Page images
PDF
EPUB

and followers of Christ watch over his truths, and seek to hand them down to their posterity, so that "one generation may praise the Lord to another, and declare his mighty acts."

Without dwelling longer on the subject, let us now draw to a conclusion, with a few remarks by way of improvement. The great duty we have been endeavouring to explain and enforce, is doing good to Zion, and this duty we owe, and should perform, so far as in our power, to the whole Church, wherever she may exist in our own, or in other lands. We occupy, indeed, a somewhat isolated position in the religious world. As, however, we do not unchurch other bodies of professing christians, so we are bound to seek their good. We owe this duty to the Church at large, and to the churches in the three kingdoms; more particularly, the Church of Scotland, from which we are Seceders, and with which, in her covenanted constitution and principles, we claim to be identified. One way in which we may strive to promote their common good, is by sending up prayers to heaven in their behalf; and we should see to it, that we cherish no feelings towards any of them inconsistent with the performance of this dutythat instead of regarding them with sectarian prejudice and dislike, and grieving at their prosperity, or rejoicing in their troubles, we sincerely love them, and desire their welfare, so far as we have reason to hope, that they are parts of the true Church of Christ. We should also seek to do them good by testifying against the errors and evils with which they may be chargeable, or their departure from former Scriptural attainments, and calling on them to "ask for the old paths and walk in them."

It is more immediately, however, to our own ecclesiastical association, that the duty we have been insisting on ought to be discharged. She is to us the only Church-the only one which we hold communion with, and practically recognise. There is no other whose authority we personally acknowledge, and are subject to in the Lord. Consequently, all the duties which we owe to Zion, we owe to our own body, and are bound to perform to her, as really as we would be, if she were the only church in the world.

Let us then improve what has been said, in the way of being stirred up to seek her good, in every respect, and by every legitimate means. Let us especially hold fast, and encourage one another to hold fast our reformation principles. Let us endeavour, likewise, to preserve peace and unity among ourselves, forbearing one another in love, forgiving one another, not sacrificing truth, but every thing else, for the sake of peace. Let us moreover seek to hold forth our principles, and diffuse them among the present generation, which will be the most effectual way to ensure their transmission on a larger scale to the generation to come. Nor let us shut our eyes to the practical evils existing among ourselves; particularly, the low state of vital godliness, in which respect, perhaps, we stand as much in need of reformation and revival as our neighbours. "There are sins among us, also, against the Lord our God"; and, as we would preserve our existence as well as promote

our real prosperity as a Church, we should be searching out these evils, and confessing and forsaking them. Amid many sins and shortcomings, and tokens of divine displeasure, God is still keeping us together as an organised body, and giving us a banner to be displayed for the truth; and, certainly, all that is taking place in the religious world around us, and among the nations-all the ominous signs which are appearing, both in the ecclesiastical and political horizon of Britain, and of Europe, are well fitted, instead of weakening, to deepen and confirm our conviction of the truth and value of that system of principles which the reformers drew from the word of God, for which they so nobly contended and suffered, and which that section of them, whom we call our reforming ancestors, so solemnly bound both themselves and us to preserve and maintain. We are all morally convinced that this system, as laid down in the Westminster Standards, as sworn to in our National Covenants, and as exhibited, and witnessed for in the Original Secession testimony, embodies in it a larger amount of scriptural truth than any other system of principles that has yet appeared. If so, then it is pre-eminently the cause of God, and being so, we are not only under the highest obligation, but have the highest encouragement to hold fast, and contend for it, inasmuch as it is a cause which can never be overthrown, but must ultimately triumph.

UNITED PRESBYTERIAN SYNOD, AND THE NEW

VIEWS OF THE ATONEMENT.

We have long been of opinion that the "new views" as to the doctrine of the atonement are rapidly leavening both the ministers and members of the United Presbyterian body. This opinion has been founded on what has occurred from time to time in her Synod and Presbyteries, and from the intercourse we have had with persons in her communion.

Our readers will remember, that, about twelve years ago, these views were openly avowed and defended by more than one of her ministers; and although some of them were tried and suspended from office on that account, the way in which that was done, was, considering the importance of the subject, far from satisfactory.

The doctrine of the atonement lies at the foundation of that work in which the greatest display of the glory of God to man has appeared —a work which angels desire to look into-a work which constitutes the very ground of the Christian hope, and which will be the theme of praise to the redeemed through all eternity. It might have been expected, that the bare suspicion that erroneous views on this doctrine existed within her pale would have produced instant alarm, and led to the most stringent inquiry, with a view to eradicate the evil; but such was far from being the course pursued by that Church. During the trial of the ministers referred to, it became manifest that similar views were more or less entertained by others; and the consequence

was, that the Synod gave judgment respecting the parties at her bar, but refused to express an opinion on the important doctrine which had been impugned. How different from the practice of the Secession fathers! In their time, a heresy broke out on the subject of justification by free grace. The subject was taken up judicially by the Presbytery, and a deliverance given in the form of an act, which, in point of clearness, ability, and faithfulness, remains to this day a standing testimony to the truth of God's word, and to the honour of the first Seceders. The case before us, however, forcibly reminds us of the trial of Professor Simpson before the moderate General Assembly of 1729, who had dared to call in question the divinity of the Lord Jesus Christ. The assembly was unanimous in defending the heretical professor, save one voice, and that was Boston's. In like manner, the late Dr Marshall raised his voice on this occasion, not only in vindicating injured truth, but in charging Dr Brown, one of the professors of the body, with holding similar views on the doctrine of the atonement. The result of this affair will be remembered. The professor was cleared, although declaring his belief that "Christ died in some sense for all men;" brethren were enjoined (how popish like!) to be cautious in preaching on the subject to their people; as if it was unsafe to discourse on a great Bible doctrine; and the venerable doctor who preferred the charge felt compelled to withdraw from her communion. From such proceedings we could only expect the worst results, and subsequent events have fully justified our fears, that the leprosy would speedily spread throughout the body.

We have been led to make these remarks from what occurred at the last meeting of the United Presbyterian Synod. From the report of their proceedings, it appears that the Rev. Mr Rutherford, one of the leaders of the new view party, applied to the Synod for removal of the sentence of suspension under which they had laid him, and to be restored to his official status in the Church; which application the Synod granted, Dr Brown remarking, that "they received Mr Rutherford with much cordiality."

It ought to be matter of satisfaction to every Christian mind when a fallen brother has been restored, whether it be to the paths of virtue or to the belief of the truth; and we would rejoice to see not only Mr Rutherford, but all those with whom he has for a number of years been associated in a course of error, confessing the fallacy and sinfulness of their views, and again bearing testimony to the truth of God's word; but, at the same time, we feel bound to state that such acknowledgments ought to be received with caution, and their sincerity duly tested. Mr Rutherford once made a public confession of his faith in connection with that body now known as the United Presbyterian Church, and under that profession was solemnly ordained to the office of the ministry. In as public a manner he denied the doctrine of the atonement as held by them, and for so doing was suspended from office, and excluded from their communion. Subsequently he took an active part in forming a separate religious body (the Morrisonian), for the ostensible purpose of propagating his views on that doctrine, and defended them both from the pulpit and the press, thereby sowing the seeds of a most dangerous

heresy, which has now taken root, we grieve to say, to an extent that no human power can ever eradicate. It does not belong to us to speculate on the motives which may have led Mr Rutherford to a recantation; these are known only to God; but this we say, that, granting his admission of the sinfulness of his views has been perfectly sincere, the Synod ought to have had more substantial evidence that such was the case. Is the doctrine of the atonement a matter of so trifling importance as may be bandied about at pleasure? Is it a question of no moment whether Christ died for all men, without securing salvation to any; or whether he died for a definite number only, actually purchasing for them exemption from condemnation, and a right to eternal life? Or is it all one whether men trust for salvation to a faith which they can acquire at pleasure, or to that faith which the Bible declares to be the gift of God? Mr Rutherford, for more than ten years, has been in connection with a body whose views, on what might be termed the foundation-stone of the work of redemption are diametrically opposed to those professed by the United Presbyterian Church. He has had a chief hand in originating and spreading in this country a most dangerous doctrine to the souls of men, which no repentance of his will ever be able to recall, and which may continue to poison religion for ages to come. We cannot, therefore, help viewing his re-admission to communion and to office by the U. P. Synod with strong feelings of distrust as to the purity of that Church on the doctrine in question. We do not say that Mr Rutherford should have been for ever debarred from the communion of the Church. No power has been committed to men by her great Head to shut out from the kingdom of heaven the vilest sinner or the blackest apostate, after giving tokens of genuine repentance. But it is one thing to admit to the ordinary privileges of the Church, and quite another to admit into the sacred office of the ministry, and to the oversight of the eternal interests of souls. The variety of changes in regard to Bible truth of the deepest importance through which Mr Rutherford has passed, by profession at least, is such as surely rendered it unsafe to commit to him the exercise of an office which the Apostle declares is to be committed to faithful men," who are "blameless," and characterised by "holding fast the faithful word as they have been taught, that they may be able, by sound doctrine, both to exhort and convince the gainsayers," and with which those must not be invested, who have been as clouds without water, tossed about with every wind of doctrine.

[blocks in formation]

The Scottish Psalm and Tune Book. Edinburgh: Paton and Ritchie, South

[blocks in formation]

SINGING is one of the acknowledged forms in which worship is to be offered up to God in his Church. This has the sanction of the highest authority, in ancient and modern times, and is commended by the example of Christ himself and his Apostles. God has also

been pleased to furnish his people with an inspired Psalmody to be employed in this part of his worship; but we have not been furnished with a similar system of tunes to be used in celebrating the praise of God in singing these songs of Zion. Without something of this kind, however, it is plain that the ends of this part of worship cannot be gained; one of which is, that worshippers may unite with one voice in uttering the praises of God in such melodions strains as are calculated at once to solemnize and elevate their minds in contemplating the glory of God as exhibited to them in his Word.

It is therefore a laudable object to seek to furnish the best means of obtaining this end that human wisdom and skill can devise; and this is the object of the work before us. It contains a large number of tunes which are judged the most suitable to be employed in the worship of God, and suggests also those that are best adapted to each psalm, according to the character of its matter, joyful or mournful. In furnishing this work to the public, the publishers must have been at considerable expense; and, so far as we can judge, it is such as does credit to all who have been concerned in its execution. Of the editor's labours and success in his department, in a scientific point of view, we do not pretend to be competent to judge; but of the general results we are able to form an opinion, and are in no small degree surprised as well as thankful, that we can give this with so much approbation.

The taste of the age in regard to the kind of music best suited to the worship of God has happily undergone a great change of late-a change, in our judgment, decidedly in the right direction; and to this the work before us has been fully accommodated. Nearly all the light and extravagant tunes that were for a time in great repute in certain quarters, as well as repeating tunes, have been discarded; and those commended in this collection are almost exclusively such, whether new or old, as are most suited to the solemn exercise in which they are designed to be employed. It is not long since those who objected to repeating tunes, and other light airs, were represented as antiquated in their notions, and void of taste; but now the greatest masters in sacred music pronounce these as unsuitable, and what ought to be excluded from the worship of God in his sanctuary.

There is one thing to which we have very decided objections, which the form of this work supposes to be necessary in practice, viz., that in celebrating the praises of God, the worshippers require to have the tune-book before them, and, consequently, that they are only in the process of learning, instead of having such a competent acquaintance with the tunes sung as to enable them to join in the worship without such aid. It is surely meet that the public assemblies of worshippers engaged in celebrating the praises of the eternal God should not be degraded into schools, and that the tunes used should not be in the course of being learned, thus rendering the assembly partly a class learning music, and partly a company of worshippers. The art of singing should be learned in schools appointed for the purpose, and, in as far as possible, so mastered, that in praising God the whole heart and mind can be engaged about the subject-matter of the Psalm sung

« PreviousContinue »