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THE

CONGREGATIONAL MAGAZINE.

DECEMBER, 1843.

SOLEMN ADHERENCE OF THE CONGREGATIONAL UNION TO EVANGELICAL TRUTH.

AMONGST the many important questions which engaged the attention of the ministers, delegates, and brethren of the Congregational Union assembled at their autumnal meeting at Leeds, none appear to us so seasonable and momentous as the subjects contained in the documents which were read and adopted, on the duty of our pastors and churches, our tutors and students, solemnly to adhere, with all zeal and stedfastness, to evangelical truth, and to a warm and faithful exhibition of it, both from the preacher's desk and the professor's chair.

We therefore place these most instructive and important papers on the first pages of this number, that they may obtain the attention they demand; whilst we beg to refer our readers to the discussion which took place upon them, a report of which they will find in the subsequent "Transactions." We earnestly commend these to the serious and prayerful attention of our brethren, and trust that the trumpets on the walls of our Zion, will never fail to give "a certain sound." We hope shortly to secure an opportunity of recurring to this vital subject.

MEMORIAL ON THE DUTY OF A STEDFAST ADHERENCE TO
EVANGELICAL TRUTH, &C.

Among the objects contemplated in the formation of this Union, one undoubtedly was, that its proceedings should exert a favourable influence on the tone of thought and feeling throughout the body of Christians with which it stands in immediate connexion. Those who have laboured to form and to maintain this Union, have done so in the hope that the devotions, the counsels, and the impulses of its public assemblies, and the opinions and appeals embodied in its published documents, would contribute to preserve the evangelical theology, and to animate the evangelical spirit of the entire denomination. Nor can

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any proceedings be better adapted to promote results so desirable, than those of this Union, in the public meetings of which, as on this day, the brethren assembled may calmly and devoutly discuss the signs of the times; the present position of the Independent churches in relation to the general interests of the kingdom of Christ; and the duties which, at such a time, demand the energy and fidelity of a body of Christians professedly set for the defence of the truth. As such discussions can hardly fail to guide and strengthen in their course of action, those who bear part in them, so the publication of sentiments thus matured by the wisdom, and imbued with the spirit of fraternal and devout consultation, must impart a similar, if not an equal, benefit to those who peruse them.

In this view of the intended working and benefits of the Union, it must be the duty of the Committee, entrusted for the most part with the origination and guidance of its proceedings, to observe under what aspect of general affairs its successive meetings assemble, that their deliberations may possess appropriate and practical adaptation to contemporary exigencies of danger, or calls of duty. On no occasion could this course be more necessary, on none less difficult, than on the present, when the religious aspect of this country cannot be mistaken, and is as threatening as it is apparent; and when the line of duty relative to it, marked out for this assembly, and the body it represents, is no less plain than it is important. And at such a period it would be most inexcusable that a numerous body of professedly evangelical ministers should assemble for deliberation and prayer, without special solicitude to render the occasion subservient to the advancement of the great interests of Gospel truth and vital godliness.

It is open to the view of every observer, that the religious temper and movement of the present period have taken a direction strongly in favour of priestly character and functions in the ministers of the Gospel, and of sacramental efficacy in producing and sustaining the personal religion of the people. Inquiry and thought are not necessary to discover that such is the fact. It is, on the contrary, openly displayed and forced on the view of even the inattentive and unconcerned. To determine which of the branches of this twofold corruption is the more injurious to truth, piety, and salvation, is quite superfluous, as they must necessarily be always associated, forming together that "other gospel," repudiated with such energy and indignation by the apostlethe priesthood of the minister amounting to nothing unless he can perform for the people services of peculiar efficacy, and the peculiar efficacy of his ministrations being all a fable, unless those who receive them are by their sole virtue effectually benefited. Nor is the evil more plain than the remedy. To priests, we must oppose preachers. Instead of sacraments, we must exhibit truth as the great instrument of salvation. In place of a blind confidence in rites, we must teach

men salvation by faith in Christ. We must contend for the life of religion in the soul, produced by the power of the Spirit, as opposed to a mere routine of forms, with whatever solemnity administered, with whatever scrupulosity observed, with whatever pretensions recommended.

Nor must this renewed movement in favour of the hierarchical form of church government, and of sacramental modes of administering religion, be regarded with contempt, as absurd or feeble. Present experience is confirming the testimony of all history, that the entire system has great charms for the human mind, and can exert a most commanding influence over conscience by the terrors and the hopes it too well knows how to excite, unfounded in truth as either or both may be. As little will it be wise or safe to put confidence in the boasted enlightenment of the people in this age of advanced liberty and intelligence. Refinement, freedom, discoveries in physical science, diffused knowledge, form no securities that men will prefer the pure Gospel of Christ to specious promises of religious safety, to be obtained by an imposing and splendid ritual, and of religious ease and quiet, to be secured by the authority of a venerable order of spiritual governors. Nor shall we less err, if we suppose that, because the ministers of the various non-established churches of the country form a numerous body of faithful witnesses to evangelical truth, their testimony will be successful against the advocates of sacramental salvation, unless it be borne with great ardour and life, as well as fidelity; because the danger from the great and ancient system of error, now revived, arises chiefly from the glow and spirit with which, though till recently so torpid and lifeless, it is now again vivified. A warm and animated preaching of the Gospel will be all-powerful against any system of formalism, but we must not depend on a frigid and feeble orthodoxy as the antagonist of vigorous, zealous, confident superstition.

To a body of brethren whose glory is the cross; whose chosen vocation is strictly spiritual; to whom political movements have been generally distasteful, and only entered on for the sake of higher interests and objects; who have embraced a cause and a position, despised in general society, solely for the sake of the dear and glorious truths of the Gospel; it must be a welcome announcement that the peculiar claims of the times, of the church, of their country, on them, is now a faithful and vigorous testimony to the Gospel. They will, even though disappointed in some cherished political designs, feel consoled for the failure, when they perceive that the same Providence which plainly called on them some years ago, for a resolute movement of political activity, now as plainly summons them to the more congenial duty of an undivided and strenuous advocacy of the peculiar doctrines of the Gospel. Not that the claims of this duty have ever been diminished or suspended at any time, or under any circumstances; or

that now it can be thought necessary or wise to be altogether indifferent and inactive in respect to political opinions and interests. Not either. But that the period for unwonted political activity appearing to be past, and the necessity for a strenuous testimony to evangelical truth being more than ever strong and apparent, the undiverted attention and energy of faithful ministers may be gladly given to a testimony for the truth.

A first inquiry of equal interest and importance is, whether our churches and pastors retain the truth in its integrity and purity—the truth of their great predecessors-of Luther, of Owen, of Whitfield? If they retain it not, they are totally unprepared for the crisis in which they are called to act, and must go unarmed to meet the formidable antagonists with whom they are summoned to contend. In respect to their own peculiar position as a body of Christians, separated from the religious establishment of their country, nothing can, as nothing ought to, sustain them but the possession and love of this truth; apart from which, neither attachment to the voluntary system, nor liberal opinions, nor simple worship, nor scriptural church government, nor all combined, can be their life and strength, amidst the many secular disadvantages and varied hostile influences, by which they are surrounded. Whereas, if the truth be still indeed their treasure and their glory-if for it they encounter social disadvantages-if for it they adopt liberal sentiments, and advocate religious liberty-then the truth will hallow their cause, sanctify their freedom, and give them victory over enemies, which not they, but only the truth, can overcome.

It is hoped and believed that the churches and pastors of our denomination do retain all the great principles of evangelical truth; that they do glory in the cross of Christ; that they do deem salvation by grace through faith their treasure and their joy. In forming a judgment on such a question, it will be necessary to make allowance for some peculiarities in modes of viewing and stating great truths. Such peculiarities vary continually. Each succeeding generation presents its own class of special modes in the statement of truths, the same in substance and in spirit. But, while these peculiarities are regarded as harmless, it may be as beneficial, so long as what is essential in truth is not damaged, or is even perhaps subserved by them,-care is needed, lest through this medium error should find entrance, and truth receive injury. There has been prevailing with many pastors, a happy and laudable zeal to convert souls, and to enlarge churches. One occasion of this holy impulse have no doubt been the accounts received of great revivals and numerous conversions, vouchsafed to the labours of our American brethren. Nothing was more natural than that those who longed for like success, should in some measure adopt means to obtain it, similar to those employed where it had been so largely realised. Among these were the special methods of addressing truth to the

people, in connexion with which it had been found quick and powerful, and so many had been pricked to the heart. The principal peculiarity in the most successful American preaching would seem to have been the pressing of immediate repentance, faith, and decided turning to God; in order to enforce which, great stress was laid upon the moral obligation and natural ability of men to receive the Gospel. These are views not in themselves novel or erroneous. The prominent statement of them, however, gave a peculiar character and tone to what, for the sake of distinction, may be termed revival preaching, and led probably to less frequent and forcible statements of another class of truths relating to the work of grace, and the power of the Spirit,—not that this latter portion of vital truth has been denied or undervalued, but only for the time laid aside, as possibly, if blended with appeal and expostulation, tending to diminish its pungency and force. To an observer, looking closely at the comparative modes of exhibiting truth, and dealing with souls, adopted by those beloved brethren, and by some other eminently successful preachers, it may seem as if, while in substance the same doctrines are declared, there may be traced some difference as to the ground on which success in the two cases has been hoped for. In the modern effort, it may rather seem, "This truth is what the minds of the people must yield to, and be conquered by." It was rather with Whitfield and his associates for instance, "This is the truth God the Spirit will apply, and bless, and render effectual to conversion." The Puritans preached the Gospel chiefly as doctrinal truth. The early Methodists chiefly as the sword of the Spirit. modern revivalists rather as the vanquisher of the will and conscience. Happy they who can combine and harmonise this three-fold conception of the one doctrine; and in their statements of truth, their appeals to the people, and their dependence on God, can blend, in due proportions, the distinctive excellences of these several classes of masters in Israel. It may be permitted to express such jealousy as arises only from love of the truth, and is consistent with the most approving sense of the zeal of brethren anxious for enlarged usefulness, as well as with the most candid consideration of the methods adopted by them to secure it, lest a beginning to swerve from the whole unimpaired system of evangelical truth be made at this point, wherein an earnest desire of practical good may be the innocent and plausible occasion of departure from sound doctrine.

The

As for the prevailing errors of the day, they, it is hoped, will bind the whole Congregational brotherhood by stronger ties and warmer attachments than ever to the Gospel. If the present period be to themselves, in some degree, a time of trial, to the truth it is much more so. If new life be infused into old errors,-if the same falsehoods which were once grossly, be now more plausibly defended,-if what is ruinous in doctrine be now presented in association with what seems most esti

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