On the above extracts from Dr. Mosheim, we also observe that Luther was guilty of the crime of declinature. He declined the jurisdiction of the church of Rome, when charged with an atrocious crime, to avoid the censure of excommunication. He was afterwards excommunicated by the high court of that church. His sentence was not for the false doctrines, of which he was before charged; but for insulting the Majesty, and disowning the supremacy of the Roman pontiff; and also for schism. And yet he did not withdraw from the church in a large sense, but from that part of it only, which considered the Pope infallible. In like manner we have not separated from the Presbyterian church at large; but from that part only, which considers the Confession of Faith infallible, that is, as the standard of the church. How easy it is to see the similarity between Luther's case, and that of ours; and yet he never suspected that he had lost his authority to preach; nor has any Protestant since his day called it in question.
Synod takes it for granted, that we received all our authority from them, to exercise the ministerial functions, and as they have taken it away, we therefore have none. Let us apply this to the case of Luther; if he received his authority from the church of Rome, and this authority was taken from him, through what medium then has it been transmitted to the Synod of Kentucky? We would be glad to see authentic testimonials of their spiritual genealogy, proving their orderly descent from the Apostles of Christ. Or if this cannot be done we must consider them as illegitimate as ourselves. It is commonly used as an apology for the Saxon reformer, that the church from which he separated was so corrupt that her suspension was wholly invalid. Let this be granted, and what will it argue? Certainly, that her power of ordination was also invalid. This proves at once, that the ordination, not only of Luther, but also of Calvin, and every other protestant minister, is null and void; seeing that all received their ordination from that corrupt church. Therefore if the filthiness of the church of Rome is taken to plaister the character of our reformers, it will render the apostolic authority of our Synodical brethren not only suspicious, but absolutely a blank.
As the proceedings of Synod were evidently arbitrary and unauthorized, we need not wonder that we are charged to the world, under the odious name of schismatics, without any fair statement of the crime, or evidence to support it. A schismatic is one, who aims at dividing the church into sects and parties; not only by separating from its communion and drawing away disciples after him, but also, by loving the pre-eminence in the church, receiving not the brethren, forbidding them that would, and casting them out of the church, as did Diotrephes, 3 Epis. of John.
We have before proved that, merely forming a separate association, is not schism: provided that association be not intended to dissolve the union and communion of the church. But the Synod takes it for granted that a separation from their reverend body, is a separation from the church; thus implicitly declaring, that they are the only church on earth. We would hardly have thought that a body of men so liberal in their principles, as to admit Christians of other denominations to their communion, would exclude those of their own, for merely renouncing what others never acknowledged. Is it not confessed by all that a schismatic spirit, and a party spirit, are the same? If so, let the reader judge on which side the party spirit operated through the whole of the business. Was it a party spirit that induced the preachers at first, to lay aside those points of controversy, which had been a means of keeping the children of God apart? What spirit prevailed at Fleming, when the late revival first commenced; when Dr. Campbell and Mr. Northcut, a methodist preacher, gathered their flocks together, and fed them at the same table? It was justly confessed that Heaven smiled upon the union. Was it not under the same spirit of union, that the flame spread to the east and to the west? Let bigotry blush, and be ashamed at the recollection! But when former things were thus forgotten, and former differences laid aside, whether was it a spirit of union or a party spirit, that prompted some, who were spectators only of this glorious work, to bring forward those speculative opinions, which, at that time, were neither publicly disputed, nor combated; and involved the church in a controversy? This may be emphatically said to be dangerous to the souls of men, and hostile to the interests of all vital religion. We neither felt nor expressed a wish to leave our own society, nor proselyte others to follow us: but on this ground we could not long remain in peace: The bible doctrine was too simple for those, who had been accustomed to solve riddles and reconcile contradictions.
The Synod have again raised their standard, which, for these happy years had been gathering dust. The lines will probably now be cleared; the enemies of orthodoxy, however pious, be driven out of the pure church; drowsy bigots recalled to arms, and another bold push made to Calvinize the word. May Heaven prevent the furious onset, and revive in the breasts of christians a spirit of forbearance and love! And may we, while we go under the name of schismatics be ever kept from the thing.
It is not uncommon to give the blow and raise the cry. We are brought up to public view, pronounced as the leaders of a party thundered against by the bull of suspension, and our congregations declared vacant! Could the Synod imagine that we would be silent? no: The measures carry too strong marks of ecclesiastical tyranny, to influence us farther than we are driven.
If any enquire why we did not appeal to the General Assembly, we answer: it appeared to us unnecessary; because the business must naturally come before them through the minutes of Synod. David did not immediately go to his father-in-law, to learn his disposition towards him; he chose rather to remain in the field, till the flying arrows determined his doom. If we learn from the minutes of the assembly, that they are for peace, we are near at hand, and ready to obey the signal: but if otherwise, our empty seats must so remain.
We have stated notorious facts, and now let every impartial friend to order, judge for himself. If the prosecution was unprecedented and disorderly from first to last, let the candid reader say, whether it was not an orderly step for us to withdraw. We have said in our protest that we only withdrew from the judicatories with which we stood connected, and not from the church; we say so still. They have beaten us uncondemned, being presbyterians, and then would cast us out of the church. Nay, their letter of suspension will not do. We must again call for order: and desire that body to produce authority, not from the annals of the church of Scotland, but from the word of God, or at least from the constitution of the presbyterian church in America, to justify their proceedings. If they have suspended us without authority, the General Assembly will have to say whether they were in order or not. So long as we believe their proceedings were out of order, that belief will bind us more firmly to the church. The hireling may flee when his congregations are declared vacant, and his salary called in: and set out in search of another benifice. But we pledge ourselves, through the grace of God, to stand fast in the unity of the Spirit, and without respect of persons, endeavor to gather into one the children of God, who have been scattered in the cloudy and dark day. How this solemn pledge was redeemed, will be seen in the progress of this history. It will be also seen how little dependence can be put in the pledges of men! Who could have believed that such a noble purpose should so soon be blasted?
After the adjournment of Synod we returned to our several homes with a sorrowful heart, and with many tears. We were soon followed by the authorized heralds of Synod, proclaiming our suspension, and declaring our congregations vacant. The mournful scenes of those days can never be forgotten by me, nor by thousands who were witnesses of their evils. Who without a sigh could see torn asunder the pastor and his flock, united in the closest ties of friendship and christian affection, strengthened too by the growth of years? Who without a tear could see the flood gates of strife raised, and the sweet spirit of religion swept from the sanctuary of God, where peace, love and union had long delighted to dwell? Who, that had been accustomed to see the great congregation collecting from every quarter on every Lord's day at the house of God to worship together with solemnity and joy, - who, accustomed to this, but must feel a holy indignation at the men, who should raise their voice and forbid the people to worship together under the penalty of excommunication? This was done. Future ages will be incredulous; for many in the present day can scarcely believe it. But why all this mischief? What evil had we done? This was our crime, we preferred the Bible to the Confession and preached the doctrine of the former rather than the doctrines of the latter. We could not believe both, for we saw they widely differed; we could not preach both without preaching contradictions; we could not serve both, for who can serve two masters? We were under the necessity of cleaving to, or of rejecting one or the other. We could not conscientiously bear a party standard, or fight under it against our brethren.
The great majority of our congregations cleaved to us and to the word we preached. Their confidence could not be shaken. The Presbyterian preachers generally thinking their cause in danger, expended much zeal and labor to crush our influence, and divert the attentions of the people from us. But all their efforts were apparently vain. Their endeavors to defend and establish the peculiarities of their system, rather tended to open the eyes of the people to its deformity, and opposition to what they deemed the gospel of God, and to strengthen their attachment to the doctrine we preached. The Methodists, thinking that we would all unite with them, were very friendly, and treated us with brotherly attention.
In the mean time we were busily engaged in preaching and defending our views of the gospel. To the Bible we paid assiduous attention, determined to know nothing but Jesus and him crucified. The people followed our example in studying the Bible, and knowledge and true piety began to shine forth in the professors of religion. We prepared and published our apology, including our views of the gospel, and our remarks on the Confession of Faith. This publication had a happy effect on the public mind; not only to soften their prejudices against us, but also to convince many of the truth, of which they became zealous advocates. It is now thought necessary to give a concise view of that doctrine we published and preached continually at that time, that the world may more correctly judge and determine respecting us, and of the justice or injustice of our opposers.
[TO BE CONTINUED.]
From: THE CHRISTIAN MESSENGER, 1(25 June 1827), 169-73
