• "History of the Christian Church in the West--No. III," pp. 121-125.
• "The Christian Expositor" [John 20:30,31], pp. 125-132.

FROM

THE CHRISTIAN MESSENGER.
BY BARTON W. STONE, AN ELDER IN THE CHURCH OF CHRIST.
"Prove all things: hold fast that which is good.--PAUL.
VOL. I.]	GEORGETOWN, KY. APRIL 25, 1827.	[NO. 6.

      After constituting with prayer, and choosing a moderator and clerk, we proceeded to draught a circular letter to the congregations formerly under our care, which is as follows:

      "DEAR BRETHREN: By the time this letter shall have reached you, you will, no doubt, have heard, that a separation has taken place between us, and the Synod of Kentucky, and the presbyteries to which we belonged. The reasons which induced us to withdraw, you see in the above copy of our protest; which reasons we intend more fully to unfold as soon as we can obtain the minutes of Synod, and those of the Washington presbytery, which are referred to in said protest. But lest you should form an improper opinion of the nature or kind of separation, we take the liberty of giving you a short statement of it. We do not desire, nor do we consider ourselves to be separated from the presbyterian Church, as christians, whether ministers or people; we still wish to continue united to them in the bonds of love; we will admit to communion as formerly, and desire to be admitted. It is not our design to form a party. We have only withdrawn from the jurisdiction of those bodies, with whom we stood connected, because we plainly perceived that, while that connexion subsisted, we could not enjoy the liberty of reading, studying and explaining the word of God for ourselves, without constant altercation and strife of words to no profit. We pass no uncharitable censures on those reverend bodies for their strict adherence to their standards; but as we accountable to God for ourselves, so we must act for [121] ourselves as in the sight of God; and can own no standard of faith but the word of God; and we desire ever to look to him for his Spirit of wisdom to lead us into all truth. Brethren, we wish to pay all due deference to the Confession of Faith, and other writings of our pious fathers; but we plead a privilege, which is granted in the Confession of Faith, chap. I, sec. 9, 10, as we mentioned in our protest; that the infallible rule of interpreting Scripture, is not the Confession of Faith, nor any human writings whatever, but the Scripture itself. On this ground we have attempted, and still mean to proceed to hold forth the word of life, peace and pardon to sinners, through the blood of the everlasting Covenant. But as we are by some suspected of having departed from the true doctrines of the Gospel, we design as soon as convenient, to explain to the public our views of the Gospel. In the mean time we are determined, by the grace of God, to preach the Gospel, and administer ordinances as formerly.

      "And now, brethren, we commend you to God, and to the word of his grace; which is able to build you up, and give you an inheritance among them that are sanctified. Farewell."

      Late in the evening, after our adjournment, the following resolution was handed to us from Synod.

      "On motion, Resolved, that Messrs. Rannels, Houston and Kemper be a committee to wait upon Messrs. Marshall, Dunlavy, M'Nemar, Stone and Thompson, to enquire of them, what objections they have to our Confession of Faith, or to any part of it, which they have in their remonstrance declared they could not submit to be judged by; and that they transmit said objections to us in writing on to-morrow morning, or before the Synod rises."

      As several of our members were under a necessity of leaving town that night, we concluded to meet next morning, to take into consideration the above resolution. The result of which meeting you will see by the following letter, addressed by us to the Moderator of Synod:

      "Rev'd. and Dear Sir:--We received your resolution from a member of your committee, requesting us to give [122] you a statement of our objections against some parts of the Confession of Faith. We have taken the matter into consideration and resolved to comply. But it is out of our power to state them to you as soon as you require: but will without fail give you a statement at your next annual session. A party is not our aim; and this we hope to evince to you, and to the world at your next session. In the mean time we design to proceed no farther than circumstances may require. Brethren, you are in our hearts to live and die with you: our hearts are bound to you in love. We hope your intentions in doing what you have done, were good; but we still believe as stated in our protest. In the mean time let us unite our prayers to our common Lord and Father, that he would in his kind providence heal our divisions, and unite us more closely in the bonds of love.

      "We remain, dear brethren, as ever, united to you in heart and affection.

      This letter was sent forward to Synod as soon as possible on the same day of our meeting; but they did not wait for an answer, for before its arrival, they had passed a vote of suspension; an account of which you will see hereafter.

      Shortly after our return home, we were followed by heralds proclaiming our suspension from the ministerial office.

      In some of our congregations the minute containing that extraordinary act, was publicly read, and handed to us; which is as follows:

      "On motion, the following resolution was introduced, and on a vote being taken, was carried in the affirmative. Whereas, Messrs. Robt. Marshall, John Dunlavy, Richard M'Nemar, Barton W. Stone, and John Thompson, have declared themselves no longer members of our body, or under our jurisdiction, or that of our presbyteries; [123] and whereas, it appears from their remonstrance laid before Synod, that they have seceded from the Confession of Faith of the Presbyterian Church, and no more wish to be united with us, until we adopt a more liberal plan respecting human creeds and confessions; and, whereas, a committee has been appointed, seriously and affectionately to converse with the above members, in order if possible to reclaim them to the doctrines and standards of our church, which committee has proved entirely unsuccessful; moreover, whereas said gentlemen came into Synod and informed us that they had constituted themselves into a separate presbytery, and have refused to comply with every solicitation to return to their duty, but persist in their schismatic disposition: Therefore, Resolved, that Synod do, and they hereby do, solemnly suspend Messrs. Robert Marshall, John Dunlavy, Barton W. Stone, Richard M'Nemar and John Thompson from the exercise of the function of the Gospel ministry, until sorrow and repentance for their schism be manifested; leaving it however to the several presbyteries, to which the above members may have belonged, to restore them as soon as they give satisfactory evidence of repentance; and their congregations are hereby declared vacant.

      "On motion, Resolved, that commissioners go to the several congregations where Messrs. Marshall, Dunlavy, M'Nemar, Stone and Thompson have statedly preached, to declare those congregations, not before vacated, now vacant; and state the conduct of Synod, respecting those men, and exhort to peace and unity; and that the commissioners be as follows, viz. Messrs. Shannon and Lyle, to Bethel and Blue-spring; Messrs. Rannels and Howe, to Cane-ridge and Concord; Mr. Blythe, to Eagle creek; Mr. William Robinson, to Springfield and Turtle creek.

                  "A true copy,

JAMES WELSH, S. C. S. K."      

      Here it is worthy of our most serious attention, to observe that the Synod had no legal grounds to proceed farther against us after our withdrawing from under their jurisdiction. For if the power of suspension is [124] not legally vested in a Synod, their assuming and exercising it, must appear indeed an empty flourish. We would humbly enquire upon what ground they proceeded? Their standard affords no pretext for such a step: the power of Synod is limited to certain bounds which you will see, Form of Gov. chap. x, sec. 2; you see not a word there of a suspension; their highest authority is to advise the presbytery in such a case, (Form of Proc. chap. ii, sec 11). It is unnecessary to prove a negative. We say they had no such authority from the word of God, or the form of Government. But seeing much has been said in support of their authority in that case, it is necessary we should pay a particular attention to the subject.

      If our suspension be orderly and according to the will of God, the consequences are serious indeed. We are bound on earth and bound in Heaven; cast out of the vineyard as fruitless, withered branches; in no better circumstances than Heathens and publicans; running unsent; and all that bid us God speed, must be partakers of our evil deeds. On the contrary, if we have been called of God to minister in Holy things, and have done nothing to forfeit that authority; and if any man, or set of men, should rise up and command us to be silent, and forbid the people to hear us; the consequences may be serious to them in the end. It is certain Synod had no authority from the Book of discipline to suspend us; their authority then must have been either from the word of God, or from such existing circumstances as required them to dispense with order.

[The Christian Messenger 1 (April 25, 1827): 121-125.]

      John 20, 30, 31. And many other signs truly did Jesus in the presence of his disciples, which are not written in this book. But these are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name.

      In this texts are contained several important ideas.--1. The first idea suggested is that the Scriptures, or [125] written word, is the cause and foundation of our faith.

      2. That the object of our faith is, that Jesus is the Christ, the Son of God.

      3. That the Scriptures afford sufficient evidence of this fact to produce faith.

      4. That eternal life is the fruit of this faith.

      To each of the ideas we will briefly attend.

      1--That the Scriptures, or written word, is the cause and foundation of faith.

      This proposition appears to us a maxim in theology, and therefore needs no proof. But lest a doubt should exist in any mind, we will introduce a few testimonies. Jesus said to the Jews, "Had ye believed Moses, ye would have believed me; for he wrote of me." John 5, 46. "So then faith cometh by hearing, and hearing by the word of God," Rom. 10, 17. "Neither pray I for these alone, but for them also, who shall believe on me through their word." John 17, 20.

      There are not a few honest, though mistaken men, who reject this plain truth. They affirm that faith in Jesus, is an immediate gift from Heaven; or an immediate operation of the spirit; and therefore, the written word is not the cause nor foundation of it. In proof of this strange position they introduce a number of detached Scriptures, and labour to make their views accord with their systems of divinity, and with Christians experience. They continually refer to Eph. 2, 8. "By grace are ye saved through faith; and that not of yourselves, it is the gift of God," and Heb. 12, 2, "Looking unto Jesus, the author and finisher of our faith." Waiving all criticism, we all agree that he is the giver, author and finisher of the Gospel, which is the foundation of faith, and which is the revelation of himself, his will and his plan of redemption. This Gospel or revelation, he has confirmed by signs, wonders and miracles, which are written that we might believe. When we receive the evidence, we believe the fact, that Jesus is the Christ the Son of God. With propriety we may say, that God is the giver of this faith; for had he not given us this revelation, with its divine evidences, we have never [126] believed. I inform my neighbors that at a certain time and place, I saw A kill B. They believe. They have faith. Who gave them this faith? who was the author and finisher of it? All will acknowledge that I was the giver and author of it. How? Simply by stating the fact. "So faith cometh by hearing, and hearing by the word of God."

      To say that the Scriptures are not the cause and foundation of our faith, but some immediate, mysterious operation of the spirit on the mind, involves so many insurmountable difficulties, that we are obliged to reject it.

      1--It makes the Gospel the greatest curse that was ever imposed on the world. For the Gospel requires us to believe in the Lord Jesus Christ, John 3, 2, 3. Unbelief is declared to be a damning sin, the sin of the world, and enhances the condemnation and punishment of the unbelieving. John 3, 18. Matt. 11, 21, 22. An impossibility is then required of the sinner, and an aggravated punishment, everlasting punishment inflicted on him!! Is this the Gospel of God?

      2--It veils the glory of the divine character and government, as revealed in the Scriptures, and manifested in Jesus. What father so unreasonable, so cruel, as to command his little son to pluck up a large oak, and in wrath beat him to death for not doing it? Would not every rational being execrate the wretch? Would not every child of this monster dread his cruelty, and endeavor to fly from his presence? And dare we apply this character to God and his good government? They surely do it, who say that the sinner can no more believe in Jesus, than create a world, or stop the sun in his course. Should God command every son and daughter of Adam to make a new world, and inflict everlasting punishment upon every one, who failed to do it; would not every one cry out with one voice, it is an unreasonable and cruel command? But if to believe be as impossible as to create a world, where is the difference? There is none. So habituated are many to such language that they have never seen the blasphemy contained in it; nor have they considered the horrors, infused into many minds, of such a government. [127]

      3--Were the doctrine against which we plead true, it certainly was known by the great Teacher from Heaven, who is called the truth. If so, how could it be said consistently with his spotless character, that he marvelled at their unbelief? How could he marvel if he knew that it was as impossible for them to believe as to create a world? What should we think of him, had he commanded them to make a new world, and then have marvelled that they did not do it?

      4--If man cannot believe the Scriptures from the evidence given in them, they are useless to him, as not being the cause nor foundation of his faith. I was in a neighborhood, not long since, and went with the crowds to hear a very celebrated preacher. With great confidence he addressed the listening multitudes on the subject of the total depravity of man. To illustrate his subject he introduced the figure of a dead corpse floating rapidly on the floods of the Niagara, and in a minute must be borne over the dread precipice, and ingulfed below. The corpse saw no danger, feared none, made no exertion to escape, nor called for help. The preacher then supposed that God immediately touched him into life. The poor creature now saw his danger, now was filled with fear, now exerted every power to escape, and cried with every breath for help. This was the representation of the sinner's case. This was the burden of his sermon. The same evening I listened to another preacher in a private circle applauding in the highest terms the discourse we had heard. Having exhausted this subject, be commenced another, descanting on the great utility of Bible Societies, and the happy prospects of sending the Bible to the Heathen nations. The contradiction was so obvious, I could not longer forbear; for I had sat a silent stranger till now. I begged the liberty of suggesting a difficulty, which oppressed my mind, and wished light on the subject. If the doctrine we have heard to-day be correct, of what use is the Bible to the Heathen nations, or to sinners amongst us? They are as dead as the corpse floating down the Niagara; they cannot see, understand, nor believe it, till God [128] by immediate divine power, makes them alive. Can he not as easily do this divine work for the Pagan nations without the Bible, as with it? Why then such an immense expence and trouble, to send them the Bible? It can only increase the condemnation and punishment of the reprobate part of them, and the elect are made alive without it. I farther remarked, that the doctrine we have heard to-day, stands in direct opposition to the Scriptures of truth; for they every where represent divine life as the fruit, or consequence of faith, and expressly declare that, he that believeth not shall not see life, but the wrath of God abideth on him.

      5--If the doctrine against which we plead be correct, we cannot see the sincerity of God in expostulating with the sinner in such language as the following. "Why will you die?" "What more could I have done for my vineyard, that I have not done?" &c. Might not the sinner justly reply--The reason of my death is, because thou dost not give me faith? Thou mightest have done more for me, for thou mightest have given me faith, or afforded me that divine operation which produces it.

      6--If faith be the gift of God in the sense, against which we content, then it follows, that God in his favors to the children of Adam, is partial. For if all are equally dead, and it is equally impossible for any to believe, then it is demonstrably plain, that if God gives faith to one, and withholds it from another, that he is a partial being; and how he can condemn to everlasting punishment the poor sinner for not having faith, we confess our entire ignorance: nay, more; we confess, that to us it appears directly contrary to his character, his government, and his Gospel. He is frequently declared as no respecter of persons. "The wisdom that cometh from above is first pure, then peaceable, gentle, easy to be entreated, full of mercy and good fruits, without partiality and without hypocrisy." James 3, 17. If by the wisdom in the text he understood the Gospel, or the divine effects produced by it in the mind, it matters not; God is the source of it; and certainly approve of it; partiality must, therefore, be contrary to his nature and [129] his Gospel; and the wisdom that teaches it did not descend from above.

      7--To plead that men cannot believe the Scriptures, is to dishonor them, as well as their author. For it is plainly implied, either that they give evidence insufficient to demand our faith, or that our capacities are insufficient to receive it. This is the strong hold of the deist, from which he cannot be dislodged by those who use the same arguments with himself. Christians should blush to allege such reasons, which are calculated to confirm the infidel in his infidelity--to lull the sinner to sleep--to prejudice him against God, for commanding impossibilities, and then damning to eternal fire for not performing it.

      What has induced many good, but mistaken men, to plead for this notion is, because it so well accords with that system of religion which they have received as truth. Were they to receive the plain truth, that man is capable of believing his God, it would dissolve their system. Therefore they reject it. They thus reason; mankind are represented as dead--a dead man cannot act--but faith is an act--therefore, man cannot believe--he must be made alive before he can perform the act of faith. This reasoning is in perfect accordance with their system; but perfectly contrary to the word of God. The Scriptures represent mankind as dead, and yet alive--dead to God and divine things; but alive to the world and things below. When they are converted, they are represented as alive to God, and dead to the world. This change from life to death, was effected in Adam by unbelief, the sin of the world; and this change from death to life is effected in the sinner by faith. Adam in a perfect state of holiness was as morally disqualified to disbelieve God, as his unholy children are to believe him. Yet fact proves that Adam did disbelieve his God unto death; and fact and Scripture prove, that his unholy children do believe unto life, and salvation. "He that believeth--shall be saved." "But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness." Rom. 4, 5. "The [130] hour is coming and now is, when the dead shall hear the voice of the Son of God, and they that hear shall live." John 5, 25. "Hear, and your soul shall live," &c. This subject shall be hereafter more fully discussed. From these plain declarations, it is evident, that the sinner is not so dead, but that he can hear, and believe unto righteousness, life and salvation; and that these blessings are received by none prior to their believing; for "He that believeth not shall not see life, but the wrath of God abideth on him."

      They farther argue that man is blind, and that they cannot understand the Scriptures, and therefore cannot believe, before God by some mysterious and immediate operation on the mind, enables them to see and understand. The Apostle Paul, in Heb. 11, particularly exposes the fallacy of this notion. There he defines the faith by which we are made just, to be the evidence of things not seen; and he confirms his definition by many examples, as "Through the faith, we understand the worlds were framed by the word of God." Paul and his cotemporaries had not seen the worlds made, yet they believed the fact, from the testimony of the Scriptures. "By faith Noah being warned of God of things not seen as yet, moved with fear prepared an ark to the saving of his house." Had he acted on the principle, against which we content, he would have waited till he saw the flood, and then it would have been too late to prepare an ark; and thus he and his house would have been swept off with the world of the ungodly.--We awfully fear that while the sinner is cavilling, and saying as taught, that he cannot believe before he received spiritual sight or perception, that a more awful deluge of fire, will sweep him to endless ruin. Let him remember that faith depends not on sight, but on evidence, as Paul has taught us. This doctrine he learned from his Lord, who said, "Blessed are they that have not seen, and yet have believed." John 20, 29.

      They also labor to make their views of faith accord with the experience of Christians. I remember, says one, that once I would have given a world, if at my [131] disposal, to believe in Jesus; but I could not. Should this person be asked, how much he would have given to believe in Mahomet? He would readily have answered; not a cent. Why? Because he believed Mahomet could not save him. Why give so much to believe Jesus? Because he believed Jesus was able to save him? This is the fact. He already believed, but had not received the fruits of faith, as love, joy, peace, and the witnessing spirit. This was what he wanted, and for which he would have given a world. By not distinguishing between faith and its fruits, many have been mistaken on this point.

      We are told that the faith for which we plead is a natural faith. We are assured it is not supernatural. If it were it could not in justice be required of natural men, it would be infinitely above our reach. The inspired John said, "If we receive the witness of men, the witness of God is greater." 1 John 5, 9. Thus are we taught that we God in the same manner that we believe men; that is, by testimony. The Apostle Paul has given us a perfect chain on this subject. "It is written, whosoever shall call upon the name of the Lord, shall be saved. How then shall they call on him, in whom they have not believed? and how shall they believe in him of whom they have not heard? and how shall they hear without a preacher? And how shall they preach except they be sent?--So then faith cometh by hearing, and hearing by the word of God." Rom. 10, 13-15, 17. The first link is the word--the second is the preaching of it--the third is hearing it--the fourth is believing it--the fifth is calling upon the Lord--the last is salvation. This supersedes all human systems and notions; and if attended to, would eventuate in eternal life, and complete salvation.

[The Christian Messenger 1 (April 25, 1827): 125-132.]