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on the name of the Lord Jesus, in conformity to his will: But as occasional communion, in a divided state of the church, may produce great disorders, if it be not conducted with much wisdom and moderation, they esteem themselves, and the people under their inspection, inviolably bound, in all ordinary cases, to submit to every restriction of their liberty, which general edification renders necessary."

Occasional communion is, both name and thing, a late invention. The apostolic churches were one in profession, and Christians were in those days admitted to partake of the seals of the covenant of grace, by any particular church, in whose bounds they might at any time reside; in the very same manner as one may be admitted to church fellowship by us, and by our brethren in Britain or in Ireland; a sufficient testimonial of his character being transmitted with him, from one place to another. But that which is understood by occasional communion, is what can have no existence but in such a broken state of the church as the present is. It is Christians of different denominations, as presbyterians, congregationalists, and episcopalians, sitting down together at the Lord's table, and when they rise from it, returning each one to his own party. This is the import of the term as defined by Dr. Watts, and other celebrated writers on the subject.

*

The Westminster Assembly (to whose words there seems to be a reference in this article about occasional communion) never intended to withdraw from the fellowship of other churches agreeing with them in the profession of the faith, holding fast that which they had attained; and so far as they were defective in government, worship, or discipline, acknowledging this, and laboring after a more perfect reformation. But that this Assembly ever meant to assert the lawfulness of that which is called occasional communion, or that they judg

* Dr. Watts distinguishes church communion in the same manner as the Associ ate Reformed Synod; but his language is more intelligible than theirs. "We must," says he, "distinguish between that communion which is fixed and constant in one church, and that which is only occasional.

"By fixed, constant, and complete communion, I mean the joining myself to a particular church, so as to become a complete member of that religious society; engaging to perform at appointed times and places, my most usual public worship with that society, rather than with others; to assist in all services necessary to sup port that society, and partake of all privileges of it, for mutual edification and comfort, and to maintain the public honor of Christ in the world.

"By occasional communion, I understand a mere participation of the general and special ordinances of the gospel, with a particular church for a time, under the general character and claim of christianity, and so far as occasions of Providence may make it convenient and desirable; but not to become properly a member of that particular society, nor be interested in the affairs, regulation, or management of it." See his Rational Foundation of a Christian Church. Chapter 4.

ed it safe to receive those into their fellowship, who were in a stated opposition to the cause and work of God, in which that Assembly were engaged, cannot be proved.

The Relief Synod in Scotland, and this newly formed one in America, may defend their opinion about occasional communion by what arguments they think fit; but they will never convince such as are acquainted with the history of the Westminster Assembly, that it meant to favor their views. Often has that Assembly been blamed as too rigid, and averse to any sort of fellowship with those who differed with them. But neither friends nor enemies seem to have understood their words till very lately, if the exposition of these two Synods is just. They may try to silence people with the authority of the Confession; but surely they either do not enquire very seriously into the matter, or they find some difficulty in persuading themselves that it is on their side.

The Associate Reformed Synod had foresight enough to perceive that this article of their Constitution would be contested. Therefore they were at pains to engage advocates to plead for it. It happened, however, that they applied to some who were bespoke by the other side. The Secession is invited to stand by the Westminster Confession, in defence of occasional communion. "The principle," says a foot note, "expressed in this article, is not a new principle adopted by the Synod, it is one of the received principles of the Secession; and it is set in a very strong light in the 26th chapter of the Confession of Faith, which largely describes the communion of the catholic church." Such a tale about the Secession might be believed by those who have only heard that body named; but it is somewhat strange that it should be told by men, who knew that it is one of the received principles of the Secession, to testify against that occasional communion, in favor of which this article of their Constitution was designed. The repeated declarations of the Secession judicatories ; the constant practice in their congregations respecting admis▾ sion; the testimony of their neighbors, friends or enemies, must, with every reasonable man put it beyond all possibility of doubt, that they absolutely reject the doctrine of occasional communion; neither granting to Christians of any other denomination, nor asking from them, any such indulgence.

The committee of the Associate Reformed Synod, formerly mentioned, have labored, and not spared words, to vindicate, or excuse, or soften, or explain this article of their Constitution. But the commentary is as dark as the text. They except against communion with Papists, with those whom they

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call raving sectarians, and with churches which impose any thing sinful as a term of admission to their fellowship. But the exception ought to extend further. The most corrupt churches, in which Arians, Socinians, and other enemies of our Lord Jesus Christ are suffered to teach, and to seduce the simple, yea, churches chiefly or wholly made up of such men, will admit any to their communion who own themselves Christians; requiring nothing more of them than that they believe the scriptures of the Old and New Testament. This is a snare of the subtle fowler. The communion which is most pernicious, and which is indeed nothing else than a confederacy against Christ, may be offered on very easy, and parently fair terms. But as the body is to which we join ourselves, so must our adherence to it be. If we join a church obstinate in backsliding; we take part in its backslidings. If we join a church maintaining heresy; we act with it against the truth. If we join a church avowing a contempt of any part of the testimony of Jesus, a church which refuses to assert and vindicate the truth, when called upon so to do; especially a church which makes our approbation of its indifference and neutrality in the cause of God, a condition of our being admitted into it; we are surely approving these evils. If we join those who are attempting to suppress any proper testimony against the apostacy of the present time; we strengthen the party we ought to oppose.

Neither the defects of a church, though many, nor the faults of individuals, while the order and discipline of the Lord's house are not commonly and wilfully neglected, render its communion unsafe. But into the society of those who are obstinate in backsliding and corruption, we ought not to enter; to come out from among such and be separate is our duty.

It would be tedious to enlarge on every subject about which the parties of whom we speak differ. If the Associate Reformed Synod adopt the work of their committee, by passing into a judicial deed, the Draught of an overture, &c. the dif ference between them and the Associate Presbytery of Pennsylvania will be much increased. That work contains sundry things both with respect to doctrine and discipline, which we apprehend are not agreeable to the word of God. But while it is uncertain whether they will as a Synod approve it; or if they do, what alterations they may see cause to make, the discussion of it may be left to themselves. The remarks which have been made on it are only such as were necessary to show, that the spirit, design and tendency of it, and of the Constitution of the Associate Reformed Synod are the very

same.

The Associate Reformed Synod must, themselves being judges, either allow that the difference between them and us is very great, or that they are very inconsistent. They profess that they will be slow to censure offending members among themselves, and that they reckon it their duty to treat pious people of other denominations with great attention and tenderness; yet how much have they labored to suppress us altogether? Either they are not so charitable as they seem to be; or they are persuaded in their conscience that we differ so much from them, that they can exercise little charity towards us.

The difference between us and the Associate Reformed Synod cannot be removed, unless by our deserting the principles of the Secession for the sake of agreement with them; or by their returning to the profession which the most part of them formerly made. As to the first of these ways, we desire to be kept from it. The agreement obtained at such a price would be too dear. And as to the last, we entertain little or no hope of it. If the Associate Reformed Synod shall continue in existence for any length of time, their opposition to the Secession cause will become more and more manifest. They have been departing from it for some years past, and have not yet gone so far as they will go. They are evidently more desirous of union with those whose views are more

agreeable to their own, than ours are. The body of this generation are gone into a course of backsliding, which carries them farther and farther from the right ways of the Lord; and when men once give way to this, like a mighty stream, it sweeps them away, they know not whither.

In this time of general and grievous defection, all who desire to be found faithful ought to watch, lest they be ensnared, and led astray ere they are aware. The Lord Jesus is still saying to us, "Behold I come quickly, hold that fast which thou hast, that no man take thy crown."

(F. p. 56.)

NEW YORK Nov. 3, 1784, DEAR SIR-The deep concern I have for you, induces me to desire to know before sermon this evening, whether you have freedom to commemorate the Redeemer's death with us on these easy and generous terms:-that you profess your willingness, under scruples, to be open to conviction, and that

your joining with us, shall not, for this time be considered as forming a permanent connexion. I do not mean to draw you into a snare, but I would have you guarded against disobedience to a peremptory command of the blessed Jesus, which I am sure cannot be justified by all the scruples you have. Converse with your brethren about this proposal, and spread it before the Lord. The matter is serious. I aim sincerely at the good of your soul. May God direct you. If you shall have liberty to comply with this proposal, I will mention it to the session, who I doubt not will cheerfully invite you to a seat at the Lord's table.

I am &c.

JOHN MASON

ANSWER THE SAME DAY.

REV. AND DEAR SIR-I am much obliged to you for the concern you express for my welfare. 1 esteem your pains, in taking the trouble to write to me on the subject as a mark of your regard for me, as what you believe serves my best interest. But, as I am accountable to God for my conduct, and the motives that induce me to take the course that now appears to be my duty however disagreeable in other respects, (being under the necessity of separating from some of my dear acquaintances and friends in Christ whom I esteem and regard) yet a consistent profession and practice of the witnessing cause, I am under the most solemn obligations to adhere to, does not permit to take any step that would involve me in inconsistency. I wish to be enabled to act in such a way that my former profession and practice, may not clash with my present. It appears to me necessary, therefore, in order to maintain this uniformity, that I refrain from joining with you in shewing forth the Lord's death at this time. am perfectly satisfied with the profession I have made, and am under solemn obligations to maintain and abide by it all the days of my life; and the grace and strength of Christ is still the same. O that we were enabled to make daily use of it!

I humbly hope I shall never be left to neglect shewing forth the Lord's death, when it is attainable in a way consistent with the whole of my witnessing profession. If our conscience condemn us not, then have we confidence toward God.

I am, Rev. and Dear Sir, yours,

JOHN MCFARLAND.

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