[17] For the investigation of these prophecies, see Newton on the Prophecies, or Birks on the First Two Visions of Daniel.[41] Hence it appears that defect in many of the church’s ministers does not justify separation from its communion. The Scriptures teach us plainly that such defect must be expected when the form and discipline are of the most perfect character.[51] Is not this a fundamental error in the proposed Evangelical Alliance? It is a human scheme for the incorporation of God’s elect.[53] It is sometimes argued from these principles that believers are at liberty to disregard ecclesiastical distinctions; and, if justification were the only object which the Christian has in view, there might be some foundation for the conclusion. But the justified believer is living for a further and higher end, viz. a perfect conformity to the whole mind and will of God, and this latter is the standard to which all practical questions should be referred. In such cases the question is not “How does it affect my justification?” but, “Is it agreeable to God’s will? and will it promote his glory?” Thus the importance of a Scriptural church discipline is not in the least affected by the principle that grace may prevail without it; nor is dissent necessarily justifiable because the dissenter may be justified. All believers are not always right in all things. Early education, early prejudice, or the sad defects and blemishes, which are too often seen in the human acting out of Scriptural principles, may serve to warp both the judgment and the will even of the child of God. Thus it is that a man may be safe in his union with Christ, and yet wrong in his want of union with the Episcopal church. Thus also we may regard such an one as a brother in Christ, while we are bound to protest against what we believe unscriptural in the system of his ministry.