3. Their unsteadfastness is further evidenced, by conforming to other ecclesiastical communities in the loose practice of occasional or indiscriminate hearing; and even in some instances of ministerial intercommunion—the law of their church on that matter having become obsolete. Against these courses, in some of which that body has obstinately persevered for more than a hundred years, we deem it incumbent on us to continue an uncompromising testimony. Many comments the Moral Governor of the nations has furnished in his providence within the last century, making still more intelligible the righteous claims of his word: but Seceders seem to have their moral vision obscured by a vail of hereditary prejudice. We trust the Lord is on his way to destroy the face of the covering cast over all people, and the vail that is spread over all nations; Is. xxv, 7.
SEC. II. Our testimony against the unfaithfulness of the Associate Reformed Church, continues also without material change since the rise of that body. The following among others may here be noticed, as constituting just grounds of opposition in a way of testimony-bearing, by all who would be found faithful to the Lord, and their covenant engagements.
1. Their very origin was unwarranted by scripture. All the scriptural attainments to which they profess to adhere, were already incorporated in the standards of the organic bodies, from whose fellowship they seceded. They did therefore make a breach without a definite object, and multiply divisions in the visible body of Christ without necessity. Thus they did violence to the royal law of love; for while under a profession of charity they invited to their new fellowship their former brethren; the nature of the case evinces a disposition to unmitigated tyranny. This state of things we think has not been generally understood. We shall here endeavor to render it intelligible. The fact of organizing that church (the Associate Reformed) said to both Covenanters and Seceders "It is your duty to dissolve your respective organizations, and join us." This is undeniable. The Covenanter or Seceder replies by asking—"What iniquity have you or your fathers found in us, that you forsook our communion?" &c. "Not any," replies the Associate Reformed Church; "only some trifling opinions peculiar to you severally which we deem unworthy of contending about. Only join our church, and we will never quarrel with you, relative to your singularities." "Ah," replies the other party, "the matters about which we differ, are trifling in your account; how then could they be of such magnitude as to warrant your breaking fellowship with us? What you call trifles, peculiarities, &c, we cannot but still judge important principles, sealed by the precious blood of martyrs: must we deny these or bury them in silence, to gain membership in your new church? Is this the nature and amount of your professed charity? This is not that heaven-born principle 'that rejoiceth not in iniquity, but rejoiceth in the truth.' You break fellowship for what you esteem mere trifles—you propose to us a new term of communion, with which it is morally impossible that we should comply, without doing violence to our consciences. Is this charity or tyranny?"
2. Although covenanting was declared by this body at their origin, to be an "important duty," they never recognized the solemn deeds of their fathers as binding on them; nor have they ever attempted the acknowledged duty in a way supposed to be competent to themselves. Nay, the obligation of the British covenants has been denied both openly and frequently from the pulpit and the press; and even attempts have been made, not seldom, by profane ridicule, to bring them into contempt. The very duty of public, social covenanting, either in a National or ecclesiastical capacity, has been often opposed in the polemic writings of the ministers of this body, however often inculcated and exemplified in the word of God. The moral nature of the duty taken in connection with prophetic declarations, to be fulfilled only under the Christian dispensation, demonstrates the permanency of this divine ordinance until the end of the world.
3. This church set out with unsound views of church fellowship, as has been already in part made appear. But when their position came to be more pointedly defined, they made the novel distinction between fixed and occasional communion. The practical tendency of this unscriptural experiment was necessarily to catholic communion, which theory was soon advocated by some of the most prominent of the ministry; and accordingly eventuated in the merging of a large number of her ministry and membership, in the communion of the General Assembly.
4. On the doctrine of the divine ordinance of civil government, this church has all along been unsound; as is fully evidenced in the practice of her members, which has been similar to that of Seceders. Our testimony against the latter is, in this particular, equally directed against the former.
5. This church has appeared as the advocate of a boundless toleration, conforming her views and policy in a most servile manner to the infidel model presented in the civil constitutions of republican America. It would seem, indeed, that this body aimed at conforming their ecclesiastical polity to that standard, from the fact that the very symbol of their profession as a corporate body, is designated the "Constitution of the Associate Reformed Church"—a designation which might be considered as militating against the supremacy of the Holy Scriptures. In this Constitution a sphere is assigned to conscience, which is incompatible with due subjection to the Supreme Lawgiver. As well might the will, or any other faculty of the soul of man, be invested with this impious supremacy, and immunity from control, by any authority instituted on earth by the only Lord of conscience. Jehovah will rule the consciences of his creatures, as well as their judgments and wills, by his holy law, in the civil commonwealth, in the church and in the family.
6. The unfaithfulness of this body appears further, in shunning to declare the divine right and unalterableness of Presbyterial Church Government, she testifies not against Prelacy or Independency. If this church is Presbyterial in practice, it is on no better footing than that of the Revolution Church of Scotland.
7. The purity of divine worship is not guarded by the terms of fellowship in this church. It is true, "No Hymns merely of human composure, are allowed in her churches." But what mean these guarded terms and phrases, "merely;" "churches?" The best interpretation of these cunningly contrived expressions is supplied by the practice of those ministers of the body, who scruple not to offer unto God "hymns merely of human composure" when occupying pulpits of other denominations, or sojourning for a night in families where these hymns are statedly used. It is known that this part of the order of public worship has been submitted in some instances, to the voice of the congregation by their pastor; thus manifesting in the same act, latitudinarianism in regard both to the government and worship of the house of God.
Lastly, to specify no further—Laxity of discipline is observable in this church. She has always admitted to her fellowship, and to a participation in her special privileges (the seals of the covenants), persons who openly deny the divine warrant for a fast in connection with the celebration of the Lord's Supper; yea, who ridicule that part of the solemnity as superstitious! The same privileges are granted in this church to such as habitually neglect the worship of God in the family. Nor does this church inculcate or enjoin, as a part of Christian practice, fellowship meetings for prayer and conference. We must, as witnesses for the cause of Christ, solemnly protest against these sentiments and correspondent practices, as inconsistent with the scripture and the reformation attainments of our covenant fathers.