had seen." Now in order to be such a witness as this---in order to be an Apostle, i. e. ' "A person sent" to bear witness to the Resurrection of Christ— it was neces- sary, that, he should have " eat and drank with Him" — that, he should have formed part of our Lord's family—that he should be " One who companied - with the Lord Jesus, beginning from the Baptism of John, nntil that same day '^■^:r^t'' IRVISGISM. — ADVK.RTISEMENT AND APPKNDIX. !• that He was taken up," (Acts 1st Chap.) otherwise he could not " Witness" that he had seen the Man Christ Jesus alive — that he saw the same man dead, and that he raw the same man again ALIVE ! Fur we may be deceived in the identity of a man, we only see casually in the street ; but, we could not be deceived in the identity of a man with whom we had " eaten and drank " and lived with as a member of the same family for several years. Now, as any one that would pretend to be legitimate King of England, and, yet, not of the " Blood Royal" should be a false Kins; : so, any one pretending to be an Apostle, who had not the foregoing qualifications — who had not " seen the Lord," would be a " False Apostle." But, as no Irvingite, nor any other person of the present day, has ''seen the Lord" nor can have the foregoing marks, then, IRVINGITE APOSTLES MUST BE « FALSE APOSTLES." g:^ This is the truth and they cannot deny it...^^ — Again — If a man's ftcad be cut off; every one must be convinced, that, Hie man must be, then, dead— that, he can no longer perform the functions of a living man. Now, as the " Head" of the whole body of Irvingite Church " Orders" is their "Order" of '■ Apostles." And, as, in the judgement, and to the convic- tion of all rational men, I have, with the axe of Christian Common Sense, eftectually cut o^this " Head" — then — the whole body of Irvingite Church " Orders" must be dead — lifeless— and inefficient, 'they can neither give life nor preserve life : and whoever would escape the ruin of spiritual death — ^ and obtain eternal life must seek elsewhere. OLD PATHS. Kingston, August 4, laST- ADVERT! SEMENT. It became absolutely necessary that s/rong (unsupported) assertions of error, should be combatted (as they have been) by strong (well supported) assertions of TRUTH. The more than usually intelligent— will make due allowance — that — on the main point, and for the benefit of a certain class of readers, I have given " Line upon line — precept upon precept — here a little and there a little." Having confined myself to " Seven Letters" — my replication or confutation of their mere, and vain SHOW of Scripture arguments must be reserved for AN APPENDIX. Tnia is the more necessary, as, since finishing the " Letters" I find, that, the " False Apostles " are widening their circle of error — that — they are attempting a still greater "Dominion over men's faith" — that— they are gradually (hellish gradation !) sacrificing one moral or scriptural truth after another — and thus laadmg their deceived people, blindfolded) to the precipice of Infidelity and Atheism ! Such a portion of truth as seemed necessary for present caution may be found in the " Seven Letters." In the Appendix, the fog and mists of their deceptive arguments shall vanish before that «' Pillar of Fire" — tnat Sun of Truth — that Nucleus of the safely guiding trinity in the unity of Scripture, Reason, and the Spirit of God. Their newly advanced blasphemies must be cast into their original " Bottomless Pit." The true Apostle says, 2 Corinthians, lot Chap., 24th verse, " We have not dominion over your faith" — the " False Apostles" say " We Aaw-*-you must believe all we tell vou^ asking no questions ! ! !" i .