gained every thing else; every piece of defection being a departure from that measure of conformity to scripture which our church have attained, and solemnly engaged to hold fast. But as when ancient landmarks are removed, other depredations usually accompany or follow those removed, so has it happened here. Besides the defects which appear on the face of the Basis, we proposed to them, to the General Synod, that it is deficient in another respect, viz, in totally overlooking, or dropping, some important matters which ought to have been settled in a Basis of Union; and we were proceeding to move certain additional articles for the purpose of supplying in some measure the defect, when, in defiance of common form, and the principles of freedom of discussion, we were violently prevented from speaking. One subject to which we wished to call the Synod's attention, was that of public worship. It is a curious feature in this Basis of Union, that the immediate object of religious association, namely, the worship of God, is quite overlooked. The Directory offered itself for consideration, as naturally as the Confession of Faith, and indeed was mentioned in the overture; yet its title appears in neither editions of the Basis, which is admitted, we believe, to contain all that church's terms of communion. We stated, for substance, in our reasons of protestation, that even supposing the directory to be too minute, some regulations should have been made about worship; and particularly since it is known, that the two bodies differed in practice as to singing hymns of human composition, or what are called paraphrases, some settlement should have been made in the Basis on the subject: that it appeared to us no easy point to settle, whether any, or what additions should be made to the divinely appointed psalmody. We further stated, that, although we had then no suspicion of any design on the part of members of either Synod, inconsistent with doctrinal orthodoxy, yet as a sense of duty impelled us to say, that through inadvertancy, hurry, and restraint of free discussion perhaps, we were afraid it had happened, that in this matter former zeal for purity of doctrine has not been discovered. It has been alleged that the paraphrases and hymns contain some dangerous sentiments. This should have been, at least, enquired into; and as we insisted it should yet be enquired into, we could not be expected to discuss the subject, or bring forward all our difficulties. We just referred unto the doctrine that "our present actions, good or bad, shall fix our future fate," Paraphrase 51. That our good works fix our fate, and in the same way as our bad works fix it, viz. meritoriously, is a very different doctrine from that of the passage of scripture proposed to be paraphrased. It only teaches that every one shall receive the things done in his body, according to that he hath done, whether it be good or bad; as in other passages we are said to be judged according to our works. We also referred unto the third hymn, in which we are taught, "That timely grief for errors past, shall future wo prevent." And the Saviour's sufferings are represented as only something thrown into the scale to give sufficient weight to our sorrows: "Then see the sorrows of my heart, ere yet it be too late; and hear my Saviour's dying groans, to give these sorrows weight." We added that even should ministers judiciously avoid singing such passages, we could not help thinking that the collection being advanced to the high honor of being sung in common with the book of Psalms, such veneration must be felt for the whole, as will greatly tend to facilitate the imbibing of an erroneous sentiment by the unwary. In this manner we reasoned with the General Synod. How were we grieved and confounded to hear the committee, in their answer, defend the above doctrines; and the Synod vote an approbation of their answers as sufficient to take off the force of the reasoning!! A note intended to be as short as possible, is not the place in which we can attempt fully to express our feelings, yet we cannot but grieve for her who was once the

faithful city, and say, How has the gold become dim! It seems to us that by that judgment, they have opened a door for much loose and dangerous doctrine, on the ground of a sinner's acceptance with God." Passing over what they say about the committee vindicating the para phrase, and putting an arbitrary meaning upon the language used, they go on to state, "Good and evil works are put upon the same footing, in the action of fixing. The assertion is not about the public declaration of our fate, (an idea consistent with the apostle's words) but the fixing of it. Now it is evident that the sinner's fate is fixed, or he is condemned strictly and in justice upon the ground of his deserts, for "the wages of sin is death," but eternal life is a gift: "the gift of God is eternal life, through Jesus Christ our Lord." Need we say, that if heaven be a gift, it is grace that fixes the believer's fate, not works: "By grace are ye saved through faith; and that not of yourselves, it is the gift of God." We have been taught that the believer's fate is fixed by his justification in the day of his union with Christ. But does not the expression in the paraphrase naturally suggest, that the state of both saints and sinners remains to be fixed at the general judgment, and that their works operate alike in both cases? On the other passage we need not say much, as we were informed, after the decision (in the General Synod,) that the Associate Burgher Synod had not given it their sanction. No wonder: it represents a sinner standing on the verge of eternity, putting the awfully important question how he should appear when God sits in judgment upon his soul. The answer is, timely grief for errors past sball future wo prevent." God is said to have told the troubled soul this. This then, is the formal plea which the sinner is directed to use; our grief is therefore represented as the formal ground of acquittal; but the sufferings of the Saviour are admitted to make up the weight of that grief, which might be otherwise deficient. Therefore the atonement is mentioned in the last verse in full consistency with this as preventing despair; because of course it comes in to make up the weight. This is all the view which it may have of mercy. How different is this from the scripture doctrine, that the Saviour has fulfilled all righteousness as a surety, that justice by him is satisfied, God reconciled, the sinner being just called to receive the gift of righteousness by faith, while repentance to be genuine, must flow from faith working by love to him who first loved us; and although a duty, does not justify us as a work, but is a promised blessing. But we cannot help thinking there is something here still worse than toleration of error. The committe justified the hymns and paraphrase, as already stated, and the Synod formally approved of their answer as sufficient to remove all objections. Now we objected to their being used as a part of sacred psalmody. They therefore not only found them as harmless, but proper to be used in the praise of God; which must imply that they found their matter and expression so excellent as to be fit for direecting and delighting the soul in the noblest exercises; so precious as to be imprinted upon the memory, and endeared to the heart, by frequent repetition, by being associated with versification, with music, and with all the sweet solemnities of the most elevating part of the worship of the sanctuary; so valuable, in short, as to be worthy to supplant occasionally the psalms dictated by the divine spirit." There are other paraphrases which are used by the Union Church, to which they found similar objections, as calculated to convey erroneous sentiments, but which they say, "The United Secession Church however swallows the whole." I fear I have already trespassed too much upon the room you offered for communications such as this, and shall omit many important extracts which I intend to make. I shall therefore only give you at present one more: "The above are a specimen of the poetical and unfair representations which even the paraphrases give of scripture doctrine, and the erroneous

notions they are calculated to teach, which are "suffered" by the United Synod, not less than by the judicatories of the Established Church. From the whole it is too evident that forbearance is extended in the Union, not only to covenants and covenanting, but also to what is usually called doctrine."-The use of these hymns is now become so common, that few in that church complain much about them; for many of those aged, intelligent and pious people who mourned of this and of other changes have now gone to their rest. The rising generation wished for a change, unwilling to be behind their neighbors; and they are getting changes upon changes with a vengeance. But to be more particular, I must state a fact, though not generally known, is no less true and melancholy, that the United Synod tolerate the singing of Watts' Psalms aud Hymns, in various places of worship under their inspection. This, you may say, is only what might have been expected, when the rage for fashion and improvement was so prevalent among them, and when they could judicially tolerate human composition at their very commencement. If any one should doubt my statement, (for I think I am correct if my senses did not deceive me,) let him cross the Atlantic in one of the packets for Liverpool, and inquire for the United Associate Congregation under the inspection of the Rev. Dr. Stewart, and I am certain he will be satisfied; or let him write to the Doctor and inquire, if there were not certain individuals in his church not four years ago who complained of him baptizing privately, and dispensing that ordinance to children whose parents were not members of the church, and of using Watts' songs in public worship; and if, when those who complained of his conduct carried it before the Synod, whether that reverend body did not screen the Doctor, or recommend that they should "quash" all matters in dispute, and go home and agree. Or if it were not too far for him to go, who may be sceptical about my statement, he might take a turn by Manchester, Carlisle and Newcastle Presbyteries, and hear and see, and enquire carefully whether they have not tolerated in many of the new settlements in England, Watts' Psalms and Hymns, and on some occasions the use of the flute and violin, to assist their public religious devotions? It may be said that these are practices to which the English Independents have been long accustomed, and that it could not be expected they would lay them soon aside; besides, it is a matter of no essential importance whether they sing the songs of Zion or not, providing the gospel be preached to them in purity; we should therefore make it a matter of forbearance, for it is one of the non-essentials. Ths I grant is the popular and easy way of proceeding with this, and many other important matters in which the glory of God, the purity of the church and the salvation of souls are deeply involved. But those churches that either judicially or practically tolerate such deviations from the faith once delivered unto the saints, call them by what name soever you please, have no right to lay claim for holding Reformation principles, as witnessed for by the fathers of the secession, either in this or in the land of our fathers, Better would it be for them to strike their colors at once, and hoist to the mast head banners by which their real principles might be known, and then no stranger would be in any danger of being deceived as to which nation they belonged. As the ministers who come from the Union and Relief Church seem to trouble you less by asking admission into your communion than into others; I have been at a loss to know whether it be that those churches which received them so readily, are more allied to them in sentiment and practice, and trouble them less with examining them about · testimonies, close communion and hymn singing. However, I find many of them are not over-much burdened with consistency, as I find them dropping into more popular societies, as they find it answer themselves. Such changes as these may not have caused much exertion, or sacrifice,

as they may have been permitted to move into the General Assembly, or Dutch Churches, occasionally to show off their abilities and brotherly love, and liberal sentiments; another move, and they were removed entirely. Now, sir, I conclude by saying that the above remarks prove satisfactorily to my mind, the truth of the statement made in your Testimony, page 41. "In agreeing with the Basis, they neglected a necessary testimony against singing hymns of human composition in divine worship." VINDEX.

ART. IV. The Christian World Unmasked.
(Continued from page 345.)

But, sir, if, Jacob's ladder does not suit your purpose, another may be had. My master was a carpenter; he built the skies, and coming down to earth, he took a trade adapted to his work above. He can provide you with another ladder, decked with golden rounds of faith, by which you may ascend up to his seat, and fetch down needful stores.

That is good news, Doctor; for I am growing weary of my own ladder. It has been fifty years in my possession, and never raised my heart a single step above the earth. I am just as anxious about the world, as I was; and find no more desire to pray, than I use to do; and as for peace, passing all understanding, I know no more how it tastes, than of old hock or French Burgundy. Pray, inform me, of what materials your ladder is composed; and how it differs from the common human one, which every country carpenter can make.

True Christian faith, sir, is of divine original. It does not grow upon. the fallows of nature, nor in the garden of science: neither spruceness of wit, nor solidity of judgment, can produce it. An astronomic eye, though vaulting to the stars, cannot reach it; and a metaphysic head, though wrapped deep in clouds, cannot ken it. It is no endowment, or acquirement of nature, but the gift of God, (Ephes. ii. 8;) and wrought by the operation of his Spirit. (Col. ii. 12.)

Human faith is only human assent to the word of God, which may be quickly given; so the shield is forged at a single welding, and believers sprout up hastily, like mushrooms. Thus a proselyte, who takes a new creed, becomes a convert instantly; he needs but turn about, just as the wind of fancy blows, and this is called conversion. But he may turn a protestant, a churchman, a methodist, a baptist, a deist, and be zealous too at every turn, while the wind blows, yet never turn to God.

This human faith, sprouting from an helpless mind, can produce no heavenly fruit; but leaves a man just as it found him. Hence it is vilified, as well it may; and none but madmen dream of being saved by this human faith. It takes a quiet lodging in the understanding, and sleepeth there; and being only lodged there, a devil may and does possess it.

Doctor, you deal mainly with the devil; but I cannot blame you. Pulpit-lips, like pulpit-cushions, are chiefly lined with velvet. Amazing reverence is shown to Satan in a pulpit; it seems the privy closet of his highness. We never hear his name or habitation mentioned in a modern sermon; which makes some people fancy, that the devil sure is dead, and that hellfire is quite burnt out. Nay, I am told, that Jesus Christ did put the devil's name into his short prayer, and called him the evil one, but some roguish body wiped his name out from our English translation. However, let that matter pass, and tell me something more about believing. If faith is not a mere human assent to the word of God, what is it Doctor?

Divine faith, sir, takes in this assent to the word of God, but takes in more abundantly. It is described in seripture, by coming to Jesus for help, looking to him for relief, flying to him for refuge, resting on him for support, and feeding on him, as our heavenly bread. Which expressions not only suppose a credit given to his word by the understanding, but a full reliance of the heart upon him to fulfil his word. The exercise of faith layeth chiefly in the heart, as St. Paul testifies, With the heart man believeth unto righteousness. (Rom. x. 10.) Thus faith is not a mere credit given to the word of Jesus, but an heart-trust reposed in him: and therefore called believing on him.

The miracles, recorded in the gospel, shew the nature and the use of faith; they tell a sinner, what his business is with the Saviour and howhe must go to him.

Some came to Jesus for the pardon of sin, and received a pardon; others brought diseases, and were healed. Each bodily complaint, brought to Christ, was an emblem of some spiritual disease in our nature, which needs an healing, and can be healed only by the spiritual physician.

The manner also of applying for a cure, is not recorded as a matter of mere history, but an example for imitation. Every one, who went and got a cure, calls on you, sir, to go and do likewise. This matter is important; all are much concerned in it, and a few remarks upon it may be needful.

When the patients went to Christ, they plead no worthiness to recommend them. They do not come to buy but beg a cure. They carry no money in their caps, and bring no merit in their mouths, to purchase blessings; but come as miserable creatures, and in a worshipping posture, to obtain an act of mercy.

So must you go unto Jesus, if you hope to speed; feeling yourself a miserable sinner, worshipping the Saviour, and seeking mercy to relieve your misery. Though in heaven, Jesus Christ is near you, round about you, always within call; and when your wants are felt, you may go and be healed. Real beggars are relieved now, as aforetime; for Jesus is the same, yesterday, to-day, and forever: but he turns sham beggars from his door with indignation, just as we do; beggars, who can make a brawling of their misery, and feel none.

Again, the patients come to Jesus, not as miserable creatures only, but as helpless ones, quite unable to relieve themselves. Some had tried human means; and some had wasted all their substance on those means; but finding no relief, they come at last to Jesus, and seek a cure from his hand alone. Blind Bartimeus does not dream of putting one eye in, while Jesus puts the other: nor does the leper hope to help the Lord to scour away his leprosy. The patients, who applied to Jesus, expected all their help from him.

So must you apply, if you expect relief: not vainly dreaming of a power to help yourself, and idly complimenting Jesus with a prayer for help: not hoping you may couch one eye by human wisdom, while Jesus tries to couch the other; not boasting you can heal some leprous spots yourself, while Jesus scours away the rest. Such haughty beggars meet with no relief from Christ: he will be all or nothing.

Again the patients came to Jesus, not only as miserable creatures and helpless, but as believers, who thought him able to help, and expected help from his mercy. The matter of believing was of the utmost consequence; and therefore Jesus usually asks a patient before a cure, Believest thou that I am able to do this? Or tells him after a cure, thy faith hath saved thee. And this was said to inform the attending crowd, that faith procured the blessing. For though a patient's misery and helplessness brought him unto Christ, it was faith alone that obtained the blessing. The patient got what he wanted, by a firm reliance on the power and mercy of this divine physician: thy faith hath saved thee.