alike, our appeal is "to the law and the testimony." "If they speak not according to this word, it is because there is no light in them."

This remark, which cannot but be sustained by every intelligent Presbyterian, (see Confession of Faith, chap. 21, 25, 26, &c.) qualifies the whole discourse of Dr. Humphrey, eliminates from it much that is invidious, cuts off as perfectly inapplicable to the Presbyterian system the greater amount of Dr. Gilman's strictures, and saves us from any necessity of proving, under all circumstances, the concurrent existence of our doctrines and of our peculiar forms of external polity. Either or both may be at once disproved, if possible, by an appeal to Scripture. But if they are found in accordance with these, then as surely as "one jot or tittle of all that God has said cannot fail, though the heavens and the earth pass away," however they may both be regarded as a scandal and a folly to the wisdom and proud reason of man," the gates of hell shall not prevail against them."

A third exception taken by some members of the Assembly, to this discourse of Dr. Humphrey, was to what they considered his unnecessary, and in some measure, unqualified remarks upon our brethren of the Methodist Church. The relations of christian amity, co-operation and communion, which in this city have always been maintained between this most zealous and devoted Church and our own, and the readiness with which they united in welcoming the Assembly to their houses and their pulpits, we were sorry to have treated "even with the appearance" of hostility. And I would add to the generous homage rendered by Dr. Humphrey to the system and to the zeal and success of our Methodist brethren, the wish and prayer that our relations may ever continue to be those of christian love, confidence and co-operation in every good word and work. "Grace be with ALL them that love the LORD Jesus Christ in sincerity. Amen."

But I proceed in the fourth place to remark, that in this discourse, Dr. Humphrey no where claims for Presbyterianism exclusively, the virtues, the valor and the patriotism which he so eloquently pourtrays. That these are congenial to the principles, the spirit and the polity of Presbyterianism, he ably endeavors to demonstrate as pertinent to his occasion and his theme. But he nowhere charges upon other systems of faith or order, either a want of piety, of principle, or of patriotism.

In this respect he might have been sustained in making a contrasted picture, which he prudently refrained from doing.

His discourse is far, very far, from arraigning any of what are usually understood by the term "other denominations," except the Methodist and a portion of the Episcopal Church. On the contrary, he is every where most careful to shew that he pleads the cause, not of Presbyterianism alone, but of all who hold with them, the same great principles of divine truth. Thus, in the very beginning, he connects all that is subsequently spoken of in terms of praise with "our theology," in marked and avowed separation from our principles and our polity, which he afterwards attempts to prove are but developments from it. He traces this Theology to the Lambeth articles of the Episcopal Church, and the early reformers of the Church of England in general, to the articles of the Helvetic Churches, to the decrees of the Synod of Dort, which included representatives from the Churches of England, Germany and France. He includes in its great representatives, the New England Edwards and Bellamy, and the Congregationalist Owen. He specifies by name as equally included in his argument, "our Congregational brethren," and "the Churches of New England, of whose faith at the time, the Saybrook platform and shorter catechism were the exponents." Dr. Humphrey gives therefore, the praise of whatsoever things he enumerates as lovely, and of good report in his developments to the Congregational Churches, to the Baptist Churches, to the Evangelical Lutheran Churches, to the Dutch Reformed Churches, to the French Reformed Churches, and to those of the Episcopal and any other churches who held "the substance of our theolOGY.' Nay, even in the list of the great adversaries of our faith, (§ 5 Disc.) he does not enumerate, as he well might have done, Arius, Socinus, Belsham, or Channing, and thus he cuts off the very possibility of Dr. Gilman having a shadow of pretext for making this discourse and the public interest it had occasioned, "a medium" for a proselyting effort to bring about his anticipated millennium—“those grand and promised evolutions, when all parties, no longer seeing through a glass "darkly, shall behold face to face," and when the universal, world-comprehending religion" of Unitarianism which will "not stagger the common reason and moral sense of mankind" shall every where prevail.

*See paragraph 3d of Discourse.

4

1

And now, brethren, for your sake and my own, I will close, reserving for another season some observations on the discourse of Dr. Gilman, and the reasons why we cannot receive as christian truth that system of doctrine which it is the ultimate object of this discourse to commend to our liberality and acceptance. Allow me now to remind you that the varieties of religious opinion and practice are permitted to exist, not because they are all alike acceptable to God, authorized by His word, or conducive to the present and future well-being of man, but "because the liberty of second causes is not hindered, and the pride of human reason is therefore left to indicate its nature by its developments.

To a certain extent variety in the form, order and polity of the Church, and in the extent and expression of its creed, is permitted to the christian discretion of God's believing people. In accordance with the diversity of human condition, and for many wise and important ends, an adaptation may be made of those things which are not of the essence either of the church or of the gospel. There may thus be "ONE LORD, one faith, and one baptism" of the Holy Ghost, one "captain of salvation," and one pillar-cloud of truth, and yet many tribes, with many banners, camps and leaders in the one sacramental host of God's elect. Bound together by unity of faith in the substance of their theology, these should be also bound together "by the unity of the spirit, in the bonds of peace,—“provoking one another only to love and good works,"-"wherein they are agreed, walking by the same rule and minding the same things," -all having an eye single to the glory of their great deliverer, and all striving together for the extension of His kingdom, the salvation of sinners, and the edification of saints.

Only let us bear in mind that we cannot be saved as Presbyterians, Baptists, Methodists, or as members of any other tribe of Israel. To be "an Israelite indeed, in whom there is no guile," we must be "new creatures, created in Christ Jesus, who is our life" and who "giveth power to as many as believe to become the sons of God." "Brethren let no man deceive you. Examine your own selves, whether ye be in the faith; prove your own selves. Know ye not your own selves, how that Jesus Christ is in you, except ye be reprobates."

This living, transforming, and sanctifying faith in Christ THE LORD, is the only bond of living union "to the church of the first-born, whose names are written in heaven." "Blessed are they that put their trust in HIM." "O Father," says this same

Saviour, "all mine are thine, and thine are mine, and I am glorified in them." In Him as "the seed of the woman," our first parents believed, and "being justified by faith, had peace with God through our LORD JESUS CHRIST." In Him Abel trusted as "the Lamb of God, who taketh away the sin of the world," and therefore "offered a more acceptable sacrifice than Cain.” "And Enoch also, the seventh from Adam prophesied saying behold THE LORD cometh with ten thousand of his saints, to execute judgment upon all, and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed, and of all their hard speeches which ungodly sinners have spoken against Him."

In Him Job found consolation amid all his troubles, saying, "I surely do know my REDEEMER, the LIVING ONE, and He THE LAST will arise over the dust. And after the disease has cut down my skin even from my flesh shall I see God, whom I shall see on my behalf, and mine eyes shall behold Him."+

Seeing his days afar off, "Abraham rejoiced and was glad.” "I have waited for thy salvation O Lord," says the dying Jacob. "To Him gave all the Prophets witness," and to his divinity, mediation, sufferings, and death the rapt visions of prophetic inspiration guided the faith of that great cloud of witnesses who have passed into the heavens. To them "the arm of the Lord was revealed as He who is despised and rejected of men, a man of sorrows and acquainted with grief; he was despised and we esteemed him not. Surely he hath borne our griefs, and carried our sorrows; yet we did esteem him stricken, smitten of God, and afflicted. But he was wounded for our transgressions, he was bruised for our iniquities, the chastisement of our peace was upon him, and with his stripes we are healed." "For unto us a child is born, unto us a son is given, and the government shall be upon his shoulder; and his name shall be called wonderful, counsellor, the mighty God, the everlasting Father, the Prince of Peace." "The Lord," that is Jehovah, "our Righteousness."

In this Divine Redeemer, the dying thief rejoiced, saying, "Lord remember me when thou comest into thy kingdom." When assembled at Bethany to witness Christ's ascension to "that glory which he had with the Father before the world was," "it came to pass while he blessed them, he was parted from them, and carried up into heaven. And they worshipped him, and returned to Jerusalem with great joy."

†See Smith's Testimony to the Messiah.

To Him the believing Thomas directed his adoring worship, saying, "My Lord and my God."

Stephen having testified to "The LORD JESUS CHRIST," and having told the multitude "that they had slain them who shewed before of the Just one," when they had heard these things, they were cut to the heart, and they gnashed on him with their teeth. But he being full of the Holy Ghost, looked up steadfastly into heaven, and saw the Glory of God, and Jesus standing on the right hand of God. Then they cried out with a loud voice and stopped their ears, and ran upon him with one accord. And they stoned Stephen calling upon GOD, and saying LORD JESUS receive my spirit. And he kneeled down and cried with a loud voice, LORD, lay not this sin to their charge. And when he had said this he fell asleep."

Not only did the proto-martyr Stephen close his life by committing his departing spirit into the hands of Christ as GOD and LORD, but such was the mark by which at that time, as in the days of Pliny and Justin Martyr, christians were distinguished. Saul had authority to burn "all that call on the name of the Lord." "Whosoever shall call on the name of the Lord," that Lord or Jehovah previously unknown to the Gentiles, "shall be saved," was the christian mission. And the Apostolic writings are addressed "to all that in every place, call upon the name of the Lord Jesus Christ."

God forbid, says Paul-as the voice of all the Apostles"that I should glory save in the cross" the propitiatory sacrifice and atonement "of our LORD JESUS CHRIST by whom the world is crucified unto me and I unto the world." And as God said unto the Son "thy throne, O God, is forever and forever, and when he brought his first begotten into the world, said let all the angels of God worship him," so when he unveils to us the worship of the upper Sanctuary, "I beheld," says the inspired seer, "and I heard the voice of many angels round about the throne and the beasts and the elders; and the number of them was ten thousand times ten thousand, and thousands of thousands, saying with a loud voice, worthy is the Lamb that was slain to receive power and riches, and wisdom, and strength, and honour, and glory, and blessing. And every creature which is in heaven and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying, blessing, and honour, and glory, and power, be unto him that sitteth upon the throne, and unto THE LAMB for ever and ever. And the four beasts said, Amen. And the four and twenty