THE CHRISTIAN MESSENGER AND REFORMER.

No. 6. AUGUST, 1837. VOL. 1.

 

ESSAYS ON THE WORK OF THE HOLY SPIRIT IN THE SALVATION OF MEN.

No. 4.

HOW transcendently kind and excellent is the work of the Holy Spirit in glorifying Christ, in advocating his cause, and in affording to men such a gracious confirmation of that testimony, which when believed, puts them in possession of the most certain, cheering and animating hope - the hope of immortality and eternal life! How diverse its gifts and operations! This persecuting Jew, in a moment is converted, not only to the Christian faith, but becomes himself the subject of its powers, the temple of its residence. The converted Jew, by its influence, is filled with the word of wisdom, and, while his tongue pronounces divine oracles, his finger communicates health to the incurable, and life to the dead. Another, who, yesterday, could not read an ancient prophecy or explain a Jewish emblem, to-day, filled with the word of knowledge, infallibly expounds all the secrets concealed in dark oracles, in obscure allegories, and in mysterious types of the oldest times. Another, who a moment before had no confidence in the crucified Nazarene, has that peculiar faith which impels and emboldens him to bid a demon depart, or a leprosy withdraw, in the assurance of seeing his command obeyed. Another, who, just now, ignorant of the past, and even of the present times, can by the gift of prophecy, foretell infallibly what will happen, next week, next year, or a century to come. Another, who, till now, knew not what manner of spirit was in himself, can, by the gift of discerning spirits, detect the inmost thoughts of a stranger who has put on the Christian name. Another who never knew a letter, an obscure and idolatrous pagan, who never learned the grammar of his vernacular tongue, can speak foreign tongues with the precision and fluency of an orator. And another, in the twinkling of an eye becomes an able and accurate expositor and interpreter of languages, a letter of which he never learned. Yes, all these gifts, and many more, did one and the self-same spirit distribute to every individual, respectively, as he pleased. These glorious, inimitable, and triumphant attestations to the truth concerning Messiah, did the Spirit of God vouchsafe, as well as reveal the truth itself. And, although these gifts were not bestowed on every first convert; yet in some instances, whole congregations, without an exception, became the temple of these gifts; and, for the encouragement of the gentiles, who, for ages, seemed to be proscribed from the favours of Heaven, the first gentile congregation to which the glad tidings were announced, was filled with these gifts, and they all, in a moment, spake foreign tongues, as the Spirit gave them utterance.

Let it, then be distinctly noticed, from all these premises, that these gifts had for their object, first, the revelation of the whole Christian doctrine; and secondly, the confirmation of it; and without them, no man could either have known the truth or believed it. To this effect does the apostle reason, 1 Cor. 2:9-16. He shews that none of the princes, the legislators, or wise men of Judea, Greece or Rome, ever could, by all their faculties, have discovered the hidden wisdom, "which God has determined before the Mosaic dispensation began, should be spoken to the honour of those apostles, gifted by the Holy Spirit." For so it was written, "Eye has not seen, and ear has not heard, and into the heart of man (before us apostles) those things have not entered, which God has prepared for them who love him. But God has revealed them (those unseen, unheard, and unknown things) to us (the apostles) by his Spirit" - which things (before unknown, unheard, and unseen,) also we (apostles) speak (to you Gentiles and Jews, that you may know them) not in words taught by human wisdom, (in Judea, Greece or Rome,) but in words taught by the Holy Spirit, explaining spiritual things in spiritual words." "Now, an animal man, (whether a prince, a philosopher, a legislator, or a rhetorician, in Judea, Greece or Rome,) by the means of all arts and sciences) receives not the things of the Spirit of God, for they are foolishness to him; neither can he know them, (by all his faculties and attainments,) because they are spiritually examined" (by the light which revelation and not reason affords.) "But the spiritual man (the man possessed of a supernatural gift) examines, indeed, all things; yet he cannot be examined by any animal man (because such cannot judge of the principles suggested to him by the Spirit;) for what man (who is merely animal) has known the mind of the Lord, (his deep designs respecting Jews and Gentiles, now made known to us apostles,) who will (or can) instruct him (the spiritual man.) But we (apostles) have the mind of Christ," and are able to instruct your spiritual men, with all their gifts. O! you Corinthians! How has this beautiful passage been perverted by system into a meaning the most remote from the mind of the Spirit! The translation above given is most consistent with the original, and, indeed, is the translation of Dr. Macknight, who seems to have rendered all those passages that speak of spiritual gifts, in all the epistles, much more accurately and intelligibly than any other translator we have seen. The animal man, or what our translators call a natural man, spoken of by the apostle, is quite another sort of a man than the Calvinistic or Arminian natural man. The apostle's natural man, or his animal man, was a man who judged of things by his animal senses or reason, without any revelation of the spirit; but the natural man of modern systems, is a man who possesses the revelation of the Spirit, and is in the "state of nature" as it is called. The apostles natural man's eye had never seen, his ear had never heard, his heart never conceived any of those things written in the New Testament - our natural man's ear has heard, and it has entered into his mind to conceive, in some way or other, the things which were revealed by the Holy Spirit to the apostles. To argue from what is said of the one by the apostle, to the other, is a gross sophism, though a very common one; and by many such sophisms is the word of God wrested to the destruction of thousands.

While we are upon this subject, we conceive we cannot render a more essential service to our readers than to detect and expose a few such sophisms connected with the work of the Holy Spirit; in doing which we will still farther illustrate the topic under investigation.

Before corning to specifications, we shall make but one preliminary observation, viz. that in the fixed style of the New Testament, there are certain terms and phrases which have but one meaning attached to them; and when we use those phrases or terms in any other meaning than that attached to them in the sacred style, we as infallibly err, as if in using the term Jupiter, I should always attach to it the idea of a planet, whereas the author, whose work I read, always attaches the idea of a god to it. In such a case, I must, in every instance, misunderstand him and pervert his meaning.

The first specimen (and we can only give a few specimens) we shall give is from 1 Cor. 12:7. "But the manifestation of the Spirit is given to every man to profit withal." A thousand times is this sentence quoted to prove, and many a sermon is preached from it to show, that there is some kind of communication, afflation, or gift of the Holy Spirit, given to every man to improve, or profit withal, to his own salvation. Three notable mistakes are obvious in such a perversion of the text: First, the manifestation of the Spirit denotes in this context, some spiritual gift by which the Spirit is visible, or, at least, evidently manifested to be in or with the person. Secondly, the every man denotes the spiritual men only, or every one that possessed a spiritual gift; for of these only the apostle here speaks. Thirdly, to profit withal denotes that the spiritual man did not receive this gift for his own benefit especially, but for the profit of the other members of the body, as the ear or eye does not receive impressions for its own benefit merely or primarily, but for the benefit of the whole body. This is just the design of the apostle in the whole passage.

We shall find another specimen or example of this same sophism in the 2d chapter, 4th verse; "And my speech (or discourse) and my preaching was not with persuasive words of man's wisdom, but with the demonstration of the Spirit and of power." How often do we hear the modern sermonizers praying that their preaching may come with the demonstration of the Spirit and of power, meaning thereby some internal operation of the Spirit*; whereas, the apostle uses these words to remind the Corinthians that his preaching was not so successful among them by means of his eloquence, but because of the demonstration of the Holy Spirit; or that his mission was established by the gifts of the Spirit imparted to them, and by miracles wrought in their presence. The next verse makes this evident; for the design of this was, he adds, "that your faith might not stand in the wisdom of men, but in the power of God," in the miracles which God empowered me to perform; for such is the fixed meaning of the term power in this connexion. "God anointed Jesus of Nazareth with the Holy Spirit and with power." "You shall be indued with a power from on high." Those who were converted by seeing, and those who are converted by hearing of the miracles which God vouchsafed to the witnesses, their faith rests or stands upon the power of God. I know that some, to countenance the above-mentioned perversion, are wont to cite the 19th verse of the 1st chapter of the Ephesians, which reads thus: "And what is the exceeding greatness of his power to us-ward, who believe according to the working of his mighty power, which he wrought in Christ when he raised him from the dead." Here, say the populars, is a plain proof "that the power that produces faith in us is equal to the power that raised Jesus from the dead." This will serve as a third example of this species of sophistry. Without either denying or affirming the truth of the popular sentiment, as an abstract speculation, let us see whether this was

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*We are not calling in question, nor purposely disproving any of the popular theories of the operations of the Spirit, in these examples of sophisms which we now adduce. We are merely exhibiting the way in which scriptural phrases are perverted, or wrested from their fixed meaning in the New Testament. And here it may be observed, that not unfrequently the scriptures are wrested to prove what is scriptural truth. For instance, it is a scriptural truth that there is but one God; yet, admitting 1 John 5:7 to be a genuine reading, it is perverted when it is quoted to prove that there is but one God; for John's argument is not, that the Father, the Word, and the Holy Spirit, are one God; but that the witness, or record given from Heaven, is one and the same. "There are three that bear witness in Heaven: the Father, the Word, and the Holy Spirit, and these three are one" in respect of the unity of their testimony. I am happy in having the concurrence of Calvin, Beza, and Macknight, in this instance, for so they declare.

the meaning of the apostle. The apostle, from the 17th verse, is declaring his prayer to God for the Ephesians; and, in the 18th verse, mentions one item of his request, viz. "that the eyes of their understanding being enlightened, they might know what is the hope of their calling, and what the riches of the glory of his inheritance prepared for the saints: and that they might know what the exceeding greatness of his power will be (in the resurrection and glorification of their bodies) with relation to us who believe (which, will be similar in glorifying the bodies of the saints to what it was in raising and glorifying Christ's body) according to the working of his mighty power, which he wrought in Christ, when he raised him from the dead, and exalted him," &c. So that the power here spoken of is a power to be exhibited in raising the bodies of the saints, and not a power to be exhibited in producing faith; for the Ephesians had already believed.

Another example of the same sophism we often observe in the citation of Acts 7:51. "O! stiff-necked and uncircumcised in heart and ears! You do always resist the Holy Spirit: as your fathers did, so do you." Hence it is argued that there is some kind of operations of the Holy Spirit which are called common, and which are equally enjoyed by all men, the saved and the damned; and on this, and another saying or two, is the whole doctrine of common operations predicated. But that Stephen, who was full of the Holy Spirit and of wisdom, had no reference to any internal or external operations upon the unbelieving Jews, is most evident from the context. He shewed that his audience, as did their fathers, persecuted the prophets who spoke by the Spirit, and in resisting his word delivered by the Prophets they resisted the Spirit of God: for to resist a person's word and to resist himself, is, in all idioms of speech, the same thing. The unbelieving Jews, in resisting the testimony of Stephen and of the apostles, resisted the Holy Spirit; and many in our time, who resist the testimony of the apostles, dictated and confirmed by the Holy Spirit, do, in fact resist the Holy Spirit. And, as in the days of Noah, the Spirit of God, by the preaching of Noah, strove with the antediluvians; so the Spirit of God, by the preaching of the apostles, committed to writing, does strive with all those to whom the word of this salvation is sent; and yet many still resist the cogency and power of the truth, and the arguments that confirm it. They did not all believe who saw the miracles, and such of the spiritual gifts as were visible; neither do all, who read or hear the apostolic testimony and its confirmation, believe it. It has, however, been shown in the first volume of this work, that the miracles and signs were written for the same purpose that they were wrought. This, indeed, needs no other proof than the testimony of John the apostle. He says, chap. 20:30,31. "Many other miracles Jesus likewise performed in the presence of his disciples, which are not recorded in this book. But these are recorded that you may believe that Jesus is the Messiah, the Son of God; and that believing (this)you may have life through his name."

Curiosity inquires, How long did this age of miracles and spiritual gifts continue? It would be no matter of great consequence to settle this point, and, therefore, it cannot be precisely determined. A few hints, however, on this subject, may be useful, in connexion with the design of these essays. It must be remarked, that when Peter first opened the reign of heaven to the Jews, these gifts were showered down in a more copious manner, than at any one period afterwards among the Jews. The proof of this fact will presently appear. When the same apostle Peter, who was exclusively honoured with the keys, opened the reign of Messiah the King to the Gentiles, in the house of Cornelius, the Holy Spirit fell on all the congregation, as it did on the Jews "at the beginning." This phrase, "at the beginning," denotes that the Spirit of God had not fallen on the Jewish congregation, as it did on Pentecost; and from Pentecost, till the conversion of the Gentiles, such a scene was never witnessed, even by the apostle; for he could find no parallel case, to which he could refer in giving a description of it, save that which happened in Jerusalem on Pentecost. The Samaritans did not receive it in the same manner as the Jews and Gentiles received it. Until Peter and John went down from Jerusalem, after many of the Samaritans had believed and were baptized, the Holy Spirit had fallen on none of them; but Peter and John imparted it to them by laying on their hands*. In almost every other instance, if not in all other instances, the Holy Spirit was communicated by the apostles' hands; consequently, when the apostles all died, these gifts were no longer conferred; and gradually all the converts who had those gifts died also; and, therefore, these gifts did not long survive the apostles. A reason for their ceasing to be conferred will appear in our next essay, which will he devoted chiefly to the third species of evidence which the Holy Spirit vouchsafed to the testimony concerning Christ. Correct views of the office of the Holy Spirit in the salvation of men, are essential to our knowledge of the Christian religion, as also to our enjoyment of it. On mistaken views of it are engrafted most of the extravagant systems of our times.

A.C.

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*Some sophistically talk of outpourings of the Holy Spirit now-a-days; yet, in the apostolic age, when the phrases poured out and shed forth were fixed in their meaning, there were but two outpourings of any note of which we read; in other cases it was given in another manner.

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THE FOUNDATION OF CHRISTIAN UNION.

Let THE BIBLE be substituted for all human creeds; facts, for definitions.

(Continued)  

FACT - means something done. The term deed, so common in the reign of James the First, is equivalent to our term fact. Truth and fact, though often confounded, are not the same. All facts are truths, but all truths are not facts. That God exists, is a truth, but not a fact; that he created the heavens and the earth, is a fact and a truth. That Paul was an Apostle of the Gentiles, is a truth but not a fact; and that he preached Christ to the Gentiles, is both a fact and a truth. The simple agreement of the terms of any proposition with the subject of that proposition, or the representation of any thing as it exists, is a truth. But something must be done, acted, or effected, before we have a fact. There are many things in religion, morals, politics, and general science, which are not facts, but these are all but the correspondence of words and ideas with the things of which they treat.

Facts have a power which logical truth has not; and therefore, we say, that facts are stubborn things. They are things, not words. The power of any fact, is the meaning; and, therefore, the measure of its power is the magnitude of its import. All moral facts have a moral meaning; and those are properly called moral facts, which either exhibit, develope, or form moral character. All those facts, or works of God, which are purely physical, exhibit what have been commonly called his natural or physical perfections; and all these facts, or works of God, which are purely moral, exhibit his moral character. It so happens, however, that all his works, when properly understood, exhibit both his physical and moral character, when viewed in all their proper relations. Thus the deluge exhibited his power, his justice, and his truth; and, therefore, displayed both his physical and moral grandeur. The turning of water into wine, apart from its design, is purely a demonstration of physical power; but when its design is apprehended, it has a moral force equal to its physical majesty.

The work of redemption is a system of works, or deeds on the part of Heaven, which constitute the most splendid series of moral facts which man or angel ever saw. And they are the proof, the argument, or the demonstration, of that regenerating proposition which presents God and love as two names for one idea.

When these facts are understood, or brought into immediate contact with the mind of man, as a moral seal or archetype, they delineate the image of God upon the human soul. All the means of grace are, therefore, only the means of impressing this seal upon the heart; of bringing these moral facts to make their full impression on the soul of man. Testimony and faith are but the channel through which these facts, or the hand of God, draws his image on the heart and character of man. If then the fact and the testimony are both the gift of God, we may well say that faith and eternal life are also the gift of God, through Jesus Christ our Lord.

To enumerate the gospel facts, would be to narrate all that is recorded of the sayings and doings of Jesus Christ, from his birth to his coronation in the heavens. They are, however, concentrated in a few prominent ones, which group together all the love of God in the gift of his Son. He died for our sins, He was buried in the grave, He rose from the dead for our justification, and is ascended to the skies to prepare mansions for his disciples, comprehend the whole, or are the heads to the chapters which narrate the love of God, and display his moral majesty and glory to our view.

These moral facts unfold all the moral grandeur of Jehovah, and make Jesus the effulgence of his glory, the express image of his substance. These are the moral seal which testimony conveys to the understanding, and faith brings to the heart of sinners, by which God creates them anew, and forms them for his glory. It is the Spirit which bears witness - the Spirit of God and of Christ which gives the testimony, and confirms it in the disciples. But let us next proceed to testimony.

TESTIMONY.

The Romans, from whom we have borrowed much of our language, called the witness the testis. The declaration of this testis is still called testimony. In reference to the material system around us, to all objects and matters of sense, the eye, the ear, the smell, the taste, the feeling, are the five witnesses. What we call the evidence of sense, is, therefore, the testimony of these witnesses, which constitute the five avenues to the human mind from the kingdom of nature. They are figuratively called witnesses, and their evidence, testimony. But the report or declaration of intelligent beings, such as God, angels, and men, constitute what is properly and literally called testimony.

As light reflected from any material object upon the eye, brings that object into contact with the eye, or enables the object to make its image on the eye, so testimony concerning any fact, brings that fact into contact with the mind, and enables it to impress itself, or to form its image upon the intellect, or mind of man. Now, be it observed, that as by our five external senses we acquire all information of the objects of sense around us, so by testimony, human or divine, we receive all our information upon all facts which are not the objects of the immediate exercise of our five senses upon the things around us.

To appreciate the full value of testimony in the divine work of regeneration, we have only to reflect, that all the moral facts which can form moral character, after the divine model, or which can effect a moral or religious change in man, are found in the testimony of God; and that no fact can operate at all, where it is not present; or where it is not known. The love of God in the death of the Messiah, never drew a tear of gratitude or of joy from any eye, or excited a grateful emotion in any heart among the nations of our race to whom the testimony never came. No fact in the history of six thousand years, no work of God in creation, providence, or redemption, has ever influenced the heart of man or woman, to whom it has not been testified. Testimony is, then, in regeneration, as necessary as the fact of which it speaks.

The real value of any thing, is the labour which it cost, and its utility when acquired. If reason and justice arbitrated all questions upon the value of property, the decision would be, that every article is worth the amount of human labour which is necessary to obtain it; and when obtained, it is again to be tried in the scales of utility. Now, as all the facts, and all the truth, which can renovate human nature, are in the testimony of God; and as that testimony cost the labour and the lives of the wisest and best that ever lived, that testimony, to us, is just as valuable as the facts which it records, and the labours and the lives which it cost, and just as indispensable in the process of regeneration, as were the labours and the lives of Prophets, Apostles, and the Son of God.

History, or narrative, whether oral or written, is only another name for testimony. When, then, we reflect how large a portion of both Testaments is occupied in history, we may judge of how much importance it is in the judgment of God. Prophecy, also, being the history of future facts, or a record of things to be done, belongs to the same chapter of facts and record. Now if all past facts, and all future facts, or all the history or testimony concerning them was erased from the volumes of God's inspiration, how small would the remainder be! These considerations, added together, only in part exhibit the value and utility of testimony in the regeneration of mankind. But its value will be still more evident, when the proper import of the term faith is fully set before us.

(TO BE CONTINUED)  

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BIBLE SOCIETY.

"The American Bible Society now have 16 steam and 12 hand presses at work; and are able to complete 1000 full copies of the Bible every day. They have about 300,000 Bibles and Testaments now ready for distribution." - 1829.

THE NEW TESTAMENT ALONE THE BOND OF UNION.

(From the Millennial Harbinger, Vol. 3)

The New Testament contains the constitution, laws, ordinances, and discipline of the Christian church, if such things belong to it at all. Hence the propriety of proposing this volume as the bond of union among the churches. But what avails a promise to be governed by this book, unless this promise be faithfully fulfilled? Why promise to submit to the constitution, laws, institutions, and rules of discipline found in this volume, and afterwards require submission to institutions and usages wholly human? Who ever read in the New Testament of one Bishop to two or four churches? Who ever read of a monthly breaking of the loaf, or of quarterly communion? Does any New Testament writer authorize the importation of Bishops from other churches; or a monthly or even a stated weekly meeting for the purpose of "hearing preaching" and the usual fashionable appendages? The Regular Baptists in former times chose Bishops or Presidents from among themselves in every church, but now they have found out an ingenious way of evading what they acknowledge a New Testament institution. A church in Philadelphia wishes to have an accomplished orator from Georgia: he is then called, and the quid pro quo is tacitly agreed upon, or there is an "understanding " upon that subject. He preaches his farewell sermon to his former charge; thinks his labours were not blessed, and hopes that the Lord has something for him to do in Philadelphia, which he did not wish him to do in Augusta, or expect that he could do. He receives his letter of dismission, and hies away to Philadelphia. He there presents it to the church that called him, and is received as a private member; and thus being one of them he is selected from among them as if he had first "been well proved," and is forthwith ordained or installed Bishop of the church. Thus the forms are kept pretty fair; while, in fact, the true intent and meaning of the apostolic institution is evaded.

"The Christians of the present day, it would seem, are not Antiochans in these particulars. The great majority could not think of the weekly meeting for Christian worship, nor of receiving the emblems and memorials of the great sacrifice, unless consecrated and presented by the hands of one ordained by men to administer at the altar, even though he should be called from a distant church, or have the presidency of a plurality of congregations. The New Testament, indeed, could not he a bond of union to those thus traditionized; for it knows no such usages. A warrant for a universal bishop will as soon be found in the apostolic writings, as for one preacher, bishop, or elder, with a plurality of congregations. But a plurality of bishops or presidents in one congregation is fully sanctioned in the Christian Scriptures.

Oratory is now the rage of Protestant Christendom. The good orator is the good divine, and men will be at more pains and labour to gratify this Athenian itch, than to keep the commandments of him who redeemed them by his own blood. But when the orator superadds to his eloquence the charms of his being called and sent by divine authority "to preach to Christians" and "to administer ordinances," his authority is irresistible, and his presence indispensable to Christian worship. When he is absent the church can do nothing. Like a widow forlorn and desolate, she is solitary and silent. But the presence of this oratorial pastor is like the meeting of the bridegroom and the bride.

But until the Christians have more love to Jesus Christ, and more veneration for his apostles, than for fine oratory, or the warmth of a fervid and boisterous declaimer; until they regard one another as the children of God, and as kings and priests to God; as a chosen generation and a kingly priesthood; until they prefer communion with the Father and his Son Jesus Christ, in keeping his institutions, to the formalities of the kingdom of the clergy, it will be in vain to profess reformation, or a love for the union of Christians upon New Testament premises.

What is union among Christians worth unless it be for the promotion of holiness and happiness among themselves, or for the conversion of the world? And can either the one or the other object be gained, if the ancient order of things is not venerated more than all the mourning benches, anxious seats, camp meetings, protracted meetings, class meetings, quarterly meetings - more than all the sacraments, christenings, holy days, ordinations, festivals, carnivals, and fastings of clerical appointment - more than all the rhapsodies, sermons orations, pulpits, and religious shows of the scribes and orators, field preachers, pulpit preachers, and revival-makers of this adulterous generation?

Union-like sincerity, like zeal, is either to be sought or shunned, to be admired or contemned, to be advocated or deprecated, because of that with which it is associated. The union which obtained amongst the first Babel-builders, and which now obtains amongst their anti-types, the impiously self-styled "Holy and Apostolic Church," are curses and not blessings to mankind. If all the sects in the land were to unite with their present views and feelings, sectarian only excepted, how much better for the world or the church would it be? The Lord, in his mercy, and in his wrath, once divided the tongues of men; and it is an act of mercy, as respects the whole inhabitants of the earth, now to divide the tongues of a corrupt people;

When, then, we denounce sectarianism, it is only in so far as it keeps the people of God, (in other words, them who would keep the commandments of Jesus) apart. No true disciple of Jesus can be a sectarian in its legitimate import. He that stands up for his party seldom can stand before God with a good conscience. Ulcers on a scrophulous body are neither more natural nor necessary than schisms amongst a corrupted people. No other way of abating the virulence of moral disease, of draining off the corruptions from a vitiated body, than by these outbreakings, which end in the dismemberment of religious associations.

Union amongst all the disciples of Jesus in the faith once divinely taught, is supremely to be desired: but a union of sects is as Supremely to be deprecated. The evil one has converted sects to his interest as he once did the boasted unity of the papal see. "Will you rend the seamless mantle of Christ?" was Satan's text for a thousand years. Since Luther and Melancthon first differed in opinion, his text has been "How can two walk together unless they are agreed?" As Satan is a Jew in Palestine, a Catholic in Rome, and a Protestant in England, it is no departure from his policy to preach a thousand sermons upon both texts according to the signs of the times. Thus thousands of Christians are induced to think that in contending for the peculiarities of their sect, they contend for Christ and his gospel; and in opposing them who differ from them, they imagine they are opposing the enemies of Jesus; while, in truth, very often they are uniting with the enemies of the cross against the friends of Jesus. This is a master stroke of policy in the arch deceiver, by which he has made sects avail to his interest, as once he triumphed by the boasted unity of Babylon the Great.

If the Christians in all sects could be drawn together, then would the only real desirable and permanent union, worthy of the name of the union of Christians, be achieved. How to affect this has long been a question with us and many others. To us, it appears, the only practicable way to accomplish this desirable object, is to propound the ancient gospel and the ancient order of things in the words and sentences found in the apostolic writings - to abandon all traditions and usages not found in the record, and to make no human terms of communion. But on this theme much must yet be said before all the honest will understand it. One thing, however, is already sufficiently plain to all, that a union amongst Christians can be obtained only upon scriptural grounds, and not upon any sectarian platform in existence.

A.C.

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(Extracts from my Sentimental Journal.)

NO. 1.

THE NATURE AND POWER OF FAITH ILLUSTRATED.

In approaching the city we met multitudes of men and women flying in every direction, some of them having literally forsaken all that they had; husbands had left their wives, parents their children, and children their parents. I asked every one who would stop to hear me, what was the matter. I always heard in reply, "The barbarian foes, the ruthless band, the merciless Scythians are approaching our city." Have they yet entered it? replied I. "No," said they. Are they yet in sight? I rejoined. I was again answered in the negative. Why then do you hasten? was the last question their trepidation would afford me time to ask. The answer which I received was pronounced with uncommon vehemence. Every feature in their face, and every tone corresponded with the import of their reply. It was this: "twelve heralds of undoubted veracity gave the intelligence that they were just at hand, arrayed in all the vengeance or savage ferocity, stimulated to furious excess, from the ills they had received from our nation." I joined the fugitives, and, after retiring to a cave, fell into the following reflections:

What an advantage to mankind that they have received from their Creator the capacity or faculty of being so certain of what they have not seen, of that for which they have not the evidence of sense, as to be moved, excited, and impelled to every kind of exertion, suited to the nature of the case from what they have believed, as though they had seen it. The uncultivated citizen, as well as the sage philosopher, is equally certain, and equally moved by the belief of testimony. It is a blessing, thought I, an inexpressible favour, that we have this capacity of being assured of what we have not seen, of what we have not felt, upon the testimony of others; and that this is as common to all mankind as instinct is to brutes, and so perfect at first that it is not capable of improvement; for a child believes as firmly, what it can apprehend, as a hoary-headed sage. This people, thought I, have been saved by faith - saved from the jaws of destruction, by believing what the twelve heralds reported. I could not but reflect with surprise at the stupidity of those rabbinical doctors who have made so many nonsensical distinctions about the way and manner of believing, and the different kinds of faith. I found those people saved their lives by faith, without ever stopping to inquire of what kind their faith was; the only inquiry was about the evidence - about the number, character, ability, and faithfulness of the witnesses. Being satisfied upon these points, they never thought of consulting their own feelings upon the occasion. But the fact which they believed operated upon all that was within them, just according to its own nature. It produced all its natural results; for every fact believed has its natural or necessary results, and from the nature of all things it must necessarily be so. It was not their belief or their faith, abstract from the fact, that saved them; but the fact believed, that produced such a change upon them and upon their conduct. In one word these people were saved by the belief of one fact, and that fact was of so great importance as to change their views and practice.

Leaving the cave, and making my retreat into the interior of the country, I met, after a few days, an old acquaintance, Timothy Stedfast, who used to be rather of a melancholy temperament, when employed as a menial servant in the service of Lord A. His countenance, attire, and gait, astonished me. Instead of that downcast aspect, and evil-boding, melancholic appearance, a peculiar cheerfulness overspread his countenance, and an eye beaming with joy, indicated that some marvellous change had taken place in the views and circumstances of Timothy. His raiment, too, was not of that rough and homespun texture as that in which he formerly performed his services in the fields and gardens of his former master. He was sumptuously apparelled, and even his style of address and demeanour participated in the general elevation and improvement in his aspect. What! said I, so far from home, friend Timothy! "Yes," said he, "and I must be farther yet; I am just going to the sea-coast to embark for Jamaica." What! to Jamaica! "O, yes, and I would go much farther on the same errand." - Pray can you inform me of the nature of your errand? - "Yes, with pleasure, and no doubt it will give you joy to know it." Say on. "You know I had an old uncle, of whom I once told you, living in Jamaica, who was very rich; his children being all dead, he has left me his vast estate, and now I am going to possess it. It is said to be worth half a million, and the old gentleman having lately departed this life, has bequeathed the whole of it to your humble servant." Indeed! said I. But how do you know that such is the fact? He replied that, three persons whom he once knew, men of undoubted veracity, had written to him informing him of the fact; "besides," said he, " a copy of his last will and testament has been forwarded to me, to which the seal of the chief magistrate is appended. I am certain, I am certain," exclaimed he. "It is a fact." O then, said I, I wish you all possible happiness, but be mindful that you were once poor. We parted.

I began to muse again on the excellency and power of faith. Truly I thought it was the "confidence of things hoped for, and the conviction of things not seen." And what first struck me with irresistible force, was, that the fact believed always operates according to its own nature. What a change in the views, feelings, appearance, and pursuits of Timothy! Once a rough, unpolished, downcast, desponding servant; now he possesses a smooth and polished exterior, a cheerful countenance, and a joyful heart; rich in faith, though not yet in actual possession of the inheritance. How powerful the principle! What an impulse to activity, industry, and perseverance! He forsakes the land of his nativity, his father's house, his kindred, and the companions of his youth; he encounters the toils of a long journey, perils by land and dangers by sea, from the influence of faith. - This is the cause, the sole cause, of this extraordinary change. He cultivates the manners, the style, the demeanour, suitable to his anticipated circumstances; and though yet not in possession of the inheritance, rejoices in hope of realizing all his expectations. And what still astonishes me, the belief of one fact thus converts the man - not the way and manner of believing, but the fact believed is the whole mystery.

I was roused from my meditations upon this striking instance of the nature and power of faith, by meeting a friend whom I had met a few days ago, in all the cheerfulness and joy of good health, of good circumstances, of the finest animal spirits, light, gay, buoyant; but now clothed in mourning, and of a sad and dejected appearance, A heavy sigh and a cheek washed with tears indicated the bitterness of her grief. With querulous accents she told me that two friends of great respectability and character, had written to her that her aged father, her younger brothers, and sisters, had perished by the victorious barbarians in the late invasion; that her father did not hear the tidings in time to effect an escape. I told her not to faint in the day of adversity; besides, said I, it may not be so bad as you expect; perhaps your informants were not assured of the fact. "Oh!" exclaimed she, "I wish I could not believe their testimony; but I know their character and their competency to give certain information: and I am certain, yes, undoubtingly certain that such is the fact." I dismounted and retired to an inn, where I spent the evening in meditating upon the simplicity, the power, and excellency of faith. - The following conclusions were the necessary results of the scenes through which I had recently passed:-

1. In the first place the singular power of faith is manifested in all places and amongst all people. It demonstrates itself to be one of the common, the most common, and intelligible principles of action; and produces the greatest changes in human character, in the views and pursuits of mankind. It overcomes the greatest difficulties, and impels men to the highest achievements known in the world.

2. It always operates according to the fact believed. Joy and sorrow, love and hatred, fear and hope, are the effects of the fact believed, and not of the manner of believing, so much talked of.

3. Evidence alone produces faith, or testimony is all that is necessary to faith. This is demonstrably evident in every case; and, therefore, the certainty felt is always proportioned to the character of the testimony produced. Faith is capable of being greatly increased in many instances; but only in one way, and that is, either by affording additional evidence, or by brightening the evidences already produced. To exhort men to believe, or to try to scare them into faith by loud vociferations, or to cry them into faith by effusions of natural and mechanical tears, without submitting evidence, is as absurd as to try to build a house or plant a tree in a cloud.

4. Faith, abstract from facts, produces no substantial, no real effect. Faith and opinions have nothing to do with each other - there is no consanguinity between them. A man might as reasonably expect to support animal life by the simple act of chewing, as to be saved by the mere act of believing. It is not a man's eating that keeps him alive, but what he does eat; so it is not a man's believing that saves his soul, but what he does believe.

5. All controversies about the nature of faith, about the different kinds of modern faith, are either learned or unlearned nonsense, calculated to deceive, and bewilder the superstitious multitudes that hang upon the lips of spiritual guides. The only, the grand question with every man is, What is fact, or truth? This ascertained, let there be no inquiries about how a man believes, or whether his faith be of the right kind. If a man really believes any fact his faith soon becomes apparent by the influence of the fact upon him.

6. No person can help believing when the evidence of truth arrests his attention. And without evidence it is as impossible to believe, as to bring something out of nothing.

7. The term faith is used in the Bible in the commonly received sense of mankind, and the faith which we have in the testimony of God differs from what we have in the testimony of men in this one respect only - that as men may be deceived, and may deceive others, so the confidence we repose in their testimony, in some instances, may be very limited; but as God cannot be deceived himself, neither can he deceive others, so the confidence we have in his testimony is superior to that we repose in the testimony of men; and as the word comes to us in demonstations of the Holy Spirit, or attested to us by the supernatural gifts which accompanied the testimony of the original witnesses; so it affords the highest possible evidence, and, therefore, produces the greatest confidence. If we receive the testimony of men, says John, and act upon it in the most important concerns, the testimony of God is greater, and is capable of producing greater certainty, and infinitely worthy of being acted upon in the all-important concerns of the world to come.

A.C.

***

LETTER FROM A BAPTIST TO THE EDITOR OF THE CHRISTIAN BAPTIST.

Sir - I would ask you, in the name of my calling, are you trying to raise the dead? why do you make so much ado about primitive Christianity, which I thought had been buried together with the scriptures for sixteen hundred years? It is true, Luther, Calvin, and some others took some pains to raise some part of it, while the remainder was out of reach of their popular views, and would not be suitable to the taste that then prevailed. Now, sir, let me ask you if you are not afraid that your efforts will terminate to your injury? Were not these men as capable of judging for themselves as you are? and did they not know that modern things were better suited to modern people, than old fashions? Besides, sir, Christianity has been so long buried, that it may be said of it as was said of Lazarus - it gives an offensive smell - it is disgusting to our taste. Hence, when you recommend any primitive practice, the moderns cannot endure it, but cry out, "away with it! away with it." Do you think that it would avail any thing to tell the ladies of fashion that the old fashions were better than the modern? would they not reply that it makes no matter - the modern are now in vogue, and the ancient are out of vogue. Just so the people in religious matters. When I say that the bible is buried, do not mistake me - it is only the simple and plain meaning of it, that has been long since discarded.

As for the clergy, why do you assail them? Do not you know that it is as easy to remove mountains as to convince a man that the very object of his dependance, the very thing that procures him an easy, if not a luxurious living, is all a foolish device - an imposition on the credulity of mankind? What could be more suitable to an indolent man than to have to work only one day in seven to maintain himself and family, and to be esteemed too as a gentleman of the first rank; to march at the head of grand processions; to be placed, in the uppermost seats in public assemblies; nay, to be placed, as you once told us, on a wooden throne in the midst of a popular assembly. I think, sir, you would betray no ordinary ignorance of human nature, if you would persevere to convince a man so circumstanced that it was the belief of a falsehood put him in such snug and happy circumstances.

I fear, sir, you read the bible in the old-fashioned way - such as, "Feed the flock of God which is among you, taking the oversight thereof, not by constraint, but willingly; not for filthy lucre, but of a ready mind. Neither as being lords over God's heritage, but being ensamples to the flock; and when the Chief Shepherd shall appear, you shall receive a crown of glory that fades not away." Whereas the clergy read it thus to one another, in its modern sense: "Feed yourselves on the flock of God which is among you, by constraining them to feed you if they do it not of a ready mind; taking the oversight of the flock for filthy lucre's sake, and not from a willingness to give, but from a willingness to receive. Being as lords over God's heritage, and by no means ensamples to the flock; and when we ministers sit in council you shall have double honour." I will only refer you to another instance of the modern reading, that you may be admonished to abandon the project of getting the people to read in the old style. The Clergy read Acts 8:36-39 thus: "And the parents took their child to a certain meeting-house, and said, See here is water in the basin, what does hinder us to have our infants christened! The minister answered and said, If either of you believe, it may be done. The father then answered, saying, I believe in the Westminster Confession of Faith, and Catechisms Larger and Shorter.

Then the priest, the parents, and the child drew near to the basin, and after consecrating the element, the priest besprinkled the infant's face. Then the spirit of Antichrist caught away the parson and he was found in the sacred desk, and the parents went on their way with the child crying, until its tears mingled with, and washed off, the sacred dew." Unless you can get the people to read the bible in the old-fashioned way, your efforts, sir, will be unavailing.

Yours truly,

STEADY SEEKTRUTH.

***

EXTRACTS OF A LETTER TO A. CAMPBELL.

(In the month of February last, a letter was sent from Nottingham, to Mr. A. Campbell, written by Mr. J. Wallis, who is connected with the reformed church, in that place. When it left England, there was not the least intention on the part of the writer, that it should be any thing more than a private correspondence. But, as Mr. Campbell has made it public by noticing it in his "Millenial Harbinger" for June, it is with great pleasure that we now give extracts from it, and the reply thereto, No. 1, which we have received during the last month. - ED.)

Nottingham, February 21st, 1837.

MR. ALEXANDER CAMPBELL.

Dear Brother - My present object in writing to you is twofold, viz: to inform you of what has recently taken place in Nottingham, respecting the reformation; and, to obtain from you further information, with reference to the Subject and Progress of the gospel in the United States.

Your letter, of date April 3d, came to hand on the 13th of May, and for which please to accept my sincere thanks.

In the month of June, I received from some brethren of the reformation in Philadelphia, meeting in Bank-street, (and who, when in England, belonged to the Particular Baptists, and were personally known to me) the "Tribute to .the Memory of the Apostles," by Henry Grew; and the pamphlet entitled "Sin and its Cure," by Elder Rains. The former of these, by the wish of some of my brethren; and, as believing it calculated to do much good, I have had printed in this country; and am happy to say that, out of 1500 copies which were struck off, 1000 were in circulation in less than three months. From the enclosed copy you will find that it is not printed so well as it might have been; and there are two or three typographical errors, that would not appear in a second edition.

In consequence of circulating this pamphlet, and the silent effect of Mr. Jones's Millenial Harbinger, and those works of yours, which are already known in this country, I have received letters of inquiry respecting the reformation, which you and others have so successfully advocated in America, from fifteen to twenty different places in England and Scotland. The seed which has already been sown, appears to be like the leaven cast into the meal - it is still fermenting, and we hope the natural results will follow. But how to circulate further information, and what would be the best means of leading the public mind into a further knowledge and more clear and correct views of New Testament principles, has been up to the present time the difficulty. You must have heard before this, that brother Jones, because of his other engagements, and the infirmities of old age, has given up the Harbinger. ...

After a six months' careful examination of the "Christian Baptist," and "Millenial Harbinger," I could not be satisfied in keeping so much valuable matter to myself, and by the advice of a few brethren, with whom I now worship, and who I trust are all Reformers, we have met and discussed the topic, and agreed together as a church to commence publishing a Magazine, monthly, called "The Christian Messenger and Reformer" - pages 36. The first Number you will find enclosed.

Our intention is to try it at least for twelve months; and if any considerable number of persons can be prevailed upon to read it, we hope to persevere until we have accomplished the object proposed in the prospectus. We regret that persons of more ability and talent have not taken it up; but as they have not, we feel it to be our duty to do all we can, and in the best possible manner, of which our unfavourable circumstances will admit.

I am requested by the brethren to ask if you, or any of the brethren in the churches, would oblige us with a letter every month or six weeks, although we could not in return send you any thing that would be worth printing in America, as was the case with brother Jones, when he conducted the "Millenial Harbinger." ...

We cannot help but sympathise with the state of the professing world, and earnestly desire that all may be done that possibly can, to enlighten the mind, and to arouse the sincere, from the state of error and slumber into which they are fallen. ...

I do think that your works are eminently calculated to accomplish so important and desirable an object. I had not myself examined into them for more than a few weeks before I had discovered something of the mistake under which I had been labouring, during my anxious, unsettled, professing career. By painful experience, I can now reflect upon the past, and find that a religion founded upon mere opinions and abstract influences will not yield permanent or solid satisfaction to an immortal mind in its progress through life - much less a clear and joyful hope of future blessedness in the hour of death and judgment to come. ... I can at length say how great the peace, how solid the hope, how bright the prospect of a guilty sinner whose only confidence is founded upon the all important and glorious FACTS of the death, burial, and RESURRECTION of the Lord of life and glory; and who has been immersed into Jesus, and obtained remission of his sins, through faith in his precious blood.

It is to you, brother Campbell, under the providence of a gracious God, that myself and others in this place, are indebted for a more clear and correct knowledge of that all important truth, which, in these days of darkness, is kept so much out of view - viz: that the religion of Jesus is founded altogether upon the knowledge and belief of FACTS, instead of abstract influences and mystic operations upon the mind. ...

On the 25th of December, 1836, a society on the reformation principles, was commenced in Nottingham, consisting of fourteen persons; it has in eight weeks increased to forty members.* I trust that we are all fully convinced that so long as human opinions and mere inferential reasonings are to be made the bond of union in the congregation of Messiah, there will of necessity be divisions amongst the disciples of Jesus. We have, therefore, as far as possible, in so short a time, laid aside the ISMS that are in existence - have given up all text preaching and philosophizing upon the Word of God; and all clerical distinctions amongst the disciples of our Lord. Although we have much to learn and to unlearn, yet we have experienced, I trust, a complete emancipation from all teachers except the Son of God, and his holy apostles; to whom it is our highest happiness, honour, and delight, to be in a state of entire subjection. Our only denomination is "New Testament Disciples." ...

We meet on the first day of the week for divine worship, which consists of singing and prayer; reading the scriptures of the Old and New Testament; breaking the loaf in honour and memory of our Exalted Head; making the collection for the poor saints; and the support of the cause of Christ in the world. After teaching, exhortation, and proving to unbelievers, the GLORIOUS FACTS of the Gospel an invitation is given to all, to rise and state their views of the Saviour - to obey his gospel, and submit to his government, by being immersed for the remission of their sins into him as the only prophet, priest, and king, in Zion.**

The gifts of all the brethren are employed in edifying the body. ...We have established a Bible meeting on the evening of the Lord's day, when after reading two or three chapters in the New Testament, questions may be asked by any one who chooses, whether believer or. unbeliever; and if any, in the course of the day have confessed their faith in the Messiah, as the Son of God, who has made the

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*The church now consists of sixty-two members. - ED.

**Acts 2:38-22:16.

 

atonement for sin, they are as soon as possible immersed into his name, and united to the church the next Lord's day. ... We cannot but feel grateful to our heavenly Father, that our brother Jones has been the chosen instrument in His hands, of introducing your works into this country, and hope that great good will be the result. ... Can you pay us a visit? We should be happy to receive you. ... Before I conclude, permit me to mention a report which is very current in some parts of the country respecting yourself. When I was in London, in August, 1836, a respectable deacon of a Baptist church, made heavy complaints against you, because, as he said, you had taken decided steps against the anti-Slavery Society. Mr. Jones, also, in a letter sent to a friend in Nottingham, a short time ago, said, that in the above respect, you had fallen from your previous high standing, and had joined in with the opposers of Emancipation. Now, although I do not understand the nature of slavery, as it is said to exist with you, or whether the report be true or false; yet, from what I have seen in your writings, and, as far as I can judge of your state of mind, respecting the human family, I am at present unwilling to believe that you are a friend to oppression or tyranny in any form whatever*. ... I have thought it proper to mention this circumstance; and if you well send a letter of information on the subject, the Editors will immediately introduce it into the "Christian Messenger." Your's affectionately, for the truths sake,

J. WALLIS.

***

LETTERS TO ENGLAND - No. 1

Pittsburg, Pa. May 15th, 1837.

MR. J. WALLIS.

Dear Brother - Your favour of February 21st, 1837, was received here last month; and had it not been for circumstances too varied to be related, and too imperious to be neglected or controlled, should have been acknowledged at an earlier date. And now that I have, during my visit to this city, appropriated a few minutes to converse with you, and through you to address my brethren in England, permit me with all dispatch to proceed to the items on which you claim information, or to which you invite my attention.

The cause of reformation continues to be successfully pleaded in this New World. Still, however, it has to contend with its old enemies - "the lusts of the flesh, the lusts of the eye, and the pride of life." "The friendship of the world," in this nineteenth century and in these United States, is yet "enmity against God." Satan is not more propitious to the cause of .Messiah, than when he offered him "all the kingdoms of the world and the glory of them" for a single act of homage at the shrine of his ambition. Hence reformation, evangelical reformation, has both the wind and the tide of popular applause in its face; and has through much powerful opposition, to advance on the entrenchments of error and immorality, sacred as popish relics, through the conceit of a venerable antiquity. The continued action of the artillery of eternal truth on the ramparts and outworks of error, has indeed made deep and numerous breaches in the walls, and promises the final demolition of those strong holds of human corruption at no very distant and future day. True, however, that were we to compute how long ere the Man of Sin shall be destroyed, in the ratio of what has been done within the last quarter of a century

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*A short time ago, Mr. George Thompson, while delivering a Lecture on Slavery, in the Town Hall, Leicester, said that the Reformed Baptist Society, with whom Mr. A. Campbell stands connected, was the only religious body in the Slave States who would not hold property in their fellow-creatures. - ED.

 

As respects the numbers reclaimed from his dominion, we might yet regard that event as at a great distance. But when we survey the whole premises - when we compute the onward march of the spirit of free discussion and earnest inquiry - when we contemplate the shattered and tottering foundations of many human establishments, as now made bare to the optics of large portions of the Christian community - when we see the spirit of the age possessing all the detachments of the Protestant armies, and breaking over the artificial walls of their respective encampments, and the principles of the inductive philosophy applied to the traditions of the apostles - when we take into the account all that is doing and done in this way, we seem to live ten years in one; and thus we find as many centuries of progress as there are tens in the space of our existence. We are, in this sense, living the age of the antediluvians in three-score or four-score years; and if superadded to all this, we regard the plagues that are visiting, and about to visit the haunts of iniquity and the citadels of error and corruption, we have much reason to anticpate the continued advancement of the cause of reformation, till, like a millstone, Babylon the Great shall be buried into the sea, to rise no more for ever.

The last year has been signalized by various trials and difficulties which have in some places occurred, and by a peculiar secular spirit which has been most signally displayed in the commercial world, by a mock prosperity which has inveigled all classes, and by the consequent struggle to amass worldly distinctions by means of the new and various channels open to avarice and ambition. All Protestant communities seem to have felt the paralyzing influence of fortune-hunting schemes, which, like Jonah's gourd, seem to have grown up in a night, and to have multiplied upon us in the direct ratio of all the facilities which a country so large, so varied, and so rich in Nature's bounties, presents to the sincere and devout aspirants after earthly good. The baits and fascinations of time and sense, so admirably suited to the passions of men in the flesh, and so propitiously presented, as in the present highly artificial state of social prosperity, have so engrossed the thoughtless multitude as to have called forth an universal complaint of all the sects on the deficits of the harvest of the last season. America has been too prosperous to he grateful or pious; and as it is impossible to serve God and Mammon, a great proportion of her citizens have thought it wisdom to devote themselves to the latter rather than to the former, especially as they prefer the present momentary fruition of sin to all the future and eternal joys of the Christians heaven.

I could wish that I had authority to say that all our churches had escaped the contagion, and that they had continued to display that unwearied diligence and intense feeling in the cause of conversion so essential to the rapid progress and extensive conquests of the gospel, Still, however, in various quarters of the land the cause advances with a steadfast pace; and the seasonings and trials to which in some places it has been subjected, will, from various hopeful indications, it is presumed, cause it to strike root downward and bear more fruit upward than before. Christians are slow to learn that when they give themselves to the Lord they are expected to give themselves to one another, and to consecrate all their means of doing good to building up the Lord's temple, and to doing the Lord's business in this world.

We have no regular statistics - no annual reports, that, with numerical accuracy, enable us to state the increase during the last year throughout the whole United States. So far, however, as we have documents, or have heard from the churches, we are warranted in stating the increase to be considerable. But we have no idea of flattering our brethren that it is what it ought to be, or what their means warrant us to expect it to be. Did they faithfully carry out their own principles and use all the means which the Lord has given them, much, very much more would be done in one year than could formerly have been done in many years. When the Messiah taught his disciples to pray to the Lord of the harvest for more labourers, those addressed had no other means of obtaining labourers but by their prayers. We do not believe in praying for labourers, unless every thing else is done which the precepts of the apostles enjoin upon the churches in regard to the conversion of the world. Then, but not till then, can we conscientiously and consistently ask for help. Christians must learn that the conversion of the world is the honourable employment to which the Lord has called them. And that they may have the whole honour of this great work, he has sent neither apostles, prophets, nor angels to assist them since he established the church in the world.

Touching your enquiries on some matters, I hasten to observe, - that our brethren generally regard the church as the only moral or religious association which they can lawfully patronize. Hence they form not Missionary, Education, Tract, Bible, Temperance, or Anti-Slavery confederations. If these are good works, they belong to the church in her own proper character; and every member of the church is, as a Christian, obliged to promote these objects as far as he has the means and the opportunity. The Christian institution, in our judgment, demands of all its subjects their best efforts to put down all profanity, unrighteousness, injustice, oppression, and cruelty in the world; and to promote every benevolent, humane, and charitable object which can ameliorate the conditions of human existence. That the gospel ought to be preached; that evangelists or missionaries ought to be sent out and sustained by the church; that the whole community should be intellectually and morally educated - every child born upon our soil so trained as to be an useful, safe, and honourable member of society: that the Bible always, and sometimes religious tracts, newspapers, magazines, and pamphlets should be widely circulated in the world; that Christians should be temperate in all things, and especially so in the use of all intoxicating liquors, and perhaps sometimes wholly abstinent; that they should not, after communing at the Lord's table, unite in any secret, political, or moral combination with the Lords enemies, Turks, Jews, or Atheists; that they should oppose all schemes of robbery and oppression, whether the victims be white, black, or yellow - bond servant or hired servant; that Christians should render to their servants every thing that is just and equal; that they should not, even when the laws permit them, violate or cause others to violate God's most ancient, venerable, and holy institution of marriage, by selling a wife from her husband, or infants from the embraces of maternal and paternal affection; that they should treat every human being, without regard to political or other factitious and circumstantial distinctions and differences, as their fellow creatures, as subjects of the divine moral government, objects of God's philanthrophy, to be taught his religion, and trained for immortality, are propositions or tenets held by us sacred as the precepts of Christ.

We would, indeed, have no objections to co-operate in these matters with all Christians, and raise contributions for all such purposes as, in our judgment, are promotive of the divine glory or of human happiness, whether or not they belong to our churches; for we find in all Protestant parties Christians as exemplary as ourselves according to their and our relative knowledge and opportunities; but we cannot form a confederacy with the troops of Satan, or tax his subjects to sustain the Christian cause; and, therefore, so long as all these associations openly and avowedly form a community on any one of these bonds of union, irrespective of citizenship in the kingdom of heaven; I say, so long as they hold communion with profane and ungodly persons, or with Gentiles of no creed and every creed, because of a single point of coincidence, whatever that point may be, we cannot unite with them, or sail under such a flag. Besides, if such schemes are really necessary, then has the church failed - then the divine institution must yield the palm to institutions merely human.

We sincerely regret that the church, owing to Protestant partyism, has been so crippled as to have lost much of her converting, salutary, and redeeming power in the world; but we prefer to restore the church to her ancient dignity, rather than to attempt to reform the world without her. Could Christians feel their responsibilities, and understand what the Lord expects from his people, they would be ashamed to see themselves outdone and eclipsed by natural benevolence or common humanity, dissociated from faith in Christ and the hope of heaven. They would he provoked not merely to emulate, hut to transcend deistical liberality and benevolence. Rising in the majesty of holy truth and heavenly love, and with the magnanimity and sympathies of the Holy Spirit, they would be first in every good work, and, like their Master, be constant and indefatigable in doing good.

Touching the republication of my writings, or of any essays or communications in the periodicals which I have conducted, you must judge of what is most suitable to your countrymen and the peculiar crisis. We have had much more controversy thrown upon our hands than we either expected or desired. We did anticipate much more intelligence and liberality in our Christian associations than we found. And I need not tell you that there is a peculiar rancour or inveteracy in all domestic quarrels, especially among brothers and cousins, which exaggerates every thing and exquisitely embitters the feelings, so that often pure hatred for love's sake is the only offering acceptible to the genius of these family misunderstandings, which are always violent in the inverse ratio of the value of the points at issue. Hence we often witness a more respectful and obliging intercourse between a Papist and a Protestant, than between two Protestant brothers that only differ about a shade of opinion not more important than the difference between a pea-green and a sea-green leaf.

I am pleased to observe that a better spirit is at work amongst the most evangelical Protestants in this country, and that many of the Baptists in America are in some very important points advancing towards the very ground which in our case a few years since was judged unauthorized and unsafe. Of course such communications and controversial disquisitions as grew out of this state of affairs, may not be applicable or suitable to the present condition of religious society in England. You may, however, assure your Protestant brethren in Britain, in contradiction of idle rumours, that I still worship the same God and Father through the same Lord and Saviour, and by the teachings of the same Holy Spirit whom I acknowledged in North Britain in the days of my youth; and that although I have often canvassed, and, as I think, impartially reconsidered the great Protestant doctrine of the sacrifice of Christ as the only true and proper sin-offering, and Christ himself as the only true and proper Mediator - equally divine and human - Emanuel, whose blood alone cleanses us from all sin, I have never yet found one good reason to dissent from it. On the contrary, though I may sometimes dissent from criticisms, speculations, and untaught questions of many distinguished Protestants on this most sublime and supernatural of all Christian tenets, still I could with as good conscience and as perfect freedom, as I once did, bow my knees with Greville Ewing, Ralph Wardlaw, Alexander Carson, or any of the most distinguished of your Protestant theologians, so far as their or my views on these grand points are concerned.

But while I concide with them in these most vital principles of our religion, and could, as far as possible, in all matters of opinion, or of speculation, bear with every discrepancy of a purely intellectual kind; and, indeed, approach to their views as nearly as I could to lesson the breaches now existing; still there are some very important truths and facts in Christianity which I think they do not clearly perceive, and duties which are neither understood nor practised in the communities over which they preside. The fulness of the blessing of the gospel of Christ is not, in my judgment attainable in the societies which have grown up under their administration. But of all this you can judge from the documents in your possession as well as I.

Meanwhile, I must close; but, at your request, I intend to address our Protestant brethren in England once every month during the current year. "Now may the God of peace, who brought back from the dead our Lord Jesus, the Great Shepherd of the Sheep, through the blood of the everlasting covenant, make you fit for every good work, to do his will, producing in you what is acceptable in his sight, through Jesus Christ - to whom be glory for ever and ever." Amen!

In the hope of immortality, ever yours,

A. CAMPBELL.

***

EXTRACT OF A LETTER FROM OHIO.

Elberts, June 7th, 1837.

DEAR BROTHER WALLIS,

Although personally unknown to you, as well as to every other person in England, I have resolved, from seeing your name in "The Millenial Harbinger," published by our distinguished brother, A. Campbell, to address a line to you, for the purpose of cultivating an acquaintance by letter. - The stand which you and your brethren have taken in Nottingham, makes me feel the greater sympathy towards you! I am truly anxious that the leaven which has, among you, begun to show the power of its principle, may continue its operation till society is manifestly ameliorated. In the beginning of this year, I commenced a periodical publication in this town which is beginning to be extensively read: it is based upon the same principles with the "Harbinger;" its title is the "Heretic Detector," a Prospectus of which is here enclosed, and will develope the nature of the Work. ...

In the State of Ohio, though these principles are much opposed, they are still making glorious advances. In Indiana, their march is onward. In Kentucky, they are rapidly advancing towards a triumph. In Tennessee, there is much doing. In the Carolinas, Georgia, Alabama, and the South generally, there are some who are bold and indefatigable labourers; but owing to some adverse circumstances several sections of the South cannot number a great host of Reformers. In the wide territory of Wisconsin, which is upon the Upper Mississippi, "a great door, and effectual is opened; and there are many adversaries." - Illinois contains vast multitudes of that army, whose destination is victory and a crown.

In the hope of Israel, and with sentiments of respect and brotherly affection, I am,

Yours sincerely,

A. CRIHFIELD.

***

PROSPECTUS OF THE "HERETIC DETECTOR."

(This is a periodical publication devoted to Primitive Christianity, and to the Destruction of Sectarianism.") - Conducted by A. Crihfield.

"Is Christ divided?" - "Mark them who cause divisions, and avoid them." - "A man who is a heretic, after the first and second admonition, reject." - PAUL. "I pray for them, that they all may be ONE." - JESUS.

A WORK of this character is loudly called for, at this crisis, in many parts of these United States. From one end of this vast country to the other, the cry of "heresy" has been raised against the disciples of Jesus Christ, who, in the integrity of their hearts, are themselves, aiming to return to primitive usages, order, and discipline, and to induce others to do so. These people are constantly misrepresented, both from the pulpit and the press, and the whole tide of public opinion is attempted to be hurled against them. This species of public grievance demands, and we trust will find, redress. Men are rapidly learning, and will continue to learn, who are the heretics, and what is the heresy. And a work devoted to the dissemination of knowledge of this kind, seems to us to merit general attention.

Will any ask, can heresy be detected? Can it be traced home to the doors of its parents? Is not the attempt too bold and daring? - We answer, heresy can be detected - can be traced home to the doors of its parents: and though, the attempt is owned to be bold, knowledge and zeal can do much, under free political and civil institutions, in pushing it to a successful issue. Besides; there are now men living, whose fortitude wisdom, and zeal, are equal to the difficulties and obstacles to be surmounted.

He who glories in the name Christian, and who yet can assume that heresy cannot be detected, insults his own creed and book of discipline, and pleads for an inactive and inglorious warfare. If heresy cannot be detected by those who are in "the true light that now shines," then all the proclaimers of the ancient truth would do well to lay down their arms, cry for quarter, and surrender at discretion. But so long as the command, "Contend earnestly for the faith which was once delivered to the saints,' has any influence with the faithful, so long will the advocates of truth continue to oppose error, and so long will they continue to oppose such systems as are built upon admixtures of truth and human traditions. And what are the attempts of the evangelists, pastors, and teachers, who are so laudibly engaged in planting congregations after the model of the one in Jerusalem, but efforts which, by the authority in which they are clothed, are calculated to return the charge of heresy, with tremendous effect, against the very ranks from which it was first thrown against us? And shall we "tire and faint" in this heaven-commanded warfare? Or shall we meet our opponents on half-way ground for the sake of getting them to hear us, and there form an armistice which the King has never enjoined? He knows little of human nature, little of the nature of error, and less of the nature of truth, who makes such an overture to an old sect with any hope of success. It will not do! We must and will walk in the lengths and breadths of the Divine Testimonies!

With our grand position, then, fairly stated, - HERESY CAN BE DETECTED - we enter the field with full confidence of success. We hold a weapon renowned for its conquests, "THE SWORD OF THE SPIRIT, WHICH IS THE WORD OF GOD," and we are sure that the proper use of it, (and it shall be our aim to use it in a proper manner,) will make an impression not easily obliterated or forgotten. The "HERETIC DETECTOR," in the prosecution of his labours, therefore, will continue to point out the several heresies, with a steady aim to benefit the non-professing community, and to encourage the disciple, regardless of the frowns of the bigot, and will endeavour supremely to advance the honours of the Christian religion. It will be seen that unbelief lies at the bottom of sectarianism, or heresy, and that by consequence, open infidelity is walking through our country in all directions, and is fearfully on the increase. There is no way to counteract this deadly moral pestilence but by a strict adherence to the "Apostles' Doctrine" - a return to the primitive order. It is not expected that this work will be of much avail in reclaiming such as are confirmed sectarians:- they will not read it - they will read such works only as have been made by their masters. We design it to have another office and another influence. There are thousands who have put on as yet no sectarian yoke, and who are willing to receive the truth as far as they learn it. To such, we expect to be able to present a true picture of the absurdity and inconsistency of all establishments professedly sectarian. In this way the labours of the press may, in many places, obstruct the onward march of heresy: so that, though we may fail to reform heretics, we shall not fail to detect heresy: and while the latter is held up to the public eye the conquests of the former over public opinion will gradually become less numerous, and thus much good will result to society. This is no fine-spun theory; for the last twelve years have abundantly proved the practical truth of it. Some of the most popular heresies in these United States have ceased to advance in their former ratio; and the cause of this, no doubt, is to be found mainly IN THAT PROCLAMATION OF ANCIENT TRUTH which we have so joyfully witnessed within the last few years. If we have not removed the cause of heresy, we have, in many instances, hindered its effect; if we have not dried up the fountain, we have turned aside the stream. - May the Lord continue to prosper us in turning these waters of strife into their own sickly channels, till the pure streams of heaven's salvation shall irrigate the lengths and breadths of our land!

It is due to the public to state, that many able writers, men of deep research in biblical learning, will aid me by their contributions to this work. Having access to such as write for the public eye, it may be expected that many original pieces, in harmony with our chief design, will be printed occasionally. Harshness and undue censoriousness, will, we trust, be carefully avoided. Uniting the wisdom of others with our own humble stock, we shall seek to maintain truth in a style corresponding with its dignity.

In looking over the history of years that are past, we see or think we see, where many engaged in Reformations have erred. In some instances prejudices were created where they might have been prevented, and heart-burnings engendered where the opposite affections might have been elicited. Some preachers and writers of ardent temperament have assailed the Sects, by unsparing volleys of biting sarcasm and ridicule. They have cut off the ears of their hearers, but, unlike Jesus in the case of Malchus, are unable to put them on again.

We expect, then, in the prosecution of our Editorial labours, to oppose error firmly and undauntedly; to maintain truth fearlessly and zealously: but, sensible of the danger of extremes, shall pay due regard to the opinions of others, and to the arguments of the advocates of the present order of things. We think it possible and desirable, that, while on the one hand we treat with becoming respect systems of long standing and supposed divine authority, we may, on the other, defend truth without giving merited offence, and without a bending and facile reverence of authorities which, like the pyramids of Egypt, have nothing to recommend them but their antiquity. We believe the proper medium can be maintained; - we believe also, that the honour of God and of religion, the salvation of men, and the unity of the Church, require THAT HERESY SHOULD BE DETECTED. - June, 1837.

 

 

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