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THE
CHRISTIAN BAPTIST;
EDITED
BY ALEXANDER CAMPBELL.
"What -a glorious freedom of thought do the Apostles recommend! and how contemptible in their account is a blind and implicit faith! May all christian* use this liberty of judging for themselves in natters of religion, and allow it to one another, and to all mankind.'' Benson,
s
"PaoY* all things: bold last that which is good." Paul the Apostle.
REVISED
BY D. S. BURNET,
FROM THE SECOND EDITION, WITH MR. CAMPBELL'S LAST CORRECTIONS.
SEVEN VOLUMES IN ONE.
CINCINNATI ;;;;
PUBLISHED BY D. S. BURNET.
ITflEBOTYFBD BT J. A. JAM1I.
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Entered according to act of Congress, in the year 1835, BY D. S. BURNET, In the Clerk's Office for the District Court of Ohio.
Printed by James and Gazlay, No. 1, Baker Street, Cincinnati, Ohio.
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PREFACE
STEREOTYPE
EDITION.
Experience is an effectual teacher. By the trial, persevered in amidst many diffi- culties, we have seen that effected, which was deemed impracticable, — an extensive religious reformation, founded upon the scriptural knowledge, personal holiness, and the constant sacrifice of all its abettors, ouch an abiding, extensive and personal reformation, consisting in the knowledge and obedience of the sacred writings, differs largely from those hasty excitements of popular interest, which issue in an epheme- ral association, whose bond of union is some sectarian peculiarity. But this is not all. The reformation alluded to, and which this book pleads, differs from others in this important respect: it contemplates not the change of any one sect or system, nor the amalgamation of any number or all of them; but it claims as a right, and labors to attain as its object, the reformation of society by a rettoration of primitive Chris- tianity, t. e. Christianity itself, in its gospel, institutions and laws. A creed reformed is a dividing barrier patched, and a sect remodelled is but a daughter of the mother of abominations in a new dress. This reformation aims at the demolition of the creed and the sect, genera and species, reformed or unreformed, as purity is incompatible with corruption.
The happiest illustration of the justness of their cause, attempted by the apologists for modern degeneracy, fractured into " names and denominations," is most infelici- tous. They would harmonize around the Lord as sects, like Jacob's sons around their father, and the tribes of Israel about the ark, while marching in the wilderness, or when settled in Canaan, about the temple in the city of peace. But they are strangely insensible of the truth, that the twelve tribes had the same priests, subordinate and chief, the same altar, laver and table, offered the same incense and approached the mercy seat on one day, by a common intercessor; and that when they abandoned the one worship, God forsook them. They have forgotten that Jesus, in his death, grasp- ed the to were, and bowed himself in the gate-way of the " wall of partition"-— the two tables of the fleshly covenant, and in nis resurrection demolished them forever. They are not aware that " the disciples were first called christians at Antioch," when this imperishable name arose upon the ruins of all religious distinctions, in the first union of Jews and Gentiles in one corporate body. This name in its origin and ob- ject, designating the subjects of the one Lord Messiah, who is the Prince of Peace, w the most anti-sectarian of any applied to man; but when coupled with the sur- name Papist or Protestant, Presbyterian, Baptist or Methodist, &c, becomes dead in law, prophets and gospel, the signal of interminable divisions, and the war-cry of the bitterest persecution* Never was there a more complete misnomer than "Christian sect."
But has such a resuscitation of the ancient religion, but just now quite forgotten, been effected? Yes! and perhaps one hundred thousand persons in these United States now rejoice in its light and life. If we may believe the sectarian press, the millen- nium is just coming in upon our coasts, upon the tide of modern schemes, and by the united or disunited efforts of modern schemists. Such is the burden of every song in praise of the misguided benevolent operations of the day, while the truth that the growth of the army of the sects bears no proportion to the in- crease of population, stares them in the face. But this is studiously concealed from the blinded multitude, until it is thought that the Romanists are likely to have a majority in the entire republic. In the meantime, (think it not incredible,) the ener- gies of this large number have been put forth in earnest to meet the Lord with oil and light furnished and prepared. Churches of the primitive stamp, subjects of the Prince of Peace, with their officers, his faithful and self-denying servants have, as by magic, sprung up from the seed of the word cast upon some of the good ground in the bosom of corrupt society; and to the admiration of thousands, have exhibited the ancient gospel, the ancient ordinances and the ancient laws of Christ; and though
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PREFACE TO THE STEREOTYPE EDITION.
ese institutions are yet in their infancy, God providentially indicates that they shall have a glorious harvest, if they betray not his cause.
But what has been the signal instrumentality! It is conceded universally that this book, more than any other means, has consolidated and extended the number and in» fluence of those who have found in the scriptures " him of whom Moses in the law, and the prophets did write." It is now near twelve years since the Christian Bap- tist first lifted its warning voice, and displayed the light of its counsel. It claimed none of its discoveries as original; and if its distinguished editor had genius and tal» ent, and erudition, and if from the hills of Western Virginia, he succeeded in wield- ing an influence which is felt in every corner of the Union, and waged a warfare with sectaries and sceptics, the fame and dread of which have passed the Atlantic, he aspired only to be the humble director of the public attention to the oracles of God and the order of his house! The Christian Baptist was the trumpet which was blown throughout the length and breadth of the land; and Mr. Campbell was not alone — some were already " waiting for the consolation of Israel," and others were roused by the first blast; and upon every onset of the op posers, some high spirits were captured, who, taking their places in the ranks, at the price of liberty, hurried the progress of the reformation; all these, through its columns, spoke fearlessly, terror to the aliens, and encouragement to the loyal in all the dominions of Prince Messiah. In this peculiar train of events this work became in many respects, the most re- markable of the age. The French revolution can never occur again, neither can the power of Napoleon ever be revived. In all antiquity Noah's family alone inhabited two worlds, and Adam, the progenitor of all the race, was the only man born an adult. This reformation has taken the highest ground which ever can be assumed among men; and in renouncing all alliance with politics, all creeds, systems and sects, except the inspired writings, and the one sect of christians, which, in the days of the Cesars, was every where spoken against, is as far before the politico-ecclesiastic revolutions of Luther and Calvin, as they were before the pollutions which they only modified and afterwards rendered perpetual, reformed corruptions by those engines pf impurity and oppression, creeds and ecclesiastic power. But this is conceding too muoh. We cannot compromise the value of a reformation, which cannot be mended, as far as these grounds are concerned. It is obvious that the Christian Baptist can never be reproduced by the same or greater talents; for the events will be wanting — events, the occasions which make men and originate all great and abiding interests. The work is now scarce, and I have ventured a new and improved edition for the following reasons:
1. The restoration of primitive Christianity in each community, is a new and dis- tinct reformation. Consequently, in every place the means must essentially be the same; and past experience recommends this volume as the best possible to effect the object.
2. Since it ceased being published, great numbers have been converted; old churches have been reformed and new ones established, the organization of which is frequently imperfect, if they are organized at all. They should profit by the experience of oth-» ers, as detailed on these pages.
3. The scepticism of this age, so diversified in its character, has received a large share of attention, and has been foiled in a masterly manner in this work, which is proposed for extensive circulation in society, now alarmingly affected with this lep- rosy, to remove which, perhaps no other miscellaneous work is better calculated.
4. The Christian Baptist is admirably contrived to annihilate the existence, and to remove the evils and remembrance of sectarianism, by the accuracy of its calcula-. tions, the extent of its developments, and most of all, by its clear and forcible state- ment, illustration and defence of the christian religion.
5. The Romanists are determined upon the conquest of this country; and at this time the wishes of the Pope are nearer being realized than most imagine; and it is confidently believed, that the principles herein set forth are a sure defence against the man of sin and the mother of abominations.
6. Tired of filing reasons for this undertaking, we observe lastly, that it is repub- lished because having attained, and being now better than ever prepared to attain, these objects, it is but right that the scarcity of the first edition should be remedied by this improved, correct, neat and portable volume.
Those long interested in the success of the reformation, will recognize an oW ac- quaintance in this edition, now more venerable and none the less captivating by age. To them no apology is necessary for its appearance, and there should be none to all those who wish to see the apostles of Jesus Christ restored to their rightful dominion. Let these pages but be circulated and read by a candid and enlightened public, and we fear not the fate of the principles maintained, or the practices de- fended by them.
For the satisfaction of the curious inquirer, it may not be amiss to give him a glance at its general contents, which we will do in the form of
PREFACE TO THE STEREOTYPE EDITION. A SYNOPSIS OF DIVINE REVELATION. DISPENSATIONS.
PATRIARCHAL, (Admn.) JEWISH, (Motes.) CHRISTIAN, (Month.)
the world, Aets, ii. chap,
Christianity contains a Gospel — Ordinances — Laws. Scheme of the Gospel of Jesus Christ our Lord to the World.
8 5 o •
1st. News. Jesus is the Messiah, the Son * of God.
Sd. Commands. Be- lieve and obey him.
3d. Pbomises. And yoa shall be saved.
| i 1. Fad. — Death of Jeans for our sins, according to the
Hjg Jewish scriptures.
■f-S 2. His burial in our earth.
| a 3. His resurrection for our justification, according to the "£"3 ^ew**Q 8Cripture8.
jj g, 1. Duty. — Belief of God's testimony concerning his Son. ^ 2. Repentance unto life.
? 8*1 3. Immersion in water into the name of Father, Son and £1 1 Holy Spirit.
£2 2. The Holy Spirit the gift of God. >&>
O B
1. Blessing. — Remission of all past sins.
>-|-5 3. The hope of eternal life, to be attained by perseve- •5 » x ranee.
L
Concerning the above table, which might have been extended to many times its length, let the reader notice:
1. That all things in the departments of nature, society and religion, are divisible into original elements; so that we must have light, heat, moisture, &c, to pro- duce vegetation — intelligence and law as well as human beings to produce good soci- ety; and we must have all the items which were originally proclaimed for immediate salvation, to assure us that we have the gospel. Light and heat alone, can by no ingenuity produce an apple or a pear; masses of men, subordinated to authority, but devoid of intelligence, will be but enslaved savages; and a religion called christian, wanting either the gospel, the ordinances or the laws of Christ, though it have the other items, is a false religion; for all false religions of all ages and all 'nations, are but perversions of one or all of the revealed systems. Likewise, any gospel defi- cient in any of the nine items of the foregoing scheme, is not the gospel of Christ, but should be surnamed after its modern inventor.
2. The elements of any system being determined, it is then equally necessary to as- eertain the order in which they are properly associated. We have the natural, so- cial and evangelical order. God, the author of all things, is the author of order, and in disregarding it we are sinning against him. Now, it is impossible to prove the bible divine if we precede the patriarchal age* by the christian, or succeed the chris- tian by the Jewish. So the christian scheme becomes a humanized-sectarian thing, if in its operation we make it commence in ordinances, succeeded by laws, and con- summated by the gospel, as do some. The evangelical order is gospel for the rebel- lious sinner — baptism for him, believing and penitent, and the King's table and all his laws for him, when, by regular naturalization, he becomes a true subject.
Again, if in this degenerate age we would be assured that we have the original gospel, after having ascertained to whom it was committed, when and where it was promulged, we must repair to the person, at the time and place, by the aid of the scriptures, and assemble all the items of the proclamation in the precise order in which they were delivered. Now, in the foregoing scheme we have the gospel divided into news, commands and promises. Who does not see that were the promises, the third item in this division, made the first, they would thereby be effectually separa- ted from the gospel, while the gospel without them would be uselessl Interfere with this order ia any other way, and the consequences are equally disastrous. — Qnce more, each of these three items is divided into other three; the first into three
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PREFACE TO THE STEREOTYPE EDITION.
facts. Can we, by any effort of imagination, place the resurrection of Christ before his deatht Would not such a gospel be anathematized by all good sense? But it is as great an infraction of good order to put baptism, the third duty, before faith, the first. And who would think of placing eternal life precedent to remission of sins? But this is not the place to pursue this subject. It may not, however, be amiss to observe that this scheme can be sustained, and is largely sustained in this volume, item by item, and position by position, in the light of reason and revelation.
I have devoted several months to the revision and correction of this work, and it is sanguinely hoped that, aided by the corrections of Mr. Campbell, it will now meet public expectation as to style of execution and accuracy. Some of the ephemeral matter, embracing notices, correspondence of local interest, personalities, &c, has been omitted; but with the concurrence of Mr. Campbell, to whom the list of omis- sions was submitted. The style has been modernized, and in several respects im- proved; but not being a literary work, and embracing in its correspondence, compo- sition of every variety, it must, like all other miscellaneous periodicals, in many in- stances, ask the indulgence of the critical. But the work speaks only for the senti- ment it contains, and it is presumed that men of all diversities of intellect and learning can understand it.
In reference to manner and means of propagating the christian religion, some things are said in the first pages of this volume, which, to be properly understood, the fol- lowing facts should be before the mind. The great obstacle to the success of every reformation of religious society, has been the dominant priesthood. They have, en masse, always opposed the rights of the people. There are but a few honorable ex- ceptions to this remark. There were two bishops that stood up with a large minor- ity of noblemen, in favor of the recent English reform. This clerical grasping after power would be harmless, were it not for the lethargy which has overspread the public mind upon the subject. The people think the priesthood a necessary consti- tuent of society. They do not understand that all christians are priests. Now, to break this spell it was needful that the unscripturality and unrighteousness of these clerical claims be made manifest. So necessarily engrossing was this topic, many had like to have overlooked the office of evangelist. So often was the new testament bishop contrasted with the popular clergyman, the presiding officer of one congregation with the circuit riding superintendant of many, that they began to think that no other officer, evangelist or messenger, was requisite to the extension of the church. Experience, however, has corrected and supplied what was wanting; and the few hints upon the subject in this volume have been acted upon largely. Many scores of evangelists and messengers of the churches, are now going to and fro, and the knowledge of the Lord has increased. Thousands have bowed to Ring Messiah. Thus the bishop's office has been preserved, and the office of the evan- gelist not lost to a generation which needed it as much as the people of the apos- tolic age.
I cannot better conclude these prefatory remarks, than by expressing my unfeigned thanks to the Giver of all mercies, that I have the opportunity to contribute my mite to his great treasury of means, in sending forth this edition. To him I commend the undertaking; and to him be glory in the church by Christ Jesus, during the end* less successions of ages: Amen.
D. S, BURNET.
March, ft, 1835.
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ORIGINAL DEDICATION.
To aix those, without distinction, who acknowledge the Scriptures of the Old and New Testaments to he a Revelation from God; and the New Testa- ment as containing the Religion of JESUS CHRIST:—
Who, willing to have all religious tenets and practices tried by the Divine Word; and who feeling themselves in duty bound to search the Scriptures for themselves, in all matters of Religion, are disposed to reject all doctrines and commandments of men, and to obey the truth, holding fast the faith once delivered to the Saints — this work is most respectfully and affectionately dedi- cated by
THE EDITOR.
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PREFACE TO THE FIRST EDITION.
No man can reasonably claim the attention of the public, unless he is fully persuaded that he has something of sufficient importance to offer. When so many writers are daily addressing the religious community, it may perhaps be demanded why another should solicit a reading? When so many religious papers are daily issuing from the press, why add another to the number? To these and similar queries it may be answered — that, of ali the periodical religious papers of this day, with which we have any acquaintance, but a very lew are of an independent character. They are generally devoted to the interest of some one or other of the religious sects which diversify the devout community; so much so, at least, that, being under the control of the leading members of the respective sects, under whose auspices they exist and to whose advancement they are destined, they are commonly enlisted in the support of such views and measures as are approbated by the leaders of each sect. And such must every sectarian paper be. It is a rarity, seldom to be witnessed, to see a person boldly opposing either the doctrinal errors or the unscrip- tural measures of a people with whom he has identified himself, and to whom he looks for approbation and support. If such a person appears in any party, he soon falls under the frowns of those who cither think themselves wiser than the reprover, or would wish so to appear. Hence it usually happens that such a character must lay his hand upon his mouth, or embrace the privilege of walking out of doors. Although this fyis usually been the case, we would hope that it would not always continue so to be.
If this, however, had not usually happened, we should have had no Episcopalians, Presbyterians, Methodists, &c. If the party from which these sects sprang had re* ceived the admonitions and attended to the remonstrances of those bold and zealous men who first began to reprove and testify against it for alledged errors and evils existing in it, no separation would have taken place. Had the well-meant remopstrances of Luther, Calvin and Wesley, been acknowledged and received by the sects to which they belonged, the mother would have been reformed, and the children would have lived under the same roof with her. But she would not. They were driven out of doors, and were compelled either to build a house for themselves or to lodge in the open air. As it has happened to those called teachers of religion, so it has often happened to religious papers. Hence it is generally presumed that a paper will soon fall into disrepute if it dare to op- pose the views or practices of the leaders of the people addressed. Editors generally, too sensible of this, are very cautious what they publish. Some of them are very conscien- tiously attentive to avoid giving offence; insomuch, that when an article is presented for insertion, the first objection to it sometimes is, "The people will not like this, and you know a man must please his customers." All this may do very well when a writer proposes to please his readers, or when he pledges himself to support the tenete or practices of any people. But when the exhibition of truth and righteousness is proposed , neither the pas- sions nor prejudices of men — neither the reputation nor pecuniary interest of the writer, should be consulted.
To this course we have heard it objected, that, " should a writer on religious subjects assert the truth, oppose error, and reprove unrighteousness, with christian fidelity, regard- less of pleasing or displeasing men, he might expect to starve to death if he seek his living thereby, or to be imprisoned and perhaps beheaded as John the Baptist was, should circumstances permit." We shall not, in the mean time, oppose or assert the truth of this objection. We shall submit the principle to the test of experience, and practically prove its_ truth or falsehood.
We now commence a periodical paper, pledg#*Tto no religious sect in Christendom, the express and avowed object of which is the eviction of truth and the exposure of error, as stated in the Prospectus. We expect to prove whether a paper perfectly independent, free from any controling jurisdiction except the bible, will be read; or whether it will be blasted by the poisonous breath of sectarian zeal and of an aspiring priesthood. As far as respects ourselves, we have long since afforded such evidence as would be admitted in most cases, of the disinterested nature of our efforts to propagate truth, in having always declined every pecuniary inducement that was offered, or that could have been expected, A 1
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2
PREFACE Tu THE FIRST EDITION.
in adopting a course of public instruction suited to the times, the taste and prejudices of men. Of this an apostle once boasted, that he had deprived his enemies of an occasion to say, that he had made a gain of them. Yea, he affirms that, " as the truth of Christ is in me, no man shall stop me of this boasting in the regions of Achaiat But, adds he, "what I do, I will do that I may cut off occasion from mem that desire occasion." So say we.
The price of this paper is such as must convince all who reflect, that it cannot be a lucrative scheme. We know however, that there is no course of conduct which can be adopted, against which carping envy and prating malevolence may not devise ill-natured objections. A striking instance of this we nave in the life of John the Baptist, and in that of the Messiah. It reads thus: *' John the Baptist is come, abstaining from bread and wine, and you say, " He has a demon." The Son of Man is come, using both, and you say, " He is a lover of banquets and wine, an associate of publicans and sinners."
We have often heard the leaders of devotion in popular assemblies confessing their ig- norance, praying for more light, and anxiously looking for a more desirable time, when knowledge, truth, and holiness should abound. This circumstance clearly argues that every thing is not right amongst them, themselves being judges. Yet we have often heard those same leaders of devotion vindicate themselves from error, and attempt toius- tify themselves and all their measures as soon as any reprover presented himself. This, though a common occurrence, is a singular proof that many deceive themselves, as well as their simple hearers, " by good words and fair speeches."
We are very certain that to such as are praying for illumination and instruction in righteousness, and not availing themselves of the means afforded in the Divine Word to obtain an answer to their prayers, our remarks on many topics will appear unjust, illiberal, and even heretical; and as there are so many praying for light, and inattentive to what God has manifested in his word, there must be a multitude to oppose the way of truth and righteousness. This was the case when God's Messiah, the mighty Redeemer of Israel, appeared. Ten thousand prayers were daily offered for his appearance, ten thou- sand wishes expressed for his advent, ten thousand orations pronounced respecting the glory of his character and reign; and, strange to tell! when he appeared the tame ten thou- sand tongues were employed in his defamation! Yea, they were praying for his coming when he stood .in the midst of them, as many now are praying for light wjien it is in their hands, and yet they will not look at it.
There is much less diversity in the views, passions, prejudices, and circumstances of mankind, as respects the true religion in the different ages of the world, than at first thought we would willingly admit. Who is there that has attentively considered the history of Cain and Abel, of Noah and his contemporaries, of the twelve patriarchs, of Mo- ses and the Egyptian magicians, of the Lord's prophets and the prophets of Baal, of Israel's true and false prophets, of the Lord of Life and his disciples, with that of the religious sects of that day, of the present advocates of primitive Christianity in Europe and America, and of the supporters of the popular systems of this age — I say, who is there that having considered sucn histories, will not be astonished at their remarkable coincidences, their stri- king similarities, and their concurrent contexture of events.
This paper shall embrace a range of subjects and pursue a course not precisely similar to those of any other periodical work which we have seen. Of this, however, the work itself will give the plainest and most intelligible exhibition. In introducing facts and doc- uments in support of assertion or demonstration, there is a possibility of adducing such as are not true or genuine, owing to a variety of causes. Of this indeed, we shall be always on our guard. If, however, on any occasion any thing should be exhibited as fact which is not fact, we pledge ourselves to give publicity to any statement, decently written, tending to disprove any such alledged facts. The truth of God and the religion of the bible never yet gained advantage, but, on all occasions, sustained injury, from falsehood and lies employed in their defence.
From the subscription we have already received to this work, having subscribers from almost all sects, we would at once despair were it our intention to please them all — if the support of their peculiarities, or of the party to which they belong, were expected. We are happy to say that this circumstance so accords with our design of maintaining the Apostles' doctrine only, in opposition to every system, how specious soever, that it will serve as a new impulse to keep us in the course intended. We must also keep in mind the fable of the man and his ass, who strove to please every body, but finally pleased neither himself nor any one else, and lost his ass into the bargain. Besides, when there are so many accommodating themselves to the bias of the people, and endeavoring to conciliate their good opinion, we might suppose that they would be able to endure one that might be disposed not to smile at their mistakes and countenance them in error.
Amongst so many panegyrists, one monitor might be endured. These things, however, we say when viewing the subject through the medium of public opinion. We are assured that there are many who will approve of what is truth, and the course adopted, and that many will know that we are not alone in the views to be exhibited, but that there are many who heartily accord with them.
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PREFACE TO THE FIRST EDITION.
3
We know from acquaintance that there is a goodly number of sensible and intelligent persons, at this day, entirely disgusted with many things called religious; and that, upon the whole, it is an age of inquiry. We are therefore, somewhat sanguine that a fair oppor- tunity presents itself for a work of this nature. We hare learned that to make truth the sole object of our inquiries, and to be disposed to obey it when known, serves more to guide us into it than all commentators. We have been taught that we are liable to err; we have found ourselves in many errors; we candidly acknowledge that we have changed our views on many subjects, and that our views have changed our practice. If it be a crime to change our views and our practice in religious concerns, we must certainly plead guilty. If it be a humiliating thinr to say we have been wrong in our belief and practice, we must abase ourselves thus lar. We were once trained and disciplined in the popular religion, and were then steady and uniform in one course for a time. But the foundation of our assent to, and accordance with, the popular religion was destroyed, and down came the edifice about our ears. We are thankful that we were not buried in the ruins. We have learned one lesson of great importance in the pursuit of truth; one that acts as a pioneer to prepare the way of knowledge— one that cannot be adopted and acted upon, but the result must be salutary. It is this: Never to hold any sentiment or proposition as more certain than the evidence on which it rests; or, in other words, that our assent to any proposition should be precisely proportioned to the evidence on which it rests.* All beyond this we esteem enthusiasm — all short of it, incredulity. In this place I must cite the words of the justly celebrated Dr. George Campbell, author of the best translation of the four gospels which ever yet appeared in our language. They are from the conclusion of his preface to the "Preliminary Dissertations," volume 1, page 59. They accord with our own experience, and breathe our sentiments. He says, "The lan- guage of our Lord to his hearers was, If any man will come under my guidance. Noth- ing is obtruded or forced upon the unwilling. Now, as the great source of the infidelity of the Jews was a notion of the temporal kingdom of the Messiah, we may justly say, that the great source of the corruptions of christians, and of their general defection fore- told by the inspired writers, has been an attempt to render it in effect a temporal king* dom,and to support and extend it by earthly means. This is that spirit of Antichrist which was so early at work as to be discoverable even in the days of the Apostles." In the same page he says, "If to make proselytes by the sword is tyranny in rulers, to resign our understanding to any man, and receive implicitly what we ought to be rationally convinced of, would be, on our part, the lowest servility. — Every thing, therefore, here is subjected to the test of scripture and sound criticism. I am not very confident of my own reasonings. I am sensible that, on many points, I have changed my opinion, and found reason to correct what I had judged formerly to be right. The consciousness of former mis- takes proves a guard to preserve me from such a presumptuous confidence in my present judgment, as would preclude my giving a patient hearing to whatever may be urged, from reason or scripture, in opposition to it. Truth has been in all my inquiries, and still is, my great aim. To her I am ready to sacrifice every personal consideration; but am determined not, knowingly, to sacrifice her to any thing." These are the sentiments and determination of my heart, as though they had been indited there.
We have only to add in this place, mat we shall thankfully receive such essays as are accordant with the Bible and suitable to the peculiar design of this paper; and if any ess ay 8, short and well composed, written in opposition to our views, should be forwarded, they shall be inserted, accompanied with appropriate remarks. The author's name must accompany all communications.
It is very far from our design to give any just ground of offence to any, the weakest of the disciples of Christ, nor to those who make no pretensions to the christian name; yet we are assured that no man ever yet became an advocate of that faith wh^ch cost the life of its founder and the lives of so many of the friends and advocates of it, that did not give offence to some. We are also assured that in speaking plainly and accordant to fact, of many things of high esteem at present, we will give offence. In all such cases we esteem the reasoning of Peter unanswerable. It is better to hearken unto God, in his word, than to men, and to please him than all the world beside. There is another difficulty of which we are aware, that, as some objects are manifestly good, and the means attempted for their accomplishment manifestly evil, speaking against the means employed we may be sometimes understood as opposing the object abstractly,
•Much is couched in this rule, and it deserves to be written in characters of gold upon the walls of every man's study, upon the door of every place of instruction, and inscribed upon the title page of every book. Let the amount of evidence be the measure ef our confidence, and we will be more careful in forming and more modest in expressing our opinions; our zeal and our knowledge would not be so dis pro portioned ; and at the same time, we would not be wanting in zeal for the truth, which alone can justly claim our reverence, and command our obedience.
Reader! commit this rule to memory, and treasure it in your heart, if you would have the assu- rance of certainty in your conclusions, and the consciousness of the divine approbation of your conduct. Publishes.
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especially by those who do not wish to understand, but rather to misrepresent. For instance— that the conversion of the heathen to the christian religion is an object mani- festly good all christians will acknowledge; yet every one acquainted with the history of the means employed, and of the success attendant on the means, must know that these means have not been blessed; and every intelligent christian must know that many of the means employed have been manifestly evil. Besides, to convert the heathen to the pop- ular Christianity of these times would be an object of no great consequence, as the popular christians themselves, for the most part, require to be converted to the Christianity of the New Testament. We have only one request to make of our readers— and that is, an impartial and patient hearing; for which we shall make them one promise, viz. that we shall neither approve nor censure any thing without the clearest and most satisfactory evidence from reason and revelation.
A. CAMPBELL.
Bufaloe, July 4, 1823.
CHRISTIAN BAPTIST
VOL. I, NO. I. BUFFALOE, (BETHANY) BROOKE CO. VA., AUGUST 3, 1883.
Style no man on earth your Father for he alone ia your Father who la in heaven; and all ye are brethren. Aeiume not the title of Rabbi; for ye have only One Teacher: neither aanimethe title of Leader; for ye have only One Leader, the Meaaiah. Me»*i*h.
THE CHRISTIAN RELIGION.
CB&isTiAinTT ia the perfection of that divine philanthropy whicfc was gradually developing itself for four thousand years. It is the bright effulgence of every divine attribute, mingling and harmonizing, as the different colors in the rainbow, in the bright shining after fain, into one complete system of perfections — the per- fection of olokv to God in the highest heaven, the perfection of peace on earth, and the perfec- tion of good will among men.
The eyes of patriarchs and prophets, of saints and martyrs, from Adam to John the Baptist, with longing expectation, were looking forward: to some glorious age, indistinctly apprehended, bat ardently desired. Every messenger sent from heaven, fraught with the communications of the Divine Spirit, to illuminate, to reprove, and to correct the patriarchs and the house of Israel, was brightening the prospect and chas- tening the views of the people, concerning the glory of the coming age. The 44 founder op the pxjtuee aoe." as one of Israel's prophets calls the Messiah, was exhibited, in the emblems of the prophetic style, as rising, expanding and brightening to view; from the glistening 44 Star of Jacob,'9 to the radiating 44 Sun of Righteous- ness," with salutiferous and vivifying rays.
The person, character and reign of Messiah the Prince, exhausted all the beauties of lan- guage, all the -grandeur and resplendencies of creation, to give some faint resemblances of them. In adumbrating Emmanuel and his realm, 44 Nature mingles colors not her own." She mingles the brighter splendors of things celestial, with things terrestrial, and kindly suits the picture to our impaired faculties. She brings the rose of Sharon and the lily of the vales— the mild lustre of the richest gems, and the brightest radiance of the choicest metals. She makes the stars of heaven sparkle in his hand, and the brightness of the sun shine in his face. She causes the mountains to flow down at his presence ; his advent to gladden the solitary place; before him the deserts to rejoice and blos- som as the rose. To the desert, at his approach, she gives the glory of Lebanon, the excellency of Carmel and Sharon.
Under his peaceful banner and gracious sceptre, the wolf dwells with the lamb; the leopard lies down with the kid; the calf, the young lion, and the fading in harmony follow the mandates of a child ; the cow and bear feed together; their young ones lie down in concord; and the lion eats straw like the ox. The sucking child plays on the hole of the asp; and the weaned child puts its hand on the cockatrice's den. Under his munificent government the wil-
derness becomes a fruitful field; and the field once esteemed fruitful is counted for a forest. He makes the eyes of the blind to see; the ears of the deaf to hear; and the tongue of the dumb to speak. The stammerer becomes eloquent, and the wise men of other times become as babes. He brings the captive from the prison, and those that sit in darkness out of the prison house. His people march forth with joy ; they are led forth with peace. The mountains and the hills break forth into singing, and all the trees of the field clap their hands.
44 He shall judge the poor of the people ; he shall save the children of the needy, and shall break in pieces the oppressor. They shall fear him as long as the sun and moon endure, throughout all generations. He shall come down like rain upon the mown grass ; as showers that water the earth. In his days shall the righteous flourish, and abundance of peace as long as the moon en- dureth. He shall have dominion from sea to sea, and from the river unto the ends .of the earth. They that dwell in the wilderness shall bow before him, and his enemies shall lick the dust. The kings of Tarshish and of the Isles shall bring presents: the kings of Sheba and Seba shall offer gifts. Yea, all kings shall fall down before him : all nations shall serve him. For he shall deliver the needy when he crieth, the poor also, and him that hath no helper. He shall spare the poor and the needy, and shall save the souls of the needy. He shall redeem their souls from deceit and violence; and precious shall their blood be in his sight. There shall be, in his day, a handful of corn in the earth upon the top of the mountains; the fruit thereof shall shake like Lebanon : and they of the city shall flourish like grass of the earth. His name shall endure forever; his name shall be continued as long as the sun ; and men shall ever be blessed in him: all nations shall call him blessed." Ptalm lxxii. 4—17. Such were the glorious things spoken of Zion and her King, by holy kings and ancient seers, fired with prophetic im- pulse. These are but a taste of the sweetness which flows in the stream of prophecy, which revived, cheered and animated the drooping, dis- consolate and afflicted hearts of the righteous ancients. Such things they uttered who saw his glory and spake of him. These prospective views of Messiah and his institution, prepare us to expect the brightest exhibition of glory in himself, and the highest degree of moral excel- lence and felicity in the subjects of his reign.
The fulness of time is come. Messiah ap- pears. But lo ! he has no form nor comeliness. He cornea forth as a languishing shoot from a
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dry and sterile soil. He comes to his own, and his own receive him not. He comes to the peo- ple who had the visions of the Almighty, and who heard the prophecies of the Spirit concern- ing him; yet they reject him as an impostor. They recogniie no charms in his person — no
glory in his purposed reign. Their hearts are in- ituated with worldly notions, and they view him with a prejudiced eye. They see no diadem upon his head — no sceptre in his hand. They see no gorgeous apparel upon his person — no no- bles nor princes in his train. They hear no sound of the trumpet-— no confused sound of mighty warriors preparing for battle. They see no garments rolled in blood, nor captives led in chains. They are offended at the meanness of his parentage ; at the humble birth and character of his attendants, and at his own insignificant appearance. His glories, and their views of glory, correspond in no one instance. His glory was that of unparalleled condescension, incom- parable humility, meekness and love. The most resplendent gems in his crown were his abject poverty, his patient endurance of the grossest indignities, and the unreserved devotion of his whole soul, as the righteous servant of Jehovah. His victories were not those of a mighty chieftain, at the head of many thousands, marching through opposing ranks, demolishing citadels, devastating countries, causing iron gates to open at his ap- proach, and leading bound to his triumphal chariot his captive enemies. No! his victories were the conquest of all temptations, of death, and of him that had the power of death. He triumphed over all principalities and powers of darkness^ error and death. In his death and resurrection he gained the greatest conquest ever won : he vanquished death and the grave ; he obtained eternal redemption ; he opened the gates of Paradise, and procured an inheritance incorruptible, undefined and unfading, for all them that look for deliverance. Such were the personal achievements of the Captain of our Salvation.
The precepts of his institution correspond with his appearance and deportment among men. He inculcates a morality pure as himself, and such as must render his disciples superior to all the world besides. He gives no scope to any malig- nant passions, and checks every principle that would lead to war, oppression or cruelty. His precepts respect not merely the overt act, bat the principles from which all overt acts of wickedness proceed. Ambition, pride, avarice, lust, malevolence, are denounced as really crimi- nal, as the actions to which they give rise. His precepts are no dry, lifeless system of morality, to be forced upon his disciples, or to be worn as an outside garment ; but they are inculcated by arguments and considerations which when ap- prehended, engrave them upon the heart, and render them of easy practice. The reason, the nature, and the import of his death, afford, to those who understand it, an argument that gives life and vigor to all his precepts, and that makes his yoke easy and his burthen light. When we turn our attention to the character and exploits of his first disciples, his ambassador* to the world, what an illustrious exhibition of the excellency of his doctrine, and of the purity of his morals do they afford ! In them how con- spicuous faith, hope, and love! What zeal, what patience, what self-denial, what deadness to the world ! How gladly they spend and are spent in the good work of faith, labor of love, and pa- tience of hope ! They glory in reproaches, in privations, in stripes,in imprisonments, in all man-
ner of sufferings; yea, in death itself, for the Son of Man's sake. How freely, how cheerfully, how laboriously they performed the ministry which they had received! They look for no applause, for no stipend, no fixed salary, no lu- crative office, no honorable title among men. They have continually in their eye the exam- ple of their Chief, "looking off from the ancient* to Jesus the Captain and Finisher of the Faith, who, for the joy set before him, endured the cross, despising the shame, and sat down on the right hand of God." Amidst their enemies and false friends, how calm, how meek, how prudent, how resolute, how persevering ! They exhibit vir- tues, in comparison of which, the virtues of all other religionists appear either as splendid sins, or as meagre empty names. Such was the char- acter of the ambassadors and subordinate minis- ters of the New Institution.
The societies called churches, constituted and set in order by those ministers of the New Testa- ment, were of such as received and acknowledged Jesus as Lord Messiah, the Saviour of the World, and had put themselves under his guidance. The only Bom> of mrioir among them was faith in him and submission to his will. No subscription to ab- stract propositions framed by synods; no decrees of councils sanctioned by kings; no rales of prac- tice commanded by ecclesiastical courts were im- posed on them as terms of admission into, or of con- tinuance in this holy brotherhood. In the "apostles' doctrine" and in the "apostles' commandments1' they steadfastly continued. Their fraternity wasa fraternity of love, peace, gratitude, cheerfulness, joy, charity, and universal benevolence. Their religion did not manifest itself in public fasts nor carnivals. They had no festivals— -no great
and solemn meetings. Their meeting on the first-day of the week was at all times alike sol- emn, joyful and interesting. Their religion was not of that elastic and porous kind, which at one time is compressed into some cold formali- ties, and at another expanded into prodigious seal and warmth. No— their piety did not at one time rise to paroxysms, and their seal to effer- vescence, and, by and by, languish into frigid ceremony and lifeless form. It was the pure, clear, and swelling current of love to God. of love to man, expressed in all the variety of doing good.
The order of their assemblies was uniformly the same. It did not vary with moons and sea- sons. It did not change as dress nor fluctuate as the manners of the times. Their devotion did not diversify itself into the endless forms of modern times. They had no monthly concerts for prayer; no solemn convocations, no great fasts, nor preparation, nor thanksgiving days. Their churches were not fractured into mis- sionary societies, bible societies, education soci- eties; nor did they dream of organising such in the world. The need of a believing household was not in those days a president or manager of a board of foreign missions; his wife, the presi- dent of some female education society ; his eld- est son, the recording secretary of some domes- tic bible society; his eldest daughter, the corres- ponding secretary of a mite Society ; his servant maid, the vice-president of a rag society ; and his little daughter, a tutoress of a Sunday school. They knew nothing of the hobbies of modern times. In their church capacity alone they moved. They neither transformed themselves into any other kind of association, nor did they fracture and sever themselves into divers societies. They viewed the church of Jesus Christ as the scheme of Heaven to ameliorate the world ; as members of it, they considered themselves bound to do all
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they could for the glory of God and the good of men. They dare not transfer to a missionary society, or bible society, or education society, * cent or a prayer, lest in so doing they should rob the church of its glory, and exalt the inventions of men above the wisdom of God. In their church capacity alone they moved. The church they considered 44 the pillar and ground of the truth;" they viewed it as the temple of the Holy Spirit; as the house of the living God. They consider- ed if they did all they could in this oapacity, they had nothing left for any other object of a religious nature. In this capacity, wide as its sphere extended, they exhibited the truth in word and deed. Their good works, which ac- companied salvation, were the labors of love, in ministering to the necessities of saints, to the poor of the brotherhood. They did good to all men, but especially to the household of faith. They practiced that pure and undefiled reli- gion, which, in overt acts, consists in u taking care of orphans and widows in their affliction, and in keeping one's self unspotted by (the vices of) the world."
In their church capacity they attended upon every thing that was of a social character, that did not belong to the closet or fireside. In the church, in all their meetings, they offered up their joint petitions for all things lawful, com- manded or promised. They loft nothing for a missionary prayer meeting, for seasons of un- usual solemnity or interest. They did not at one time abate their seal, their devotion, their grat- itude or their liberality, that they might have an opportunity of showing forth to advantage or of doing something of great consequence at ano- ther. Such things they condemned in Jews and Pagans. No, gentle reader, in the primitive church they haa no Easter Sunday, Thanksgiv- ing Monday, Shrove Tuesday, Ash Wednesday, Holy Thursday, Good Friday, nor Preparation Saturday. All days were alike good — alike pre- paration— alike thanksgiving. As soon as some Pharisees that believed began to observe days and months, and times, and years; so soon did the apostle begin to stand in doubt of them.
Having taken a cursory view of some of the leading features of the christian religion, ex- hibited in prospective, and in actual existence at its first institution, we shall in the last place ad- vert to its present appearance. But alas! uhow is the fine gold become dim !" Instead of the apostles' doctrine, simply and plainly exhibited in the New Testament, we have got the sublime science of theology, subdivided into scholastic, polemic, dogmatic and practical divinity. In- stead of the form of sound words given by the Spirit to be held fast, we have countless creeds, composed of terms and phrases, dogmas and speculations, invented by whimsical metaphysi- cians, christian philosophers, rabbinical doctors, and enthusiastic preachers. Instead of the divinely established order of bishops and dea- cons, or as they are sometimes called, elders and deacons, which remained when the age of u spiritual gifts" and " spiritual men" passed away, we have popes, cardinals, archbishops, metropolitan bishops, diocesan bishops, rectors, prebendaries, deans, priests, arch deacons, pre- siding elders, ruling elders, circuit preachers, local preachers, licentiates, class leaders, abbots, monks, friars, Ate. etc.
Our devotion exhibits itself in prayers, in the net phrase of pompous oratory; in singing choirs ; in long sermons, modelled after Grecian and Roman orations, logical themes and meta- physical essays; in revivals, camp-meetings,
praying societies, theological schools, education societies, missionary societies, Sunday schools, and in raising large sums of money by every way that ingenuity can devise, for propagating the gospel.
Our seal burns brightest in contending for or- thodox tenets, and a sort of technical language rendered sacred, and of imposing influence by long prescription. Such as the covenant of works, the covenant of grace; the active and passive obedience of Christ; legal repentance; the terms and conditions of the gospel ; the gos- pel offer; the holy sacraments; ministerial^ sacra- mental and catholic communion ; the mediatorial kingdom of Christ; the millennium; historic faith, temporary faith, the faith of miracles, jus- tifying faith, the faith of devils, the faith of as- surance, and the assurance of faith ; the direct act of faith, the reflex act of faith; baptismal vows; kirk sessions; fencing the tables; metallic tokens; &c. &c. Thus to speak in clerical dig- nity, anagogically, more than half the language of Ashdod is mingled with less than half the language of Canaan ; and the people are gener- ally zealous about such confounding, misleading and arrogant distinctions, which all result in di- vesting Christianity of its glorious simplicity, which adapts it to boys and girls, as well as to
Philosophers, and which distort it into a mystery t to employ linguists, philosophers, doctors of divinity, all their leisure hours, at a handsome per annum, in studying and then in giving pub- licity to their own discoveries, or in retailing those of others.
But into how diverse and opposite extremes and absurdities have many run, in their wild, superstitious, and chimerical views of the chris- tian religion. Inquisitive reader, turn your eyes to yonder monastery, built in that solitary desert, filled with a religious order of monks, and an abbot at their head. Why have they shut them- selves out from the world in that solitary re- cluse? It is for the purpose of becoming more abstemious, more devout, more devoted to the study of mystic theology. Hear them contend- ing whether the Solitaires, the Cosnabites or the Sarabai tea have chosen the course most congenial to the gospel. See these poor, gloomy, lazy set of mortals, habited in their awful black, their innocent white, or their spiritual grey, accord- ing to their order, forsaking all the business and enjoyments of society, spending their days in penury and affliction for the sake of sublimer contemplations of God and of the heavenly world; and say have they ever seen a bible! Again, see this sacred gloom, this holy melan- choly, this pious indolence, becoming so popu- lar as to affect all the seminaries of Christendom for a time! See it command the respect of the highest dignitaries of the church ; and hear them call those haunts of gloom and supersti- tion, as some of the reformed orders of modern times call our colleges, " fountains snd streams that make glad the city of God" by qualifying pious divines ! Yes, these monasteries became so famous for piety and solemnity, that the church looked to them for her most useful min- isters. And, indeed, much of the gloomy as- pect, dejected appearance, and holy sighing of modern times, and especially of the leaders of devotion, sprang from those monasteries.
Next, consider for a moment, yon sobbing an- chorite, with his amulet round his neck, his beads solemnly moving through his fingers, bent upon his naked knees in yon miserable cell, muttering his "Ave Maria." and invoking St. Andrew to intercede in hie behalf; and say
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has he a bible? O yes! It lies mouldering and moth eaten on his shelves.
From this scene of infatuation turn your eyes to yonder dismal edifice, with iron gates and massy bars. Within its merciless apartments view the "minuter of religion," the "ambassador of Christ," attired in his sacred robes, with holy aspect and flaming seal for "divine honor" and that of his church, exhorting the vile heretic on pain of the most excruciating torments here, and eternal damnation hereafter, to abjure his heresy. As an argument to enforce his pious exhorta- tions, observe the red hot pincers in hand, point- ing to the boiling lead, tie piles of fagots, the torturing wheels, and all the various engines of horrid vengeance. Do you ask who is he? I answer, It is the Reverend Inquisitor. On the most Bolemn auto da fe, see this incorrigible heretic brought forward, arrayed in his santo benito, or sleeveless yellow coat, flowered to the border with the resemblance of flames, of red serge, decorated with his own picture, sur- rounded with devils, as doomed to destruction for the good of his soul. Then declare of what use is reason or revelation to many called chris- tians !
But leaving the dungeon and that quarter of the globe, visit the group of reformed christians, and see another order ot "teachers of the chris- tian faith," "ministers of religion," having prepared themselves by the study of Grecian and Roman languages, laws, history, fables, gods, goddesses, debaucheries, wars, and sui- cides ; having studied triangles, squares, circles, and ellipses, algebra and fluxions, the mechan- ical powers, chemistry, natural philosophy, &c. Arc. tor the purpose ot becoming teachers of the christian religion; and then going forth with their saddlebags full of scholastic divinity in quest of a call to some eligible living ; then ask again, Where is the bible?
And, stranger still, see that christian general, with his ten thou Band soldiers, and his chaplain at his elbow, preaching, as he says, the gospel of good will among men ; and hear him exhort his general and his christian warriors to go forth with the bible in one hand and the sword in the other, to fight the battles of God and their country; praying that the Lord would cause them to fight valiantly, and render their efforts successful in making as many widows and orphans as will afford sufficient opportunity for others to manifest the purity of their religion by taking care of them ! ! ! If any thing is wanting to finish a picture of the most glaring inconsis- tencies, add to this those christians who are daily extolling the blessings of civil and religious liberty, and at the same time, by a system of the most cruel oppression, separating the wife from the embraces of her husband, and the mother from her tender offspring; violating every principle, and rending every tie that endears life and reconciles man to his lot; and that, forsooth, because "might give* right," and a man is held guilty because his skin is a shade darker than the standard color of the times. Adverting to 4hese signs ot the times, and many others to which these reflections necessarily lead, will you not say that this prophecy is now fulfilled — 2 Tim. iv. 3, 4 — "There will be a time when they will not endure wholesome teaching; but having itching ears, they will, according to their own lusts, heap up to themselves teachers. And from the truth, indeed, they will turn away their ears and be turned aside to fables." Chap. iii. 1 — 6. "This also know, that inr latter days perilous times will come. For men will be self-
lovers, money-lovers, boasters, pioud, blasphe- mers, disobedient to parents, ungrateful, unholy, without natural affection, covenant-breakers, slanderers, having a form ot godliness, but deny- ing the power of it. Now from these turh away." Christian reader, remember this com- mand—and " from such turn away."
The Origin of the " Christian Clergy," splendid Meeting Houses, and Fixed Salaries, exhibited from Ecclesiastical History. JVbte Bene. — In our remarks upon the "Chris- tian Clergy," we never include the Elders or Deacons of a Christian Assembly, or those in the New Testament called the overseers and servants of the Christian Church. These we consider as very different offices, and shall distinguish them in some future number.
Mosheim, vol. i. p. 73, Charlestown edition. "Another circumstance that irritated the Romans against the christians, was the simplicity of their worship, which resembled in nothing the sacred rites of any other people. The Christians had neither sacrifices, nor temples, nor images, nor oracles, nor sacerdotal robes; and this was suffi- cient to bring upon them the reproaches of an ignorant multitude, who imagined that there could be no religion without these. Thus they were looked upon as a sort of Atheists; and by the Roman laws, those who were chargeable with Atheism, were declared the pest of human society. But this was not all. The sordid interests of a multitude of lazy and selfish priests were immediately connected with the ruin and oppression of the christian cause. The public worship of such an immense number of deities was a source of subsistence, and even of riches, to the whole rabble of priests and augurs, and also to a multitude of merchants and artists. And the progress of the gospel threatened the ruin of this religious traffic and the profits it produced. This raised up new enemies to the christians, and armed the rage of mercenary superstition against their lives and their cause."
"The places in which the first christians assembled to celebrate divine worship, were, no doubt, the houses of private persons." p. 124.
"In these assemblies the holy scriptures were publicly read, and for that purpose were divided into certain portions or lessons. This part of divine service was followed by a brief exhorta- tion to the people, in which eloquence and art gave place to the natural and fervent expressions of zeal and charity." p. 124, 126.
Haweis' Church History, volume i. p. 150. "Nothing could be more unadorned than the primitive worship. A plain man, chosen from among his fellows, in his common garb, stood up to speak, or sat down to read the Scriptures to as many as chose to assemble in the nouse appointed. A back room, and that probably often a mean one, or a garret, to be out of the way of observation, was their temple."
"As pride and worldly mindeaness must go hand in hand, assumed pomp and dignity require a sort of maintenance very differ en/ from the state when the pastor wrought with his own hands to minister to his necessities, and labored by day that he might serve the church by night. The idea of priesthood had yet scarcely entered into the christian sanctuary, as there remained no more sacrifice for sin, and but one high-priest of our profession, Jesus Christ. But, on the dissolution of the whole Jewish economy under Adrian, when the power of the associated clergy began to put forth its bud, the ambitious and
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designing suggested, what many of the rest receiTed in their simplicity, that the succession to these honors now devolved upon them, and that the bishop stood in the place of the high- riest; the presbyters were priests; and the eacons. Levites : and so a train of consequences followed. Thus a new tribe arose, completely separated from their brethren, of clergy distinct from laity — men sacred by office, exclusive of a dirine call and real worth. The altar, indeed, was not yet erected, nor the unbloody sacrifice of the euchari8t perfected; but it approached by hasty strides to add greater sanctity to the priesthood, and the not unpleasant adjunct of the dirine right of tithes, attached to the divine right of episcopacy." p. 181, 182.
**The simplicity of the primitive worship, contrasted with the pomp of paganism, was striking. It was concluded by the heathen, that they who had neither altar, victim, priest, or sacrifice, must be Atheists, and without God in the world. Those who were now rising into •elf-created eminence, had therefore little diffi- culty to persuade that it would be for the interest and honor of Christianity to remove these objec- tions of the Gentiles, by very harmless but useful alterations. Though magnificent temples had not yet risen, the names of things began to change. There were already priests; and obla- tions were easily rendered sacrifices. The sepa- ration of the clergy, as a body, became more discriminated by their habits. High-Priests must have more splendid robes than the simple tunic of linen. A variety of new ceremonies were invented to add dignity to the mysteries of Christianity and obviate the objections to its meanness and simplicity. - And as the populace were particularly attached to their idolatry by the festivals in honor of their heroes and their gods, and delighted with the games and pastimes on these occasions, the great Gregory Thau- maturgus shortly afterward contrived to bilk the devil, by granting the people the indulgence of all the same pleasures of feasting, sporting, and dancing at the tombs, and on the anniversary of the martyrs, as they had been accustomed to in the temples of their gods; very wisely and christianly supposing that thus, sua sponte ad konestiorem et aecuraUotrm vita ratumem trans- irtiU of their own accord they would quit their idolatry, and return to a more virtuous and regular course of life. I must be exceedingly hard drove for a christian, before I can put such men as Gregory Thaumaturgus into the number." p. 182, 183.
"Constantino having become the conqueror of Maxentius, and, as it seems, chiefly by the support of christians, his favor to them increased in great munificence to build them churches, and in abounding liberality to their poor. Their bishops were honored by him and caressed, and their synods held and supported by his authority." p. 246, 247.
u Having now no longer a competitor, Con- stantino resolved to take the most decided part with the christians. He prohibited the heathen sacrifices and shut up the temples, or converted them to the purposes of christian worship. He universally established Christianity, and tolerated no other religion openly throughout the bounds of the empire; the justice of which I doubt, and even the policy. I see no right to compel even an idolater, contrary to his conscience." p. 247.
"The bounties he bestowed, the zeal he displayed, his liberal patronage of episcopal men, the pomp he introduced into worship, and
the power invested with general councils, made the church appear great and splendid, but I dis- cern not a trace in Constantine of the religion of the Son of God." p. 248.
44 1 am persuaded that his establishment of Christianity, and of those bishops whom particu- larly at last he most espoused and favored, contributed beyond any thing to the awful debasement and declension of true religion, and from him and his son Constantius evangelical truth suffered in the spirit of christian professors, as much as their persons had undergone from Dioclesian or Galerius." p. 249.
44 The church now in esteem of some, was exalted to the highest pinnacle of prosperity, invested with vast authority, and the episcopal order collected in synods and councils, with almost sovereign dominion. The churches vied in magnificence with palaces; and the robes and pomp of service, imitating imperial splendor, eclipsed paganism itself, with mitres, tiaras, tapers, crosiers, and processions. If outward appearances could form a glorious church, here she would present herself ; but these meretricious ornaments concealed beneath them all the spirit of the world — pride, luxury, covetousness, con- tention, malignity, and every evil word and work. Heresy and schism abounded, and wickedness of every kind, like a flood, deluged the christian world; whilst the heads of the church more engaged in controversy, and a thousand times more jealous about securing and increasing their own wealth and pre-eminence, than pre- senting examples of humility, patience, deadness to the world and heavenly mindedness, were, like gladiators, armed in all their councils, and affected imperial power and pomp in the greater dioceses." p. 261.
The statements made by these two historians, we are able to confirm from a great variety of documents. If there be a fact, more clear than any other established upon the page of eccle- siastical history, it is the following, viz : that the confounding of the Jews' religion with the christian religion, or the viewing of the latter as an improvement of the former, has been the fountain of error which has, since the apos- tolic age, corrupted the doctrine, changed the order, and adulterated the worship of the christian church. This, together with the influ- ence of pagan priests and pagan philosophers, proselyted to the christian religion, has been the Pandora's box to the professing christian community. We happened upon the truth, when we published as our opinion, about seven years ago, that 44 the present popular exhibition of the christian religion is a compound of judaism. heathen philosophy and Christianity." From this unhallowed commixture sprang all po- litical ecclesiastical establishments, a distinct order of men called clergy or priests, magnificent edifices as places of worship, tithes or fixed sala- ries, religious festivals, holy places and times, the christian circumcision, the christian passover, the christian Sabbaths, &c. &c. These things we hope to exhibit at full length in due time.
From the extracts already adduced from these eminent historians, it appears clear as the morning that the distinction betwixt clergy and forty, originated by degrees, and widened into all the extreme points of dissimilarity in the lapse of a few generation!. But behold the mighty difference? and in it see the arrogance of the clergy and the abject servility of the laity — when the high-priest, the head of the clergy mounts his horse, the king (as layman) holds his stirrup, and in obeisance, kisses his toe. A
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respectable portion of this high-priest's spirit has fallen upon all the clergy, and a becoming share of servility even yet exists amongst those who admire them most. Happy they who know the truth ! for it makes them free ! How blissful the words of the Saviour of the world ! and how true ! "If the son shall make you free, you shall be free indeed !" Editor.
Dr. BealtieU opinion of the Christian Religion.
"The Christian Religion, according to my creed, is a very simple thing, intelligent to the meanest capacity; and what, if we are at pains to join practice to knowledge, we may make ourselves acquainted with without turning over many books. It is the distinguished excellence of this religion that it is entirely popular and fitted, both in its doctrines and its evidences, to all conditions and capacities of reasonable crea- tures—a character which does not belong to any other religious or philosophical system that ever appeared in the world. 1 wonder to see so many men eminent both for their piety and for their capacity, laboring to make a mystery of this divine institution. If God vouchsafe to reveal himself to mankind, can we suppose that he chooses to do it in such a manner that none but the learned and contemplative can understand him ? The generality of mankind can never, in any possible circumstances, have leisure or ca-
facity for learning or profound contemplation, f, therefore, we make Christianity a mystery, we exclude the greater part of mankind from the knowledge of it; which is directly contrary to the intention of its author, as is plain from his explicit and reiterated declarations. In a word, I am perfectly convinced that an intimate acquaintance with the SCRIPTURE, particu- larly the Gospels, is all that is necessary to our accomplishment in true christian knowledge. I have looked into some systems of theology, but I never read one of them to an end, because I found I could never reap any instruction from them. To darken what is clear, by wrapping it up in a veil of system and science, was all the purpose that the best of them seems to me to answer."
No. 2.] September 1, 1823.
The following essay, from the pen of a close and constant student of the Bible, is most wor- thy of the attention and examination of those engaged in teaching the christian religion. It is the first of an intended series of essays on one of the most desirable subjects, viz. to point out a divinely authorized plan of teaching the christian religion. We earnestly entreat our readers to give these essays a fair, full, and strict examination. Editor. On Teaching Christianity. — Ab. I.
Our exertions for increasing the number of copies of the Scriptures are now multiform and great; societies for effectuating this object are to be found almost every where. Towns, cities, villages, and even the wilderness, are forward in endeavors to make the • number of bibles in the world as great as possible; and though it cannot be said that the bible is even now a scarce book, yet the day is anticipated when the number of copies shall be greatly multiplied, and when the blessed volume shall be found in the possession of every family, perhaps of every individual. The object of the present paper, however, is not to enlarge either on the benevo- lence or the extent of the present or probable success of those societies formed for multiply-
ing copies of the bible; but only to4end assis- tance to those societies or churches formed for understanding it, to present christians with an authorized plan of studying the scriptures, and to furnish the christian teacher with a certain method by which he ought to proceed in making known the great salvation to his hearers.
Were a vision vouchsafed us for the single purpose of revealing one uniform and universal plan of teaching the christian religion, would not every christian admire the goodness of God in determining a matter on which scarce two, calling themselves christian teachers, now agree? Would not every teacher feel himself bound in duty to abandon his own plan, and to adopt the plan of God — to study it, to teach by it, and, in short, to maintain its superiority and authority against all other schemes, how plausi- ble soever in their configuration, how apparently suitable soever in their application ? The writer has not been favored with any vision on this matter; moreover, as be deems it unnecessary, he of course does not expect any. And surely if his plan be authorized by the example of God himself— by the Lord Jesus Christ — by the Holy Spirit, in his method of presenting the truth to all men in the scriptures; tf the apostles taught the truth on this plan, and if missionaries in teaching idolaters feel themselves forced to the adoption of it ; then there is no need of angel or vision. The path of duty is before us, and we ought to pursue it. What shall we say of the present babel-like confusion among those call- ing themselves teachers of Christianity? The champions of each sect forming schemes for themselves of teaching as chance, or whim, or interest directs, and all employing themselves in confirming certain factional dogmas — in ma- king merchandize of the people, or in propagat- ing damnable heresies. Timothy had known the holy scriptures from a child, and the apostle assured him that they alone were able to make him wise unto salvation ; that they were profita- ble for doctrine, for reproof, for correction, and instruction in righteousness; conjuring him at the same time, as he hoped to account for his conduct before God and the Lord Jesus Christ, to be instant in season and out of season, in teaching the word of God; asserting for it as a reason- that the time was approaching when the professors of the religion, having itching ears, would, after their own lusts, (the love of novelty and of eloquence,) become disgusted with the scriptures, and make for themselves teachers, who would turn away people's ears from the truth and entertain them with fables. * Passing by, for the present, the various stu- id schemes, all different and all wrong, pursued y Roman Catholics, Socinians, Arians, Cove- nanters, Seceders, Presbyterians, High-Church- men, Baptists, Independents, and so forth, let us attend to the plan of teaching the truth pursued by God — by the Lord Jesus Christ — by the Holy Spirit, in presenting it to all men in the scrip- tures, and by the apostles and all who first preached it — a plan founded in the very nature of the saving truth itself, and into which ignorant missionaries feel themselves driven when every human scheme has failed. But what is the truth? Times out of number we are told in scripture that the grand saving truth is, that "Jesus is the Christ." This is the bond of union among christians — the essence — the spirit of al\ revelation. All the scriptures testify and con firm this simple truth, that "he that befieveth that Jesus is the Christ, is begotten by God." Johnv.t. For he who believeth it, sets to his seal that God
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is true. Such a one, John says, loveth God and Christ and the brethren, keepeth his commands, and is purified from all his sins, and overcometh the world, and shall be saved. Christ declared when departing into heaven, that he that believ- eth not shall be damned. The grand truth, then, being that u Jesus is the Christ" let us attend to those scriptures which are written forthe express purpose of establishing this proposition; these are the writings of the four evangelists, which at once show us in what manner God would have us to learn this truth; in what manner the Lord Jesus taught it; how the Holy Spirit has been pleased to present it to mankind; how the apos- tles wrote of it, and of course taught it to the world. This is the beginning of the plan author- ised of heaven; and every teacher of the christian religion should commence by unfolding to his hearers the matter of the four evangelists. "These things, says John, are written that ye might believe that Jesus is the Christ ; and that believ ing, ye might have life through his name." Now, what definition soever the ' holy scripture has given of one evangelist, that is the definition of them all; for each of them contain a history of that marvellous evidence by which Jesus proved that he was the Christ ; by which his pretensions to the Messiahship were so amply confirmed among the Jews.
The perfection of christian intelligence is a knowledge of the holy scriptures, and no chris- tian is intelligent but as he knows the scriptures. The desideratum, then, is a plan for teaching them to the people. By commencing with the four evangelists and abiding by them until they are relished and understood, we learn, chief of all things, that Jesus isthe Christ ; and while the num- ber, magnitude, variety, sublimity and benignity of his miracles delight, astonish and instruct us, they, at the same time, carry irresistable convic- tion to the heart, purge it, elevate it, and fix our faith in the mighty power of God. By and by, as we become familiarized to the miraculous evi- dence, we become reconciled, and even strongly attached to it ; losing all suspicion of its reality, and of course of the reality of our holy religion ; because we come to perceive that these things were not done in a corner, but in public, and under the inspection of .men who were both able and for- ward to decide upon their truth and certainty; men who, in point of intellect, reason, and charac- ter, might have vied with the choicest of our mod- ern sceptics; men, in short, whose abilities to de- tect were equalled! only by their readiness to per- vert. In the writings of the evangelists we behold that power which created man and all things, ex- erting itself with all possible unaffected pomp and majesty, tempering, uniting, and clothing itself with all goodness and philanthropy ; and so entire- ly at the will of the Holy One, that it accompanies those who accompany him. It sparkles, it flash- es, it shines, it heals, it renovates, it creates, it con- trols, it rests, it leaps, it flies, it kindly raises up the bowed down, or hushes into silence the swel- ling and reluctant storm ; it flies forthwith the breath of his mouth, it operates at the tuft of his mantle, at the tip of his finger, or at the distance of a hundred leagues ; now it is in the air with a voice like thunder; it shakes open the nodding tomb?, or it rends the crashing mountains around Jerusalem; al was s marvellous, it is always harm- less, and mostly benevolent. True, there is noth- ing conciliating or winning in power abstractly considered; apart from goodness, we alwayp choose to inspect it at a distance; but it" joined with malevolence, we fly from it wifh horror and affright. Power is formidable and even terrify-
ing in the tiger, because in him it is a mere in- strument of cruelty; but the same power be- comes amiable in the horse, because all the thunder of his neck, all the glory of his nostrils, the strength of his limbs, and the fierceness of his attitude, are continually held in check by that beautiful docility which so eminently characterizes this noble animal, and by which his very will is identified with that of his rider. In the evangelists we behold the ever- lasting, the unexpended power itself, revealed in the form of a servant, and with more than a servant's humility, the strength of the Lion of the tribe of Judah, and harmlessness of the Lamb, dwelling together in the same one.
In short, we see that the Lord our Saviour is unweariedly and everlastingly employed in sup- plying, comforting, and saving the unfortunate creatures whom he had originally made upright.
PHILIP.
7b the Editor of the Christian Baptist.
Sir — From the nature and design of this work, as stated in your proposals to the public, ana from the character of those who may be sup- posed desirous to patronize it, as a work not de- voted to the interests of any party, but merely and exclusively to the evolution and exhibition of Christianity in its primitive simplicity and na- tive excellence ; it is presumed that an essay on the proper and primary intention of the gospel, with its proper and immediate effects in those that received it, would be a suitable in- troduction to such a work, as it would not only furnish an interesting and radical criterion, whereby to judge between the present and primitive state of Christianity; but also would serve to show the grievous and incalculable pri- vation of blissful and efficacious privileges, oc- casioned bv a long and almost universal depart- ure from the original apostolic exhibition of it; and thus tend to excite a general and just con- cern in the public miod, to repair the incalcula- ble loss, by strictly adverting to the pure original gospel as exhibited by the apostles, and thus to contend earnestly for the faith as it was once de- livered to the saints. If you, sir, think with the writer, that such a subject would be a suitable commencement ; and that the following will, in some good measure, answer that purpose, yon will please accept it as a token of sincere desire for the utility and success of your undertaking, and as a pledge on the part of the writer, of his hearty determination to contribute any assist- ance in his power, to the accomplishment of so worthy an object.
Yours respectfully, T. W.
Essay on the proper and primary intention of the gospel, and Us proper and immediate effects.
That the reconciliation of a guilty world, in order to complete and ultimate salvation, was the proper and primary intention "of the gospel, is evident from the uniform tenor of the gospel testimony, as recorded in the New Testament. The gospel itself is called the word of reconcili? ation, 2 Cor. v. 19. The work of preaching it, as at first enjoined utoon the apostles, and atter- wards executed by them, is styled the ministry of reconciliation, 2 Cor. v. 18, 19. Their manner of proceeding in it was to this effect : "As though God did beseech you bv us, we pray vou in Christ's stead, be ye (sinners) reconciled to God," 2 Cor. v. 20, 21. The instruction under which they proceeded to the execution of their offi< :v, wa?, "that repentance and remission of sin should be preached, in the name of Christ,
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to all nations," Luke xxiv. 47. Their com- mencement at Jerusalem, in addressing the multitude, that appeared convinced of the troth of their testimony concerning Jesus, wasj "Re- pent and be baptised every one of you in the name of Jesus Christ," Acts 38. The imme- diate effect of their preaching, in all that were suitably affected by it, was reconciliation, Rom. v. 10. when we were enemies, we were recon- ciled to God by the death of his Son; and Col. i. 19—21, "For it pleased the Father by him to reconcile all things unto himself ; and you that were some time alienated, and enemies in your mind by wicked works, yet now hath he recon- ciled," in the body of his flesh through death, 2 Cor. v. 18, 44 God was in Christ reconciling the world unto himself, not imputing their trespasses unto them. Therefore, if any man be in Christ, he is a new creature ; old things are passed away ; behold all things are become new ;" and "all things are of God, who hath reconciled us to himself by Jesus Christ," v. 17, 18. From these, and a multitude of passages that might be ad- duced, it is evident that the proper and imme- diate intention of God in the publication of the gospel to the nations, whether Jews or Gentiles, was reconciliation to himself by Jesus Christ ; and also, that the proper and immediate effect of this publication on all on whom it had its proper effect, that is, on all that understood and believed it, was reconciliation to God; and that in order to their complete and final salvation, according to Rom. v. 10. "For if, when we wero enemies^ we were reconciled to God by the death of his Son, much more, being recon- ciled, we shall be saved by his life."
Moreover, from the above cited scriptures, and many others, it is equally evident that the imme- diate and reconciling effect of the gospel, in all that were reconciled by it, was the belief of a full and free pardon of all their sins through Christ, and for his sake, on account of the propitiatory sacrifice which he voluntarily made of himself upon the cross; which is therefore called the atonement or reconciliation. Indeed, when we contemplate the state of the world in the light of divine revelation, we find that all, both Jews and Gentiles, had sinned and come short of the glory of God ; that the whole world was become guilty before him; there was none righteous — no, not one ; none that practiced good and sinned not. And that, except a very few spiritual characters amongst the Jews, whose minds were supported by the hopes of a promised Messiah, all mankind were alienated from the life of God, through the blindness of ignorance ; and were be- come enemies in their minds by wicked works. Such, them being the actual state of man- kind, considered as the object of divine benevo- lence, we see the indispensable necessity of the means which infinite wisdom and goodness devised to effect a change for the better among such guilty creatures; namely, the proclamation of a general and everlasting amnesty, a full and free pardon of all offences, to all, without respect ef persons ; and this upon such terms as brought it equally near to, equally within the reach of all; which was effectually done by the preaching of the gospel; see Acts ziii. 16 — 19, and z. 34 — 43, and ii. 14—35, with many other scriptures. In the passages above referred to, we have a suf- ficient and satisfactory specimen of the truly primitive and apostolic gospel, as preached both to Jews and Gentiles, by the two great Apostles, Peter and Paul; in eacn of which we have most explicitly, the same gracious proclamation of pardon to every one that received their testimony
concerning Jesus. Repent, said Peter to the convinced and convicted Jews, (Acts ii. 38,) and be baptised every one of you in the name of Jesus Christ, for the remission of sins. And again, Acts x. 43, to him give ail the prophets witness that through his name, whosoever believeth in him shall receive remission of sins. To the same effect, Paul, in his sermon at Antioch, in the audience both of Jews and Gen- tiles, Acts xiii. 38, 39. Be it known unto you, therefore, men and brethren, that through this man is preached unto you the forgiveness of sins, and by him, all that believe are justified from all things. God, by the gospel, thus avowing his love to mankind, in giving his only begotten Son for the life of the world; and through him. and for his sake, a full and free remission of all sins ; and all this in a perfect consistency with his infinite abhorrence of sin, in the greatest possi- ble demonstration of his displeasure against it, in the death of his Son, (which he has laid as the only and adequate foundation for the exercise of sin-pardoning mercy;) has at once secured the glory of his character, and afforded effectual relief and consolation to the perishing guilty, by a full and free pardon of sin. "And you being dead in your sins, and in the uncircuracision of your flesh, hath he quickened together with him, having forgiven you all trespasses," Col. ii. 13. Such being the gospel testimony concerning the love of God, the atonement of Christ, and the import of baptism for the remission of sins ; all, therefore, that believed it, and were baptised for the remission of their sins, were as fully persuaded of their pardon and acceptance with God, through the atonement of Christ, and for his sake, as they were of any other article of the gospel testimony. It was this, indeed, that gave virtue and value to every other item of that testimony, in the estimation of the convinced sin- ner; as it wasthis alone that could free his guilty burthened conscience from the guilt of sin, and afford him any just ground of confidence towards God. Without this justification, which he received by faith in the divine testimony, could he have had peace with God through the Lord Jesus Christ, or have rejoiced in nope of his glory, as the apostle testifies concerning the
iustified by faith? Rom. v. 1, 2. Surely no; or iow could he have been reconciled to God by the death of his Son, had he not believed, accor- ding to the testimony, that he had redemption through his blood, even the forgiveness of sins, according to the riches of the divine grace, thus most graciously manifested? Or why could he have received baptism, the import of which to the believer was the remission of his sins, had he not believed the divine attestation to him in that ordinance, concerning the pardoning of his sins upon his believing and being baptized? Every one, then, from the very commencement of Chris- tianity, who felt convinced of the truth of the gospel testimony, and was baptized, was as fully persuaded of the remission of his sins, as he was of the truth of the testimony itself. Indeed, how could it be otherwise, seeing the testimony held forth this as the primary and immediate privilege of every one that believed it? "For to him gave all the prophets witness, that through his name, whosoever believeth in him, shall receive remission of sins." Likewise Ananias to Saul of Tarsus, after he was convinced of the truth concerning Jesus of Nazareth, saying. "Why tarriest thou; arise, and be baptized, and wash away thy sins," &c. &c. But the fulness of evidence with which the scriptures attest this blissful truth, will abundantly appear to all that
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March them for obtaining a full discovery of it. In the mean time, from what has been produced we may see with what great propriety the pure and primitive preaching of the gospel was called the ministry of reconciliation, and how admirably adapted it was to that gracious purpose. Indeed, how could it possibly fail of producing that blissful and happy effect in every one that believed it? Was it not a divinely attested declaration of the love of God to a guilty, perishing world, to such a degree as to give his only begotten Son to become a sacrifice and ransom for the sins of men ; and that through him, whosoever believeth in him, has remission of sins; is justified from all things; shall not come unto condemnation, but shall have ever- lasting life ; and all this immediately upon his believing, figuratively, that is typically, declared and confirmed to him by his baptism, a solemn rite of divine appointment for this very purpose, as the apostles nave explained it. See Rom. 6th chapter, &c. &c. Hence, also, we may see a just and adequate reason of the great joy, consolation and happiness that universally accompanied the primitive preaching and belief of the gospel amongst all sorts of people ; as also, of the very singular and eminent fruits of universal benevo- lence, of zeal, of brotherly kindness, of liberal- ity, of fortitude, of patience, of resignation, of mutual forbearance and forgiveness; in a word, of universal self-denying obedience in confor- mity to Christ ; contentedly, nay, even joyfully, suffering the loss of all things for his sake ; so that the apostle John could boldly and confi- dently challenge the world, saying, "Who is he that overcometh the world, but he that believeth that Jesus Christ is the Son of God?"
Such was the virtue of the primitive faith; and such faith the just and genuine effect of the apostolic gospel; for it could produce no other correspondent faith, if it produced any at all. In fine, from the premises before us, that is, from the whole apostolic exhibition of the gospel, and its recorded effects upon all who professed to believe it, many of whom, it is certain, did not truly understand the gospel, and therefore could not truly believe it; never- theless, from the whole of the premises, it is evident that the professing world is far gone, yea, very far indeed, from original ground; for each was the import of the gospel testimony, as we have seen, that all who professed to believe it, whether they were intelligent persons or not, understood at least so much by it, that it gave assurance of pardon and acceptance with God to every one that received it; that is, to every baptized believer; consequently, every one that was baptized, making the same profession, he both thought himself, and was esteemed by his professing brethren, a justified and accepted person. Hence we do not find a single instance, on the sacred record, of a doubting or discon- solate christian ; nor a single hint dropped for the direction or encouragement of such; but, on the contrary, much said to detect and level presumptuous confidence. How different this from the present state of the professing world, the discreet and judicious reader need not be informed. Now, surely, if similar causes uni- formly produce similar effects, the same preach- ing would as uniformly produce the same faith that it did in the beginning in all them that believed it; and even in all them that thought they believed it; namely, of the person's justi- fication and acceptance with God; and, of course, the same faith would produce the same peace and joy in the believer, and in him that
thought himself to be such, as it did in the days, and under the preaching, of the apostles and of their faithful coadjutors. T. W.
Remarks on Missionaries. For two centuries the 44 christian nations," emperors, kings, princes, priests and laity, were uniting their efforts to rescue the "holy land," in which the Saviour lived and died, from the hands of the infidels. A superstitious venera- tion for the city of Bethlehem, the place of the nativity; for the villages of Judea, the theatre of the miracles; and for Jerusalem, the place of the crucifixion, and the sepulchre of the Messiah, was the oause of innumerable pil- grimages to Palestine. These pilgrimages were, for many years, performed with safety. But, in the year 1065, this land fell into the hands of the Turks, and pilgrimages to it became extremely dangerous. The merit and indispen- sable necessity of these pilgrimages increased, in popular estimation, with the dangers attend- ant on them. The hard usage of the pilgrims, from the tyranny of the Turks, filled all Europe with complaints. In a council of four thousand ecclesiastics and thirty thousand seculars, it was determined to be meritorious in the sight of God, to be a great and pious design, and to be 44 the will of God," that all christians should engage in one grand system of hostilities against the Turks; that great and powerful expeditions should be fitted out against the infidels who possessed the 44 holy land;" that the soldiers should all wear a cross on their right shoulders, and, with swords in their hands, open the way into the holy city. These expeditions were called croisades, from the circumstance of the soldiers wearing the cross. All Europe was engaged in this project. Buck tells us in his compend of history, that 44 all ranks of men, now deeming the croisades the only road to heaven, were impatient to open the way, with their swords, to the holy city. Nobles, artisans, pea- sants, even priests enrolled their names, and to decline this service, was branded with the reproach of impiety and cowardice. The nobles were moved by the romantic spirit of the age to hope for opulent establishments in the East, the chief seat of arts and commerce at that time. In pursuit of these chimerical projects, they sold at low prices, their ancient castles and inherit- ances, which had now lost all value in their eyes. The infirm and aged contributed to the expedition by presents and money, and many of them attended it in person, being determined, if possible, to breathe their last in sight of that city where their Saviour died for them. Even women, concealing' their sex under the disguise of armour, attended the camp." The first croisade consisted of three hundred thousand undisciplined and about seven hundred thousand disciplined men. No less than eight croisades were undertaken in something less than two hundred years. Upwards of two millions were destroyed in these croisades — and yet the Holy Land is still retained by the infidels. 44 If," says the same Charles Buck, 44 the absurdity and wickedness of this conduct can be exceeded by any thing, it must be by what follows. In 1204 the frenzy of croisading seized the children, who are ever ready to imitate what they see their parents engaged in; their childish folly was encouraged by the monksandschoolmasters, and thousands of those innocents were conducted from the houses of their parents, on the super- stitious interpretation of these words: 44 Out of the mouths of babes and sucklings hast thou
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perfected praise." Their bate conductor! told a part of them to the Turk*, and the rest perished miserably."
We are all prepared to call those croisades chimerical ana wicked projects, and to compli- ment ourselves as derated above such wild enthusiasm and debasing superstition ; yet, per- haps some of the great and popular undertakings of our era may be pronounced by posterity as absurd and superstitious, as enthusiastic and unscriptural as those we so cheerfully censure. The collecting of money by the hands of a consta- ble, to pay a "divine" for teaching us righteous- ness, mercy, and the love of God ; the incorpo- rating of a christian society by the act of a legislative body, often composed of men of no religion, of sceptics in the christian revelation, and of men of different religious sects; the asking and receiving money from those who have not received the gospel as the gospel of their salva- tion, to send the word to the heathen which they themselves have not obeyed ; the selling of pews for hundreds of dollars to defray the expenses of building a house of worship, decorated like a theatre, to gratify the pride of life ; the taxing of those pews to collect a revenue to support the reverend incumbent, who weekly from the ros- trum sells his prayers and his sermons ; the conse- crating of grave-yards ; the laying the foundation stones of cathedrals and meeting-houses with masonic and clerical honors; the making of holy water, or the consecrating a few drops from a common to a special use; and many other pranks of protestant priests, will, no doubt, be viewed by those that come after us as superstitious, as enthusiastic, as anti-christian as the croisades ; though, perhaps, inferior in magnitude and not so palpably wicked.
For three hundred years great exertions have been made to convert the whole world to the christian religion. Much zeal has been exhib- ited, many privations have been endured, and great dangers have been braved by missionaries to heathen lands. In this laudable object the most ignorant and most superstitious sect in Christendom has been the most active, and, if we can credit its reports, by far the most successful. The Portuguese and Spaniards of the holy see of Rome, in the sixteenth century, spread (what they call) the gospel, through large districts in Asia, Africa, and America. Different orders of monks, particularly, the Dominicans, Francis- cans, and, above all, the Jesuits, displayed aston- ishing seal, and spent immense sums in reclaim- ing African, Asian, and American Pagans. The great missionary Xavier spread the Romish gos- pel through the Portuguese settlements in the East Indies, through most of the India conti- nent, and of Ceylon. In 1549, he sailed to Japan and founded a church there, which soon amounted to six hundred thousand Roman chris- tians. Others penetrated into China, and founded churches that continued one hundred and seventy years. In 1 580, other Catholic missionaries pen- etrated into Chili and Peru, and converted the natives. Others labored with ardent zeal and unwearied industry among the Greeks, Nesto- rians, Abysiniansand Egyptian Copts. In 1622, the pope established a congregation of cardinals, de propaganda fide, and endowed it with ample revenues for propagating the faith. In 1627, Urban, the pope, added a college, in which the languages of pagans were taught. France copied the example of Rome, and formed establishments for the same purposes. Amongst all the relig- ious orders there was u a holy ambition," which should do most. uThe Jesuits claimed the first
rank as due to their zeal, learning:, and devoti ness to the holy see. The Dominicans, Fra ciscans, and others, disputed the palm wi them. The new world and the Asiatic regioi were the chief field of their labors. They pen trated into the uncultivated recesses of Amelia They visited the untried regions of Siam, Toi kin, and Cochin China. They entered the val empire of China itself, and numbered million among their converts. They dared to confroq the dangers of the tyrannical government e Japan. In India they assumed the garb arw austerities of the Brahmins, and boasted, on th< coast of Malabar, of a thousand converts bap- tised in one year by a single missionary. Theii sufferings were, however, very great; and in China and Japan they were exposed to the most dreadful persecutions, and many thousands were cut off, with, at last-a final expulsion from the empires." — Buck?* Theological Dictionary* voi' l> p. 147.
We all, who call ourselves protestants, hesi- tate not to say, that those missionaries, notwith- standing their zeal, their privations, and their sufferings in the missionary cause, left the heathen no better than they found them ; nay, in some instances, they left them much worse ; end, that there is as much need for their conversion from the religion of those missionaries, as there wss from the religion of idols. It may be worthy of the serious consideration of many of the zealous advocates of the various sectarian missions in our day, whether, in a few years, the same things may not be said of their favorite projects which they themselves affirm of the Catholic missions ana missionaries. They should also remember that it was once as unpopular and as impious to spesk against the missionary undertakings of the " mother church," as it can possibly be now to even call in question the schemes of any of her daughters. It might not be amiss also to consider, that a Dominican or a Jesuit did appeal to the privations and sufferings of their mission- aries as a proof of their sincerity and piety, and to their great success, as a proof that the Lord of Hosts was with them. These reflections sug- gest the necessity of great caution in forming opinions on the measures of the religionists of our time. We pass over the Moravian, the Episcopalian, the Presbyterian, the Methodist, and the Baptist missionaries of this age, and proceed to suggest, in the most respectful man- ner, to the religious community, a tew thoughts on what appears to us the capital mistake of all the missionary schemes of our time.
The capital mistake of modem missionary schemes* lit order that this may appear as plain as pos- sible, we shall take a brief view of the two grand missions instituted by God. The first was that of Moses and Joshua. Moses was the great apostle from God to the Israelites in Egypt. Before he became God's missionary, from his own benevolence, to his brethren the Jews, and from a sense of the tyranny of the Egyptians, he became a revenger of the wrongs ot his people, and delivered one of them from the hands ot an Egyptian. In this period of his history he very much resembled one of our best missionaries: he was a benevolent, zealous, and bold man; felt himself called to a good work ; but not btii.g commissioned by God, his efforts were una- vailing, and he was obliged to fly his country lor his ill-timed zeal. After forty years', the L . i appeared to him and commissioned hini us h'.c missionary to Egypt. Moses, from his un experience on a former occasion, discovered Jut
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something more was necessary to his success than good professions and good speeches ; he, therefore, answered and said, "But, behold, they will not believe me, nor hearken to my voice ; for they will say, the Lord hath not appeared onto thee." The Lord immediately authorized and empowered him to work miracles. He now goee forth, in conjunction with his brother Aaron, clothed with proper authority, confirming his testimony with signs and wonders, and effects the deliverance of the Israelites from ignorance and bondage. (See an account of this mission, Exodus, 3d and 4th chapters.) The success of his mission Stephen compendiously relates in these words, Acts vii. 35, 36. "This Moses whom they refused, saying, who made thee a ruler and a judge? the same did God tend to be a ruler and a deliverer by the hand of the angel that appeared unto him in the bush. He brought them out, after that he had shewn wonders and signs in the land of Egypt, and in the Red Sea, and in the wilderness forty years."
Joshua becomes, after the death of Moses, the second missionary in this mission, and is thus authorized, Joshua, i. 5. " There shall not any man be able to stand before thee all the days of thy life : as I was with Moses, so I will be with thee ; I will not fail thee nor forsake thee." 9. " Have not I commanded thee ? Be strong and of a good courage ; be not afraid, neither be thou dismayed ; for the Lord thy God is with thee whithersoever thou goest." Signs and wonders accompanied the ministry of Joshua until he placed the tribes of Israel in their own land and divided it to them by lot. In this man- ner the first grand mission commenced, pro- gressed, and terminated. Without pausing on the mission of John the Baptist, to introduce the christian era, which was also authenticated by signs and wonders attendant on his conception and birth, and which were noised abroad through- out all Judea, whereby his testimony was con- firmed to the people ; we proceed to the second in order of time, but in fact the first grand mission to which all others were subservient — we mean the Father's sending his own Son into the world as his great apostle or missionary, and the Son's sending his missionaries to perfect this grand mission. We need scarcely stop here to shew that signs and wonders accompanied his preaching, as every christian, on the evidence of those signs and wonders, receives him as God's Messiah, the Saviour of the world. But how did he send forth his missionaries? He tells them, 44 As the Father sent me, so also I send you." Matthew informs us, chap, x., that 44 Jesus called unto him his twelve disciples, and gave them power against unclean spirits, to cast them out, and to heal all manner of sickness and disease." These he commanded to go to the lost sheep of the House of Israel, and to preach the approaching reign of heaven, and to confirm it by miracles — 44 Heal the sick, cleanse the lepers, raise the dead, cast out demons : freely you have received, freely give."
The seventy disciples, who were sent out by the Messiah to go before his face, and to announce the approaching reign, were sent, in the same manner, empowered to confirm their testimony by signs and wonders. See Luke x. The apostles, in the fast commission, were sent to all the world; but were prohibited, in the accompanying instructions, from commencing their operations, until they should be endued with a power from on high. Thus all the missionaries, sent from heaven, were authorized and empowered to confirm their doctrine with
signs and wonders sufficient to awe opposition, to subdue the deepest rooted prejudices, and to satisfy the most inquisitive of the origin of their doctnne.
After Pentecost their do wers were enlarged and new signs added, so sensible are they of the vast importance of those miracles, that their prayers ran in the following style, Acts iv. 29. "Lord, behold their threatenings ; and giant unto thy servants, that, with all boldness, they may speak thy word, by stretching forth thy hand to heal, and that signs and wonders may be done by the name of thy holy son Jesus." Those spirit- ual gifts continued until the gospel was preached to all the world, Jews and Gentiles, and until churches were planted in all nations. Then they ceased. Why? Doubtless, because, in the eyes of Omniscience, they were no longer necessary. The missionary work was done. The gospel had been preached to all nations before the end of the apostolic age. The bible, then, gives us no idea of a missionary without the power of working miracles. Miracles and missionaries are inseparably connected in the New Testament. Nor can it be considered an objection to this fact, should it appear that some persons in the train of the true missionaries wrought no miracles, seeing those that led the van performed every thing of this kind that was necessary. Just as if a missionary were sent to India, with powers equal to those of Paul, with a score of attendants and fellow-laborers, his spiritual gifts or miraculous powers accredit the mission as of divine origin, and are as convinc- ing to the witnesses as though they all wrought miracles. From these plain and obvious facts and considerations, it is evident that it is a capital mistake to suppose that missionaries in heathen lands, without the power of working miracles, can succeed in establishing the chris- tian religion. If At was necessary for the first missionaries to possess them, it is as necessary for those of our time who go to pagan lands, to possess them. Every argument that can be adduced to show that those signs and wonders, exhibited in Judea, were necessary to the suc- cess of that mission, can be turned to show that such signs and wonders are necessary at this day in China, Japan, or Burmah, to the success of a missionary.
The success of all modern missionaries is in accordance with these facts. They have, in some instances, succeeded in persuading some individuals to put on a sectarian profession of Christianity. As the different philosophers, in ancient nations, succeeded in obtaining a few disciples to their respective systems, each new one making some inroads upon his predecessors; so have the modern missionaries succeeded in making a few proselytes to their systems, from amongst the disciples of the different pagan sys- tems of theology. But that any thing can be produced, of a credible character, resembling the success of the divine missionaries, narrated in the New Testament, is impossible; or, that a church, resembling that at Jerusalem, Samaria, Cesarea, Antioch, or Rome, has been founded in any pagan land? by the efforts of our mission- aries, we believe incapable of proof. Is, then, the attempt to convert the heathen by means ot modern missionaries, an unauthorized and a hopeless one? It seems to be unauthorized, and, if so, then it is a hopeless one. How, then, is the Gomel to spread through the World?
The New Testament is the only source of information on this topic. It teaches us that
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the association, called the church of Jesus Christ is, in propria forma, the only institution of God left on earth to illuminate and reform the world. That is, to speak in the most definitive and intelligible manner, a society of men and women, having in their hands the oracles of God ; believ- ing in their hearts the gospel of Jesus Christ-, confessing the truth of Christ with their lips; exhibiting in their lives the morality of the gos- pel, and walking in all the commandments and ordinances of the Lord, blamelessly, in the sight of all men. When spiritual men, i. e. men having spiritual gifts, or, as now termed, mirac- ulous gifts, were withdrawn, this institution was left on earth, as the grand scheme of Heaven, to enlighten and reform the world. An organized society of this kind, modelled after the plan taught in the New Testament, is the consum- mation of the manifold wisdom of God to exhibit to the world the civilizing, the morali- sing, the saving light, which renovates the human heart, which elevates human character, and which prostrates in the dust all the boasted expedients of ancient and modern times. The church of the living God is therefore styled the pillar and ground of the truth ; or, as Macknight more correctly renders it, the pillar and support of the truth.
The christian religion is a social religion, and cannot be exhibited to the full conviction of the world, only when it appears in this social char- acter. An. individual or two, in a pagan land, may talk about the christian religion, and may exhibit its morality as far as respects mankind in general; but it is impossible to give a clear, a satisfactory, a convincing exhibition of it, in any other way than by exhibiting a church, not on paper, but in actual existence and operation, as diyinely appointed. The ambassadors of Christ, or his missionaries to the world, were commis- sioned to go to all nations in quest of materials to build this pillar of truth, this house of the living God; and then to place and cement these mate- rials in such a way as to bear the inscription of the blessed gospel, and to exhibit it in such conspicuous ana legible characters, as to be known and read by all men. This work the apostles accomplished in having made of twain one new man, 1. e. of Jew and Gentile one new institution, or associated body, the church ; and having placed this in all nations, in the most conspicuous and elevated situations ; in the most populous countries, the most commercial states, and in the most renowned cities, they were taken to heaven, and left the church, by its doc- trine and example, to christianize the world. All that has been necessary ever since was to hold fast the apostles' doctrine and command- ments. If this had been faithfully done, there would have been no need, at this moment, to talk of converting the heathen. But it has hap- pened, by the woeful departure of ambitious and ignorant men, from the ancient simplicity of the new religion, that the same awful crime is justly preferred against the people called Christians, that was, by an apostle, charged upon the Jews, vis. "The christian name has been, through your crimes, blasphemed among the heathen." Yes, indeed, so blasphemed, so dis- graced, so vilified, that amongst those pagans that have heard of it, the term christian denotes every thing that is hateful and impious. If the channel of the vast Atlantic were filled with tears of the deepest contrition, they would not suffice to wash the "christian nations" from the odium and turpitude of crime with which they have debased themselves, so as to appear worthy
of the approbation of the pagans that know them best. Nothing can be done worthy of admira- tion by the christians of this age, with any refer- ence to the conversion of the pagan nations, until the christians separate themselves from all the worldly combinations' in which they are swallowed up, until they come out from amongst them that have a form of godliness, but deny the power of it; until they cast out all the selfish, money-lovers, boasters, proud, blasphemers, drunkards, covenant-breakers, disobedient to parents, ungrateful, without natural affection, slanderers, incontinent, fierce, betrayers, head- strong, puffed up, and lovers of pleasures more than lovers of God ; until they form themselves into societies independent of hireling priests and ecclesiastical courts modelled after the forum, the parliament, or national conventions; until they cast to the moles and to the bats the Pla- tonic speculations, the Pythagorean dreams and Jewish fables they have written in their creeds; until they return to the ancient model delineated in the New Testament; and until they keep the ordinances as delivered to them by the apostles. Then suppose a christian church were to be placed on the confines of a heathen land, as some of them must inevitably be, the darkness of paganism will serve, as a shade in a picture, to exhibit the lustre of Christianity. Then the heathen around them will see their humility; their heavenly-mindedness, their hatred of gar- ments spotted with the flesh, their purity, their chastity, their temperance, their sobriety, their brotherly love; they will observe the order of their worship, and will fall down in their assem- blies, as Paul affirms, and declare that God is in them of a truth. Then will be verified anew the words of the Saviour — "If ye love one another, all men will know that you are the dis- ciples of the Saviour of the world." They will say to one another, and proclaim to their coun- trymen on every occasion, " These christians are peaceful, benevolent, humane, forgetful, and forgiving of injuries; they hate war, oppression, theft, falsehood, detraction; they are always talking of the hope of a glorious resurrection from the dead, and are looking for the coming of him whom they call their Lord. In their assemblies there is order, peace, love, and har- mony. Their chief guide is not distinguished by his dress, as our priests, nor docs he, like them, live upon the sweat and sacrifices of the people. He works with his own hands as those who meet with him in their assembly. They repay the curses of wicked pagans with blessings, and their benevolence is not confined to themselves. They are as benevolent to all our people as to themselves — come, see if their religion is not better than ours — better than all others." When the christian church assumes such a character, there will be no need of mis- sionaries. She will shine forth in the doctrine and in the practice of her members, as the sun in the firmament, and the brightness of her radiance will cheer the region and shadow of death.
If, in the present day, and amongst all those who talk so much of a missionary spirit, there could be found such a society, though it were composed of but twenty, willing to emigrate to some heathen land, where they would support themselves like the natives, wear the same garb, adopt the country as their own, . and profess nothing like a missionary project; should such a society sit down and hold forth in word and deed the saving truth, not deriding the gods nor the religion of the natives, but allowing their
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own works and example to speak for their reli- gion, and practicing as above hinted; we are persuaded that, in process of time, a more solid foundation for the conversion of the natives would be laid, and more actual success resulting, than from all the missionaries employed for twenty-five years. Such a course would have some warrant from scripture; but the present ass proved itself to be all human.
We do not intend to dwell much on this topic. We have thought the above remarks were due to the great interest manifested by many in those enterprises. We know many of the well dis- posed are engaged in these projects; nay, it is not long since we ourselves were enthusiastic in the missionary spirit. Let the reader remember onr motto— let him "prove all things, and hold fast that which is good." Editor.
Missionaries to Bwrmah.
On Wednesday, the 11th of June, at Utica, New York, the Rev. Jonathan Wade and bis consort were set apart as missionaries to the Barman empire, by a committee of the board of managers of the Baptist General Convention. An interesting sermon was delivered on the occasion by the Rev. Nathaniel Kendrick, from 2 Tim. ii. 10. ** Therefore I endure all things for the elect's sake, that they also may obtain the salvation which is in Christ Jesus with eternal
Slory." Rev. Alfred Bennett led in offering up ic consecrating prayer. Rev. Daniel Hascall
£ve Mr. Wade an appropriate charge, and the >v. Joel W. Clark grave him the right hand of fellowship, u that he should go to the heathen ;" Rev. John Peck addressed Mrs. Wade, and Rev. Elon Galusha gave her the right hand of fellow- ship. Rev. Elijah F. Willey offered the conclu- ding oreyer. The services were performed in Rev. Mr. Atkin's meeting-house. The day was fine, and the assemblage was very large, and proved, by their fixed and silent attention to the services, how much they felt for the world that lieth in wickedness; ana by a collection of $86. S3 taken on the spot, they showed a willingness to share in the pleasure and expense of spreading the gospel in all the earth.
Mr. Wade is a young man, and a native of the stste of New York. He received his classical and 'theological education in the theological seminary at Hamilton. He appeared before the committee a man of good sense, of ardent piety, and understanding^ led by the spirit of God to the work in which he has now engaged. Mrs. Wade is from a respectable family in Hamilton, Madison county, daughter of deacon Lapham. Her early piety and active zeal in the cause of her Redeemer, has encouraged the hope that she will be eminently useful in the cause of missions with her husband. — [Latter Day Luminary.
JVofe by the Editor. — How accordant is the lan- guage and spirit of the above to the following passage from the 13th chapter of the Acts of the Apostles: — "On Wednesday, the 1 1th of June, A. D. 44, the Rev. Saul us Paul us and the Rev. Joses Barnabas were set apart as missionaries to the Gentiles dispersed throughout the world, by a committee of the board of managers of the Baptist General Convention, met in the city of Antioch. An interesting sermon was delivered on the occasion by the Rev. Simon Niger, from Isaiah xlii. 4. "The isles shall wait for his law." Rev. Lucius of Cyrene led in offering up the consecrating prayer. Rev. Manaen gave Mr. Paulas *md his companion (Mr. Barnabas) an appropriate charge; and the Rev. John Mark
gave them the right hand of fellowship, " that they should go to the heathen." The Rev. Lucius of Cyrene offered up the concluding prayer. The services were performed in the Rev. Mr. Simeon Niger's meeting-house. The day was fine, and the assemblage was very large, and proved, by their fixed and silent atten- tion to the services, how much they felt for the world that lieth in wickedness; and by a collec- tion of $86 25 cents, they shewed a willingness to sid the Rev. Mr. Paulus snd the Rev. Mr. Bar- nabas in carrying the gospel to the heathen.
Mr. Paulus is a young man, and a native of the city of Tarsus; he received his classical and theological education in the theological seminary in Jerusalem. He appeared before the committee a man of good aense, of ardent piety, and understandingly led by the spirit of God to the work in which he has now engaged."
It is then plain that the above notification is just in the spirit and style of this passage from the 13th chapter of the Acts. But in the common translation the original loses much of its apti- tude and beauty; Tor, lo! it reads thus: "Now there was in the church that was at Antioch certain prophets and teachers; as, Barnabas, and Simon that was called Niger, and Lucius of Cyrene^ and Manaen, which had been brought up with Herod the tetrarch, and Saul. As they ministered to the Lord, and fasted, the Holy Ghost said, separate me Barnabas and Saul for the work whereunto I have called them. And when they had fasted and prayed, and laid their hands on them, they sent them away."
It is much to be desired that the Baptists in the western country will not imitate these prece- dents of pompous vanity, so consecrated in the east ; and that they will rather cherish the spirit and copy the style of that much despised little volume called the New Testament. Then we know they will remember that it is spoken by our Lord, "Be not called Rabbi," or Reverend. Then they will confess that many things of high reputation in this age are an abomination in the sight of God.
The Boston Recorder.
The editor of the Boston Recorder, in a late address to his subscribers and to the public in
general, has made a very generous proposal to is American Education Society, that if, by any means, he can get a thousand names added to his subscription list, (which at present amounts to 3500,) who will pay as well as subscribe, he will give a thousand dollars to the Education Society; and so in proportion for a neater or smaller number above the present 3600, in each succeeding year. As an inducement to their liberality, he gives a nearly correct list of the annual income of all the principal missionary and charitable societies of the day, which is as follows, viz
English Education Society for propagating the gospel, annual income. 253^080 dollars.
Society of the United Brethren, 32,00(r dollars.
Wesleyan Missionary Society, 119,300 dollars.
English Baptist Missionary Society, 58,666 dollars.
London Missionary Society, 130,706 dollars. Edinburgh Missionary Society, 14,715 dollars. Church Missionary Society, 146,000 dollars. London Jews9 Society, 50,000 dollars. American Board of Foreign Missions, 59,397 dollars.
American Baptist Board for Foreign Missions, 18,000 dollars.
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United Foreign Mission Society, 1 1,948 dollars. British and Foreign Bible Society, 460,884 dollars.
American Bible Society, 38,682 dollars.
London Religious Tract Society, 41,000 dollars. /
New England Tract Society, 3,691 dollars, t
Besides these there are Domestic Missionary and Education Societies in nearly all the United States. I
Thus one million four hundred and thirty- eight thousand one hundred and thirty-one dol- lars, or about one million and a half per annurni is spent in the various schemes of the dayl He represents the great need of more learned divines, and of more readers of religious news- papers, such as the Recorder, from various considerations. Among others we find the lamentable condition of the*New England states and the state of New York adduced, amounting to about four hundred thousand families, "and of these one hundred thousand may be supposed to be christian families," and but few of these, for want of religious intelligence (for want of his paper and others like it) "take any deep interest in these mighty movements which are now making for the conversion of the world." Yet, with all the w mighty movements," he sup- poses that three hundred thousand families in the above states are not christianized, i. e. three- fourths of his own people ! Religious newspa- pers, learned divines, and missionaries are much wanted in New England on this writer's hypo- thesis !
He then suggests to his present readers the necessity of regarding as a "sacred duty" which they owe God and their country, to persuade their neighbors and friends to take his paper; to "ministers of the gospel," the necessity of recommending it from the pulpit; to "enter- prizing females," the excellence of persuading others; to "students of colleges," especially the beneficiaries, to spend a part of their vaca- tions; to "teachers ot schools," to extend their usefulness; to parents, and "persons travelling," "having a commission from the publisher," to do good by circulating religious newspapers in their respective spheres.
The Boston Recorder casts his mite into the treasury of the American Education Society. To make learned teachers of Christianity is his grand object, next to enlarging his subscription list. " The reasons," he says, " why the Educa- tion Society was formed, may be found in the following facts: One hundred and forty-six towns in Maine ; forty-five towns in two coun- ties of New Hampshire ; one hundred and thirty- nine towns in Vermont; fifty-three congrega- tions in Massachusetts; three hundred and eighty-nine congregations in the Presbyterian church in New York, Pennsylvania, and Ohio ; forty-six counties containing three hundred and four thousand inhabitants, in Virginia; three hundred and thirty-two churches of different denominations in South Carolina, all Indiana, Illinois, Missouri, and Michigan, except so far as a few ministers can supply a population of three hundred thousand scattered over a terri- tory almost three times as large as New England ; one thousand churches in the Baptist, and four hundred and fifty-one churches in the Pres- byterian connexion, are destitute of educated ministers. Add to these appalling facts, the unparalleled increase of our population and the disproportionate increase of our religious insti- tutions, .and to these the deep darkness that covers vast portions of our globe, and truly "the
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harvest is great and the laborers are few." Hence, then, the necessity of the American Education Society."
How very different the course recommended by the Recorder to enlighten the world, and that recommended by the Saviour and his apostles! The scheme ot a learned priesthood chiefly composed of beneficiaries, has long since proved itself to be a grand device to keep men in igno- rance and bondage; a scheme, by means of which the people have been shrewdly taught to put out their own eyes, to fetter their own feet, and to bind the yoike upon their own necks. From this iniquitous scheme, a knowledge of the New Testament is the only means that can s*et the people free.
No. 3.] October 6, 1823.
The Clergy*— JTo. 1. No class or order of men that ever appeared on earth have obtained so much influence, or ac- quired so complete an ascendency over the hu- man mind, as the clergy. The christian clergy have exercised, for about fifteen hundred years, a sovereign dominion over the bible, the conscien- ces, and the religious sentiments of all nations professing Christianity. Even kings and empe- rors bowed with deference to their authority, acknowledging their supremacy, and not daring to wield the sceptre until consecrated ana crowned by a minister of religion. — Though vials of wrath have been poured from heaven upon the kingdom of the clergy ; though many of them have gnawed their tongues and bit their lips with pain, at the loss of their former magnificent and mighty sway — yet, still their dominion, though much impaired, exists to an alarming extent; and their eagerness to have an unrivalled control over public sentiment, in all religious affairs, remains unabated. Behold the arrogance of their claims! and the peerless haughtiness of their pretensions! They have said, and of them many still say, they have an exclusive right, an official right to affix the proper interpretation to the scriptures; to ex- pound them in public assemblies; insomuch, that it would be presumptuous in a layman to attempt to exercise any of those functions which they nave assumed. They must "christen" the new born infant ; they must catechise and conform the tender stripling ; they must celebrate the rites of matrimony ; they must dispense all ordinances in religion; they must attend the corpse to its grave, preach a funeral sermon, and co nee era to the very ground on which it is laid. This dominion they at first obtained by slow degrees; but from its great antiquity and general prevalence, it is almost universally acquiesced in, approved, yea, even admired by the devout community. From this dominion over the feelings and consciences of mankind, it was not difficult to slide the hand into the purse of the superstitious. The most artful, and, indeed, the most effectual way, to get hold of the purse, is to get a hold of the conscience. The deeper the impression is made on the one, the deeper the draft on the other. Thus it came to pass that the clergy obtained worldly estab- lishments, enriched themselves, and became an order as powerful in the state as in the church. The history of France before the Revolution, and of Spain until the establishment of the Consti- tution and the Cortes, is a convincing proof of the truth of these positions. Niles, in hie "Weekly Register," informs us, that in Spain, before the Revolution, " the number of secular
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clergy, monks and friars, &c., was one hundred and forty-eight thousand, two hundred and forty-two. Nuns and religious women, thirty- two thousand ; total, one hundred and eighty thousand, two hundred and forty two. These persons occupied three thousand convents.1' u The property " adds the same writer, " belong- ing to the clergy, in lands and buildings, amounted to the enormous sum of eight hundred and twenty-nine millions of dollars! exclusive of tithes and various other taxes and dues."
In the kingdom of the clergy there are many ranks and degrees, as respects influence, author- ity, wealth, and dignity. From the haughty pontiff that sits upon the throne of an imaginary St. Peter, down to the poor curate who sells his fifty-two sermons per annum, for a starving advance of twenty per cent, on the first cost; what a diversity of rank, of authority, of wealth, and dignity ! ! Perhaps it may be said, that the kingdom of the clergy was designed to bear a resemblance to the kingdom of nature, which exhibits an endless variety, that it may please, delight and instruct us. Thus, from the mighty elephant, down to the oyster that clings to its native rock, what a variety! And from the
gorgeous majesty and wide dominion of his aline as, down to the humble class-leader, marching at the head of twelve "candidates for immortaEtv," what a diversity! But with all this diversity, what a unity of spirit, of aim, and of pursuit!! The class-leader would become a local preacher; the local preacher, a circuit-rider; the circuit-rider, a presiding elder; and the presiding elder, a bishop. Then the highest round of the ladder is possessed. No further exaltation; no higher preferment in one pro- vince of the kingdom of the clergy. But in another province of the same kingdom, there is a greater diversity of gifts, honors and emolu- ments ; but still the spirit, end temper, and aim, are one and the same. The bishop is an infe- rior dignitary in another province of this realm ; he views with envious eyes the superior dig- nity of the lord archbishop, and when promoted to this honor, his ambition is circumscribed by his circumstances. Every member, then, of this kingdom of priests is aiming for one and the same object; and though, in other provinces, the ranks may be fewer, and the honors less, the desires, and aims, and pursuits of the priest- hood are specifically the same. To say that every individual of this nation of clergy is actu- ated by such motives, and such only, is very far from our intention. There have been good and pious kings, and there are good and pious clergy. Yet we confess it is much easier to be a good and pious king, than a good and pious clergy- man. There are, in the christian religion, constitutional principles that must be trampled upon, before a man becomes a priest; but none that impede his advancement to the throne as a president or as a king. The exceptions to the general spirit and aim of the clergy, are, how- ever, so tew, that we may safely ascribe to them, as an order of men, the above views, aims, and pursuits.
But, to descend from general to particular remarks on the kingdom of the clergy, let us inquire how they came to invest themselves with such authority and dominion? If we mistake not, they acquired their authority and dominion by the use of two grand means; the first is, that of an ajledged special call of God to what is commonly called the work of the ministry; the other, the necessity of a consocia- tion of these called ones, for the better admin-
istration of their government, and the securing what were called the interests of the church. Many sermons have been delivered on the ne- cessity and importance of a special call to the ministry; on the necessity and importance of the confederation of the ministry, in the form of general councils, synods, assemblies, asso- ciations, and conferences; in order to their securing the interests of religion, which seem so completely identified with the interests of the clergy, that many have been tempted to think that the phrase, "the interests of religion," means, the interests of the clergy.
Now, although I feel myself as able to de- monstrate and prove that both the one and the other of these positions is false, as I am to prove that there is a God, the creator of heaven and earth; yet, I cheerfully admit that there are now, and there were formerly, many good men who have advocated the necessity, and expatiated on the importance, of a special call of the Holy Spirit to the work of teaching the christian reli- gion, and, also, who have earnestly contended for that confederation of the ministers of religion as above stated. Nay, that many good and em- inent men have really thought such things indis- pensable to the promotion of Christianity. But shall we be deterred from examining any princi- ple because good and great men haVe espoused it? Nay, verily! Should we adopt this course, all examination of principles is at an end. We .shall then venture to ask one of these called ones to furnish us with the evidences of his hav- ing been specially called by the Holy Spirit, to the preaching ana teaching of the chnstian reli- gion. The purposes to be answered by such a call, it is replied, render it necessary. What then are the purposes to be answered by such a call? It is answered, that they are two; first, the qualification of the preacher himself; and secondly, the regard to be paid to the instruc- tions which he communicates. Doubtless, then, it is necessary that the call be evidenced to those to whom he is sent. For if the instructions are the more to be regarded, because of the preach- er's call by the Holy Spirit, it is absolutely ne- cessary that his call be well authenticated, that his instructions may be well received. It must either be criminal or not criminal to disregard the instruction of a teacher of the christian reli- gion. On the supposition of its being criminal, the criminality must arise from the neglect or despite of his authority to instruct; but his authority to instruct must be rendered appa- rent and manifest before k is criminal to neglect or despise it; therefore, it is necessary that he demonstrate his authority, to render it criminal to neglect or despise his instructions. How then- does he demonstrate his authority? By produc- ing a license, or a certificate, from Papists, Epis- copalians, Presbyterians, Methodists, or Baptists, that they considered him competent and author- ized to preach and teach Christianity. Does this^ prove that he is called by God. tfo, assuredly; for then God calls men to preach different gospels and to teach different kinds of Christianity!! This will not satisfy the conscientious. Will his saying or his swearing that he is moved by the Holy Spirit to preach and teach Christianity, prove that he is so moved? No; for many have thought that they were so moved, who after- wards declared and exhibited that they were mistaken. And many have said that they were so moved by the Holy Spirit, who were conscious at the moment that they were not so moved, but sought the office for filthy lucre's sake. Noth- ing of this kind will be admitted as evidence
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that any man is specially moved by the Holy Spirit to preach or teach the christian religion. Neither a license from any established sect, nor his own Baying or swearing that he is spe- cially moved by the Holy Spirit to the preaching or teaching of the christian religion, is a proof sufficient to render it criminal in any to neglect or despise his instructions. Nothing short of divine attestations or miracles can evince that any man is especially called by the Spirit of God to instruct us in the christian religion. Can those who say they are moved by the Holy Spirit to teach the christian religion, produce this sort of evidence? No, no. It is then in vain to say they are so moved. Who is called to believe any thing without evidence? Does God com- mand any man to believe without evidence? No, most assuredly. When, then, I hear a modern preacher, either with or without his diploma in nis pocket saying that he is an ambassador of Christ, sent by God to preach the gospel, moved by the Holy Ghost to take upon him the work of the ministry; I ask him to work a miracle, or af- ford some divine attestation of his being such a character. If he cannot do this, I mark him down as a knave or an enthusiast; consequently, an impostor, either intentionally or unintentionally.
But again — It was said that a special call of the Divine Spirit is necessary to qualify a preach- er of the gospel. Let it be asked, in what re- spect to qualify him ? Doubtless to give him the knowledge of the christian religion, and the fac- ulty of communicating it. But do those who say they are moved by the Holy Spirit to assume the work of the ministry, possess this gift of knowledge,, and this gift of utterance? It they do, let them show it. Have they not, for the most part after they profess to be thus called, to go to study the religion, and to study langua- ges in order to communicate their ideas intelli- gibly? Then, indeed, their call does not qualify them! The meaning of this call, then, is, "Go And learn the religion, and learn the use and meaning of words, that you may communicate your knowledge of it ; and then I will send you to preach, and lay you under a woful necessity of declaring the religion.9' This is the special call of the Holy Spirit contended for. What an abuse of language ! nay, rather, what an abuse of principle!!! This man is especially called to do a work, or to go a warfare at his own expense ! But did this called clergyman hoar a voice ? He answers, Yes, or No. If he heard a voice, how does he know whose voice it was? If the voice pf God, how is it proved to be such ? If he says he heard no voice, why then does he say that he is called? Suppose this same man who contends for a call, without a yoice, had a son ploughing in his field, and his son leaves the plough and goes to visit his friend. After some time he sends a message for his son. His son appears ; and when asked why he forsook the plough, and went about riding and feasting with nis friends, he answers, Father, you called me from the plough, and commanded me to visit your and my friends. Nay, son, replies the father, did you jiear my voice calling or commanding you to such a pourse of conduct? No, father, replies the son, I did ©ot hear your voice specially call- ing or commanding me, but I had a deep impres- sion on my mind that it was your wish and my duty to leave the ptough and go a visiting. Go, sir, answers the irritated father, to yoar plough, and remember it is time enough to consider yourself called when your hear my voice. I say, suppose one of those who contend for a call, without a yoice, were thus addressed, would they not be
constrained to condemn themselves? But to test this mode of reasoning, let us see how it applies to those who said, in holy writ, that they were called to the work of the ministry. The Lord, ^we are told, called twelve men of the Jews during his life time, to be eye and ear wit- nesses of all that he said and did. These he afterwards called to be apostles, or ambassa- dors, or ministers of the New Testament, as they are equally distinguished by any of these names or titles of office. These he called by his own voice, and qualified them to preach and teach infallibly the whole scope of their com- mission. Their instructions always extended to their commission. In other words, their in- structions or qualifications, and their commis- sion were co-extensive. In their first call and commission they were sent only to the lost sheep of the house of Israel, and were commanded to announce the approaching reign, saying, " Re- pent, for the kingdom of heaven is at hand." And to despise or neglect their instruction was criminal in the highest degree. He that despised them, despised him that sent them. But this could not have been the case, had they had no means of convincing their hearers that they were so called and sent. For this purpose they heal- ed the sick, they cast out demons, they cleansed the lepers, they raised the dead; end as they re- ceived these powers without money or price, they freely, without money or price, imparted their benefits. In their second commission, and in the special commission of Peter to open the door of faith to the Gentiles, as "the keys" had been committed to him; and in the call of Saul of Tarsus to become an apostle to, and a preach- er and a teacher of the truth among the Gentiles, the same circumstances accompanied their call. A voice was heard, the gift of wisdom, the gift of knowledge, the gift of utterance, and the gift of working miracles, were communicated and exhibited. It is evident that all who were called to the ministry by God or by his Spirit, possessed every thing that has been contemplated as neces- sary in the antecedent remarks. When other persons called in question Paul's call to the work of the ministry or to become an ambassador of Christ, how did he contend for it? By referring to the wonders he had wrought, as well as to the labors he had endured. See 2 Cor. xii. 12. M Truly," says he, u the signs of an apostle were fully wrought among you with all patience ; by signs, and wonders, and powers." Again he tells them, chap. xiii. 6. uBut I trust when I make you a visit, that ye shall know that we are not without proof 1 W of Christ's speaking by me." re
From these premises we may conclude, that every one moved by the Holy Spirit, or specially called to the preaching or teaching of Christian- ity, is possessed of these three requisites —
1st. He has heard the voice of God calling him.
2d. He is qualified to speak infallibly.
3d. He is capable of confirming his testimony by divine attestations, or by the working of miracles.
Every ambassador of Christ, mentioned in the New Testament, possessed these three requisites. It is absurd, vain and presumptuous for any now to call themselves ambassadors of Christ, or to say that they are specially called to the ministry of the New Testament, who possess not these three essential attributes of the called ministers of the New Testament. But some, unable to resisl the evidence of the receding facts and reasons, will exclaim, What ! ave we no men among us called and sent by
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God? Stop, my friend. What use have we for inch men ? Do we need any new message from the skies? No. Divine messages require di- vine messengers. If there be no need of a new message from God, or a new revelation of the Spirit, then there is no need of new ambassadors, of new revealers, or new prophets. If the mes- sage of the twelve apostles, or if the revelation of the New Testament is incomplete, is imper- fect, is inadequate, then we have need of a new message and new messengers from the skies. But until some bold genius undertakes to prove that there is need for a new revelation or a new message from God, we shall fearlessly declare, that while we have the writings of the four evangelists, the writings of Paul, of Peter, of James, of Jude and John, we want no new message from the skies — no ambassadors from Christ. In short, there is no need to have men among us professing to' be w called and Bent by God." In the natural world we might as reason- ably look for, and expect a new sun, a, new moon, and new stars; as, in the kingdom of Christ, to expect new ambassadors, new mes- sages from God, new revelations of the Spirit. On this subject we have much to say ; but in the mean time, we shall simply add, to prevent mis- apprehensions, that, as we have a revelation de- veloping all the mysteries of the love and benev- olence of God towards sinners through Christ, a revelation clear, simple, full and complete ; it is the duty of every one who acknowledges it fo be such, to devote his mind to it, and study it for himself.
Amongst those who believe and understand the christian religion, there are individuals call- ed, in the subordinate sense of the phrase, to sundry good works, of much profit to men. Those that are rich in this world, professing the faith, are called by the word ot God, written and read by all men, to communicate of their substance to the wants of the poor, to be ready to distribute, to be willing to communicate to the wants of the brotherhood, and to the wants of others. When a brother in distress appears in the presence of a brother rich in this world, the brother of high degree is called by the word of God and the providence of God, or the circum- stances of the case call upon him to put his hand into his pocket and to communicate to his dis- tress. Just in the same sense, a brother who is well instructed into the doctrine of the kingdom of heaven who has attained to the full assurance of understanding of what Paul, and Peter, and James, and John, and the other writers of the New Testament have taught concerning the way of life and salvation; when he finds persons ig- norant or unbelieving, either in public or private, is called by the word of God, and the circum- stances of the case, to teach and preach Christ, or to show the things that the ambassadors have taught and authenticated; these things he may urge on their authority who confirmed their tes- timony with signs and wonders. And as it would be absurd and vain for the rich man to ■ay that he was specially called and sent by God, or moved by the Spirit of God to give alms ; so it would be absurd and vain for the person pos- sessed of the knowledge of the New Testament, to say that he was moved by the Holy Spirit, or specially called by its operation's add sent by God to preach.
Besides this there is another fact to which w< would advert, viz. that when there is a volun tary association of any number of disciples of Christ, met in any one place to attend to the duties and privileges of a church, should they
call any one of their own number, who possesses the qualifications belonging to the bishop or overseer, laid down by the Holy Spirit in the written word; and should they appoint him to office, as the Holy Spirit has taught them in the same written word — then it may be said to such a person, "Take heed to yourself and to the flock over which the Holy Spirit has made yon overseer." But this bishop, of whom we have now spoken, is neither priest, ambassador, min- ister of religion, clergyman, nor a reverend divine; but simply one that has the oversight of one voluntary society, who, when he leaves that society, has no office in any other in consequence of his being an officer in that. His discharge of the work of a bishop is limited by, and confined to, the particular congregation which appointed him to office. If he should travel abroad and visit another congregation, even of the same views with that of which he was or is bishop, he is then no bishop ; he is then in the capacity of an unofficial disciple. To suppose the con- trary is to constitute different orders .of men, or to divide the church into the common classes of clergy and laity, than which nothing is more essentially opposite to the genius ana spirit of Christianity. We have seen some bishops, ignor- ant of the nature of the office, actiqg very much out of character, placing themselves in the bishop's office, in a church which they might occasionally visit, and assuming to act officially in an assembly over which they had no bishop- ric. They acted as absurdly and as unconsti- tutionally as the president of the United States would do, if, when on a visit to London, he should enter the English parliament and place himself on the throne, either solus, or in con- junction with his majesty George IV. and that, forsooth, because he is, or was president of the United States. But of this more afterwards. In the meantime, we conclude that one of those means used to exalt the clergy to dominion over the faith, over the consciences, and over the persons of men, by teaching the people to con- sider them as specially called and moved by the Holy Spirit, and sent to assume the office of ambassadors of Christ, or ministers of the chris- tian religion, is a scheme unwarranted by God, founded on pride, ignorance, ambition, and impiety; and. as such, ought to be opposed and exposed by all them that love our Lord Jesus Christ in sincerity. Editor.
Philip, No. II., on teaching the christian reli- gion, not having come to hand, we will insert an article written by him on the resurrection of Jesus Christ from the dead. This article fur- nishes us with an argument in proof of the fact, which we have never seen noticed by any writer on this most important of all the facts recorded by the four evangelists. The whole mackxna evangtlica turns on this pivot, or the whole chris- tian religion rests upon this fact. If Christ be not risen from the dead, the preaching x)f Christ and the faith of christians are in vain. No historic fact was ever so well proved as this, and no fact was ever pregnant with such marvellous and exhilarating consequences. It is not only the highest proof of trie truth of all Messiah's
Sretensions; it is not only a pledge to us of the ivine acceptance of the atonement of the Redeemer; but, it is to us the surest earnest, and most convincing demonstration of the hope of christians, viz. a glorious resurrection to eternal life. The objects of the christian's hope are the grandest and most exalted in the whole range of human conception. A new heaven
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and a new earth; a new body, spiritual, incor- ruptible, and immortal ; a society tranacendantly pure, entertaining, and exalted; transporting joys, unmingled with sorrow, and increasing bliss, unalloyed with doubt, or fear, or pain, con- stitute tne glorious hopes of every true disciple of Christ; which, when reduced to a unit, consist in being made like the Son of God. This glorious hope immediately germinates or springs from the fact, that .the Lord is risen indeed. This article, then, will be, no* only edifying, but ineffably cheering, to every one that has this hope in him.
As this argument was derived from no other source than an intimate acquaintance with the four evangelists, it will form a new incentive to those who presume to read the New Testament, without the spectacles of any system before their eyes, ana will furnish a new proof of the entertainment, edification, assurance, and com- fort to be obtained from a diligent, humble, and persevering perusal of the blissful volume. Oh ! that all who acknowledge it to be the volume of salvation, the word of the living God, would read it! and, conscious of their need of that wisdom which comes from above, would ask of God, who gives liberally and upbraids not!
[Editor.
Respecting Jesus of Nazareth, the Jewish nation seems to have been divided into two prin- cipal parties — that which favored, and that which rejected his pretensions. That the views of his scheme too, entertained by both, were not almost, but altogether political, we have all the reason, I think, in the world, to believe. The opposition party regarded the whole as a politi- cal cabal, and its abettors as reformers of the state. Radicals, whose ultimate objects were to put down the prevailing party; to abandon allegiance to the Romans ; to assert the inde- pendence of the Jewish nation; and, under the conduct of Jesus as their general, or, as his own party would have it, their king, to maintain it sword in hand. This is the only view that accords with the warlike spirit of the times, the popular belief respecting Messiah's reign and kingdom, and with what we read in the four evangelists. Now, it was to check the spirit of that enterprize that the leaders of the opposite
{»arty voted the destruction of Jesus, who was ooked upon by the great men as the life's blood of this conspiracy. From the moment when Caiphas delivered his sentiments on the grand -question, " what was to be done for the safety of the state !" the death of Jesus Was eagerly desired by them all. These princes, preferring rank and honor with their present inglorious ease underforeign masters, to the distant and uncer- tain advantages of a noble and magnanimous declaration of the nation's independence — these lordlings, conceived power and pomp to be the chief good and the only thing worthy of ambi- tion. They conceived that to fprm the object of the lord's ambition also, and endeavored by mean arts to draw from him this secret. The views of his followers were nothing different in kind from those of his opposers; they were equally worldly and political ; and both parties, contemplating the destinies of the Lord Jesus under this mistaken and degraded point of view, it is not wonderful that his resurrection from the dead should be an event equally distant from the expectations of all. Both parties, too, seem to have considered his decease as an unequivo- cal refutation of his pretensions — as an event which at once reflected the greatest discredit on the party, and great apparent ponderosity and
importance to those who had slain him, and who. during the whole of his public ministry, had steadily persisted in rejecting and disproving his pretensions. Had the Lord then not appeared to some of his followers on that day on which he arose, the dispute of the two parties would not have been whether he had risen from the dead, but only which of them had stolen the body from the sepulchre. This is evident from the easy assent which the two disciples save to the hasty suggestions of Mary Magdalene. They believed that the opposite faction had stolen the body ; John alleging for it as a reason, that the disciples knew not yet that he must rise from the dead. The anticipation of such an event was equally foreign from the conceptions of his murderers, who barricaded the tomb, and sealed it with the seal of the state, not to pre- vent his resurrection, but, as they themselves said, to prevent his followers from taking the body by stealth. I think too, that the rulers really and sincerely believed his followers to have taken away the body, and that, in the first instance, they regarded the wonders told them by the soldiers, of earthquakes and angels, to be nothing more than cunningly devised fables, trumped up by his disciples tor the safety of the guards, who, as they believed, had permitted them ( the disciples) undisturbedly, perhaps for a sum of money, to bear away the body in the dark. But their bribing the soldiers again, may seem to contradict this opinion. Well then, suppose, for argument's sake, that the rulers did believe the reports of the guards, viz. that the Lord had risen. If they .did, then they must have believed that he would also immediately appear among them again in person, to assert the reality of hie claims, and maintain the cer- tainty of the confession, for which he had been put to death ; for of his ascent into heaven they had no conceptions. If they believed him to be risen, to nave said that his disciples had stolen him, would have been a miserable inven- tion, and nowise suited to the exigency of the case. Such an invention would never have counterbalanced one single well attested appear- ance of the Lord ; and we have seen that they, having no just notions of his reign and king- dom, would have expected to see him again in person, if so be they believed the reports of the soldiers. After all, if the Pharisees expected him to rise, why did they put him ta death? The rulers, then, believed the guards to be telling a falsehood, and they bnbed them to report what the Pharisees themselves conceived to be the true state of the case. As the oppos- ing faction all along regarded the enterprize as a political one. they foresaw that if once its abettors should! get the dead body into their possession, they might make it the instrument of greater mischief to the nation than.it had been when alive. They foresaw that one of the reformers might personate their former leader, exhibit himself at a distance, and set up for Messiah on the grounds of having risen from the dead. Such an evidence they foresaw would be altogether irresistible ; the Jews would flock to his standard, and the cause would derive accessions from all quarters of the land — such accessions, too, as nothing but the arm of the imperial government would be able to break or dissolve. If once the Romans had engaged in -the quarrel, their rulers would have seen a reali- zation of all their former fears. The temple and the city, they foresaw, would ultimately have become the grand bone of contention, and this whole enterprize, or, as they called it, last
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error, issue in consequences more fatal to their
Slace and nation than the first, under the con- act of Jesus of Nazareth. All these forebod- ings of the rulers seem to have arisen out of what the Lord said or dropt concerning his resurrection. The Pharisees then suspected his followers of haying stolen the body, and his followers, with the exception of those who saw him on the first day, seem to have suspected the Pharisees or rulers; a circumstance which in itself indeed proves that neither party had done it; for if either party had stolen the body it never could have conscientiously blamed the other, as we have -seen it did ; if the rulers had it, the disciples would not have dared to say that it was alive ; and if the disciples had it under their control, and said it was alive, they would have embraced the first opportunity of exhib- iting him in order to refute the calumny of the rulers, who said the body was in the posses- sion of the party, but it was not alive. These things show us, at all events, that on the first day the body was not where it had been origi- nally laid, and where both parties hoped to find it; they snow us that both parties agree in this, viz. that the body was missing from the- sepul- chre, and now there seems to be only two possi- ble ways of accounting for its departure. Seeing, then, it was not removed by any of the parties concerned, it must either have been taken off by some unconcerned party, or have departed itself; which last opinion, indeed, is the more probable of the two; for to suppose that any unconcerned party would endanger themselves, or bribe the
Kards for a dead person, about whose fate they d been altogether unconcerned whilst alive, would be nonsense. But to suppose that there was any unconcerned party in the capital where Jesus was crucified, would argue great ignor- ance of the spirit of the times. He was not stolen by any party, either concerned or uncon- cerned about his fate ; and the only conclusion remaining is, that the body departed itself, that uthe Lord Jesus has arisen indeed.9' He has also ascended up on high; he led captivity captive, and has given gifts to men, who have announced to us t>y the Holy Spirit, the things which are given to us by God without any cause. Philip.
No. 4.] November 3, 1823.
On teaching Christianity.-— No. 11.
Reader, you observe that this piece is enti- tled M An essay on teaching Christianity." Per- haps you are at a loss to know what it means. You will understand it better by and by. My last paper was intended simply to intimate to christian bishops or pastors, that, in spite of the discrepant ana inapt schemes of sermonizing that now prevail by means of learned and popu- lar establishments, there yet exists a certain, uniform, authorized plan of preaching Jesus, a plan consecrated by the high examples of all the heavens, and the holy apostles ana prophets.
I should immediately proceed to develops it, were I not thoroughly convinced that a recogni- tion of a few preliminaries is absolntely neces- sary to the adoption of this authorized plan, and even to the understanding of it. These prelim- inaries, indeed, are neither very numerous nor very remote from vulgar apprehension — they are only two, aneVa very superficial glance at scrip- ture will put the reader in possession of all that is necessary for understanding the writer of these papers. The first of these prefatory arti- cles is, that the members of a church of Christ
are united to one another by the belief of a matter of fact, viz. that u Jesus is the Christ, the Son of God," and not by any attribute of government, catholic or sectarian. The second is, that the scriptures propose the belief of this fact, that u Jesus is the Christ," as the only mesne for increasing the body or church of God. Hence the didactical labors of a bishop or elder who would wish to edify and increase the body of Christ, divide themselves into two several sorts. In order to increase the body, he proves to the world by means of these ancient and venerable monuments which God has put into his hands, the four gospels, that M Jesus is the Christ, thefton of God;" and, in order to edify the church, he points out in all the scriptures, as these holy and sublime interpretations which the Spirit has every where given of this illus- trious fact. But if it ie true (as we shall imme- diately see from scripture it is,) that the body of Christ is united in its several members by the belief of this matter of fact, viz. that Jesus is the Son of God, and that it is increased by the confession and belief of it — then a number of very important corollaries are dedueible from these two revealed propositions: First, the peace and union of a church of Christ are not the result of any sort of ecclesiastical govern- ment. Secondly, the increase of Christ's body is not predicated on any thing so exceedingly exceptionable as modern confessions of faith; but on the confession of the first truth. Third- ly, the worshipping establishments now in ope- ration throughout Christendom, increased and cemented by their respective voluminous confes- sions of faith, and their ecclesiastical constitu- tions, are not churches of Jesus Christ, but the legitimate daughters of that Mother of Harlots, the Church of Rome. In these establishments a breach of canon is punished with ejection, and to nauseate their vitiated creeds is a cer- tain bar to induction, unless a man is rich, and then he may do or deny anything. But, in order that the reader may entertain no doubt respecting the above mentioned* propositions, let us attend to the scriptures— let us attend to the voice of the belovad Saviour, speaking in Mat- thew xvi. 13. " When he came into the coasts of Cesarea, he asked his disciples, saying, who do men say that I the Son of Man am? And they said, some say thai you are John the Bap- tist ; some, Elias; aad others, Jeremias, or one of the prophets. Ho said unto them, but whom say you that I am? And Simon Peter answered and said, you are the Christ, the Son of the living God. And Jesus answered and said to him, blessed are you, Simon Barjona ; for flesh and blood has not revealed it to you, but my Father who is in heaven. And I say also to you, that you -are Peter, and upon this rock I will build my ohurch, and the gates of hell shall not prevail against it." In this beautiful, inter- esting, and highly significant passage, four things are particslaiiy remarkable : First, the name, Chnst, Son of the living God, which Simon gives to Jesus. Second, the name Brfrw, stone, which Jesus gives to*Simon. Third, the truth itself, which Simon confesses. And fourth, the name Bctrtu rock, by which the Saviour,figu- ratively, in allusion to Simon's name. rWro#, stone, designates this eternal truth, that ne is the Christ the Son of the living God. On the belief of this fact, then, his church is founded, and by it is held together. I do not remember to have seen it remarked, but ft is very much in our Lord's manner to reply in the very same words in which 'he is addressed. For instance, the
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leper says, "if you will;" Jesus replies, "I will." Thomas says, " how can we know the way]" The Lord answers, " I am the Way." M Why do your disciples transgress?" say the Pharisees; and "why do you also transgress?" says the Saviour, from want of attending to this, the vivacity of our Lord's reply to Simon is not felt, and the spirit of the whole passage, indeed, almost vanishes — you are the Christ — and you are stone, Pttrot, The Lord Jesus was very apt to apeak in metaphor too. He styles Herod a fox ; he calls his own body a temple, in allusion to the temple in which he at that time was. When he is on Mount Olivet among the vines, he styles himself the vine; he calls death a sleep; his own death a baptism; Simon a stone, Cephas: and in the above passage he calls the grand truth that he was the Son ofthe living God, a ifefra, Rock, in allusion to Simon's name, Stone, and on account of its stedfast and inde- structible certainty; and he adds, that "the gates of hell shall not prevail against it ;" i. e. as I suppose, his death, which was soon to be effected by the wicked Jews, should not disprove his pretensions to the Messiahship ; or perhaps he means that the grave should not interrupt the fellowship of his church, which was to be founded on this imperishable fact, that he was the Christ. This passage sufficiently shows us what is the bond of union among the despised people. ; and it shows us even more, for it lets us know that the confession and belief of this bare fact, (Peter at this moment knowing nothing more, nothing as yet of his crucifixion for sin,) is attended with certain blessing and salvation — "Blessed are you, Simon," &c. To the same purpose Paul says, "if you confess with your mouth the Lord Jesus, and believe in your heart that God has raised him from the dead, you shall be saved." Now, if modern confessions of faith had such blessing and such salvation appended to them by such authorities, their abettors might well boast. But they who bow down to such idols shall go down to the grave with a lie in their right hand. The sword of the Lord's mouth is unsheathed against the man of sin, nor will it kiss the scabbard until his enemies are consumed. . O Gamaliel ! O Socra- tes! O Satan! save your sinking disciples whose judgment now of a long time lingers not, and their damnation slumbers not !
But that the glorious truth, and nothing else, holds the saints together in particular churches, is evident from the holy epistles which are addressed to them in their individual capacities. Paul, in writing to the Corinthians, who were beginning to name themselves by their respec- tive favorites, as the moderns do, informs that shurch, that, when he had first come among them, he had determined to know nothing among them but the bare gospel fact, that Jesus was the Christ, and had been crucified ; nor did he attempt to ornament it with the eloquence of words, thinking, as I suppose, that a truth so supremely magnificent in itself, was perfectly insusceptible of extrinsic ornament, and in its own native excellency defied the united pens and tongues of men and angels. His only aim was to demonstrate its reality by the spirit and power of God which filled him, that the disci- ple's faith might not stand in his word, but in the power of God — the miracles. Knowing that if this great argument, supported as it was with miracles, failed to reduce men to union and to Christ, he had -nothing of equal impor- tance to propose for this purpose. The apostle, therefore, in order to reduce them to unity,
reminds them of the fundamental bond of union by which they had been originally congregated, thus : "according to the grace (apoetleehip) of God to me, as a wise master-builder, I have laid the foundation and another builds thereon; but let every man take heed how he builds thereon for other foundation (of union) can no man la) than that is laid, which is, Jesus is the Christ.1 These things may suffice to show that the bom of union among christians is the belief of a mat ter of fact, viz. that Jesus of Nazareth is thi Son of God. The reader may consult Ephe iiaru, ii., iii. and iv. chapters, all the Galatxam epistles to the Colosrians. Romans, Timothi &c. c*c, where the apostles lay it down as universal maxim, that this truth or word o salvation works effectually in all them the believe it!
But our second proposition, viz. that the body < Christ is increased by belief of the bare truth thi Jesus is the Son of God, and our Saviour, is scripture doctrine, which the populars nauseat if possible, more than our first. It is so simpl so manifestly foolish, that the sons of Gamali and Socrates are equally scandalized ai ashamed of it. Yet, says raul, it saves the that believe it. But it is chiefly abhorrent modern establishments on account of the cons quences of which it is pregnant — it sets asi all canon, all confession, every thing inde which opposes and exalts itself against Chr and the New Testament. Nevertheless, t] second prefatory article, that the body increased by the confession and belief of t truth, is perfectly obvious from scripture. " Wl soever shall confess me before men, says i Redeemer, him will the Son of Man confi before the angels of God." Peter, we hj seen, confessed him to be the Son of the liv God, though apparently a mere man; and blessed Saviour honored his confession witl most gracious benediction— "blessed are ; Simon, son of Jonas, for flesh and blood has' revealed this to you, but my Father who u heaven." Now reter at this moment was j fectly ignorant of every thing besides this tn which he had learned from the Father, by miraculous evidence which he had vouchsa in support of it. It is wonderful the he which the scripture writers every where do single truth, that "Jesus was the Son of Gc Paul would hot dare to use learned word) speaking it, cautions the Hebrews against ting it slip out of their minds, and says to Corinthians, that they are saved by it if t keep it in mind! JoAn, 1st epistle, chap declared that the man who believed it is bon God; and wrote and recorded all the mira in his gospel to prove this illustrious i "These things are written," says he, " that might believe that Jesus is the Christ, the of God, and that believing you might have through his name." In John's days there v many antichrists; but that holy man did dare to use any unlawful means for secu the disciples against their deleterious influe He did not write to them that they should c nant like the Covenanters, form any sort of ec siastic government, make confessions of f liturgy, rubric, &c. Ate. No— these things, he, I have written concerning them that (wo seduce you— these things' I have written to who believe in the nam? of the Sob of God, you may know that you have eternal life, that you may (continue to) believe in the e of the Son of God. One has only to believ this name, and hi* is eternal life. The bod
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Christ, thus, then, is also increased by the belief of thin excellent truth ; and to be convinced of this, the reader has only to turn to any page of the New Testament, and he will read it in every line.
We have glanced at the vast honor every where in scripture put upon this majestic truth, that Jesus is the Son of Almighty God ; we have seen how Paul and John exalted it, and aleo that it is the foundation and bond of union in the church of God, and how that the body of Christ is increased by the belief of it. But look at the marvellous evidence vouchsafed in sup- port of it; the amazing concatenation of mira- cles drawn out to identify the person of the Christ ; miracle after miracle follows each other in rapid succession, surprisingly diversified in manner, kind, and form ; until the-mighty chain terminates in that amazing and inscrutable wonder, his resurrection from the dead ; a mira- cle which, for its transcendent peculiarities, the apostle, (Eph. i. 19,) singles out as affording the most illustrious display of the mighty power of God. But the Holy Spirit also, in all his diver- sified working of gifts and graces, in wisdom and knowledge, and miracles, and healings, discoursing of spirits, tongues, prophecy, and interpretation, was given to prove that Jesus was the Christ. And Peter makes this use of them on the day of Pentecost, when pointing to the multitude of separated tongues that crowned the heads of the apostles, he said, let all the house of Israel therefore know assuredly, that God has made that Jesus whom ye have cruci- fied both Lord and Christ* It was to preach and prove this that all the apostles were sent to the nations. But greater reverence could not be paid to any truth than the Lord Jesus himself pays to this, that he was the Son of God ; when he bids all men worship him as they would the Father, he says, it is eternal life to know him ; and in the moment of quitting this world enfor- ces the belief of the truth with the sanctions of eternal life and death — "he that believes (that he is the Son of God) shall be saved ; he that believes not shall be damned." The philoso- phers indeed have stolen away these sanctions from the faith of Jesus, and have pinned them to their jejune, pretended science of moral philosophy, where the name of the Saviour is perhaps never once mentioned. But they had better confine themselves to their own baubles, and let the truth of God alone, otherwise believe it; for if they do not, he will philosophize them when he comes to be glorified in his saints, when he shall be revealed from heaven with his mighty angels, taking vengeance on them that obey not God, and believe not the gospel of our Lord Jesus Christ. Philip.
The Clergy.— Mo. II. Wi observed in oar last number, that one of those means by which the clergy obtained so complete a dominion over the bible, the con- sciences and the religious sentiments of man- kind, was the pretence of a divine call to the work of the christian ministry. We now pro- ceed to notice the second grand means em- ployed to effectuate this object, viz. the con- federation of themselves into associated bodies, called councils, synods, general assemblies, associations or conferences. Though the organ- ized bodies distinguished by those names do not all claim the same powers or the same, extent of dominion, yet they all agree in one essential characteristic, which is^that they all profess to
have some divine warrant, which authorizes them to have control over the members, whether con- sidered as individuals or as churches, which com- prise the religious community, over the faith, the practices, or destinies of which they preside. The systems of what is called " church govern- ment," which the respective sects have adopted, though differing in many respects, all agree in this, that whomsoever they will, they kill ; and whomsoever they will, they save alive— not their bodies we mean, but their reputation for w piety and orthodoxy." Few of those confede- rations, now-a-days. even of those who propose authoritatively to determine matters of faith, cases of conscience and rules of practice,, lite- rally kill those whom they condemn to suffer the vengeance of their censures. But there is a species of robbery which is worse than taking a man's property; and there is a species of murder worse than taking a man's life; and of both of these eoelesiastical courts are, even in this age, often guilty. But of this more here- after.
Now although the forms of M church govern- ment" adopted by the respective sects, differ, as was saia, in many respects, there is another grand point of coincidence, which fixes upon them all, one and the same general character. This point of coincidence is, that they are all modelled after, and assimilated to the different forms of civil government which have obtained in the nations of the earth, and often according to the government of the state in which the sect originated. Thus we have an ecclesiastic monarchy, an ecclesiastic aristocracy, an eccle- siastic democracy, an ecclesiastic mixed gov- ernment. Yet, after all that has been said upon the subject of church government, lodged in human hands; after all the angry contests, whether an episcopacy similar to a monarchy ; whether a presbytery similar to an aristocracy, or an independency similar to a democracy, be the government instituted by God, or authonzed in the New Testament — it might perhaps ap- pear, upon an impartial examination of the scriptures, that the whole controversy is a mere "vox et pretcrea nihil"— e sound and nothing else; that there is no such a thing as " church government," in the popular sense of the terms. But if we must, from the imperial power of custom, still retain the terms "church government " in our vocabulary, we will attach to the words the following meaning: we will say, that the government of the church is an absolute monarchy, and the Lord Jesus Christ is the absolute monarch, on whose shoulders is the government and in whose hands are the reins. That his will, published in the New Testament, is the sole law of the church ; and that every society or assembly, meeting once svery week in one place, according to this law, or the commandments of this king, requires no other head, king, lawgiver, ruler, or ford, than this Mighty One ; no other law, rale, formula, canon or decrees, than his written word; no indicatory, court or tribunal, other than the judgment seat of Christ.. That every such society, with its bishops and deacons, is the highest tribunal on earth to which an individual christian can appeal ; that whosoever will not hear it, has no other tribunal to which be can look for redress. To suppose that two churches have more power than one, that one hiimliMi^ have more power than one, or that the bishctot v of one hundred churches, with any other defe* ; gates sent from the churches, have more power tnan one church, is to place the power or amor-
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ity in men, and not in the one king or head. For if numbers create greater power, it is the power of men — it is human authority, and not the authority of God.
That ecclesiastical authority which is capable of increase, which accumulates with the num- bers that combine, is not the authority of God, nor of his word ; for his authority and that of his word are one and the same in all circumstances. Now if one church has not the right or authority to make any law for the government of itself, all the churches on earth combined have not a right nor authority to make a law to govern it. If they have no right to make laws, they have no right to dictate doctrinal sentiments ; and if they have no right to dictate doctrinal sentiments, they have no right to impose on it interpretations of scripture ; and if they have no right to do any of these things, they have no control, no juris- diction, no authority over it whatever. So that in fact there is no other authority recognized, allowed, or regarded, by a society of christians, meeting in one place as a church of Jesus Christ, than the authority of its king or head. The king appointed twelve men, to whom he gave authority to act in his name, and when his king- dom came he authorized them to sit on thrones, pronouncing statutes and judgments to the Israel of God. The remnant of the twelve tribes that believed in the Messiah, immediately yielded to the mission of those apostles, because of his authority commissioning them. Therefore, they continued steadfast in the apostles' doctrine, and in the apostles' commandments. And thus the apostles spake, saying, We are authorized by God; "he that is of God hears us; he that hears us not, is not of God." From this it is evident that the authority of the apostles is the authority of God, and that their commandments are the commandments of the Lord and Saviour. But the modern clergy have often placed them- selves upon this throne which was given to the apostles only; and they have, if possible, in some instances, been still more impious — they have placed themselves upon the throne of God, and dealt damnation with a liberal hand to all their foes, jadging, as they thought, correctly, that whosoever opposed them, opposed God. But they have combined their energies and augmen- ted their sway, by confederating in one holy al- liance, by which they carry their decisions into more powerful and speedy effects. Then let us ask, whence is the divine warrant for such con- federations. The 15th chapter of the Jleit of the apostles is appealed to. The incidental meeting of the apostles at Jerusalem, and their being called together with the elders and the whole church on one question, is converted into a warrant for an ecclesiastical council by Ro- manists and Episcopaleans. It is converted into a presbytery, a synod, or general assembly by Presbyterians. It is converted into an associa- tion by Baptists. It becomes a conference in the hands of a Methodist. This is a flexible and pliant passage, if it answers all these pur- poses. But, strange as it may appear at the first glance, this meeting of the apostles and the church at Jerusalem, was not a Catholic nor Episcopalean council, summoned by a prince, king, or an emperor; it was not composed of the bishops of two, ten, or a hundred churches : nor was it a Presbyterian synod, for they were not the preaching and ruling elders of two or three congregations, nor of any plurality convened; nor was it a Baptist association, for they were not the ministers and messengers of a number of churches meeting annually or biennially to
hear the state of the churches and to give their advice in difficult cases. Nor was it a Methods istic conference composed of preachers of a cer- tain grade, without a layman among them. And what renders it a meeting per se — tui generis^ a meeting of its own kind, is that its decisions were the decisions of the Holy Spirit, and be- came a part of holy writ, or of the law of Christ. It was adjourned tine die} never to meet again. But we have said it was incidental, or as some would say, accidental. The circumstances of the case were these: Certain brethren of the Jews, zealous of the law, went down from Judea to Antioch, where Paul and Barnabas were teaching, saying that they had a commandment from the apostles who happened to be at Jerusa- lem at that time, authorizing them to command the Gentile converts to be circumcised, and to keep the law of Moses, in order to salvation. After that, Paul and Barnabas had no small dia- sension and disputation with them, the Judaizera persisting that they had a commandment from the apostles in Jerusalem, to this effect, the church at Antioch sent Paul and Barnabas and certain others with them to Jerusalem, to see the apostles, who happened to be all there; thither they came and were all received by the apostles, and elders, and church. They told their errand ; the apostles, and elders, and the whole church came together, called a meeting to consider this matter. The subject was the greatest ever agitated in the world, since the christian era. It lay at the very basis of mak- ing of twain one new man, i. e. of uniting Jews and Gentiles in one associated body — the church. The question itself respected, too, the law of Moses, its perpetuity and universal obligation. This was a most delicate point. Moreover, the recent calling of the Gentiles astonished all the apostles, as an event they had not been looking for. It was the last evolution and developement of the manifold wisdom and goodness of God to their minds; it was the discovery of the last secret in the admirably gracious plan of God, with respect to the whole human race. From all these considerations it was not wonderful that it should have produced so much excitement in the minds of all. It was consequently neces- sary that the minds of all the apostles, or the revelation of the Spirit communicated to them all, should be fully and publicly expressed and recorded. It was also necessary that this should be done in the first and grandest church of the Jews, and in the metropolis of the Jewish nation? while the nation yet existed ; so that the reception of the Gentiles, and the renunciation of the Jewish system, might be first approved and recommended by the Jews themselves : and that the most public refutation of the errors of the Judaizers might be afforded, and the whole scheme denounced by the very persons from whom, and- in the very place from which, they said they had their instructions. It is a moat precious fact to us Gentiles, that all the apostles who were Jews; all the elders of the church who were Jews, and the whole church of Christ in the metropolis, composed of Jews, should . thus, by the revelation of the Spirit, publicly re- nounce the whole system, and declare that, with all their birthright and natural privileges and religion, "they expected to be saved by the grace of the Lord Jesus just as the Gentiles." And thus they exhilarated the Gentiles by tell- ing them in their decrees, that it not only seem- ed good to the Holy Spirit, but "also to xuP Jews, that those decrees should be established and proclaimed. Such was the nature, design
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and utility of the interview at Jerusalem, like which there never was, and like which there •hall never be another. This occurrence cor- rectly viewed, and the whole scheme of a con- federated priesthood appears in its naked deform- ity, unsupported by the most distant allusion to any scriptural warrant, a worldly scheme, the wickedness of which we hope to make fully appear.
We are at this moment called from home for some time, and deprived of the opportunity of bringing this article to a close. Hoping to re- sume it again, we must dismiss it for the present. Editor.
Abuita of Christianity.
The following is an extract from a work of modern date, which, though it may in some res- pects be exceptionable, is nevertheless deserv- ing of the candid investigation of every advo- cate of primitive Christianity. — Editor.
It will be allowed that the best human insti- tutions, through the lapse of time and the grad- ual encroachments of corrupt society, become changed in their nature and tendency, though they may retain their original names ana preten- sions. The art of building is architecture still; but from the difference in materials, plan, and construction, very different fabrics result. An African1 s hut is not a Solomon's temple. If, then, it fares thus with the institutions of men, was it to be expected that Christianity, the su- preme excellency of which no man can know only by the special teaching of heaven, should share a better fate, and be mocked with no spu- rious imitations. Surely no. Let it not here be understood that man is void of sufficient intellect- ual faculties; were it so, he would be excusable in rejecting the oracles of God, and blameless in making him a liar. From man's perverse- ness and depravity alone, his religious errors spring; it is hence that his views are perverted and corrupt, and he is said to be spiritually dead in trespasses and sins, alienated from the ' life of God, through the ignorance that is in him.
Christianity was first propagated by apostolic agency. Their doctrine was a stream of pure grace, issuing from the throne of God. The fight which first irradiated the earth was but a faint figure of the light held forth by the apos- tles; for they exhibited the Deity himself in all the grandeur and excellency of his character. The focus of this light was the resurrection of Jesus; hence whatever might be the exordi- um of their discourses, they always made haste to testify this fact. It was this which demon- strated Jesus to be the Son of God. It was this which showed the design of his death accomplish- ed; that death was virtually abolished, and "life and immortality" brought to light. The effect, in those that believed their testimony, was life ; they were quickened by it; begotten, or born again; entering a life of friendship with God which they did not previously possess. The resurrection of Jesus implies his previous death, an event which shows the peculiar character of Deity, as "the just God and the Saviour;" hence Jesus is called " the image of the invisible God." To such a character all " baptised infidels" and professed deists are entire strangers; they wor- ship another god, a god corresponding with their own imaginations.
By this statement may be seen the rock, the foundation on which the primitive churches were built. We may see what it was which
gave them life, and animated with a boldness and confidence that often astonished and con- founded their adversaries, who imagining their gods to be offended by christians refusing to do them honor, made no scruple to sacrifice them. At what period of time the teachers of Christi- anity turned aside from primitive simplicity is not necessary to say ; but early as the days of Constantine, we see them engrossed with very different things. In his days was the great up- roar with the Unitarians,' which did not subside with his reign ; for his successors being some unitarian and others orthodox, continued to con- vulse the religious world till orthodoxy finally revailed. In those commotions the teachers of oth parties appeared more like greedy wolves than imitators of the Lamb of God. Their rage for victory over each other seemed to be anima- ted by the love of power and emolument. Church livings began then to be rich, particularly that of Rome, which, when it became vacant, set in motion all the clerical chariots in the empire, rolling towards Rome to obtain the fat living. As these things were too disgusting to Christi- anity, some spoke boldly against them. But soon the arm of power was stretched out against all whose love of truth led them to oppose reigning abuses, and those of them who could not escape felt the vengeance of Christianity, so called. Those who escaped took refuge in the mountains and vallies of the Alps, and in those wintry regions subsisted for ages by mechanical trades. Often were they invaded, harassed, and nearly destroyed, but never exterminated till Louis XIV. of France sent an army to assist his son-in-law, the duke of Savoy, in accomplishing it. About the same time Louis had converted France into a complete slaughter house, that if he enjoyed the title of "Beloved Son of the Church," he showed himself worthy of it by his seal in what he no doubt imagined to be her interests.*
Thus history shows us, that, instead of con- verting men by the plain apostolic truth, con- cerning u Jesus and the resurrection," simply, they were more zealous to improve upon Nebu- chadnezzar's plan, who, in bis zeal for the worship of God represented by the image on the plain of Dura, heated a tremendous furnace, and hurled the impious into it. He had music to draw and fire to drive, and imagined, no doubt, that the heart must be hard, stubborn, and rebel- lious, which would not be melted by the influ- ence of one, nor softened by the allurements of the other.
But since the great furnace is no more, our moderns have recourse to means somewhat different in appearance, though not in effVct. They make very little use of the tale concern- ing "Jesus and the resurrection;" this is too stale for the improved ears of their audience; and what gave life to the dead in sins nearly eighteen centuriespast, might seem (to them) to have lost its effect, and will, by no means, answer their purpose. Their plan is briefly this : First, they set man to judge in his own cause — man, whose heart the scripture declares "is deceitful above all things and desperately wicked; who can know itT" is set to judge of himself; not, indeed, by the rules of justice, but by certain marks and signs, to distinguish
* To allude to an the historic evidence contained is tbe volumci of Mosheim. Gibbon, and others, would be too tedious. For a concentration of historical information upon the subject, from the most credible authors of various parties, and writers of different ages, see Jones' History of the Waldensos.
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himself from other men as converted, or partly converted; a believer, or desiring to believe; religious, or seeking to be religious. Those who are of neither class; but hardened to heed- lessness, they endeavor to melt down by pouring upon them fire and brimstone, feeding them with the thunderbolts of heaven, answerable to Nebuchadnezzar's furnace. Those who imagine themselves distinguished from other men, are fed with very different things; the scriptures are cut up into piecemeal, and the very best
fiven to the first rates; while those who are a ind of half converts, wanting something to complete their happiness, as decided favorites of heaven, receive every encouragement, and are set diligently to work, in one shape or other, to obtain the ullimtUum of their wishes. In this manner Paul is despised when he says, 44 If by grace, then it is no more of works, otherwise grace is no more grace ; but if it be of works, then is it no more of grace, otherwise work is no more work."
Now, as those whose life springs from "Jesus and the resurrection" alone are never tired of this grand subject, but dwell upon it with sweet delight; so those whose life springs from another source, never make it the soul of their discourse, but are ever harping upon experi- mental faith, vital godliness, inherent holiness, and the like ; and though they swell their mouth with the word gospel five hundred times in a single discourse, yet they never hold the thing forth from the pulpit only in such manner as to have a very .different effect to that which it pro- duced in the days of Paul. Hence the striking difference between primitive christians and those of modern times, the latter being as zealous for the doctrines and commandments of men as the former were for the precepts of the Christian Lawgiver. The close attachment of professed christians to the traditions and precepts of men, is not matter of wonder, if we consider again the high pretensions with which teachers array themselves. They speak of themselves in the words which apply only to the apdstl es. Instead of being content with the simple title, teacher, they swell themselves into all the importance of ambauodort from the court of heaven, " stewards of the mysteries of God," and the channel through which God conveys salvation. They seem "willingly ignorant of this," that the apostles can have no successors, seeing that none after Paul were witnesses of the resurrec- tion of Jesus, not having seen him alive after that event. This was the first grand requisite in an apostle. 44 As stewards ot the mysteries , of God," the apostles too were guided into all truth; but can our moderns say this of them- selves? In fact, the apostles need no successors ; for, as "the law and the prophets prophesied until John," so Christ and the apostles continue to preach and to testify in all ages. There is no new edition of the gospel, and, strictly speaking, no new preachers; for a preacher-is a publisher, and a publisher is a preacher.
As tor the office of pastor, very few possess the requisite qualifications laid down in the scriptures; ana to give that title to whom the scriptures do not, would be doing violence to those scriptures: the bare appellation of teacher is all that such can claim. Now the word pastor is equivalent to that of shepherd, or bishop ; and the word elder is often used in reference to the same office, as will be seen by comparing the scriptures of Peter and Paul.
Thus we see the extravagant pecuniary claims. AS well as the high-sounding titles of reverend
gentlemen, fall to the ground by the touch of the scriptures. But as questions opposing the scripture plan never cease, it will be asked, when are teachers to study? I answer, when they walk by the way, when they lie down, and when they rise up, as every saint does ; and if they be taught ot God, the word of Christ will dwell in them richly; so that with natural abil- ities for communication, they will be uapt to teach" and ready on all occasions. If, indeed, teachers cannot be prepared for want of time to study, why do they make a monopoly of teaching : for by attending to Paul's instructions to the churches at Rome, Corinth, Ephesus, and others, it will be seen that teaching is a thing not to be restricted to an individual of an assembly, but that every man in an assembled body of chris- tians, possessing in a great or less decree the gifts for teaching or exhortation, should not be obstructed, but allowed opportunity to exercise the same. But this is not permitted where one man engrosses all, and drinks up too, the resources of the congregation, which ought to be appropriated to the use of the poor, as Paul enjoins. " Upon the first day of the week let every one of you lay by him in store as God has prospered him," that is, to form a "collec- tion for the saints" in want. It will be said that inferior teachers must exercise their gifts at other times, and not when the whole church is assembled. I answer that the scripture knows nothing of such plan. The gifts of the saints ought to be exercised in love for edification of the whole body; but how can this be done except when they are come together? As for appointing other days besides the "Lord's day, the first day of the week," no man who trembles at the word of God, would presume to "bind upon the disciples" any such thing: it would be legislating for Christ, changing his u times and laws."
"The first day of the week" is the day on which primitive christians came together, and their example is as the law to christians of all ages ; for they acted under the eye and instruc- tion of the apostles, to whom the Lord Jesus said, "He that hears you hears me." The pulpits of the present day call " the first day of the week" sabbath; but the New Testament does not speak so. As they please to call it sabbath, so they legislate as to the manner in which it must be observed; for, instead of obey- ing the injunction relative to the seventh day sabbath, that they should make no fire in all their dwellings, nor cook their victuals, they enjoin what they please, and very frequently enforce their precepts by the civil power. Thus the fear of man is substituted for the fear of God. Such proceedings can answer only one purpose-— by compelling people to be at leisureJ they will be more likely to attend before the pulpits.
As our moderns do not keep the "first day of the week" as sabbath, so neither do they observe it as the "Lord's day." Upon "the first day 6T the week the disciples came together to break bread" in remembrance of the Lord's death; and as the 44 first day of the week" comes once in seven, the plain christian, whose inquiry is, "Lord, what would you have me to do?" needs not the finger of some great divine to point out his duty or privilege in respect to par- taking of the 44 Lord's supper" every 44 Lord's day." But the customs or traditions of men have made void this institution. The same contempt of his authority who commanded his apostles to teach believers 44 to observe all things
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whatsoever he had commanded them," is often manifested in respect to baptism. The scripture very significantly places that ordinance between a confession of " tne truth as it is in Jesus," and admission into the churches as members of the faithful body: but the authority of men has transferred that ordinance, or something under its name, to the speechless infant, making of "none effect" the ordinance of God.
It is tiresome to follow the steps of corruption. Another instance wherein the authority ot God is supplanted bv the will of man, shall suffice. It will be recollected that "the author and fin- isher" of the christian faith manifested an utter aversion to ostentation ; hence he spoke against the practice of praying standing at the corners of the streets, and commanded Ms disciples to keep within doors when they wished to pray ; and not only so, but to enter into the closet, praying in secret. The reverse of this is com- manded by the pulpits, not indeed that men should attend to it in the streets ; it is sufficient for their purpose that the devotee be seen or