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Et pourtant nous prions bien Therefore we humbly entreat humblement toutes les Églises all the Evangelical and Protestant Evangeliques et Protestantes, de Churches, notwithstanding our povnous tenir, nonobstant nôtre pau- erty and lowness, to look upon us vreté et petitesse, pour vrais mem- as true members of the inystical bres du corps mystique de Jesus body of Christ, suffering for his Christ, soufrans pour son Saint name's sake, and to continue unto Nom ; et de nous continuer l'as- us the help of their prayers to sistance de leurs prieres envers God, and all other effects of their Dieu, et tous autres bons offices charity, as we have heretofore de leurs charités, comme nous les abundantly experienced, for which avons déja abondamment experi- we return them our most humble mentés, dont nous les remercions thanks, entreating the Lord with avec toute l'humilité, qui nous est all our heart to be their rewarder, possible, et suplions de tout nôtre and to pour upon them the most caur le Seigneur qu'il en soit luy precious blessings of grace and même le remunerateur, versant sur glory, both in this life and in that elles les plus precieuses benedic- which is to come. Amen. tions de sa grace et de sa gloire, et en cette vie, et en celle qui est à venir. Amen.



cles :

Brieve justification touchant les points, Brief justification concerning the points or ou articles de Foy, que nous imputent les articles of faith which the doctors of Rome Docteurs de Rome, en commun avec toutes impute to us and to all the Reformed Churches: les Églises Reformées. Nous accusans de They accuse us of believing the following articroire, 1. Que Dieu soit autheur du Peche,

1. That God is the author of sin; 2. Que Dieu n'est pas tout Puissant.

2. That God is not omnipotent; 4.° Que Jesus Christ s'est desesperé en la 3. That Jesus Christ fell into despair upon Croix.

the cross ; 5. Que dans les æuvres du salut, l'home 4. That man, in the work of salvation, est par l'Esprit de Dieu, il n'y coopere non where he is moved by the Spirit of God, is plus qu'une piece de bois, ou une pierre. no more active than a log or a stone;

6. Qu'en vertu de la Predestination, il n'im- 5. That, according to our notion on the porte que l'on face bien ou mal.

subject of predestination, it is of no consequence whether we do good or evil ;

Omitted by Henderson and Hazlitt.

The error in numbering (4 for 3, etc.) is Leger's.

7. Que les bonnes auvres ne sont pas neces

6. That good works are not necessary to saires au salut.

salvation; 8. Que nous rejettons absolument la Con- 7. That we entirely reject confession of sins fession des pechés, et la Penitence.

and repentance; 9. Qu'il faut rejetter les Júnes, et autres 8. That fasting and other mortifications of mortifications de la chair, pour vivre dans la the flesh must be rejected, in order to lead a dissolution.

dissolute life; 10. Que chacun peut expliquer l'Ecriture 9. That any one may explain the Holy Sainte comme il luy plait, et selon les inspira- Scripture as he pleases, and according to the tions de son esprit particulier.

fanciful suggestions of his own mind; 11. Que l'Église peut de tout defaillir, et 10. That the Church can entirely fail and estre anneantie.

be destroyed ; 12. Que le Baptéme n'est d'aucune necessité. 11. That baptism is not necessary;

13. Que dans le Sacrement de l'Eucharistie, 12. That in the sacrament of the eucharist nous n'avons aucune reelle communion avec Je- we have no communion with Christ in fact, sus Christ, mais seulement en figure.

but in a figure only; 14. Qu'on n'est pas obligé d'obeir aux 13. That obedience is not due to magisMagistrats, Rois, Princes, etc.

trates, kings, princes, etc.; 15. Parce que nous n'invoquons pas la Sainte 14. That we despise, because we do not Vierge, et les hommes déja glorifiés, on nous invoke, the most holy Virgin and glorified accuse de les mépriser, au lieu que nous les saints; while in fact we pronounce them publions bienheureus, dignes, et de louange, et blessed and worthy both of praise and imitad'imitation, et tenons sur tout la Sainte tion, and hold above all the holy Virgin Mary Vierge Bienheureuse entre toutes les Fem- to be blessed amongst women.'


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Or tous ces Chefs qui nous sont ainsi mali- All these articles maliciously imputed to cieusement imputés, bien loin de les croire ou us, far from believing or teaching them, we enseigner parmi nous, que nous les tenons pour hold to be heretical and damnable, and we heretiques et damnables, et denonçons de tout denounce from all our heart every one who nôtre cæur anatheme contre quiconque les rou would maintain them. droit soutenir.


RIAN CHURCH. A.D. 1829 (1813).

[The Confession of the CUMBERLAND PRESBYTERIAN CHURCH IN THE UNITED STATES (which was organized in 1810, and embraces a large and active membership in the Westeri and Southern States), is a semi-Arminian revision of the Westminster Confession of Faith. It was adopted in 1813, and Apally revised in 1829. It retains the thirty-three chapters in the same order, with the American alterations of Chaps. XXIII. and XXXI., and a few immaterial omissions and additions. The only serious change is in the chapter on Predestination, while even the chapter on Perseverance is essentially retained. We present both texts in parallel columns.

See The Confession of Faith of the Cumberland Presbyterian Church, revised and adopted by the General Assembly, at Princeton, Ky., May, 1829, published by its Board of Publication in Nashville, Tenn. Comp. Vol. I. pp. 813 sqq.]

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[Am. ed. Decrees]. I. God did, by the most wise I. God from all eternity did, by and holy counsel of his own will, the most wise and holy counsel of determine to act or bring to pass his own will, freely and unchangewhat should be for his own glory.' ably ordain whatsoever comes to

pass;' yet so as thereby neither is God the author of sin, nor is vio. lence offered to the will of the creatures, nor is the liberty or contingency of second causes taken

away, but rather established.3 II. God has not decreed any II. Although God knows whatthing respecting his creature man, soever may or can come to pass contrary to his revealed will or upon all supposed conditions;* yet written word,” which declares his hath he not decreed any thing besovereignty over all his creatures, cause he foresaw it as futnre, or the ample provision he has made as that which would come to pass for their salvation, his determina- upon such conditions. tion to punish the finally impen



Eph. i. 11.

'Eph. i. 11; Rom. xi. 33; Heb. vi. 17; * Rev. xx. 12; Rom. ii. 15; Acts xx. 27; Rom. ix, 15, 18. Psa, ii. 7.

* James i. 13, 17; 1 John i. 5; [Am. ed. Eccl. Dan. iv. 34, 35; Psa. cxxxv. 6; Matt. x. vii. 29]. 29-31.

Acts ii. 23; Matt. xvii. 12; Acts iv. 27, 28; Heb. ii. 9; Matt. xxii. 4; Isa. xlv. 22; 1 John xix. 11; Prov. xvi. 33.


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Tim. ii. 4, 5, 6; Rev. xxii. 17; Isa. lv. * Acts xv. 18; 1 Sam. xxi, 11, 12; Matt. 1; John iii. 16; Rom. viii. 25; 1 John xi. 21, 23. ii. 24, 10.

5 Rom. ix. 11, 13, 16, 18.


hath joined together, let not his ministers put asunder ; but first let them give a clear, definite description of the new birth, and then let them press the doctrine of heart and practical holiness as the sure consequence (“For by their fruit ye shall know them "), and daily evidences (not the cause) of that gracious state which will insure their final perseverance.

• Then this true and comfortable doctrine will not be perverted, neither will it have a tendency to licentiousness in him “whom the love of Christ constraineth," or the real Christian: no, he serves and desires to serve God with more zeal, and from pure evangelical principles, still laying the foundation in his own mind, and cherishing the principle of ascribing all the glory to God for his conversion, his perseverance, and his final and complete redemption.'

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[The AUBURN DECLARATION, so called from the place of its adoption, belongs to the history of American Presbyterianism, and although it never aspired to the dignity of an authoritative Confession of Faith, it may claim a place here for its intrinsic value and importance before and after the disruption. It originated during the conflict which preceded the division of the Presbyterian Church into Old and New School, A.D. 1837, and was prepared by the Rev. Baxter DICKINSON, D.D. (d. 1876). It had been charged, on one side, that sixteen errors, involving considerable departures from true Calvinism and the Westminster standards, had become current in that Church. (They are printed in the Presbyterian Quarterly and Princeton Review for 1876, pp. 7, 8.) In answer to this charge, the New School party were led to embody their belief on these points in a correspouding series of “True Doctrines,' which were incorporated in their Protest, as presented to the General Assembly of 1837. These doctrinal statements were subsequently considered and adopted by an important representative convention at Auburn, New York, Aug., 1837, as expressing their matured views, and those of the churches and ministry represented by them, on the several topics involved. The Declaration thus adopted became, not indeed a creed, but an authoritative explanation of the interpretation given to the Westminster Symbols by the leading minds in the New School Church, as organized in 1838. It was in 1868 in. dorsed by the General Assembly (O. S.) as containing all the fundamentals of the Calvinistic Creed,' and this indorsement was one among the most effectual steps in bringing about the reunion of the two Churches in 1870. The document is rather a disavowal of imputed error than an exposition of revealed truth, and must be understood from the anthropological and soteriological controversies of that period of division now happily gone by.

Both the Errors and the True DOCTRINES may be found in the Minutes of the Assembly for 1837; also, in the New Digest, pp. 227-230. See also Art. on The Auburn Declaration by Prof. E. D. MORRIS, D.D., of Lane Seminary, in the Presbyterian Quarterly and Princeton Review, Jan. 1876, pp. 8-40.

The original document is deposited in the library of Lane Theol. Sem., Cincinnati, O. The text here given is an accurate copy from it, and was kindly furnished for this work by the Rev. E. D. MORRIS, D.D. The headings in brackets have been supplied by the editor.)

[PERMISSION OF SIN.] 1. God permitted the introduction of sin, not because he was unable to prevent it consistently with the moral freedom of his creatures, but for wise and benevolent reasons which he has not revealed.

[ELECTION.] 2. Election to eternal life is not founded on a foresight of faith and obedience, but is a sovereign act of God's mercy, whereby, according to the counsel of his own will, he has chosen some to salvation : 'yet so as thereby neither is violence offered to the will of the creatures, nor is the liberty or contingency of second causes taken away, but rather established;' nor does this gracious purpose ever take effect independently of faith and a holy life.

[FALL OF ADAM.) 3. By a divine constitution Adam was so the head and representative of the race that, as a consequence of his transgression, all mankind became morally corrupt, and liable to death, temporal and eternal.

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