THE
CHRISTIAN MESSENGER AND REFORMER.
No. 7. SEPTEMBER, 1837. VOL. 1.
A.
CAMPBELL, MILTON, COWPER, AND THE CLERGY.
(From the Christian Baptist.
WE left the young clergyman in the arms of his lately espoused congregation, living upon the dowry of his spiritual consort; duly trained, divinely consecrated, formally wedded, and actively employed in building up the cause of God, in which his own cause is deeply interested. Here, again, we find him, and hear him teaching that "they that preach the gospel should live by the gospel." With great eloquence he remonstrates against "muzzling the ox that treads out the corn;" and with zeal for justice and righteousness, he exclaims, "the labourer is worthy of his hire." That his congregation may not consider themselves doing him a favour when they pay him five hundred or a thousand a-year he argues with great pathos: "Our debtors you are, for if we impart to you our spiritual things, it is a matter of poor return if you impart to us your carnal things."
Indeed, money is of vital consequence in the kingdom of the clergy. Without it a clergyman could not be made, nor a congregation supplied with a faithful pastor. "O Mammon, you wonder-working god! well did Milton sing of thee -
There stood a hill not far, whose grisly top
Belch'd fire and rolling smoke; the rest entire
Shone with a glossy scurf, undoubted sign
That in this womb was hid metallic ore,
The work of sulphur. Thither wing'd with speed
A numerous brigade hasten'd, as when bands
Of pioneers, with spade and pickaxe arm'd,
Forerun the royal camp to trench a field
Or cast a rampart. Mammon led them on;
Mammon, the least erected spirit that fell
From heaven; for e'en in heav'n his looks and thoughts
Were always downward bent, admiring more
The riches of heav'ns pavement, trodden gold,
Than aught divine or holy, else enjoyed
In vision beatific: by him first
Men also, and by his suggestion taught,
Ransacked the centre, and with impious hands
Rifled the bowels of their mother earth
For treasures better hid. Soon had his crew
Open'd into the hill a spacious wound,
And digg'd out ribs of gold. Let none admire
That riches grow in hell: that soil may best
Deserve the precious bane.
Mammon thus speaks-
This desert soil
Wants not her hidden lustre, gems and gold;
Nor want we skill or art from whence to raise
Magnificence; and what can heaven show more?
Yes. Mammon, you have "skill" and "art," and treasure. You lead the stripling to the grammar school, and for years you give him skill, and art, and science; and when you have led and clothed, and educated him with books and pedagogues, you teach him divinity, and crown him master of every art, and, chief of all, the art of winning you. God of this world, who is insensible to your charms! Your brilliant countenance sheds a charming lustre on every thing! You distil into the souls of priests and people an animating sweetness, and when every other "call" is disregarded, your voice wakens into ecstasy, zeal, and piety, the slumbering ear - it wakes obsequious to your nod.
Money is the bond of union, the associating principle in all popular establishments. There is a "Christian congregation." I think it is christened Associate Reformed, or, perhaps, Episcopalian, or General Assembly, or some other name. It has not met for three months. Why? It is "vacant." What do you mean by "vacant?" It has not the bread of life broken to it by a faithful pastor. Why? It is "weak" - not able to hire a pastor. It is not able to pay " supplies." Whenever they can "raise" four or six dollars, this sum brings them all together, and a faithful pastor with his mouth full of the bread of life. The little flock sit sweetly entertained under the "droppings of the sanctuary" for a few hours. He bids them God speed. - They go home, and in the course of some time a similar sum brings them together a second time. May be they get so "strong" as to be a sixth or a fourth part of the " support" of one of "the watchmen of Zion." He is half his time in one congregation, a fourth in another, and a fourth in a third. Three churches, one pastor - one husband, three wives! Married to the three! To one congregation lie gives half his time and half his divinity, and receives half his living, half his stipends for it. To the other two, share and share alike, because they are alike weak. Thus the strong becomes stronger, and the weak, weaker. Now who is so blind as not to see that money is the cause of this mystery. It is another proof of the old text, "no pay, no preach."
But let us look at this matter again. A young gentleman of fine talents comes forward; and from the same "divinity school" another one of slender talents, but he is "a well-meaning man," a pious soul, humble and plain. They both push their fortune. The one is placed on the frontiers over a charge of three hundred dollars; the other in the city over a charge of two thousand. What is the cause of this mystery? Another text explains it. It is found in the chronicles of the British parliament. It reads thus: "every man has his price." Yes, and every congregation has its own taste. A wealthy and a polite congregation sits very uneasy under the pious efforts of a homespun, coarse, and awkward mechanic. His singsong monotony, and sawing gesticulation, animated by the zeal of Elijah, freezes the genial current of their souls. It will not do. He tries it again. The pews are empty. Worse than ever. To the west he goes. In the wilderness he is like John the Baptist. His disgusting elocution, his awkward figure, and his frightful gestures, are all unsullied sanctity, unfeigned devotion. The rural saint is full of his praise. - Of his whole performance and appearance he says-
Behold the picture! Is it like? Like whom?
The things that mount the rostrum with a skip,
And then skip down again; pronounce a text:
Cry hem! and reading what they never wrote,
Just thirty minutes, huddle up their work
And with a well-bred whisper close the scene. - Cowper.
The young divine of fine talents is admired, is adored, where his class-mate would not be heard, not because of his supposed want of piety, but his want of talent and politeness. But when the fashionable orator places himself in the pulpit, the house is crowded, the galleries are full.
Forth comes the pocket-mirror. First he strokes
An eyebrow; composes next a straggling lock;
Then, with an air most gracefully performed,
Falls back into his seat, extends an arm,
And lays it at his ease with gentle care,
With handkerchief in hand depending low.
The better hand, more busy, gives the nose
Its bergamot, or aids the indebted eye
With opera-glass, to watch the moving scene
And recognize the slow retiring fair. - Cowper.
And yet, with all his reputed talents, he is often a mere retailer, a mere reader:
He grinds divinity of other days
Down into modern use; transforms old print
To zigzag manuscript, and cheats the eyes
Of gallery critics by a thousand arts. - Cowper.
Money, I think, may he considered not merely as the bond of union in popular establishments, but it is really the rock on which the popular churches are built. Before church union is proposed, the grand point to ascertain is, are we able to support a church? Before we give a call, let us see, says the prudent saint, what we can "make up." A meeting is called - the question is put, "how much will you give?" It goes round. Each man writes his name or makes his mark. A handsome sum is subscribed. A petition is sometimes presented to the legislature for an act of incorporation to confirm their union, and to empower them to raise by the civil law, or the arm of power, the stipulated sum. All is now secure. The church is founded upon this rock. It goes into operation. The parson comes. Their social prayers, praises, sacraments, sermons, and fasts commence; every thing is put into requisition. But what was the primum mobile? What the moving cause? Money. As proof of this, let the congregation decrease by emigration or death; the money fails; the parson takes a missionary tour; he obtains a louder call; he removes. Money failed is the cause, and when this current freezes, social prayer, praises, "sacraments," sermons, and congregational fasts all cease. Money, the foundation, is destroyed, and down comes the superstructure raised upon it. Reader, is not this fact? - And dare you say that money is not the basis of the modem religious establishments? It begins with money; it goes on with money, and it ends when money fails. Money buys Aesop's fables for the destined priest; money consecrates him to office, and a moneyed contract unites him and his parish. The church of Jesus Christ is found upon another basis, nourished by other means, is not dissolved by such causes, and will survive all the mines of Peru, all the gold of Ophir. The modern clergy say they do not preach for money. Very well; let the people pay them none, and they will have as much of their preaching still. Besides, there will be no suspicion of their veracity.
A.C.
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THE MILLENNIUM.
NO. 2.
Innovations.
IN these days I find that many are afraid of innovations, and much opposed to them; especially in things which concern the kingdom of the Lord Jesus and its prosperity. But why all this? Is it because they are afraid that truth will fail in the earth - that the cause of Christ will suffer - that sinners will go down to hell? or is it something else? And do not they, who are all so much alarmed lest innovations should be made, manifest the same spirit and exhibit the same character that the Jews did in the days of Jesus and the apostles? Were not they afraid of innovations in matters of religion? They certainly were: but why? That is the question. I answer, the very reason why they were so much afraid of the innovations which were made by Christ and his followers, was this - they and their fathers had made very great innovations on the religion which had been revealed from heaven by God himself through the instrumentality of Moses, and the succeeding Prophets. Had they been candid, honest men, they would not have been afraid of the light - they would not have feared the strictest scrutiny.
The Jews are still afraid of innovations; and this is the grand hindrance to their conversion. Mahometans and heathens too are opposed to innovations in things of religion: and why? Not because they have truth on their side, but because they love that darkness with which they are surrounded, and hate the light of truth, because their deeds are evil.
No people have been guilty of greater innovations on the religion of Jesus Christ, than the Roman Catholics; yet none have ever raised a greater hue and cry against innovations than they. They have persecuted many millions even unto death, on the ground of innovations; they have done it for ages, and they manifest the same spirit to this day. Witness the manner in which our missionaries and their converts have been treated in Palestine - witness the thunders of the Vatican against the Bible Societies and Bible men; yes, witness the frequent murders in Ireland by Catholic mobs to this day. This is because they are unwilling that innovations should be made on their religion - not the Lord's, but their own.
But, sir, I ask if any improvement can be made in any thing without innovation? Can the true and living Christian "grow in grace and in the knowledge of the Lord and Saviour Jesus Christ," without change? Can he constantly grow wiser and better without continual change? Surely not; and what is change but innovation?
Again, I would ask, can the promises and prophecies that have gone before ever be fulfilled without great innovations? Must they not be made as the millennial glory nearer shines? Do ministers and Christians suppose that they know as much of God, and feel the power of godliness as much as the people will who shall live in that happy day when the light of the Moon shall be as the light of the Sun - when the light of one day shall be as the light of seven days? and when "Holiness to the Lord shall be written upon the bells of the horses?" Are we as holy, as humble, as charitable, as spiritually minded as they will be? And why need many run to and fro, and knowledge to be increased?
But, sir, let us take the several denominations of Christians as we now find them - say, the Episcopalians, the Baptists, the Methodists, and the Presbyterians: they are all very jealous over their rights or privileges - they are very tenacious of creeds and their forms; but if great innovations are not made amongst them will their watchmen ever "see eye to eye?" And can the glories of the Millennium ever be realized on earth? and will the people of that day be governed by that narrow mind, that sectarian, contracted, selfish, worldly spirit which characterize all the churches of the present day? Will they waste their lives in endless speculations and doubtful theories, and neglect prayer and practical godliness as we now do? If not, great innovations must be made.
Again, is not the Christian religion, as it is now taught - believed - practised, almost anything, or every thing, rather than the religion which was taught and believed, and which shone in life and conversation in the days of Paul? Who believes, and prays, and prevails in prayer as the Christians did. in those days? Who is now willing to deny himself and take joyfully the spoiling of his goods," as did the Christians of that time? Who can be found in these days that could wish himself "accursed from Christ for his brethren, his kinsmen according to the flesh?" Were the Christians of those times as much in love with earthly things as we are? Did they delight as much in gay attire, in lascivious pampering of the body, and in an elegant, expensive parade, as Christians of the present day? Did they affect the fine gentleman? Were they mere beaux and belles? If not, did they much resemble professors of the present age?
Again; is the same doctrine taught now which was then proclaimed? Is it not plain matter of fact, that the grand topics of apostolic preaching are but little thought of now, while a thousand speculations are advanced of which an apostle never dreamed. The religion of that day consisted, of principle, heavenly principle, reduced to living, ardent, persevering practice. Is it so now? Does not the religion of the present day consist more in opinion than practice? Is it not the custom of the present age to adopt a set of opinions, make little advancement in the knowledge of God, refrain (not always) from grosser acts of wickedness, and attend to a few forms of godliness, while the heart is full of everything but love to God and man? And is not this called the religion of Jesus Christ? I will not say there are no exceptions; for if there were none, the world might sink at once to hell: but, I ask, is not this the fashion or custom which widely prevails in the churches of the present day? If any shall answer in the negative, let them answer by practice, and the answer will be, so far as they are concerned, both good and true.
If these things be so, (and the world cannot but see that they are so,) is there not the utmost need of vast amendment? Most certainly. But the amendments which God requires can never be made without vast innovations. The world must he turned "upside down;" the churches must be shaken, sifted, and purified; the watchmen must blow the trumpet, not with uncertain, but with significant sound; they must blow it loud and long - they must learn to be ministers, and nothing but ministers of Jesus Christ, or the world itself will do as it has done for ages, it will empty almost all its contents into hell!
Innovations must be made - reform must, of necessity, take place - great changes must be introduced; they must overspread the world; for the world must be converted. Yes, the knowledge of the Lord must cover the earth as the waters do the sea. It is desirable that innovations should be made, that changes very great should come. I know, very well, that troubles great and many will attend the mighty revolution which the world must shortly undergo; but let them come - let us look to God for help, and arm ourselves for the conflict - let us aquit ourselves "like men," follow the Captain of our salvation, fight the battles of the Lord, and come off more than conquerors, through him that loved us. Now let us endure hardships, as good soldiers, and wear the brighter crown. Light afflictions will increase our "eternal weight of glory," beyond the grave: and there is much truth in the ancient proverb, "No cross, no crown."
I said, it is desirable that innovations should be made - made in those things called religious, as well as other things; I say so still; and why? Because the good, the infinite, eternal good which God has promised, can never come, can never be enjoyed, without innovations. People are not prepared to receive those blessings. Nay, much of the good which God has in store, consists in the very changes which shall take place. Glorious things are spoken of the city (i.e. the church) of our God: but they never can be fulfilled, unless the church is revolutionized. She is not now prepared to receive them. She must come up out of the wilderness - she must learn to be separate from the world, remembering that its friendship is enmity with God, or she can never receive those glorious things.
Why, then, are so many ministers and churches afraid of innovations? Are ministers afraid they shall lose their livings? Are they persecuted as Jesus, and Paul, and Luther, and Whitfield have been? Why are the churches so much afraid of innovations? Are they afraid their slumbers will be broken? Or are they afraid they shall be obliged to dissolve their partnership with the world? Are they afraid they shall be necessitated to lay aside their gay equipage, their gewgaws and all their extravagances in dress and other things? Are they afraid they shall be obliged to deny themselves, take up the cross, follow Jesus daily, watch, pray, and live, as for eternity? Or are they afraid the zeal of innovators will put them to shame, and that they shall be obliged to forsake all for Christ, bear the cross, or else be exposed to themselves and to the world, in the light or character of mere hypocrites, having no more religion than is requisite for a decent or comfortable standing in and with the world? - New York Evangelist.
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GOD'S INSTRUMENT OF INSTRUCTION.
(Continued)
7. GOD'S instrument of instruction secures to each of the saints, faithful men, or believers in Christ, (for these terms denote precisely the same persons,) the noble privilege and high honour of being entrusted with a just share of Christ's work on earth. Christ has not distributed his work unfairly among his servants, nor his honours unjustly among his followers. He has not assigned one sort of labour to one servant, and another to another. On the contrary, he has not only permitted, but encouraged and commanded each to do all he can, of anything, and everything, which can further his Master's service, in secret, in private, and public. Ability, opportunity, and disposition for which, and not Christ's partiality or arbitrary appointment, determine both the kind and the quantity of labour which each of his friends may perform; every part of his service being open alike to every labourer, with a very few designated exceptions.
8. God's instrument of instruction subverts at once all the arrogant and exclusive pretensions of the self-created order of men called the Clergy. Qualifying and empowering every saint, faithful man. or believer, to do every act of which Christ's work consists, it leaves no peculiar, no exclusive labour for the men to perform, who have for many ages arrogated to themselves the designation of God's lot, and the exclusive performance of all the most lucrative, dignified and important functions of Christ's kingdom. It reduces every member of Christ's family to his proper place; that is, to the place to which his knowledge, faith, love, obedience, and service assign him. It entrusts no part of Christ's work to incapable, unfaithful, or treacherous men. It puts confidence in none but saints. They alone are authorized to intermeddle with their Maker's work, and no part of it is denied to any of them, with the few exceptions already alluded to.
9. God's instrument of instruction alone possesses a harmonizing, assimilating tendency. It is pre-eminently - nay, exclusively qualified to bring all who consult and obey it, to the same belief, to the same rational and ardent devotion, mutual love, and Christian practice. Presenting to every reader and to every hearer the same plain information, it can scarcely fail to produce among intelligent and reverential inquirers unanimous opinion. Exhibiting to all the same glorious object of adoration and worship, it must excite in all the same veneration, love, and obedience. Proposing to all the same interesting and powerful motives, it cannot but awaken in all the same ardent pursuit - and setting before the minds of all its votaries, their fellow creatures as bound together by the most endearing relations, as children of the same family, participants of the same hopes, fears, and interests, how can it fail to beget kind feelings, mutual good will, complacency, and delight. Nor is this a picture drawn by a feverish imagination. These happy effects were actually produced among Christians as long as they continued to use no other instrument of instruction than that with which God had himself provided them. While alone employed, it answered its purpose fully. It brought glory to God, salvation, harmony, good will, and peace to men.
10. It saves time. Small is the portion of time and labour that any person who seeks religious information by consulting his bible directly will be compelled to expend in order to acquire a sufficient quantity of it, in comparison of the time and labour which he must waste who seeks his religious instruction from creeds, confessions, catechisms, tracts, pamphlets, lectures, orations, speeches, discourses, arguments, sermons, commentaries, paraphrases, expositions, economies, or corpulent bodies of divinity. The former will acquire more religious knowledge in one hour than the latter will grabble out of his human repositories in months. Indeed, to attempt to collect religious information from such means, is to murder time.
11. God's instrument of instruction is the only convenient one. It is, or may be, ready at all times. By day and by night, whether sick or well, in ease or in pain, in sorrow or in joy, in trouble or in peace, the blessed volume, is at hand, and ready to impart whatever is necessary to the consolation and improvement of our souls. To obtain its precious benefits we have not to travel over hill and dale, scale mountains, and stem torrents, scorch with heat, or freeze with cold,; nor have we to flatter, coax, follow, and pay a fellow-man, or incur vast expense of any kind to procure it.
12. It is inexpensive. It yields a free repast. Here wine and milk, the most pleasing, interesting, and improving information, are presented without money and without price. To its salubrious streams, to its health-restoring waters, whoever is athirst may repair and drink freely. A copy of a Bible costs but little.
13. It puts it in our power to pursue the only natural, rational, sure, and, indeed, usual method of acquiring information. What is that method? Certainly when we have an original communication to consult it, and not what men may say about it. Undoubtedly this is the course recommended by common sense, and pursued on every similar occasion. Christians are the only persons who commit the absurdity of preferring the conjectures, opinions, notions, reveries, and dreams of other men about an original communication, to seeing with their own eyes, and hearing with their own ears, the uncorrupted original itself. This is no doubt strange, but it is nevertheless true; for Christians do actually prefer to the pure, unmixed, unadulterated, milk of Gods word, human transformations of it into catechisms, creeds, confessions, tracts, sermons, lectures, commentaries, expositions, economies, paraphrases, orations, arguments, discourses, and ponderous bodies of divinity.
14. God's instrument of religious instruction brings heaven down to earth. It brings into our ignorant, wicked, and miserable world that knowledge which makes heaven heaven; that knowledge of God and divine things which is destined to delight - nay, to enrapture the pure spirits of the blessed through endless duration.
15. God's instrument of instruction is alone qualified to make those who are ignorant of the contents of sacred writ, acquainted with it, no matter whether they can or cannot read it themselves. For unless the very words of God's message be either read to them, or read by them, it is utterly impossible that, by any other means, they can, with certainty, acquire the knowledge of it. When what is, in modern phrase called a preacher, or writer, tells, or rather pretends to tell the ignorant what the Bible, according to his notion of its meaning, contains, how is it possible that they who know nothing of its meaning themselves can know whether his account of its meaning be correct or not? It is utterly impossible. If, then, the ignorant receive their preachers or commentator's meaning of sacred writ, as correct, without some surer ground for their belief than his notion of it, it is manifest that their belief must rest entirely on human authority - that is, that they receive as divine information what their preacher tells them is divine information, merely because he says so; for it is plain that they have nothing but his assertion to satisfy them there is a particle of divinity in his representation of it. Forever, therefore, until they either read the scriptures themselves, or hear them read, just as the Spirit has himself worded them, must those who are ignorant of them remain in doubt whether what their teachers communicate to them as God's word be in reality God's word or a human misrepresentation of it; for they have no means except a direct appeal to the words of sacred writ itself, by which they can possibly detect misrepresentation if it has occurred in their preacher's exhibition of its meaning. No wonder, then, that Paul commanded his letters to be read in the Christian societies to whom they were sent, and not to be employed as texts for sermons, or materials for lectures, commentaries, paraphrases, &c. And, moreover, these plain facts show us the deplorable condition of those deluded creatures among whom Christianity has been introduced, if when so introduced it can be called Christianity, not by publishing God's word to them as it stands in the sacred records, but as mangled, modified, and misrepresented by what is styled" preaching in modern phraseology, for in scripture nothing is called preaching but the publication of God's inspired message in his own inspired words.
16. Our all-wise and most attentive Sovereign, like every judicious commander, has furnished every soldier in his army with a complete suit of spiritual arms, made at his own expense, according to his own direction, out of materials wholly divine, and of the most exact similarity. Christ's army militant, as well as triumphant, appears in the most perfect uniform. He knows too well the necessity and advantage of such similar and heavenly made armour, to leave its selection and fabrication to the ignorance and incapacity of his imperfect soldiers. He, therefore, devised, prepared, and put into the hands of each of his militant friends, such weapons as he judged to be best adapted to the furtherance of his service, especially the spiritual sword, that highly tempered and hourly needed instrument of both defence and attack. But, notwithstanding all the great wisdom, care, and caution, manifested in this matter by the illustrious Leader, of the Saints, the clergy, who pretend to high rank in his army, have treated his wisdom, care, and caution with contempt, and have preferred weapons devised and fabricated by themselves, out of materials almost entirely human, to his divine provision. To fight the battles of the Lord, and destroy the power of the grand adversary, (not by celestial weapons, but by their own,) here one comes forth, vapouring and blustering, with a sermon, perhaps, spun like a cobweb out of his own brain; or, perhaps, stolen from a brother warrior. There another exhibits, strutting with his mighty tool, a lecture, paraphrase, commentary, or, perhaps, a fabulous tract, or, it may be, a huge body of divinity, of which it is likely not one thought out of a thousand can be found which originated with its ostensible author; but, let the thoughts which they contain originate with whomsoever they may, one character is common to all of them - they are all the notions, opinions, conjectures, or reveries of uninspired fallible men, and, of course, unfit to constitute a foundation for that faith which rests on nothing inferior to the explicit declarations of that God who can neither lie nor be deceived in any of his communications.
PHILALETHES.
OBJECTIONS TO SENTIMENTAL JOURNAL.
(To the Editor of the Christian Baptist, Vol. 2)
DEAR SIR, - I have been a constant reader of your periodical work from its commencement, and have been entertained, and I think much edified; but I find some difficulties in comparing your views with the New Testament.
In your Sentimental Journal* you say "evidence alone produces faith, or, testimony is all that is necessary to faith," and, section sixth, same page, you say, " no person can help believing when the evidence of truth arrests his attention." Here I wish an explanation. Were there not many attended on Pentecost besides the three thousand who believed on that occasion? I ask, Why did they not all believe, for I presume they all heard and saw all that the three thousand saw and heard. The same may be said of the event that took place in the temple, when Peter and John performed the miracle of healing the crippled man. There were many others who saw and heard. But five thousand believed - others persecuted. I, wish here to refer you to a few passages of scripture that seem to me a difficulty to reconcile to your view of faith. John 10:24-28. John 6:37 and 39, and John 8:30 to the end of the chapter. Did not those persons hear the word of truth and see the miracles wrought in attestation of the truth? Did it not arrest the attention, and what sort of faith was theirs? Did not Judas Iscariot see the miracles and hear the words of Jesus for a length of time, and on various occasions, and what sort of faith was his?
There is another difficulty that occurs to me in comparing some of your views (as I understand them) with the scriptures. If I understand you, your views are that no divine influence is necessary in order to faith, nor is any afforded to any, more than is contained in the divine record. I would ask then why one person embraces the gospel gladly and another rejects it, and what we are to understand when we are told that the Lord opened the heart of Lydia that she attended to the things spoken by Paul; and what made the good ground, or, who gave the good and honest heart named in the parable of the sower? I think there is a text somewhere that says, "the preparation of the heart of man and the answer of the tongue is
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*See Page 199, Christian Messenger.
from the Lord," and we know that we farmers do not prepare our ground by sowing our seed on it; neither can we understand that the Saviour meant that the sowing of the seed prepared the ground, or made the good and honest heart, or it would have had the same effect on the stony places, or amongst the thorns.
Permit me to make one more request. Do give me a short explanation of a part of the epistle to the Romans, beginning at the 28th verse of the 8th chapter, and ending at the 11th chapter. If this would be too much, confine yourself to two words that occur so often in the New Testament. They are these, "called," or the called, and "elect," or elected, or election. In complying with these requests yon will confer a particular favour on an inquirer after truth.
P.H.
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REPLY TO THE ABOVE OBJECTIONS.
MY DEAR SIR, - Could I satisfactorily remove all the philosophical difficulties presented in your friendly epistle, and answer to your conviction every inquiry, I dare not do it for one substantial reason, viz., the next mail would bring me perhaps five hundred questions as difficult as they, and thus we should have in a little time a catechism as long and as metaphysical as the Westminster. I need not tell you of my unfeigned respect for you, nor of my sincere desires to render you all possible satisfaction, as I think you have already assurances as unambiguous as any which I could afford. Besides, in the prosecution of this work it will appear that not the Bible but the schoolmen have raised those difficulties; and if it has not already appeared, I trust that it will yet be manifest that these difficulties neither stand in the way of the salvation of the soul nor of the body.
Difficulties that arise from my remarks on faith in the passages quoted, may be easily solved by attending to the fact, that, in those remarks, we were speaking simply of faith itself, as existing in the human mind, independent of the theory of remote causes. A tree, a bird, and a fish, are easily distinguishable from one another by essential attributes or properties evident to all. There are many questions, however, about the remote causes of their existence, their attributes, and properties, which might be proposed, the solution of which would be as puzzling and curious as unprofitable. The unlettered swain who is possessed of an apple, a bird, and a fish, can easily distinguish them; and when eaten they are as conducive to his health and vigour as though he could comprehend and explain every principle and item that enters into their constitution. Faith, hope, and love, are just as distinct and distinguishable; with this difference, perhaps, that mental things not being subjected to the scrutiny of the external senses, require more reflection than those things submitted merely to the eye or hand. Now faith is neither more nor less than the belief of some testimony. This is what, in all ages, and amongst all people, is called faith. Faith without testimony is impossible; and nothing more nor less than testimony believed constitutes faith. I might be asked why such testimony was exhibited - who gave it - who caused it to be given - why I heard it - why I did not hear it sooner - or why I did not attend to it when heard, - and a thousand things besides; but still faith remains the same thing, let these questions be answered as they may. And whether one man think that a man can, by the mere testimony of the witnesses, believe, or that God works faith in the heart by his Holy Spirit, still faith, however it comes into existence, is the belief of testimony. And such is the constitution of the human mind, that a man is as passive in believing as he was in receiving his name, or as the eye is in receiving the rays of light that fall upon it from the sun; consequently no man can help believing any testimony when the evidence of its truth arrests his attention.
But here we are asked. Why does not the same evidence arrest the attention of all? Why do not all believe the same testimony? The fact exists that all do not believe the same testimony, either human or divine. The evidence, then, does not arrest the attention? Why does it not? Prejudices, indisposition, antipathies, predilections, &c., shut the eyes and harden the heart. But here curiosity is not yet satisfied. It inquires again, Why is one more prejudiced than another, or why is one more indisposed than another? It is answered that the constitution of mind and body, habits, and the growth of certain passions, make the difference. This will not suffice. Another and another why is proposed. Why were these things so? It is answered, It was so decreed. Then comes, why was it so decreed? It is answered, Because God so pleased. This is not yet satisfactory. It is asked, Why did it so please him? Because it was most conducive to his glory. Why was it most conducive to his glory? Because it was. And why, and why, and why? and so it ends with a why just where we began.
But the parable of the sower presents a difficulty of the same kind. Why four kinds of ground? It is a fact that there exist four kinds, and that the seed did not alter the ground - did not change its nature. The ground was the same before and after the seed was cast. What then made the difference in the ground? - was it naturally or super-naturally so? If naturally, why four and not two kinds? If supernaturally one was good, why were three not so? If supernaturally three were bad, why was but one good? Many such questions the scholastic divines have given birth to. But when solved they contribute nothing to our happiness.
The parable of the sower and the other scriptures referred to in your letter, were not pronounced with a reference to settling such questions. In the parable of the sower the Saviour acquainted his apostles with the reception his word would meet with from the Jews when promulged to them. Some of them who believed the ancient revelations, like Lydia, and whose hearts were thereby opened or honestly disposed towards the hope of Israel, received the glad tidings of his advent without prejudice, and brought forth fruit in different degrees, according to a variety of circumstances. Others received the word, but the anxieties and the lusts of other things rendered it unfruitful. Others soon apostatized, and went back to the Jews because of tribulation; and on others it took no effect. Thus they were apprized before they set out of the result of their mission, and the fact proved the Saviour's prophecy to be correct. Both amongst the Jews, religious proselytes, and the Gentiles, it so came to pass. He did not intend in this parable to teach that some men's hearts were either naturally or supernaturally disposed to believe, and that others were not. He did not make excuses for men's infidelity by teaching them that the reasons why they could not believe was because they were not the elect; nor did he flatter the pride of any who considered their natural powers and good dispositions were the cause of becoming his disciples. No such questions were before him; and to apply this parable to other purposes than those in reference to which it was pronounced, is wresting the scriptures.
Solomon's maxim that "the preparations (or Hebrew disposings) of the heart and the answer of. the tongue are both from the Lord," has been quoted by many divines to prove what Solomon never intended. Solomon was not speaking of the salvation of Jesus Christ in these words, but of the general management of the hearts and tongues of men. The answer of the tongue, as much as the disposing of the heart, in some men, is from God.
While we thus contend, my dear friend, that "the sense of scripture is not manifold, but one;" that every period must be interpreted subordinately to the scope or design of the writer, thus endeavour to understand the revelation without any human system before our eyes, I am not to be understood as asserting that there is no divine influence exercised over the minds and bodies of men. This would be to assert in contradiction to a thousand facts and declarations in the volume of revelation - this would be to destroy the idea of any divine revelation - this would be to destroy the idea of any divine government exercised over the human race - this would be to make prayer a useless and irrational exercise - this would be to deprive Christians of all the consolations derived from a sense of the superintending care, guidance, and protection of the Most High. But to resolve every thing into a "divine influence" is the other extreme. This divests men of every attribute that renders him accountable to his Maker, and assimilates all his actions to the bending of the trees or the tumults of the ocean occasioned by the tempests.
There are many things which are evident, yet altogether inexplicable. Some animals, even of those domesticated, are naturally, we say, kind and obliging, good natured and affectionate; while others of the same species are just the contrary. These sometimes, too, are moved by divine influence. The dove returning with the olive branch, the raven with the food for the prophet, the fish with a stater in its month for tribute, another brings Jonah to shore, and an ass preaching to a wicked prophet, were moved by "a divine influence." Until we know more of God than can be revealed or known in this mortal state, we must be content to say of a thousand things a thousand times, we cannot understand how, or why, or wherefore, they are so.
But he would be a foolish husbandman who, going forth with precious seed to cast upon his field, would cease to scatter it because a philosopher had asked him some questions about its germination and the influences requisite to its vegetation, which he could not explain. As foolish would a hungry man be who would refuse to eat bread because he could not explain the process of digestion, nor tell how it conduces to the preservation of life. And just as foolish he who refuses to meditate upon the revelation of God and to practice its injunctions, because there are some why's or wherefore's for which he cannot give a reason.
My limits forbid me at present to be more particular. The scriptural import of some terms and phrases in your letter will be attended to hereafter. I wish to avoid all philosophical questions which have been introduced into the Christian system, because they are utterly unprofitable, vain,. and endless. For instance, were I to discuss philosophically the dogma founded on John 6:37, "All that the Father gives me shall come to me," I should soon be asked to solve a difficulty founded on John 17:13. "I have lost none of them you gave me, except one, the son of perdition." When I should have solved a difficulty on John 10:24, "You believe not because you are not of my sheep," I should have another upon these words, " You believe not because you seek honour from men," &c. I am not to be understood that there are difficulties really existing upon these passages, for they are plain in their context; but systems have made them difficulties as respects other systems. But those "texts" when torn out of their scope, are like the human eye when torn from the head and placed in the palm of the hand - it is useless, except as a subject of dissection and amusing speculation.
Hoping that your faith, and love, and hope, grow exceedingly, I remain your affectionate brother, in the hope of immortality.
A.C.
LETTERS TO ENGLAND. - No. 2.
June 30, 1837.
MR. J. WALLIS:
Dear Brother - As reformation is the order of the day, both in England and America, permit me to offer a few remarks on the whole subject. So far as we have undertaken the work, it consists of three chapters. These are, the reformation of sinners - the reformation of Christians - and the reformation of religions institutions. We need not spend a moment in showing that on proper occasions any one of these may be a laudable object of Christian effort and enterprise. They are, however, not only to be regarded, but to be proposed and prosecuted as separate and distinct undertakings. Accept, then, of a few remarks on each of them.
The reformation of sinners, or the preaching of "repentance towards God and of faith in Jesus Christ" to persons unreconciled to God, is a work in which so many are engaged, and which is so commonly practised, that it would seem almost superfluous to write either formally or at much length upon the subject. Still, as there are various and very diverse methods in use, a very few practical remarks may not be wholly out of season.
In the first place, then, the conversion of sinners, so far as human instrumentality is concerned, (and who ever saw a person converted to Jesus Christ without human instrumentality?) ought to be prosecuted as a work separate and distinct from every other. One business at a time is enough for the powers of any man; still more, a business of such transcendent importance. The preacher is to be wholly engrossed in this single work, and to have nothing in his eye but Christ and the sinner.
In the next place, the peculiar and distinct nature of the work in which he is engaged must be regarded. Proving tenets, exploding false theories, or establishing the true offering criticisms, discussing questions, resolving cases of conscience, or propounding principles of any sort, are no part of the work of converting sinners, or of preaching reformation to ungodly men. Preaching the gospel is "laying the foundation of repentance from dead works and of faith in God," and is never to be accomplished by theorizing, speculating, or debating on any one point in theology or human science. We address sinners in such cases on their own affairs. We speak not of them, nor merely before them; but to them. We reason, remonstrate, exhort, beseech. We aim at one point in all that we say; and that one point is their reconciliation to God.
And this will oblige us, in the third place, to select the proper topics: for the sinner is to be spoken to in reference to sin, righteousness, and judgment. The Saviour, in his person, offices, and mission, is to be laid before him; and he is to be persuaded to repose a scriptural confidence in him, and to submit himself to him in all his requisitions. Sin and condemnation, righteousness and salvation, the sinner and the Messiah, are to be fully opened to his understanding; and all the motives which the Bible furnishes to induce to instant, cordial, and unreserved submission, are to be urged upon him till he believes, repents, and is baptized; or until he entirely turns away his ears from the word of righteousness and life. Such is the appropriate work of the preacher.
To convert men to a party, to a tenet, and to a person, are very different projects. In proselyting to a party, or a tenet, we offer the claims of the party, or the tenet, as the case may be. But in converting men to a person, we keep before their mind simply the claims which that person has upon them. It is in this our day, peculiarly necessary to make these matters exceedingly plain: for we have much reason to think that many confound conversion to a doctrine, to a theory, or to a party, with conversion to Christ. They seem to think that in subscribing a creed or in joining a party, they are uniting with Christ and giving themselves up to the Lord.
The Christian religion is indeed a personal concern. It is confidence in a person, love to a person, delight in a person. It is not confidence in a doctrine, nor love to a party. Jesus Christ is the object on which a Christians faith, hope, and love terminate; and to be with Christ is the Christian’s heaven. Therefore, conversion is a turning to the Lord - in order to which Christ must be preached, and nothing else.
But, then, it is possible for Christians - for converted persons, to lose their first love, and to neglect their former works. It is possible for them to become forgetful that they were purified from their former sins, and to backslide. Hence the necessity of the reformation of Christians. The reformation of Christians is, however, to be distinguished from their growth. It is to be expected that Christians, being first babes and children before full grown men in Christ, will long continue to grow and advance in Christian knowledge, faith, hope, love, and in self-government; or in practical sobriety, righteousness, and godliness. The means of this growth in grace is a scriptural growth in the knowledge of God and of Jesus Christ our Lord. But, instead of adding to faith courage, knowledge, temperance, patience, godliness, brotherly kindness, and universal benevolence, Christians sometimes subtract the Christian virtues one by one from their character, and actually backslide, fall into sin, and become barren and unfruitful in their profession. These are the proper subjects of Christian reformation. To such persons Paul's addresses, 1 Cor. 10th and 11th chapters, Heb. 3d and 4th chapters, but especially most of the Saviour's seven letters to the Asiatic churches, and various other hints and passages in the apostolic epistles directly apply.
In the reformation of such professors, we must first seek to effect what Paul calls a godly sorrow for the past. "For godly sorrow worketh reformation to salvation not to be repented of." We must call upon them and entreat them, as did the Saviour the Ephesian church, to "remember whence they are fallen and reform, and do their first works," on peril of having their light turned into darkness and their day into night; or as he addressed those of Sardis, entreating them to "remember how they had received and heard, and to hold fast, and repent," else perchance he might come upon them as a thief in an unexpected hour.
When Christians become lukewarm in their profession, they must be urged to reformation with that importunacy with which sinners are besought to repent and turn to God; for there is danger always of an apostacy to utter ruin if Christians suffer themselves to become indifferent, or even lukewarm in their allegiance to the Lord. It is in relation to such persons that James says: "brethren, if any of you do err from the truth, and any one convert him, (or bring him back,) let him know that he who converteth the sinner from the error of his way, shall save a soul from death, and shall hide a multitude of sins." Hence the strong inducement to urge delinquent Christians to return to their duties. This delinquency always commences at the closet door, but usually becomes negligent by forsaking, or at least by becoming negligent in attending upon the assemblies of the faithful, or the ordinances of the Christian congregation. While other more open errorists are to be admonished, these are to be warned of imminent danger.
But the reformation of Christians is usually, in the present time, taken in another sense. It has respect to a state of general delinquency or apostacy - not that which is final and irremediable, but that which consists in degeneracy from the standard of Christian excellence. The reformation of Christians in reference to such a general defection, is that which now presses upon our attention and commands our efforts.
The Jews became generally corrupt in sundry periods of Old Testament history; still they were Jews and held fast the Jewish institution, though greatly corrupted. Christians in like manner have, in sundry periods of their history, become generally corrupt; still they professed the Christian religion, and did not wholly renounce its claims upon their homage and respect*.
But a corrupt people never yet held fast a pure religion. When they happened to be in possession of a true and pure religion, objectively considered, they have corrupted its institutions exactly in the ratio of their own delinquency. Hence, with me at least, it has become a law of conscience or of mind, or, if any one prefers it, a law of human nature, to which there is no exception, that the practical piety and morality of any community will never be sounder than their religious and moral institutions; or, the corruptions of religion will always be in proportion to the degeneracy of the people. Hence it follows that we may expect to find the purest and the most incorrupt institutions of religion amongst the most pure and virtuous people. And may I not challenge the faithful pages of ecclesiastic history to adduce a single exception! Nay, is it not the most manifest that the more corrupt any community, the more corrupt its institutions of religion; and the more moral and religious the people, the purer and more uncorrupt their religious institutions.
It is owing to this singularly remarkable and instructive fact, that reformations of religionists and reformations of religion have so generally been identified, or at least confounded. The reformation of an institution must, indeed, in the nature of things, or in the order of cause and effect, be prior to the reformation of the people; yet, perhaps, it generally happens that they accompany one another as it respects time. So it was at the time of the Protestant Reformation and at every subordinate reformation since that glorious era.
While, then, we endeavour to mark out the difference between a reformation of an institution, and that of the people under it, still we would not be regarded as attempting the one without a due regard to the other. We admit that the reformation of the institution does not so necessarily involve that of the people, as the reformation of the people does that of the institution. We may have the cause without the effect, while we cannot have the effect without the cause.
But the Christian institution being perfect, cannot be reformed only so far as it has been corrupted by the introduction of human inventions. To reform it is impossible, only by restoring it to the church in its original form and meaning; or, what is the same thing, otherwise expressed, by purifying it from the alloy of all human opinions and traditions, and by reinstating the Bible, as it stood when John, the apostle, wrote the last Amen. And by reforming Christians neither more nor less ought to be proposed than their exact conformity in spirit, word, and action, to the pure and holy doctrine of eternal righteousness and eternal life, as clearly and fully propounded to us in those writings "which are able to make the man of God perfect, thoroughly furnished for every good work."
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* We take leave to remind the reader of the following passages:- Deut. 12:32. - Mal. 3:13-15. - Mark 7:7-13. - Rev. 14:10-12. - 22:18-19. - ED.
This is a reformation of a lofty daring, but hard to be effected. It is hard to be effected, because it is wholly impracticable for a corrupt people. It requires as much perfection in the people as in the system to which they aspire. To ascend is much more difficult than to descend. Even to desire a restoration of primitive Christianity in letter and spirit, in faith and practice, is not possible, except to a highly cultivated and spiritually minded population; and as these are not yet the majority of the best sect in Christendom, we cannot promise ourselves the pleasure of seeing it pervade the whole land in a few years. Nations have become Protestants in a day, so far as saving Peters pence and servile obedience to a foreign despot is concerned; but what nation ever became Protestant in a day, so far as doing all things whatsoever the Lord Jesus has commanded!
To reform a reformation is harder still than to reform an unreformed institution. But, as it respects the past reformations of England and America, and that in contemplation and in progress now, we have much to say - which cannot be said in this letter. We shall, therefore, bid you God speed in the good cause, for another moon, when we shall have stated that we advocate not a reformation upon a dozen of other reformations, but a full restoration of the original gospel institution as delineated on the sacred pages, and as practised by the first Christians. More than this we cannot ask, and less than this we dare not attempt, if we expect the Lord to help and bless us in the glorious undertaking.
Ever yours. In the hope of a triumphant Christianity,
A. CAMPBELL.
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TESTIMONY OF AN INDIVIDUAL, IN FAVOUR OF THE ANCIENT GOSPEL.
(From the Millenial Harbinger. - Vol. 4.)
DEAR BROTHER CAMPBELL, - as I have been induced, within the last few weeks, to embrace the principles of the reformation, I wish to present you with a brief account of my religious career, hoping it may prove advantageous to some of your readers. The joy and peace which fill my heart, constrain me to bear testimony to the power of the Ancient Gospel.
All my endeavours, since I began to think any thing of religion, have been directed to the pursuit of that peace of mind, which I was persuaded the gospel of Jesus was calculated to impart. I sought it, too, in a way in which others told me they had found it, as being nearest to the truth of any. I sought faith by special operation - was buried with Christ in baptism - was orthodox in my sentiments - consistent in my conduct - was prepared in a College for the ministry - and preached, as I thought, the gospel to perishing sinners. But, alas! I found no peace - there was always an aching void within - there was trouble and perplexity, instead of peace and confidence. Arminianism I abhorred, and Calvinism did not suit me. The numerous difficulties and inconsistencies which beset all the doctrines, as held by the sects, were insuperable objections to my receiving them. I was too refractory to submit to human arguments and decisions, while my conscience and judgment could not give them the most unqualified approval.
When I could not find satisfaction in the systems, as taught by men, I turned my attention to the conduct of the Christian world, hoping there to find something satisfactory. I was persuaded that holiness of heart and life was the only true test of the religion of Jesus. But in this respect I was more perplexed than ever. The only conclusion I could make, was either that religion was not true, or that professors were ignorant of its nature and tendency. It seemed that by some means, the fountain of life was corrupted; and, consequently, that all the streams partook of its impurity. Religion was spread extensively, but it was only in name. There was the form of godliness without the power - a great profession of love, but there was little of that spirit of submission to the authority of Jesus, by which love can be evidenced. There was disunion, uncharitableness, want of confidence, envy, strife, underhand dealings, and an almost total conformity to the world - and, awful to relate, among the ministers of the word, who set themselves up as examples to the flock, there was proverbial inconsistency, and greater domestic unhappiness in their families, than is found in the families of the world.
With these considerations there was also another, which filled up the measure of my perplexity - the tendency of all systems to engender bondage. O! I could tell tales of woe, that would move the hardest heart. Many have I known, who, in search of hope and peace, had been driven to despair, and were for years the children of the deepest affliction. Often has it been my lot to be invited to administer comfort to the broken-hearted; and in directing the weary and heavy laden soul to the Son of the Blessed, the friend of sinners, I have sometimes succeeded and oftener failed. But I enjoyed not myself the peace I was the means of imparting. Every thing, in a word, combined to unsettle my mind and convince me that all was wrong in the Christian world.
In this state I remained a considerable time, and having travelled through various parts of England and Scotland, for three years, I resolved on giving up the ministry, and proceeding to America. I hoped in Canada to find the state of religion more congenial to my feelings than I had found it at home. It was my design to settle on land, and make myself useful on the Lord's day. I arrived at Upper Canada, September, 1831, and in a short time joined a Baptist church; but I found the state of things nearly the same. In some matters there was a reformation - in a plurality of elders and weekly communion; but the errors at the fountain head were still the same, and consequently there was no change in the state of my mind. I then began more boldly to investigate the systems of men. For some time the system by which my views had been formed prevented me from doing this in a way that promised a satisfactory result. However, one thing led on to another, till I had got to a considerable extent on the principles of the reformation. I opened my mind to a friend, and intimated my intention of renouncing all sects and going forth as a missionary to show men how far they had departed from the truth.
About this time I had a long and interesting conversation with a pious follower of Jesus, who had long renounced all human systems. The popular notion of special influences was the chief subject of our discourse. Prior to this I had been quite unsettled on the subject; but was really afraid of venturing too far on what I thought dangerous ground. He greatly relieved my mind, and at the same time told me of your publications. With the greatest eagerness I obtained as many of them as I could, and read them - O! with what feelings I leave you to conjecture. They were the messengers of peace to me, and with a grateful heart I wish to acknowledge the advantage I have derived from perusing them. I opened my Bible with new eyes - the world of light burst upon my soul - I discovered the beauty and divine simplicity of the gospel of Jesus, so as I had never seen it before - I felt that I only then began to exist - the world was no longer a dreary blank - I saw for what purpose I was placed in it, and my heart became the abode of peace, of purity, and love.
O what a luxury it was to read the blessed words of eternal life, and discover the harmony and tendency of all its parts! - to see Jesus seated on his glorious throne, requiring the unqualified submission of all his followers, as the test of their devotion and love - and to see in a consistent light the reasons and motives by which obedience was enforced, and love brought into operation, and faith and hope confirmed. O! blessed is he whose eyes are opened to see the truth as it is in Jesus! He shall enjoy the peace of God, which passes all understanding, and that joy which is unutterable and full of glory.
I have only now to add, that with much prayer, I have given your sentiments a candid and laborious examination. I have not adopted them at the impulse of the moment, but have carefully compared them with the unerring word of truth; and no way is left me, consistent with my duty and happiness, but to adopt them. That you may enjoy the peace and satisfaction which is now my portion, in all your labour of love, and be made the means of imparting the same to many, is the earnest prayer of yours, affectionately, in the bonds of the gospel,
FRANCIS HUTCHINSON.
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LETTER FROM HANOVER, SHELBY COUNTY, INDIANA.
(From the Millennial Harbinger, Vol. 3.)
DEAR BROTHER CAMPBELL,
WHILE the religious journals of the day are teeming with high wrought and imposing accounts of "Religious Revivals" and sectarian prosperity, together with the splendid means, (if not pious frauds,) employed in effecting them, it seems that the comparatively silent though dignified march of the Ancient Gospel, in its renovating influence upon the hearts and lives of men, is deemed unworthy of notice in any of their columns. To the pages of the "Harbinger," the disciples of Jesus, in this part of the country, are left to look, almost exclusively, for information from abroad which respects the advancement of that kingdom which is not of this world. Through this medium the hearts of thousands have already been made to rejoice in view of the vivification of that word which declares the Gospel to be "the power of God unto salvation to them that believe."
You will not consider this testimony of an obscure individual and stranger in favour of your journal as flattery, for as such it is not intended. It is meant for nothing more nor less than a simple statement of facts; the first of which, by indicating the tact and ingenuity which the God of this world inspires in order that mankind may be deceived and cheated, and conscience satisfied without obeying the requirements of the gospel, is as deplorable as the latter is cheering. For nearly twenty years I had put in requisition my eyes, ears, and what little understanding I possessed, on every promising opportunity, in hopes of finding one advocate of the gospel of Jesus Christ in its native, original simplicity, beauty and glory. I read and heard much that was excellent, both in literature and ethics; but it savoured not of the excellency of the gospel. It was not adapted to the wants of thousands who were hungering and thirsting for salvation. It held forth no way of escape, no means of relief to threatened, convicted, alarmed, and despairing sinners, but was frequently found in company with that blasphemous impiety which overrules the answer of the Holy Spirit to that guilt-prompted question, "What shall we do?" leaving distressed souls to the agency of dreams and imaginations, penance and despair, instead of pointing to the regenerating influence of the gospel in order to a reconciliation to God, and to the enjoyment of the Holy Spirit.
Thus I continued to reap uniform disappointment and regret, until, about four years ago, the "Christian Baptist" was introduced to my notice. I hastily read the numbers which had then been published, and, strange as it may seem, felt for the first time as though I had kindred spirits in the world. But, O how unlike, thought I, must they be, in faith and practice, to my religious friends at home! (for I had religious friends.) I lived in a neighbourhood where human kindness invariably assumed her most endearing charms, and exerted her utmost powers to gild the varied scenes of life with all the bliss she can. bestow. My dwelling was near the meeting-house of a respectable church of Regular Baptists, whose morals were excellent, and whose piety was unquestionable; who, at peace among themselves and with the world, seemed as contentedly to sail upon the bosom of a halcyon sea, with comparatively as little of Zion's legitimate prosperity and increase as Noah's family experienced when the closed ark secluded them from a drowning world. The light of hopeful salvation shone not from their sanctuary: it beamed not upon sinners. Their court allured not the stranger, for sullen mystery was written upon its doors. It attracted not the wretched, for unambiguous counsel came not from their holy place.
At length, however the "Millennial Harbinger" found its way among us, through the agency of Mr. B-, our preacher. Its Ismaelitish character excited much inquiry, and prompted to an investigation of the scriptures as the only medium of revealed truth. The Word of the living God soon reassumed its long lost authority, to the discomfiture and overthrow of the oracles of Gill and Fuller; and in a few months it was obvious that Mr. B-, who unites piety and intelligence with the most laudable Christian docility, had, in seaman's phrase, overhauled his reckoning, and by the use of the gospel quadrant detected his error and shifted his course; and, as if conscious of the loss of time in unauthorized, and consequently unavailing efforts to extend the Redeemer's kingdom, has since preached the ancient gospel with mighty and untiring zeal and power. The divinity of the schools, with all the impious devices of men, have been dissipated and driven from among us by the light and warmth of divine truth, as the pestilential vapours and fogs which the swamps send forth are dissipated by the King of day. In the full belief that "the scriptures are able to make us wise unto salvation, and give us an inheritance among them that are sanctified through faith in Christ Jesus," something more than a year ago a Sunday School was opened at our place of public worship; the youth and children of the neighbourhood who were capable of reading understandingly, together with all others who felt friendly disposed thereto, were invited to attend. The scriptures were the only book used, and the first object in reading was to ascertain the evidence they contain in support of the high pretensions they hold forth. All mysticising and spiritualizing was discarded, and no other rules of interpretation employed than those universally adopted in construing other writings. The effect was sudden and truly astonishing. It was manifestly the product of divine power. Within the space of a few weeks almost every house in the neighbourhood seemed to have written upon its walls, "Dedicated to the science of life and immortality," and almost every family formed a class of assiduous students. Parents, guardians, and heads of families, were surprised with the fruits of righteousness and peace ripening in their kitchens and parlours, the confessed product of the holy scriptures. The admonitory joy inspired often gave rise to the exclamation, "The entrance of thy word giveth light; it giveth understanding unto the simple." Pious parents exchanged the sable livery of mourning for garments of holy praise and the joys of redeeming love. The enigmatical motto which had long guarded the door of the church with repulsive influence, gave place to the sacred inscription, "The Spirit and the Bride say, Come: and whoever will, let him take of the water of life freely." The word of the Lord displayed its Majesty. That healing ordinance of the gospel, the baptism of penitent believers, freed from the paralyzing slanders which pride and envy had heaped upon it, has sent forward almost weekly from its sacred waters the pardoned, sanctified, and rejoicing, as additions to a living church. During the last fourteen months Elder B- has baptized sixty, who have united with the church at this place; and since warm weather set in, our prospects have materially brightened. Eight have been baptized within the last three weeks; and as the consummation of our prosperity, the voice of discord has never interrupted our harmony, nor the sound of iron tools been heard about our building.
Yours, in the Lord,
C.A.
***
EXTRACT OF A LETTER TO J. WALLIS.
(A few months ago, a Letter was received from America, by J. Wallis. It was written by Joseph Harpham, formerly a member of the Particular Baptist Church, Nottingham, but now of the Reformed Church, Philadelphia: it is with pleasure we lay before our readers the following extracts, as expressing the writer's opinion of A. Campbell, and the Reformation for which he is pleading. - ED.)
BROTHER WALLIS:
Dear Sir, - In compliance with your request, as mentioned in your last letter to Brother Winfield, I sit down with pleasure, to write a few lines for your perusal.
It is now more than fourteen years since I left England, and, I supposed my friends, at Nottingham, had all forgotten me: but as you have kindly introduced my name into your letter, and have given me to understand there are several who would be glad to hear from me, I beg you will present to them all my affectionate regards.
You have heard of our New Society here, in Bank-street. I was a member with the Particular Baptists, in America, and England, full twenty-eight years. But, tired of their system of worship, and their confession of faith, I left them about four years ago; and, with Brother Ballantine, and six others, commenced a New Interest, far more primitive and scriptural, of which you are already apprized. We are prosperous and happy, and shall, beyond all doubt, grow to a multitude!!
Brother Campbell's writings fell into my hands more than ten years ago, and I have devoured, with the utmost greediness, almost every thing he has written since. I am inclined to think he is the most luminous writer, and the most useful man of this generation! And to make you a little better acquainted with him, I will just state that he was born in Ireland - educated in one of the universities of Scotland - and designed for a Presbyterian minister. In the year 1809, and about the twenty-second year of his age, he came to America, possessed of a fine education, and mental powers of the highest order. Concentrating all his erudition, and all the energies of his vast mind, on the scriptures, he is spending his whole life in the development and propagation of Divine Truth; and a more laborious man does not, I am persuaded, walk the earth! He has, for many years, made a regular siege on all the reigning systems of the day, and all the traditions of men; for which he has been vilified and abused, with the utmost virulence, in every part of the land; and had the laws favoured the opposition, he would, long ago, have been burnt to ashes. Not a man can stand before him! His numerous enemies, with very few exceptions, are like a little mouse, beneath the ponderous foot of an elephant. I have seen them foam and flounce "like a wild bull in a net," and " gnaw their tongues with pain;" but he keeps his course, like a blazing comet, scattering light on all. He is destined to become a very extensive blessing to our race, and "his reward, is great in Heaven." I often think of him in connexion with Dan. 12:3. "They that be wise shall shine as the brightness of the firmament, and they that turn many to righteousness as the stars for ever and ever."
The Reformation which he has long endeavoured to sustain, is taking deep root, and spreading wide and far; nor can all the powers on earth arrest its progress! Our Brother Campbell, in the annals of posterity, will long survive, and his name, and his worth, "will descend the stream of Time, with a reputation ever increasing, and the triumphs of a distinction that will never die."
Archimedes, of Syracuse, once said, if he had any where to place his instruments, he could move the earth. But, Archimedes knew nothing of what would take place "in these latter days." "In the Ancient Gospel, and the Ancient Order of things," We have found the rock on which to place our instruments, and the lever which is destined to move the world!
"Truth is great and mighty, above all things, and must prevail." - "But the best arguments in favour of Christianity are the congenial lives of those who profess it." Let us, my Brother, attend especially to THIS important matter; then shall we be happy in life, and happy when we leave these mortal shores.
Our beloved Brother Ballantine is gone to Hades. He left the world on the 4th of January, 1836, very tranquil in the prospect of death, and without any doubt of his speedy exit to happier climes!!
Yours, in the fellowship of the gospel.
JOSEPH HARPHAM.
***
"WHAT SHALL I DO TO BE SAVED?"
(To the Editor of the Heretic Detector. - June, 1837.)
BROTHER CRIHFIELD. - The most common answer given to the question, "What shall I do to be saved" is, Pray to God. This answer is a very unsatisfactory one; because it is not said how often I must pray before I obtain forgiveness of sins. If God should refuse pardon at the first asking, then what better reason have I to expect that he will grant it at the second, third or fourth? - If pardon is not obtained upon the first petition, it would have a tendency to lessen confidence, or weaken faith; and each succeeding petition would be put up with less and less confidence. And if pardon is obtained at the first asking, then it is absurd to ask a second time for the same thing. It would be to ask God to do that which he had already done. What would be said of a blind man if he were to ask for sight after he had received it?
Now every body that has observed matters and things, knows that the same persons come to the "mourner's bench," or "anxious seat," to pray, and to be prayed for, again and again. This proves that those who come to be prayed for and those who pray a second time, both lack faith. Many of those who practice these things, say that a man knows when his sins are forgiven. If so, would it not be absurd, indeed, to ask God to forgive him a second time, or to pardon the same sins over again? What would be said of one who had been pardoned by the Governor of Ohio, and released from prison, if he and his friends were to petition the Governor to pardon and release him a second time?
It is no wonder that those who teach and practice as above stated, are always doubting, or in other words, that they are sceptics.
Those who take God at his word, and believe from their heart that he does not lie, when they have done what he commands in order to the remission of sins, do not bring themselves under condemnation again by doubting: they do not forget that they were purged from their old sins; consequently, they are not heard asking God to forgive their old, or alien sins, again and again. "Repent and be baptized every one of you in the name of Jesus for the remission of sins." When this is done in full faith that the Holy Spirit meant what he said - it is never again to be repeated,
As ever, yours,
M. WINANS.
***
INFALLIBILITY.
(Extract from Dr. Chalmers' Sermon on "the Doctrine of Christian Charity applied to the case of Religious Differences.)
"IT is said of the Papists that they ascribe an infallibility to the Pope, so that it he were to say one thing, and the Bible another, his authority would carry it over the authority of God. And think you, brethren, that there is no such Popery among you? You all have, or ought to have, Bibles; and how often is it repeated there, "Hearken diligently to me?" Now, do you obey this requirement, by making the reading of your Bibles a distinct and earnest exercise? Do you ever dare to bring your favourite minister to the tribunal of the word, or would you tremble at the presumption of such an attempt, so that the hearing of the word, carries a greater authority over your mind than the reading of the Word? Now this want of doing, this trembling at the very idea of a dissent from your minister, this indolent acquiescence in his doctrine, is just calling another man Master; it is putting the authority of man over the authority of God; it is throwing yourself into a prostrate attitude at the footstool of infallibility; it is not just kissing the toe of reverence, but it is the profound degradation of the mind, and of all its faculties; and without the name of Popery - that your bosoms, your souls may be infected with the deadly poison, and your consciences be weighed down by the oppressive shackles of Popery. And all this in the noon-day effulgence of a Protestant country, where the Bible, in our mother tongue, circulates among all your families: where it may be met with on almost every shelf, and is soliciting you to look to the wisdom that is inscribed on its pages.
***
PROGRESS OF REFORM.
(From the Millennial Harbinger, Vol. 4.)
The doctrine of reformation is rapidly progressing in our remote territory. All the preachers of the Baptist denomination, who are men of intelligence, and who know anything of the ancient order of things, are proclaiming it, fearless of opposition.
Other denominations are beginning to see, "as through a glass darkly," and some are striving to get into the full glow of gospel light. Those who are wedded to the present order of things appear determined to live in Babylon, and to share her destinies; but they are few. All that is lacking with us to restore a pure speech to the Israel of God, is more information. For this, you must know, we are in some degree lacking. Though we have the Bible, the original source of true information, yet the sheep of God's fold have been divided in a dark and cloudy day, and a veil has been cast over all nations by the disquisitions and commentaries of the various sectaries which have spread over Christendom; so that every sectary sees through their respective glasses, so that the Bible must read as does the creed. Thus men are infatuated, and the light extinguished.
DAVID ORR.
***
WE are happy to learn that reformation in religion is not exclusively confined to the United States of America, but that more correct views of some parts of the New Testament are penetrating the minds of many individuals in different parts of our own country. Although we hope before long, to witness a greater reverence for the commandments, and ordinances of Jesus Christ, pervading the minds of multitudes of our fellow men; yet, we are fully aware, that unless more of that charity which rejoices in the truth, without any admixture of error, be called into exercise, the entrance of light into the mind, will be the cause of much unpleasant feeling and division among the present professors of religion. We ourselves are expecting to meet with much detraction of character, and the most virulent opposition to every species of ecclesiastical reform. This, however, can only arise from misconception, prejudice, and sectarianism. Our sincere desire is, that none of those who plead for the practice of divine truth as revealed in his Word, will render evil for evil, or railing for railing, but, contrarywise, blessing.
During the last month, we have received, through the medium of a letter, from a brother residing in Carlisle, the pleasing intelligence that a congregation of disciples has recently been formed at New-Mills, a place East of Glasgow, where nineteen persons have lately been immersed into the Ancient Faith for the remission of sins; that they are connected with six other churches who have separated themselves from ungodly professors, and who are of the same faith and order; meeting on the first day of the week, to observe all that Christ has enjoined upon them.
We shall, at any time, be happy to receive communications from any of our brethren there, or elsewhere, respecting the progress of reform, and promise them a small space each month in the pages of the Christian Messenger.
We wish, also, to inform our readers, that on the second Lord's-day in August, our brother Wallis, being by previous arrangement at Huddersfield, two persons residing there were immersed for the remission of their sins; after which a meeting was held for social worship, consisting of prayer, praise, exhortation, and the Lord's Supper, by eight immersed believers, six of whom reside at Huddersfield, and who have engaged to meet on every first day of the week, to obey their Lord and master Jesus Christ, until he shall call them by death to resign their stewardship into his hands. Our desire is, that union, peace, and prosperity, may attend all their efforts to benefit their fellow men, and that they may, indeed, both in their personal and collective capacity, "Shine as Lights in the world, holding forth the Word of Life." -
ED.
Retyped by R. M Payne, 1 Kenilworth Avenue Reading, England RG30 3DL
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