Anarchy in Worship or Recent Innovation Contrasted W/ Constitution of the Presbyterian Church (1875) — James Begg

Welcome to the reading of Anarchy in Worship or Recent Innovations Contrasted with the Constitution of the Presbyterian Church and the Vows of Her Office-Bearers by Dr. James Begg, published originally in Edinburgh in the year 1875.

This book is available at Stillwaters Revival Books www .swrb .com and is read by W. J. Mincarrow. Every true minister of the gospel is a watchman, as well as a pastor, and all Christians are bound to defend truth and purity, to endure hardness as good soldiers of Jesus Christ, and to contend earnestly for the faith once delivered to the saints.

When men act on other principles, Christianity is but a name, a salt that has lost its savor. Still, men trifle with religion. Amidst hollow profession, some would, in a bad sense, make the best of both worlds, and instead of coming into collision with sin and ungodliness, they would feign run quietly on opposite rails so as to avoid collision.

Even true Christians sometimes seek to anticipate the rest of heaven by resting unlawfully here. The wise, as well as the foolish, virgins sometimes slumber and sleep, forgetting the solemn warning, Woe unto you when all men speak well of you, for so did their fathers of the false prophets.

The late eminent Dr. James Buchanan has justly said, Many sincere Christians dislike controversy, and so far from engaging in it themselves can scarcely allow that others should. An enlarged view of the history of the Christian church might serve to convince such persons that all along it has been like a beleaguered city, sometimes in danger from the assaults of its enemies without, still more frequently, perhaps, from carelessness or treachery within, and that at no era has the truth been more gloriously displayed or achieved nobler triumphs than when dangers have called forth a vigorous and manly defense.

From the militant state of the church as a public witness-bearer for God and His truth, in a world which revolts from both, the continuancing of controversy might have been expected, but that it is appointed, and that too within the visible church itself, for wise reasons, we have the highest authority for believing.

There must be heresies or divisions among you, that they who are approved may be made manifest.". Our own day has furnished abundant illustrations of the general truth thus so well stated, although the worst is probably yet to come.

The point of attack from time to time is varied, but the struggle continues unabated. When Christian men have got somewhat accustomed to defend one true position, the assault is directed to another, and perhaps from a new quarter.

The Regulative Principle and Acceptable Worship

Although we shall not venture to apportion the relative importance of great principles, it may safely be affirmed that nothing can be more important than questions connected with the acceptable worship of God.

The question of the King of Moab must ever be regarded with deep interest by true Christians. Micah 6, 6. Wherewithal shall I come before God, and bow myself before the Most High? At one time this question engaged serious attention in Scotland.

For two centuries it has been held to be practically settled in the Presbyterian Church, but it is now manifestly raised again from an unexpected quarter, and must be settled anew. Our object at present is to discuss it on its essential merits.

One, in connection with Scripture, and two, in connection with the Constitution of the Presbyterian Church and the vows of its office bearers. First, what is the doctrine of Scripture as understood by Presbyterians in regard to the acceptable way of worshiping God?

The importance of this question as practically settling the whole debate needs not to be argued. Man as a sinner, as all true Christians will admit, has no right to approach into God's presence at all.

The amity which previously existed in Eden was broken up by the fall. God drove out the man, and he alone is entitled to say whether, and on what conditions, he shall ever again be permitted to approach his throne.

It is manifest presumption on the part of fallen creatures to dictate to God either that there shall be worship at all, or what form it shall assume. In entering the courts of earthly monarchs, even where a right to enter is conceded, every rule and form of the court must be carefully observed.

And far more is this important in entering, by gracious permission, into the immediate presence of the King of kings and Lord of lords. See thou do all things according to the pattern showed thee in the mount, was the command of God to Moses in Exodus 25.

God is greatly to be feared in the assembly of the saints, Numbers 8 .4. It is in connection with worship that the solemn question is asked, who hath required this at your hands? Hebrews 8. Isaiah 1 .2.

It is in connection with the second commandment which concerns the mode of divine worship that the Lord says, I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children, even unto the third and fourth generation of them that hate me.

Cora and his company were swallowed up for disregarding the ordinance of God in regard to worship. It was in connection with this that Christ drove the buyers and sellers out of the temple, and that he said on another occasion, in vain do they worship me, teaching for doctrines the commandments of men.

It is important to understand clearly the true scriptural principle of worship as laid down by our reformers, and to distinguish it from other views and from counterfeits. The principle of pure worship as held by Presbyterians in opposition to other theories is set forth clearly in our standards.

In the Westminster Confession of Faith, to which the office bearers of the Presbyterian Church are bound, it is said in chapter 21, section 1,. The acceptable way of worshiping the true God is instituted by himself, and so limited by his own revealed will, that he may not be worshipped according to the imaginations and devices of men, or the suggestions of Satan, or in any other way not prescribed in the Holy Scriptures.

Some attempt to evade this has been made by quoting another passage, chapter 1, section 6, where it is said that there are some circumstances concerning the worship of God and the government of the church, common to human actions and societies, which are to be ordered by the light of nature and Christian prudence according to the general rules of the word, which are always to be observed.

The two qualifications here, however, clearly define the meaning of this statement, and prove that the quotation is quite irrelevant. The passage only refers to such unimportant matters as are, quote, common to human actions and societies, and it declares at the same time, even in regard to such matters, that everything must be, quote, according to the general rules of the word, which are always to be observed.

The larger catechism lays down the principle that second commandment forbids, quoting from larger catechism question 109, quote, all devising, counseling, commanding, using, and anywise approving any religious worship not instituted by God himself, unquote.

The shorter catechism, question 51, declares that the second commandment, quote, forbiddeth the worship of God by images or any other way not appointed in his word. Two theories of worship, as opposed to the monstrous corruptions of potpourri, were advocated at the Reformation.

The one was that nothing should be introduced into the worship of God, which was expressly prohibited in Scripture. This was much, but not enough. The church, it is said, hath power to decree rites and ceremonies, and yet it is not lawful for the church to ordain anything that is contrary to God's word written.

This, although embodying, as we think, an unfounded claim insofar as the church is concerned, is of true importance and a great step in advance as compared with the darkness and assumptions of potpourri, but it is far from being all that is required to secure purity in worship.

Many Presbyterians at present are so profoundly ignorant in regard to this whole controversy that they argue as if this were the principle of their own church and of Scripture, and they ask, with a foolish and stupefied air of triumph, where God has, quote, prohibited instrumental music and other corruptions of worship under the New Testament dispensation.

But it is plain that this is not our principle, and that it comes far short of what is necessary to clear the worship of God of human corruptions and abuses, inasmuch as many things as crossing in baptism, kneeling at communion, even the Mass itself, are not expressly prohibited in Scripture, and yet are manifestly inconsistent with the purity of divine worship.

Hence, the true scriptural principle and that of our church is that we must find a divine warrant or prescription for everything that we do in the worship of God. It is not enough that a thing is not forbidden.

It must be expressly commanded by God, and that is a duty binding under the New Testament dispensation, or it is absolutely inadmissible in worship. John Knox clearly announces and defends this principle.

Quote, all worshiping, honoring, or service invented by the brain of man, says he, in the religion of God, without his own express commandment, is idolatry. He continues, forth of God's scriptures will I bring the witness of my words, and first let us hear Samuel speaking unto Saul, after that he had sacrificed unto the Lord upon Mount Gilgal, what time his enemies approached against him.

Thou art become foolish, saith Samuel, thou hast not observed the precepts of the Lord, which he commanded thee. Truly, the Lord hath prepared to have established this kingdom above Israel forever, but now thy kingdom shall not be sure.

Let us consider, Knox continues, what was the offense committed by Saul? His enemies approaching, and he considering that the people declined from him, and that he had not consulted with the Lord, nor offered sacrifice for pacification of the Lord's wrath, by reason that Samuel, the principal prophet and high priest, was not present, offered himself burnt and peace offerings.

Here is the ground of all his iniquity, and of this proceedeth the cause of his ejection from the kingdom, that he would honor God otherwise than was commanded by his express word. For he, being none of the tribe of Levi appointed by God's commandment to make sacrifice, usurpeth that office not due to him, which was most high abomination before God, as by the punishment appeareth.

Consider well that no excuses are admitted by God, as that his enemies approached, and his own people departed from him. He could not have a lawful minister, and gladly would he have been reconciled to God, and consulted with him of the end and chance of his journey, and therefore he, the king, anointed by God's commandment, maketh sacrifice.

But none of all these were admitted by God, but Saul was pronounced false and vain. For no honoring knoweth God, nor will accept without it be the express commandment of his own word to be done in all points.

And no commandment was given unto the king to make or offer unto God any manner of sacrifice, which because he took upon himself to do, he and his posterity were deprived of all honors in Israel. Knox continues, disobedience to God's voice is not only when man doeth wickedly contrary to the precepts of God, but also when of good zeal or good intent, as we commonly speak, man doeth anything to the honor or service of God, not commanded by the express word of God, as in this matter plainly may be espied.

And that is principal idolatry, when our own inventions we defend to be righteous in the sight of God, because we think them good, laudable, and pleasant. We may not think us so free nor wise, that we may do unto God and to his honor what we think expedient.

No, the contrary is commanded by God, saying, Deuteronomy 4 .2, Unto my word shall ye add nothing. Nothing shall ye diminish therefrom, that ye may observe the precepts of the Lord your God, which words are not to be understood of the Decalogue and moral law only, but of statutes, rites, and ceremonies, for equal obedience of all his laws requireth God.

Of this falsely conclude they, the Kirk may do all that seemeth good for the glory of God, and whatsoever the church doeth that accepteth and approveth God. I could evidently prove what they call the Kirk not to be the Kirk, an immaculate spouse of Jesus Christ, which doth not err.

But presently I ask, if the Kirk of God be bound to this perpetual precept, not that thing which appeareth righteous in thine own eyes shalt thou do, but what God hath commanded, that observe and keep.

Deuteronomy 12. And if they will deny, I desire to be certified, who hath abrogated and made the same of none effect. My sheep hear my voice, and a stranger they will not hear, but flee from him, says the Lord.

To hear his voice, which is also the voice of God the Father, is to understand and obey the same. And to flee from a stranger is to admit no other doctrine, worshipping, nor honoring of God, than hath proceeded forth of his own mouth, as he himself testifies, saying, All that are of the verity hear my voice.

And Paul saith, The Kirk is founded upon the foundation of prophets and apostles, which foundation no doubt is the law and the evangel, so that it may command nothing that is not contained in one of the two.

For if so it doth, it is removed from the only foundation, and so seetheth to be the true Kirk of Christ. Secondly, I would ask if that Jesus Christ be not king and head of his Kirk. This will no man deny.

If he be king, then must he do the office of a king, which is not only to guide, rule, and defend his subjects, but also to make and statute laws, which laws only are his subjects bound to obey, and not the laws of any foreign princes.

Then it becometh the Kirk of Jesus Christ to advert what he speaketh, to receive and embrace his laws, and where he maketh end of speaking or law-giving, here to rest. So that all the power of the Kirk is subject to God's word.

And that is most evident by the commandment given of God unto Joshua, his chosen captain and leader of his people. In these words, Joshua 1, be strong and valiant, that you may do according to the holy law which my servant Moses commanded unto thee.

Decline not from it, neither to the right hand nor to the left. Let not the book of the law depart from thy mouth, but meditate in it both day and night, that you may keep and do all things according to that which is written therein.

Here was it not permitted to Joshua to alter one jot, ceremony, or statute in all the law of God, nor yet to add thereunto, but diligently to observe that which was commanded. No less obedience requireth God of us than he did of Joshua his servant, for he will have the religion ordained by his only son Jesus Christ most strictly observed, and not to be violated in any part.

Knox concludes, for that I find given in charge to the congregation of Thyatira in these words, I say unto you and to the rest that are in Thyatira who have not the doctrine, meaning the diabolical doctrine before rehearsed, and who knoweth not the deepness of Satan, I will put upon you none other burden but that which ye have.

Hold till I come. Mark well, the Spirit of God calleth all that is added to Christ's religion the doctrine of the devil, and deep invention of the adversary Satan, as also did Paul writing to Timothy.

And Jesus Christ saith, I will lay upon you none other burden than I have already, and that which ye have observed diligently. O God eternal, hast thou laid none other burden upon our backs than Jesus Christ laid by his word?

Then who hath burdened us with all these ceremonies? It is unnecessary to observe that the quotations are from a translation of scripture anterior to the present version. This is a very clear, strong and scriptural statement of the doctrine of our Scottish Reformation as founded on the word of God.

And in this we shall afterwards prove all the true sons of the Presbyterian church have ever agreed. Now the question is this. Is this a true, or a false principle? If it be false, the Presbyterian church for three centuries has been under a strong delusion, and all its office bearers have been bound and are still bound to maintain what is not true.

If it be true, it ought to be firmly maintained and all worship for which a divine warrant cannot be pleaded ought to be opposed and discarded. Till it is abandoned, every Presbyterian minister can only be an honest man by maintaining it.

It is utterly vain and worse to dispose of our solemn obligations by vague and pointless declamation. The position taken up by the Presbyterian church is either sound or unsound. To the law and the testimony, if they speak not according to this word, it is because there is no light in them.

And the only class of men more inconsistent and criminal than those who leave such a matter in doubt are those who, in accepting office, profess to hold the doctrine of the Presbyterian church and promise to maintain it, but who afterwards treat their solemn professions and vows with faithlessness and disregard.

It is too much of the fashion in the present day to speak as if men might act in the worship of God according to their own whim and fancy and without regard to His high and sacred authority. Angels veil their faces in heaven whilst they adore the majesty of the great God, but guilty man speaks and acts as if nothing were so light and trivial as an act of worship, nay, as if he might convert a professed act of worship into a source of amusement.

We know nothing which so clearly proves the deep and fearful depravity of man and the abounding infidelity of the present day in the midst of much high profession. It is an illustration that blasphemy and truce-breaking are closely connected, 1 Timothy 3, 1 -6.

A dreadful story is told of the notorious Claverhouse, that when asked how he would answer for the murder of the pious Ersher Carrier, he said, To man I can be answerable, and as for God, I will take Him into my own hands.

Whether this be true or not, it is the very spirit in which many professing Christians act in the matter of worship. They forget the warning of God. 2 These things thou hast done, and I have kept silence.

Thou thoughtest that I was altogether such and one as thyself, but I will reprove thee, and set them in order before thine eyes. Now consider this, ye that forget God, lest he tear you in pieces, and there is none to deliver.

Psalm 1. Is it possible to find a single instance in Scripture of accepted worship that was not prescribed by God? In the first act of worship recorded after the fall, we are told that the person and offering of Cain were rejected, whilst those of Abel were accepted.

Apart from the fact that a mere thank-offering, although it might suit an angel or an unfallen man, was totally unsuitable for a sinner, it is clear that there was a divine appointment of sacrifice pointing to the cross of Christ.

For it is said, By faith Abel offered unto God a more excellent sacrifice than Cain. Now faith implies a revelation or a testimony on which to rest, and it is evident that by the first promise in Eden, and the emblematical coats of skins implying that the innocent must suffer that the guilty might be clothed, the doctrine of substitution was taught to our first parents before they were driven from the scene of their transgression.

From the very first, therefore, acceptable worship was coupled with God's appointment of sacrifice, and with the principle that without shedding of blood there is no remission. Proceeding on this central principle, when men ceased to use their simple altars of earth or stone, and when an elaborate system of worship was introduced embodying still clearer types and emblems of the coming Messiah and His work, nothing was left of the invention of Moses, although so eminent in wisdom, and although God spake to him as a man speaketh to his friend, the most minute arrangements were made by God in regard to all parts of worship down to the pins of the tabernacle.

And He said to Moses in Exodus 25, See thou do all things after the pattern showed thee on the mount. God said, Deuteronomy 12 .32, Whatsoever I command you, observe to do it. Thou shalt not add thereto, nor diminish from it.

When David gave instructions to Solomon in regard to building the temple, it is said he gave the pattern of all that he had by the Spirit, and at the end he repeats this divine appointment as follows,.

All this, said David, the Lord made me understand in writing by his hand upon me, even all the works of this pattern. First Chronicles 28. Every deviation from this, even in the smallest particular, and even when a good motive might have been pleaded, was condemned and resented by God.

By and by this system, with all its peculiarities, as having served its purpose, was done away with, and we emerge into the clearer light of the New Testament dispensation as foretold by Christ to the woman of Samaria.

But the same principle still continues and is clearly enforced. Christ commands His apostles to go and teach all nations, but still it is with this solemn injunction, teaching them to observe all things whatsoever I have commanded you, Matthew 28 .20.

It is not whatsoever I have not forbidden. They were simply ambassadors for Christ, acting under written and limited instructions which were also in the hands of all the people, that all might judge how far they acted in accordance with them.

Accordingly, when the apostle Paul gives instructions in regard to the sacrament of the Lord's Supper, he says, I have received of the Lord that which I also delivered unto you. There is no permission to be found in the word of God to alter, add to, or modify the ordinances of Christ.

Revelation 22 .18 .19. If any man shall add unto these things, God shall add unto him the plagues which are written in this book. And if any man shall take away from the words of the book of this prophecy, God shall take away his part out of the book of life, and out of the holy city, and from the things which are written in this book.

Now we are not proving this for the sake of the office-bearers of the Presbyterian church. They have all solemnly vowed that according to their convictions, these are the principles of Scripture, which they will defend to the utmost of their power.

To do anything else, therefore, to make any other profession, without abandoning the office which they received in connection with their previous avowal, is simply an act of perjury, fitted to bring disgrace on the Christian church, and to give the enemies of the truth cause to blaspheme.

Every Presbyterian office-bearer is as much bound as we are to maintain and vindicate these principles, and neither directly nor indirectly to connive at their subversion. We live, however, unfortunately, in a day when truce-breaking is not uncommon, and when many, instead of following no-divisive courses according to their solemn vows, seem to make the promotion of innovation and the worship of God one of their favorite employments.

Religion is wounded in the house of her professed friends. We can imagine nothing more fitted to eat like a canker into the faith and morals of the community. For the sake of others, therefore, and especially of the Christian people at large, we feel bound to speak.

New Testament Worship and Presbyterian Uniformity

Starting from the general principle of Scripture thus explained in regard to worship, its application is simple. What worship has God prescribed under the New Testament dispensation, the temple and all its services being done away?

This is set forth with equal plainness in the Westminster Confession of Faith, 21 -5. The reading of the Scriptures with godly fear, the sound preaching and conscionable hearing of the word in obedience unto God with understanding, faith and reverence, singing of psalms with grace in the heart, as also the due administration and worthy receiving of the sacraments instituted by Christ, are all parts of the ordinary religious worship of God, besides religious oaths and vows, solemn fastings and thanksgivings upon special occasions, which are, in their several times and seasons, to be used in a holy and religious manner.".

Anything else or different from this, and especially anything borrowed from heathenism or the abolished temple services, such as pretended priests, altars, altar cloths, incense, symbolical vestments or instrumental music, are entirely without divine warrant, and therefore unlawful.

The same thing may be said of all man-pleasing sensationalism, solo singing, with any of the peculiarities of the theater transferred without divine warrant into the worship of the Christian church. The worship of the New Testament church, unlike that of the temple, is based on the worship of the synagogue.

That worship consisted of singing, prayer, with reading and expounding the scriptures. All priests, incense, instruments of music and sacrifices were discarded. Our worship, now that the temple is completely destroyed, must be the simple worship of the synagogue under the clearer light of the New Testament, conducted in the name and by the authority of Christ, and under the solemn impression that God is a spirit, and they that worship him must worship him in spirit and in truth.

It is worthy of observation not only that this is the only appointed worship under the New Testament, but that it was undoubtedly the worship practiced by the apostles and early Christians. The very meaning of our being Presbyterians, moreover, as distinguished from Congregationalists, is that the details of worship shall be uniform and settled by a central authority, so that in going from church to church, as from room to room in one great house, we shall not be distracted in our devotions by diversity and individual crotchets, as when there was no king in Israel, but every man did that which was right in his own eyes.

To this uniformity, as well as purity of worship, all the office-bearers of the Presbyterian church are solemnly pledged. They are bound to follow no divisive courses, although it is notable and painful at present to find that many are setting this solemn obligation at defiance.

Still, we need not wonder, for it is equally remarkable that a parallel may be found to all classes of modern innovators in worship in the history of the church as given in the word of God, and especially under the Old Testament.

The Presumptuous Innovator

Take a few illustrations of this. We have, first of all, the presumptuous and blasphemous innovator. We have in Scripture some striking illustrations of the extent to which impious man in the spirit of the first temptation, Ye shall be as gods, will exalt himself against the authority of God.

Nebuchadnezzar, the king, sets up an image of gold in the plain of Dura in the province of Babylon. Then a herald cried aloud, To you it is commanded, O people, nations, and language, that at what time ye hear the sound of the cornet, flute, harp, sackbut, psaltery, dulcimer, and all kinds of music, ye fall down and worship the golden image that Nebuchadnezzar, the king, hath set up.

And whoso falleth not down and worshipeth shall the same hour be cast into the midst of a burning, fiery furnace. Darius, virtually claimed to be a god himself, nay greater than God, making a firm decree that whosoever shall ask a petition of any god or man for thirty days, save of himself, should be cast into the den of lions.

We are not to suppose, however, that this is peculiar to heathenism. Aaron, who took part in the old idolatry, Korah, Dathan, and Abiram, whose wicked and presumptuous proceedings are recorded in the sixteenth chapter of Numbers, and Jeroboam, who erected the golden calves at Dan and Bethel, acted in a precisely similar spirit.

It was the predicted peculiarity of the man of sin and son of perdition that he was to sit in the temple of God and show himself to be God. He was to oppose and exalt himself above all that is called God and worshipped.

The very essence of false worship, even under a profession of Protestantism, consists in setting aside the divine arrangements in the house of God and substituting our own. This is potpourri in the germ, no matter under what name.

The great Andrew Melville, addressing the Parliament of Scotland in 1606, proclaims the principle of our church to this effect. Now, therefore, my lords, convened in this present Parliament under the most high and excellent majesty of our dread Sovereign, to your honours it is our exhortation that ye would endeavour with all simpleness of heart, love, and zeal to advance the building of the house of God, reserving always to the Lord's own hands that glory which he will communicate neither to man nor angel, to prescribe from his holy mountain a lively pattern according to which his own tabernacle should be formed, remembering always that there is no absolute and undoubted authority in this world except the sovereign authority of Christ the King, to whom it belongeth as properly to rule the kirk according to the good pleasure of his own will, as it belongeth to him to save his kirk by the merit of his sufferings.

All other authority is so entrenched within the marches of divine commandment that the least overpassing of the bounds set by God himself bringeth men under the fearful expectation of temporal and eternal judgments.

In reference to the special innovation against which he was protesting, Melville says,. This is that pattern of an altar brought from Damascus, but not showed to Moses in the mountain, and therefore it shall fare with it as it did with that altar of Damascus.

It came last into the temple and went first out. Remember, my lords, that in times past your authority was for Christ and not against him. Ye followed the light of God and strived not against it. And like a child in the mother's hand, ye said to Christ, Draw us, and we will run after thee.

God forbid that ye should now leave off and fall away from your former reverence born to Christ, in presuming to lead him whom the Father hath appointed to be a leader of you, and far less to trail the holy ordinances of Christ by the cords of your authority at the heels of the ordinances of men.

And speaking to ministers and others, he says, We would humbly and most earnestly beseech all such to consider first that the kingdom of Jesus Christ, the office-bearers and laws thereof, neither should nor can suffer any derogation, addition, diminution, or alteration besides the prescript of his holy word by any inventions or doings of men, civil or ecclesiastical.

Popularity-Seeking Innovation

The Popularity-Hunting Innovator. When vital religion is low, men attempt to make up for the want of spiritual life by external and carnal appliances, whilst ministers, destitute of moral courage, are ready to humor the wishes of the people, instead of standing up boldly for the authority of God.

The prophets prophesy falsely, and the priests bear rule by their means, and my people love to have it so. And what will ye do in the end thereof? Jeremiah 5 .31. In Aaron we have a type of this class of cowardly innovators.

In the absence of Moses he became the instrument of a corrupt people. When Moses came down from the mount, he saw with indignation the idolatry of the Jews and the golden calf which Aaron had made. And he said to Aaron, What did this people unto thee that thou hast brought so great a sin upon them?

Exodus 32 .21. And Aaron said, speaking still, in as craven a way as Adam did, after his fall, O let not the anger of my Lord wax hot. Thou knowest the people, that they are set on mischief. For they said unto me, Make us gods, which shall go before us.

For as for this Moses, the man that brought us up out of the land of Egypt, we want not what is become of him. And I said unto them, Whosoever hath any gold, let them break it off. So they gave it me.

Then I cast it into the fire, and there came out this calf. Exodus 32 .21 -25. How many cowardly errands have we in the present day, courting popularity of a very unworthy kind, by sacrificing alike the honor of God and their own ordination vows?

What noble examples on the other side have we in Elijah, David and the three children, as well as in the great apostle Paul, who withstood Peter to the face when carried away by the fear of man which bringeth a snare, and elsewhere said, Galatians 2 .5, To whom we gave place by subjection?

No, not for an hour. In the case of Uzziah of old, we have an illustration at once of human presumption, ministerial faithfulness, and divine judgment following the disregard of God's appointment and worship.

Let's read from 2 Chronicles 26, verses 16 -22. But when he was strong, his heart was lifted up to his destruction. For he transgressed against the Lord his God, and went into the temple of the Lord to burn incense upon the altar of incense.

And Azariah the priest went in after him, and with him fourscore priests of the Lord that were valiant men. And they withstood Uzziah the king, and said unto him, It appertaineth not unto thee, Uzziah, to burn incense unto the Lord, but to the priests, the sons of Aaron, that are consecrated to burn incense, go out of the sanctuary, for thou hast trespassed, neither shall it be for thine honor from the Lord God.

Then Uzziah was wroth, and had a censer in his hand to burn incense. And while he was wroth with the priests, the leprosy even rose up in his forehead before the priests in the house of the Lord from beside the incense altar.

And Azariah the chief priest and all the priests looked upon him, and, behold, he was leprous in his forehead. And they thrust him out from thence. Yea, himself hasted also to go out, because the Lord had smitten him.

And Uzziah the king was a leper unto the day of his death, and dwelt in a several house, being a leper, for he was cut off from the house of the Lord. And speaking recently to one of our modern innovators, he said, The people desired the change, a most unworthy reason, even if true.