History and Argument Are to Be Inseparably Joined With Doctrine in the Testimony of the Church
Whether in the light of God's word, history and argument are to be inseparably joined with doctrine in the Testimony of the church, is the question.
The affirmative we maintain, - the negative is asserted in the "Preface" to "Reformation Principles Exhibited," and urged by the "Covenanter" [the magazine].
"What saith Scripture?" The case of Stephen the protomartyr under the Christian dispensation, will serve for both proof and illustration, (Acts 7:1, etc).
This witness begins his testimony with history, commencing with the call of Abraham, and ending at his own time.
From the 51st to the 53rd verse, he applies the facts of history and doctrines declared to the case in hand; and this he does in argumentative form.
Take the case of the blind man restored to sight, (John 9:13-34).
The former of these witnesses was stoned to death; the latter excommunicated, for stating facts, and arguing from them.
These two examples are deemed sufficient at present for proof and illustration.
But it may be said - "These are inspired records - scriptural examples.
" True, and just because they are inspired instances of testimony-bearing we adduce them, to establish and illustrate our position, which they irrefragably do.
"But what has this to do with uninspired, mere human history, as a part of testimony?" "Much every way," chiefly with reference to Covenanting.
Their very designation, COVENANTERS, one would suppose sufficient, if received in its historical import, to establish the truth of our position.
But we waive that for the present.
There are two kinds of faith - distinct, but inseparable; and, as already stated, the kind of faith is determined by the kind of testimony, while both are required by God's word and by the condition of human society.
The one, for the sake of a distinction, is called divine faith; the other, human.
"If we receive the witness of men, the witness of God is greater," I John 5:9.
Christ said to the Pharisees - "It is also written in your law, that the testimony of two men is true," John 8:17.
See also Matt.
18:16.
Now it is obvious that facts, rather than principles, constitute testimony.
And it is undeniable that the holy Scriptures sustain the credibility of human testimony, though uninspired.
Still, "the witness (testimony) of God is greater.
" Hence I reason thus - The Lord Jesus, whose name is the Word of God, the faithful and true Witness, having it in charge to reveal and execute the purposes of God; and the devil, the father of lies, who sinneth from the beginning, being assiduously engaged in falsifying the revealed will, and resisting the execution of the purposes of Jehovah, (Rev.
5:9; 12:7); both these leaders are accompanied by their respective partisans of the human family.
Protestants generally agree that Popery is a diabolical organization against Christ and truth.
That Christ is a divine person, is a doctrine of Scripture, (John 1:1); but this is questioned by the devil, (Matt.
4:6), though admitted by the church of Rome.
Christ, being divine, is the object of worship.
To this Popery assents.
But Christ is also Mediator between God and man.
Well, Popery admits this also, and resists only the exclusive mediation of Christ; which office the Romish church distributes among Christ, Mary, angels, etc.
And we know both the errors and idolatries as FACTS in the history of Popery.
True, we may and ought to try both by God's word.
On the other hand, we know that Christ is the Son of God, and that we ought to "honor the Son, even as we honor the Father," - we know these things, I say, not only as doctrinally declared, but also as exemplified in the faith and practice of the church of God in all ages.
Of the three men who visited Abraham, (Gen.
18:2), the patriarch worships one only (v.
22).
The unbelieving Jews claim Abraham as their father, but refused to do the works of Abraham, and so falsified their claim, (John 8:33,39).
We claim to be the seed of Christ's covenanted witnesses in Britain and Ireland; but unless we "walk in the steps of their faith," our professed attachment to that faith will avail us nothing.
But it may be said, Who denies all this, or what has this to do with the matter of a testimony? Everything.
That many of our former brethren are aiming to copy their "noble example," including the "Covenanter," is matter of our joy and thanksgiving to God.
But how? As individuals? - as congregations? - as judicatories? If so, it is all right, so far as they followed Christ.
Still Christ enjoins it upon us to "go forth by the footsteps of the flock," (Song 1:8).
These footsteps are Christian practices; that is, they are the application of principle, scriptural principle, to individual and social life.
Let it be noticed that Christ counsels inquirers to follow the footsteps of the flock; thus making those footsteps at once directive and authoritative.
We can know the footsteps, the Christian and social practice of our Covenanted fathers, only by HISTORY; and through the same medium alone do we come to ascertain the very arguments by which they defended both their faith and practice.
My faith may be designated human; or, if you will, even Popish; still I am not ashamed to own that the practice of Cameron, Cargill, Renwick, and those with whom the martyrs were associated, is directive to me and authoritative also! Indeed, I am bound to bring even their principles and arguments to the "law and to the testimony," but history alone will supply me with these; which, that it may do, I must have it in an authenticated form.
In this matter the Lord Jesus will not allow us to walk at random.
"Go thy way...
by the footsteps of the flock.
" The great outlines of the Mediator's special providence, and of the church's faithful contendings must ever be before her children, sanctioned by her authority in a judicial form, that posterity may see how she has walked with God in the wilderness; as also wherein she may have acted perfidiously in view of her solemn covenant engagement.
The affirmative we maintain, - the negative is asserted in the "Preface" to "Reformation Principles Exhibited," and urged by the "Covenanter" [the magazine].
"What saith Scripture?" The case of Stephen the protomartyr under the Christian dispensation, will serve for both proof and illustration, (Acts 7:1, etc).
This witness begins his testimony with history, commencing with the call of Abraham, and ending at his own time.
From the 51st to the 53rd verse, he applies the facts of history and doctrines declared to the case in hand; and this he does in argumentative form.
Take the case of the blind man restored to sight, (John 9:13-34).
The former of these witnesses was stoned to death; the latter excommunicated, for stating facts, and arguing from them.
These two examples are deemed sufficient at present for proof and illustration.
But it may be said - "These are inspired records - scriptural examples.
" True, and just because they are inspired instances of testimony-bearing we adduce them, to establish and illustrate our position, which they irrefragably do.
"But what has this to do with uninspired, mere human history, as a part of testimony?" "Much every way," chiefly with reference to Covenanting.
Their very designation, COVENANTERS, one would suppose sufficient, if received in its historical import, to establish the truth of our position.
But we waive that for the present.
There are two kinds of faith - distinct, but inseparable; and, as already stated, the kind of faith is determined by the kind of testimony, while both are required by God's word and by the condition of human society.
The one, for the sake of a distinction, is called divine faith; the other, human.
"If we receive the witness of men, the witness of God is greater," I John 5:9.
Christ said to the Pharisees - "It is also written in your law, that the testimony of two men is true," John 8:17.
See also Matt.
18:16.
Now it is obvious that facts, rather than principles, constitute testimony.
And it is undeniable that the holy Scriptures sustain the credibility of human testimony, though uninspired.
Still, "the witness (testimony) of God is greater.
" Hence I reason thus - The Lord Jesus, whose name is the Word of God, the faithful and true Witness, having it in charge to reveal and execute the purposes of God; and the devil, the father of lies, who sinneth from the beginning, being assiduously engaged in falsifying the revealed will, and resisting the execution of the purposes of Jehovah, (Rev.
5:9; 12:7); both these leaders are accompanied by their respective partisans of the human family.
Protestants generally agree that Popery is a diabolical organization against Christ and truth.
That Christ is a divine person, is a doctrine of Scripture, (John 1:1); but this is questioned by the devil, (Matt.
4:6), though admitted by the church of Rome.
Christ, being divine, is the object of worship.
To this Popery assents.
But Christ is also Mediator between God and man.
Well, Popery admits this also, and resists only the exclusive mediation of Christ; which office the Romish church distributes among Christ, Mary, angels, etc.
And we know both the errors and idolatries as FACTS in the history of Popery.
True, we may and ought to try both by God's word.
On the other hand, we know that Christ is the Son of God, and that we ought to "honor the Son, even as we honor the Father," - we know these things, I say, not only as doctrinally declared, but also as exemplified in the faith and practice of the church of God in all ages.
Of the three men who visited Abraham, (Gen.
18:2), the patriarch worships one only (v.
22).
The unbelieving Jews claim Abraham as their father, but refused to do the works of Abraham, and so falsified their claim, (John 8:33,39).
We claim to be the seed of Christ's covenanted witnesses in Britain and Ireland; but unless we "walk in the steps of their faith," our professed attachment to that faith will avail us nothing.
But it may be said, Who denies all this, or what has this to do with the matter of a testimony? Everything.
That many of our former brethren are aiming to copy their "noble example," including the "Covenanter," is matter of our joy and thanksgiving to God.
But how? As individuals? - as congregations? - as judicatories? If so, it is all right, so far as they followed Christ.
Still Christ enjoins it upon us to "go forth by the footsteps of the flock," (Song 1:8).
These footsteps are Christian practices; that is, they are the application of principle, scriptural principle, to individual and social life.
Let it be noticed that Christ counsels inquirers to follow the footsteps of the flock; thus making those footsteps at once directive and authoritative.
We can know the footsteps, the Christian and social practice of our Covenanted fathers, only by HISTORY; and through the same medium alone do we come to ascertain the very arguments by which they defended both their faith and practice.
My faith may be designated human; or, if you will, even Popish; still I am not ashamed to own that the practice of Cameron, Cargill, Renwick, and those with whom the martyrs were associated, is directive to me and authoritative also! Indeed, I am bound to bring even their principles and arguments to the "law and to the testimony," but history alone will supply me with these; which, that it may do, I must have it in an authenticated form.
In this matter the Lord Jesus will not allow us to walk at random.
"Go thy way...
by the footsteps of the flock.
" The great outlines of the Mediator's special providence, and of the church's faithful contendings must ever be before her children, sanctioned by her authority in a judicial form, that posterity may see how she has walked with God in the wilderness; as also wherein she may have acted perfidiously in view of her solemn covenant engagement.
