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suppression of ministerial freedom in testifying against their errors, and their violation of the rights of the Christian people.

They were maintained in the claim of right and the protest of the Free Church when she separated from connexion with the State, and voluntarily relinquished her temporalities by reason of the encroachments of the civil courts on the spiritual rights and liberties of her office-bearers and members; and they have been asserted since then in various Acts of the Assembly of that Church. It is held that, as an act of national homage to Christ, the civil magistrate ought, when necessary and expedient, to afford aid from the national resources to the Church of Christ; provided always that in doing so, while reserving full control over his own gift, he abstain from all authoritative interference in the internal government of the Church. It is held that it must always be a question to be judged of according to times and circumstances, whether or not such aid ought to be given by the civil magistrate, as well as whether or not it ought to be accepted; and that the question must, in every instance, be decided by each of the two parties judging for itself, on its own responsibility. In the Act on the Formula, the Free Church disclaims intolerant and persecuting principles, and repudiates as ungrounded any exposition of the Confession according to which it should be understood to favour intolerance or persecution, or to inculcate principles inconsistent with liberty of conscience and the right of private judgment.

The English Presbyterian Church has always expressed adherence to the same views, and at the period of the Disruption in 1843, her countenance, sympathy, and friendly aid were cordially given to the Free Church.

It is well known that at an early period in the history of the bodies now composing the United Presbyterian Church, difficulties began to be felt as to the province assigned by the Reformed Church of Scotland to the civil magistrate in relation to religion and the Christian Church. These difficulties were met by introducing into their formulas the following clause:-"It being understood that you are not required to approve of anything in these documents (the Westminster Standards) which teaches, or is supposed to teach, compulsory or persecuting and intolerant principles in religion." More recently, views adverse to Church establishments have prevailed. Uniformity of opinion on this subject has not been made a term of communion or a test of admission to office in the United Presbyterian Church; but her office-bearers and members generally hold that such institutions are unscriptural. They hold that it is not competent to the civil magistrate to give legislative sanction to any creed, in the way of setting up a civil establishment of religion; and that it is not within his province to provide for the expense of the ministrations of the Church out of the national resources; that Jesus Christ, as sole King and Head of His Church, has enjoined upon his people to provide for maintaining and extending it by free-will offerings; that this being the ordinance of Christ, it excludes State aid for these purposes; and that adherence to it is the true safeguard of the Church's independence.

As to the bearing of these facts on the present duty of the negotiating Churches, the circumstance of our common separation, on grounds of principle, from State connexion forms a strong prima facie argument for our aiming at an incorporative union, if it be attainable on sound principles. Holding in common the general principles already set forth, it is also important to observe that there is no question as to their practical application, in the direction in which we avowedly differ, pressing at present for solution. Again, all the aspects of Providence,the divided state of religious opinion in the country, the Erastianism of the existing Established Churches, the maintenance and exercise of the royal supremacy in all causes spiritual and ecclesiastical, the open and determined avowal of Erastian sentiments by leading Statesmen, and specially the gracious dealings of the Lord with us in our disestablished state,—clearly indicate that whatever views any of us may hold as to the lawfulness and advantages of civil establishments of religion and State endowments to the Church, it is our present imperative duty, in faithfulness to our Divine Head and to the interests of true religion, to remain as Churches, entirely free of State connexion. All the negotiating Churches, it is believed, are at one in this view of present duty; and also in regarding it as of the highest importance for the more efficient prosecution of the practical work of the Church, that a sound scriptural union should be attained. If, therefore,

the findings under the First Head of the Programme should prove to be satisfactory to the negotiating Churches, and if by God's blessing these Churches should find themselves on common ground as to the other important subjects of inquiry, and should thus see their way to Union, this conclusion must be held on the distinct understanding that it will be the duty of the United Church freely to consider and decide on any question which may arise in the course of Providence as to the future practical application of the above principles; and that neither Office-bearers nor Members in any of the Churches shall be held as compromised with respect to the sentiments which they have hitherto maintained as to the duties of the Church and the State respectively with reference to the public interests of Christ's kingdom.

17th March 1869.

At the request of a member of Committee, it was minuted, that a question had been put as to the sense in which the terms "religion of Christ," and "the Church," are used in the Statement of Principles heretofore called "Articles of Agreement;" and that this question was answered, with the unanimous assent of the Committee, to the effect that these terms are, of course, employed in the sense in which they are used in the common Confession of the negotiating Churches. It was further asked whether the magistrate, in "furthering the religion of the Lord Jesus," is understood to have a right to do anything in behalf of Christ's true Church which he ought not to do for every religious society. It was answered, with the unanimous assent of the Committee, that the second, third, and fourth heads of the Statement of Principles afford instances of duties which the magistrate is to perform, that in their very nature promote the interests of the Church, and not of all religious societies indiscriminately. To give any exhaustive enumeration of all that may or may not fall within the magistrate's competency in this respect is not possible; for this reason, among others, because the circumstances in which the principle has to be applied are variable, and what is suitable at one time is not suitable at another. And the Committee are not to be understood as meaning that there are no circumstances in which the magistrate might not, in other ways additional to those specified in the Statement, manifest his recognition of the claims of Christ's truth, and Christ's Church, without leaving his own province or trespassing on the rights of conscience.

SECOND HEAD.-Any other matter of Doctrine about which explanations on either side may seem to be called for.

In taking up the Second Head of the Programme, the Joint-Committee had much earnest consultation as to the right way of dealing with it, according to their instructions. They felt that they must at the outset start from the fact that all the negotiating Churches accept the Westminster Confession, and require subscription to it, without qualification, reservation, or explanation, beyond what is embraced in the First Head of the Programme. Plainly, therefore, any difference, under the Second Head, must turn on the interpretation of doctrinal statements in the Westminster Confession.

Several modes of dealing with the problem were seriously considered.

Thus the Committee might go back upon questions of controversy in the several Churches touching points of doctrine; and might give and receive explanations about the sentiments expressed, and the decisions reached, in the several cases that might have thus come under review. There was no shrinking on any side from the fullest and freest discussion of all such matters, and the most minute investigation of details. On the contrary, there was perfect willingness on all sides to open up all the past; and there was, in fact, a pretty thorough opening up of it. But in the end, the Committee came to be of the mind that the attempt to harmonize and reconcile former proceedings of the several Churches, and fomer utterances of their members under exciting circumstances, was scarcely within the scope of their appointment, and was not in itself fitted to elicit the truth as to the present state of opinion in the Churches.

Another course was,-that on the doctrinal questions which had been raised in the

several Churches in cases of discipline or in debate (all of them turning, not on the authority, but on the interpretation of the Confession), an interpretation might be given, such as the Committee could concur in adopting, and could venture to indorse as one in which their respective constituents would acquiesce. That might have been a satisfactory result in one view. But it would have been dangerous in another view. It would have been virtually the suggestion of a new confession. There are many, in all the Churches, quite prepared to subscribe to the confession as it stands, who would object to be bound by any newly-imposed or newly-declared interpretation of its statements, given forth otherwise than in the necessary exercise of discipline. To formulate new modes of expressing the meaning of the Confession is at once to supersede, so far, the Confession itself, and to embarrass its subscribers.

These objections being generally held to be insuperable, either in the way of bringing up for re-hearing and re-adjustment old controversies and their accompaniments, or in the way of agreeing upon new and unauthorized interpretations of passages in the Confession, one other method suggested itself. The Committee fixed their attention on the passages in the Confession about the meaning of which questions had been raised, specially as regards the doctrine of the atone. ment, and doctrines connected therewith. They had repeated consultations regarding them, in the full and free light of ecclesiastical controversies, ancient and modern, foreign and domestic. They came to be of opinion, after the most careful comparing of the different views stated by the brethren of the negotiating Churches, that they would best embody the result of their conferences in the twofold proposition :1. That the Committee are thoroughly satisfied that the several Churches adopt the Confession, and require subscription to it, in the same entire good faith; and, 2. That in the particular statements quoted below-the only statements about the meaning of which a difference could be supposed to exist-the Committee have ascertained, after full mutual inquiry and interchange of opinion, that the negotiating Churches are cordially at one as to the views which the Confession gives of the teachings of the Word of God.

It has come out clearly, in these negotiations, that amid whatever difficulties may have been caused by untoward discussions, or by individual peculiarities, all the Churches, as their history proves, have manifested a strong determination to maintain Calvinistic doctrine; on the one hand resisting Pelagian and Arminian tendencies, and on the other hand manifesting the utmost anxiety for the full and free proclamation of the Gospel, and hearty offer of Christ and his benefits to all sinners of mankind. More especially in regard to the extent of the atonement, after explanations given and received, it has been clearly ascertained, that the general expressions, more or less used on this subject in all the Churches, are simply different modes of stating the truth held by all the negotiating Churches, that the atonement is sufficient for all and adapted to all, and that its benefits are freely offered to all to whom the Gospel comes.

First, As to Man's Fallen State; in particular, on Guilt, Depravity, and Inability, as set forth in Chapters VI. and IX. of the Confession, in the following terms :Chap. VI., § 2.-"By this sin" [eating the forbidden fruit] "they" [our first parents] "fell from their original righteousness, and communion with God, and so became dead in sin, and wholly defiled in all the faculties and parts of soul and body."

§ 3. "They being the root of all mankind, the guilt of this sin was imputed, and the same death in sin and corrupted nature conveyed to all their posterity, descending from them by ordinary generation."

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§ 4. From this original corruption, whereby we are utterly indisposed, disabled, and made opposite to all good, and wholly inclined to all evil, do proceed all actual transgressions."

Chap. IX., § 3.-"Man, by his fall into a state of sin, hath wholly lost all ability of will to any spiritual good accompanying salvation; so as a natural man, being altogether averse from that good, and dead in sin, is not able, by his own strength, to convert himself, or prepare himself thereunto."

§4.-" When God converts a sinner, and translates him into the state of grace, he freeth him from his natural bondage under sin, and, by his grace alone, enables him freely to will and to do that which is spiritually good."

Second, As to Christ the Mediator; in particular, with reference to the Nature, Sufficiency, and Extent of the Atonement, as set forth in Chapters VII. and VIII. of the Confession, in the following terms:

Chap. VII., § 3.-" Man by his fall having made himself incapable of life by that Covenant," [viz., the Covenant of Works,] "the Lord was pleased to make a second, commonly called the Covenant of Grace: whereby he freely offereth unto sinners life and salvation by Jesus Christ, requiring of them faith in him, that they may be saved; and promising to give unto all those that are ordained unto life his Holy Spirit, to make them willing and able to believe."

Chap. VIII., § 4.-" This office" [the office of Mediator] "the Lord Jesus did most willingly undertake, which, that he may discharge, he was made under the law, and did perfectly fulfil it; endured most grievous torments immediately in his soul, and most painful sufferings in his body; was crucified, and died; was buried, and remained under the power of death, yet saw no corruption. On the third day he arose from the dead, with the same body in which he suffered ; with which also he ascended into heaven, and there sitteth on the right hand of his Father, making intercession; and shall return to judge men and angels at the end of the world."

§ 5. "The Lord Jesus, by his perfect obedience and sacrifice of himself, which he through the Eternal Spirit once offered up unto God, hath fully satisfied the justice of his Father; and purchased not only reconciliation, but an everlasting inheritance in the kingdom of heaven, for all those whom the Father hath given unto him."

§ 8.-"To all those for whom Christ hath purchased redemption, he doth certainly and effectually apply and communicate the same; making intercession for them; and revealing unto them, in and by the Word, the mysteries of salvation; effectually persuading them by his Spirit to believe and obey; and governing their hearts by his Word and Spirit; overcoming all their enemies by his almighty power and wisdom, in such manner and ways as are most consonant to his wonderful and unsearchable dispensation."

Third, As to the Application of Redemption; and in particular, with reference to the Necessity, Sovereignty, and Efficacy of the Spirit's Work therein, as set forth in Chapters VIII., IX., X., XI., and XIV. of the Confession of Faith, in the following terms :

Chap. IX., § 3.-" Man, by his fall into a state of sin, hath wholly lost all ability of will to any spiritual good accompanying salvation; so as a natural man, being altogether averse from that good, and dead in sin, is not able, by his own strength, to convert himself, or to prepare himself thereunto."

Chap. VIII., § 8.-"To all those for whom Christ hath purchased redemption, he doth certainly and effectually apply and communicate the same; making intercession for them; and revealing unto them, in and by the Word, the mysteries of salvation; effectually persuading them by his Spirit to believe and obey; and governing their hearts by his Word and Spirit; overcoming all their enemies by his almighty power and wisdom, in such manner and ways as are most consonant to his wonderful and unsearchable dispensation."

Chap. X., § 1.- "All those whom God hath predestinated unto life, and those only, he is pleased in his appointed and accepted time effectually to call, by his Word and Spirit, out of that state of sin and death in which they are by nature, to grace and salvation by Jesus Christ, enlightening their minds spiritually and savingly to understand the things of God, taking away their heart of stone, and giving unto them an heart of flesh; renewing their wills, and by his almighty power determining them to that which is good, and effectually drawing them to Jesus Christ; yet so as they come most freely, being made willing by his grace." 2.—“This effectual call is of God's free and special grace alone, not from anything at all foreseen in man, who is altogether passive therein, until, being quickened and renewed by the Holy Spirit, he is thereby enabled to answer this call, and to embrace the grace offered and conveyed in it."

Chap. XI., § 1.-"Those whom God effectually calleth he also freely justifieth; not by infusing righteousness into them, but by pardoning their sins, and by accounting and accepting their persons as righteous; not for anything wrought in them, or done by them, but for Christ's sake alone; not by imputing faith

itself, the act of believing, or any other evangelical obedience, to them as their righteousness; but by imputing the obedience and satisfaction of Christ unto them, they receiving and resting on him and his righteousness by faith: which faith they have not of themselves; it is the gift of God.”

Chap. XIV., § 2. "The principal acts of saving faith are, accepting, receiving, and resting upon Christ alone for justification, sanctification, and eternal life, by virtue of the Covenant of Grace."

Although the subject of the third chapter of the Confession has given rise to no discussion or difference of opinion in the conferences of the Committee, it was agreed, for the sake of illustration, that the last clause of the sixth section of that chapter should be added as follows, viz. :

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Chapter III. § 6:-"As God hath appointed the elect unto glory, so hath he, by the eternal and most free purpose of his will, foreordained all the means thereunto. Wherefore they who are elected, being fallen in Adam, are redeemed by Christ; are effectually called unto faith in Christ by his Spirit working in due season; are justified, adopted, sanctified, and kept by his power through faith unto salvation. Neither are any other redeemed by Christ, effectually called, justified, adopted, sanctified, and saved but the elect only."

It was further agreed, for the like purpose, to add the following quotations from the Larger Catechism, though it is not a standard of the Free Church to which its ministers and elders are bound by subscription:

Q. 30. Doth God leave all mankind to perish in the estate of sin and misery? A. God doth not leave all men to perish in the estate of sin and misery, into which they fell by the breach of the first covenant, commonly called the Covenant of Works; but of his mere love and mercy delivereth his elect out of it, and bringeth them into an estate of salvation, by the second covenant, commonly called the Covenant of Grace.

Q. 31. With whom was the Covenant of Grace made? A. The Covenant of Grace was made with Christ, as the Second Adam, and in him with all the elect as his seed.

Q. 32. How is the grace of God manifested in the second covenant ? A. The grace of God is manifested in the second covenant, in that he freely provideth and offereth to sinners a Mediator, and life and salvation by him; and requiring faith as the condition to interest them in him, promiseth and giveth his Holy Spirit to all his elect to work in them that faith, with all other saving graces; and to enable them unto all holy obedience, as the evidence of the truth of their faith and thankfulness to God, and as the way which he hath appointed them to salvation.

THIRD HEAD.—-Theological Curriculum, and the Training and Licensing of Students, and arrangements regarding Probationers.

After full consideration, the Committee rejoice to find that the Churches severally represented by the members are entirely at one in the desire for both an educated and a pious ministry; that their plans for this purpose are sub. stantially the same; that, in particular, they all require the same amount of preparation before entering the Theological Hall, and the prosecution of the same studies within the Hall; and that they are also agreed in the substance of the arrangements made for the distribution of probationers.

The Committee find that there are differences with respect to the question of the Separation of Professors from Pastoral Charges, and the question of the duration of the Sessions in the Theological Halls. The Committee are satisfied that these differences might be easily adjusted, but that the time for the adjustment will not arrive till the Union has been resolved on or completed.

The Committee do not deem it requisite to come to any further deliverance at present on the subject of Theological Education and the Distribution of Probationers, than that of resolving, as they hereby do resolve, to report to their constituents their great satisfaction with the harmony of view which prevails in all the four Churches on the topics embraced under this third head of the programme.

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