not from confessions of faith, are derived all the storms which have broken the peace of the church, all the persecutions, which have wasted the saints, and all the fires, which have deyoured the world. If the hearts of men were sanctified; if, under the guidance of God's Holy Spirit, they would practise the noble virtues of the Christian religion; we should soon see an end of division and strife, and rejoice in the prosperity and peace of Zion. But if the passions of men continue unsanctified, it is in vain, to expect that any other methods will secure the welfare either of civil or religious society. Will setting aside confessions, and removing the restraints, which religion lays upon mankind, terminate the reign of sin, and procure quiet and happiness? Have we not seen those, who trample on creeds, and even those, who spurn all the restraints of religion, as fond of their own notions, as imperious, and as uncharitable, as the most earnest promoters of orthodoxy? Human depravity is ever active; and if it should cease to be occupied with religious contentions, it would show itself in some other way. The objection before us has no weight, unless it can be proved that the principles, which we have endeavoured to vindicate with respect to confessions, are inconsistent with the amiable virtues of Christianity. But what pretence is there for such an allegation? Are not moderation and meekness compatible with unshaken firmness? Is not the warmest zeal for the faith of the gospel consistent with mod esty, humility, and love? May we not feel and manifest all the excellencies of benevolence, forbearance and candour, while we refuse to choose a man for our minister, or to admit him to church communion, until he gives us some evidence, that he is a disciple of Jesus, and has embraced the faith once delivered to the saints? Thus, however great the evils, which have at any time been occasioned by creeds, there is evidently nothing in their nature and proper tendency, which does not harmonize with the most enlarged affection of Christians, as well as with the most precious interests of the church. But there are many good ef fects of confessions, which, tho' overlooked by our opponents, afford a strong argument in their favour. These effects have been considered in a former number of this SURVEY. I shall only add the words of a late writer in the Religious Monitor. "Not to speak of their effects in primitive times; it was by con: fessions, that the principles of the reformation were spread; that the scheme was brought to a consistency; and that, under the divine blessing, the fervid heroism was produced, which inspir ed our fathers to brave opposition, and defy danger." How important it is to secure the blessings which were gained by the reformation! The hero, who has delivered his country, or the patriot, who has introduced salutary laws or institutions, esteems the effects of his prowess or wisdom in proportion to their stability and permanence. It is so in religion. How evidently proper, therefore, it is, that Christian churches should adopt certain internal regulations for the purpose of maintaining, in purity, the faith which they profess, and of transmitting it to future ages. We have now exhibited what we judged of chief consequence on this subject. We have endeavoured to point out the utility and importance of confessions of faith; to explain the principles on which they rest; to remove the doubts of the honest, but misinformed; and to answer the objections and expose the misrepresentations of adversa ries. It is hoped, that a due consideration of what has been written will rouse the attention and zeal of those, who love the glory of Zion, and lead them to unite in every measure, which the interest of Christianity renders need ful. Churches of New England, be entreated not to overlook the alarming signs of the times. Neglect not the only means of your safety. Let not those, who exalt the God of your fathers, and seek your good, ever have reason to mourn the departure of your glory. In this most eventful period, when the spirit of innovation and revolution is spreading such desolations and miseries over the earth, and forebodes such dreadful evils to the Christian cause, let your fears be seasonably awakened, and let a prudent foresight provide means of security. Hold fast what you have received, and let no man take your crown. If confessions of faith, wisely used, have such a beneficial influence, consider how great the evil of holding them in contempt. Contend earnestly for the gospel faith; not with the weapons of unhallowed passion and science falsely so called, but with the more successful weapons, which Christian truth and love supply. Perhaps there is no measure more important at the present day, than the avowed and steady adherence of all orthodox ministers and churches to that scheme of religion, which was so often acknowledged by our godly fa thers, and has, in substance, been generally embraced by Protestant churches. The scheme intended is that contained in the Assembly's catechism, or in the Westminster confession of faith. A general union on that basis would inconceivably strengthen the cause of Christ among us, while it would throw confusion and terror into the camp of the enemy. And notwithstanding every difficulty, such a union will take place, if it be as earnestly desired and sought by faithful ministers and churches, as it is deprecated by others. PASTOR. THE DECALOGUE. EIGHTH COMMMANDMENT. "Thou shalt not steal." GOD has been pleased to furnish this world with whatever is necessary for the accommodation of mankind. The right to the conveniences of life originates in the gift of God. The grant to Adam and to his posterity at the creation was confined to their existing necessities. Previously to the days of Noah, there was no permission to eat animal food. The right which mankind had either to vegeta bles or animals was founded on the grant of the Creator. The earth was presented to mankind in general for their use. But as intelligent beings, they were allowed to make the most of this valuable gift. They, who were most successful in improving it, had reason to demand a principal advantage from their ingenuity and labour. Hence the origin of private property. The expectation of this advantage encourages cultivation of the ground, which none would undertake, were they not to receive immediate benefit. A nation of Indians, consisting of two or three hundred, will take up a tract of land, which, with proper management, would maintain as many thousands. Private property also preserves the produce of the earth. Were all in common, fruit would not be likely to arrive at perfection, grain would not ripen, nor flocks and herds come to their full growth. Beside, what contests would arise, what conveniences would be lost. Private property allows men to follow different Occupations, which afford the civilized so many advantages over the savage life. The poorest in countries, where each has what he calls his own, are better accommodated, than leading persons in those countries, where most things are in common. Since such advantages arise from private appropriation, no doubt it is pleasing to the great Proprietor, who, in the grant he made to mankind, had their advantage in view. In whatever I call my own, I am fully secured by the eighth commandment. It restrains the fraudulent. It curbs the plunderer. It takes cognizance of every species of imposition. Let not the workman be superficial in his work, nor the trader overvalue his commodity. Let not the buyer say, it is nought, nor the seller be deceitful in his weights. "Let no man go beyond and defraud his brother in any matter; because the Lord is the avenger of all such. Let him who stole, steal no more; but rather let him labour, working with his hands the thing which is good, that he may have to give to him that needeth." Improper deductions have been drawn from the history of the primitive Christians. The gospel does not wrest private property from the hand of the possessor. The apostle Peter disclaims the thought. "While thy possession remained," said he to Ananias, " was it not thing own? And after it was sold, was it not in thine own power?" The disposal of their possessions was left entirely to the discretion of individuals. The offering must be free, that it might be acceptable. The gospel teaches us the blessedness of giving to others. In proportion as we imbibe its spirit, we shall be liberal. But the gospel intermeddles not with civil governments. It leaves them as they are. Taking possession of the heart, it fixes there benevolent and energetic principles. How men would act, if they were all real Christians, is evident from the instances recorded in Scripture. Far from infringing the property of others, they would esteem it their chief joy to be able, in any degree, to be aiding to their fellow crea tures, by their sympathy, their personal services, and their pos sessions. The eighth command forbids every act of fraud or imposition, as well as taking privately or by force what belongs to another, The punishment annexed by the Jewish law to this crime was restitution with a fine. If the offender could not advance the fine adjudged by law, he might be sold and his family, until their labour should amount to what the law demanded. The unjust are ranked in Scripture with the most abandoned characters. They shall not inherit the kingdom of heaven. The weight of this command has not been generally felt. It has been openly violated by nations, as well as individuals. Nimrod, the founder of the Assyrian empire, led the way. Successful warriors have trode in his footsteps. History dignifies their names as great, and blazons their deeds with admiration. But their true character is that of public plunderers, whose deeds are infamous, and whose names are accursed. PHILOLOGOS. It seems to have been the opinion of all ages, that the Being, who is styled, in Scripture, the God of the spirits of all flesh, has easy access to the human mind, and great influence over its determinations. If a man be deliberating, whether to engage in any particular enterprise or not; it is generally thought, that, without diminishing the free agency of that person, God may have great influence over his conclusion, that he may lead him to such a view of the subject, that his mind will incline this way, rather than that. Almost all prayer is offered on this supposition, that our minds are capable of divine influence. We pray that God would direct us to safe and prudent measures in our common undertakings; that he would keep us from error, and lead us into the truth as to religion; that he would lead us to a right use of his providences; that he would establish us in the truth, and sanctify our hearts. Now these requests, which are the most common among men, who pray at all, do certainly im ply a belief, that God can operate on our minds; for unless this be supposed, how can he direct us to the choice of suitable measures? How can he preserve us from fatal wanderings, establish us in the truth, or sanctify our hearts? Were we to discard all belief in the reality of divine influence on the mind, the reason and ground of prayer would be weakened, and the subjects of it great; ly diminished. It is certainly a very reasona: ble opinion, that Deity, who is himself a Spirit, has influence on the spirits which he has made. One man has over another. A man of clear influence great discernment, great information, and much acquaintance with the ways of the world, will suddenly produce great changes in the opinions, views, and pursuits of his neighbour. How differently will a subject appear to the latter, after having conversed with the other. And how totally changed will be his determinations and actions with regard to it. Now, if such effects arise from the influence of man with man; how much greater effects will result from the influence which God has upon man. If we can alarm one another by exhibiting dangers; cannot God alarm the sinner by convincing him of his danger ? If we are sometimes able, by various means and long importunity, to alter the determinations and change the course of our neighbours, as to earthly objects; cannot God, by some of those innumerable means, which are always at his command, alter our determinations, and change our course as to heavenly things? If we can comfort and confirm one another; cannot God give consolation and establishment to the Christian's mind? But even if the doctrine of divine influences were less intelligible than it is, we could not for that reason reject it, as it is clearly and strongly asserted, both in the Old and New Testament. We say in the Old Testament, because, although the law, of itself, does not contain so much grace, as is implied in God's communicating aid and help to sinners, in their endeavours after holy obedience; yet God has never, even in this respect, left himself without a witness; but conferred on the Jews, out of mere favour, that influence of the Holy Spirit, of which the law made no mention. Petitions for divine influence, acknowledgment of dependence on it, and promises of the outpouring of the Spirit, are very profusely scattered among the Psalms and Prophecies. Teach me to do thy will, saith the Psalmist, for thou art my God. Thy Spirit is good; lead me into the land of upright ness. Surely it is meet to be said unto God, that which I see not, teach thou me. The Psalmist uses the language of a child under a humble sense of his need of parental instruction. Shew me thy ways, O Lord, teach me thy paths. Lead me in thy truth and teach me; for thou art the God of my salvation; on thee will I wait all the day. Good and upright is the Lord; therefore will he teach sinners in the way. Solomon, when he came to the throne of Israel, impressed with the importance of the station to which he was called, sought direction and strength from above. Give,therefore, to thy servant an understanding heart,to judge this people, that I may discern between good and bad. The way of man is not in himself, and it is not in man that walketh, to direct his steps. The. prophet Isaiah speaks of gospel days, as a season, when the Spir it of God shall be, in unusual measures, poured out from on high. In allusion to gospel times, God speaks thus by the mouth of Joel; It shall come to pass, that I will pour out my Spirit upon all flesh, and your sons and your daughters shall prophecy, your old men shall dream dreams, and your young men shall see visions, and also on the servants and handmaids in those days I will pour out my Spirit. This prophecy was fulfilled, according to St. Peter, at the feast of Pentecost, when so many were converted, and the converts received miraculous powers. Acts ii. Now, although it is evident, both from the prophecy, and the fulfilment, that miraculous powers, such speaking in different languages, were to be one consequence of the outpouring of God's as |
