Volume 1. Number 11. June 7, 1824, pp. 64-72.

• [Introductory Remarks] by [Alexander Campbell], p. 64.
• To the Editor of the Christian Baptist by T. W. (Thomas Campbell), pp. 65-66.
• Extracts from My Sentimental Journal.--No. II. Social Prayers by Alexander Campbell, pp. 66-68.
• Address to Christian Mothers by Alexander Campbell, pp. 68-69.
• [Introductory Remarks on Letter from "the Bishop of a Respectable Church"] by Alexander Campbell, p. 69.
• [Letter to the Editor] by ["the Bishop of a Respectable Church"], pp. 69-70.
• [Reply to "the Bishop of a Respectable Church"] by Alexander Campbell, pp. 70-72.

      WE omit in the present number, our third Essay on Ecclesiastical Characters, &c. to give room for the following article written by one of our correspondents. It is not intended that it should be considered as occupying the place of any one of those essays we have proposed on the office of the Holy Spirit, as promised in our last. These essays we shall defer commencing in the present volume, but we shall attend to them in our second. The following letter is worthy of the examination of our readers: [64]

      SIR: When your eighth number of the Christian Baptist came to hand, upon reading your animadversions on experimental religion, I was persuaded that it would likely give offence to many of your pious readers; and that, instead of obviating the charge brought against you and your associates, of "denying experimental religion," it would rather increase it. This I have since understood to be actually the case. I, therefore, for my part, could have wished, that you had treated that very delicate, and, at the same time, very important subject, in a different manner. I am not to be understood as objecting to the detection and exposure of a false and unscriptural experience, which, from your words, appears to be the thing intended; for, in your foot note, page 141, you assert, that we are taught, that "since those gifts have ceased, the Holy Spirit now operates upon the minds of men only by the word;" and at the close of said note, you further assert, that "we are positive of one point," namely, "that the scriptures teach us not the doctrine of physical operations of the Divine Spirit in order to faith." With these declarations as I understand them, I am quite satisfied; for, since the sacred canon has been completed, it seems to be the general opinion, at least of all the most eminent Protestant writers that have adverted to this subject, that we are not to look for any new revelations of the Spirit; and that, of course, his saving operations in the production of faith and repentance, and of every other gracious effect by which we are made partakers of a divine nature, (2 Peter i. 4.) is by the word of truth being put into the mind and written upon the heart, (Heb. viii. 10.) for this certainly is one of the exceeding great and precious promises above referred to, (2 Peter i. 4.) by which the Lord has graciously engaged to save his people, (Heb. viii. 10.) As to regeneration itself, or, as it is commonly termed, the new birth, we are divinely assured, that it is effected by the word of truth. (James i. 18.) Of his own will begat he us by the word of truth; and (1 Peter i. 23-25.) Being born again not of corruptible seed, but of incorruptible, by the word of God, which lives and abides forever. And this is the word which by the gospel is preached to you.

      Again--both the beginning and progress of Messiah's kingdom was ascribed to the word. Compare Matthew xiii, with Mark iv. and Luke viii. "Behold a sower went forth to sow," namely, the word of the kingdom; for the sower sows the word. "And he that received seed into the good ground, is he that hears the word and understands it; who, in an honest and good heart, having heard the word, keeps it, and brings forth fruit with patience." Again, (Matt. xvi. 16, 18,) Simon said to Jesus, You are the Christ the son of the living God. Jesus answered and said to him, Upon this rock will I build my church and the gates of hell shall not prevail against it. Accordingly John, in his first Epistle, chap. v. verse 1, asserts, that whosoever believes that Jesus is the Christ is born of God. And Peter, in his first Epistle, chap. ii. verse 2, exhorts all such, that "as new born babes, they would desire the sincere milk of the word, that they might grow thereby." Again, Christ's farewell prayer for his disciples, is, "Holy Father sanctify them through your truth, your word is truth. Neither pray I for these alone, but for them also who shall believe in me through their word." John xvii. 17-20, and Paul to the Ephesians, v. 25, asserts that "Christ loved the church and gave himself for it that he might sanctify and cleanse it with the washing of water by the word." Also, Peter in his first epistle, chap. i, verse 22, addresses the brethren to this effect: "Seeing you have purified your souls in obeying the truth through the Spirit, to unfeigned love of the brethren, love one another with a pure heart fervently." Lastly, to close this chain of quotations, it is worthy of remark, that the whole body of the persecuted disciples of Jesus is represented as overcoming the grand adversary by the blood of the Lamb, and by the word of their testimony. Rev. xii. 11. Now "who is he that overcomes the world, but he that believes that Jesus is the Son of God? And this is the victory that overcomes the world, even our faith." l John iv. 5. Upon the whole of the evidence before us respecting the instrumentality of the word in the salvation of men, we find that it is the beginning, middle and end; that every thing is done by it, and that there is nothing done without it. That where the word of the truth of the gospel is not published, the Spirit of Christ has nothing to do, is farther evident from John xvi. 8-14, where his reproving or convincing the world of sin, of righteousness, and of judgment, is confined to his testifying the things concerning Jesus. In short, his very character as the spirit of Christ, as the spirit of wisdom and revelation, for enlightening„ convincing, comforting and establishing, in the knowledge and belief of the truth, is ascribed to him exclusively as revealing and testifying the things concerning Jesus. Compare John xiv. 26, and xvi. 14, 15, with 1 Cor. xii. 8-13 with Eph. i. 13-18, and 1 Pet. i. 10-12, and 11. 18, 19, with Jude 14, 15.

      For the more full illustration of the truth and certainty of this conclusion let us again review and examine the evidence, that we may clearly perceive the connexion of the word with the kingdom of Christ in its rise, progress and consummation, or ultimate triumph and perfection in this world.

      1. And first we shall find that the word of the gospel is the seed of the kingdom; that every subject of it is begotten by, and born of that seed. See John i. 13, James i. 18, 1 Peter i. 23, 25, 1 John iii. 9. Upon this point of the testimony three things are expressly evident.

      First, that every subject of Messiah's kingdom is born of God.

      Second, that his birth is by the means, or through the instrumentality, of the word of truth.

      Third, that this seed in each is the very and imperishable substance of his new being. Consequently, till this seed is sown and takes effect, there cannot be an existing subject of the Redeemer's kingdom upon earth.

      II. Again, it appears from the evidence before us, that the radical formative truth, the inwrought perception, and real persuasion of which gives birth and being to the new creature, is that expressed by our Lord in his declaration to Peter, Matt. xvi. 16-18, with 1 John v. 1. It farther appears, that it was for the demonstration of this truth, that both the predictions, types and promises of the Old Testament were exhibited and recorded, and also the things that are written concerning Jesus by the four Evangelists. See Luke xxiv. 25, 27, 44, 45.: John xxiii. 30, 81. Consequently there cannot be one born of God but by means of the scriptural persuasion and hearty reception of this truth, in the light of its proper evidence, and true scriptural import; for if Jesus be truly received as the Messiah, the Christ, he must be received in character; that is, [65] in the true scriptural import of his personal, relative and official appellations. But who sees not that all this is virtually and truly implied in the belief of the great fundamental truth under consideration, viz. "That Jesus is the Christ, the Son of the living God." For whosoever is persuaded of the truth of this grand fundamental article, upon the evidence which God has afforded, the same is heartily disposed to receive whatever this glorious personage has affirmed, or caused to be taught concerning himself, and his Father, and the salvation, which he has accomplished.

      III. Hence, thirdly, according to the evidence before us, we are justified, sanctified, nourished, and obtain a final victory and triumph overall the power of the enemy, by the belief of the truth; that is, by the word of the truth of the gospel, believed and acted upon.

      First. We are actually justified in believing the apostles' testimony concerning Jesus, that is, the gospel. Compare Mark xvi. 15. 16, Rom. v. 1, with Acts xiii. 38, 39, and 1 Cor. ii. 1, 2, and xv. 1-6.

      Second. We are also sanctified by the same word believed. See as above. John xvii. 17, Eph. v. 26, 1 Peter i. 22.

      Third. By the same word the believer is nourished, comforted, and made to grow in grace. 1 Peter ii. 2, Jer. xv. 16, 1 Thess. iv. 18, 1 Tim. iii. 6.

      Lastly. By faith, which is a belief of the divine testimony concerning Jesus, believers are made victorious over sin, Satan, the world and death. See Rom. vi. 14, 17, 18, 1 Peter v. 3, 9, James iv. 7, Rev. xii. l l, 1 John v. 4, 5, Heb. ii. 15. Therefore may all believers say, "Now thanks be to God, who gives us the victory through our Lord Jesus Christ" 1 Cor. xv. 57. Upon the whole, it is evident that all the salvation that is known or experienced in this world, is in consequence and by virtue of, the knowledge and belief of the truth, which works effectually in them that believe. 1 Thess. ii. 13. Neither is there any other means appointed or acknowledged by God, for the salvation of men, but the scriptural revelation of Jesus Christ. Compare Mark xvi. 15, 16, with Luke xxiv. 46, 47, and Acts iv. 12. That where this scripture revelation is not heard, not known, there neither is, nor ever was, nor indeed can be, any faith in Christ Jesus, (see Rom. x. 9, 14,) nor of course any regenerate, any purified in heart, (see Acts xv. 7, 9,) nor any endued with the spirit of adoption, crying Abba, Father. Rom. viii. 14, 16, with Gal. iv. 6. 8. But, instead of such characters, the debased and stupid practisers of horrid cruelties and abominable idolatries, "do service to them who by nature are no gods." This, all may know to be the present as it most certainly was the ancient state of the heathen world, in the days of the apostles and long before. Nor can it be shown, that since the gospel was first preached to the nations, from the day of Pentecost, (Acts ii. 1,) until this day, that any portion of the human family were ever reformed from their idolatries and disgraceful immoralities by any supposed physical operations of the Holy Spirit without the word. To talk, therefore, of christian experience by any supposed operations of the Holy Spirit without the word, or previous to, and independent of, the knowledge and belief of the truth, is not only contrary to most express declarations of holy scripture and universally established fact, but to reason also. It supposes a fact without a proper and adequate cause. It supposes a conversion from error and wickedness, without the proposal of truth and goodness to the understanding and heart of the creature. It supposes faith without the exhibition of a testimony to be believed, a thing absolutely impossible. It also supposes love to God in his true and lovely character, of just and holy, merciful and gracious, which the gospel alone manifests, which, without the knowledge and belief of that gospel, is a thing equally impossible with the former. Love and devotion to an unknown God!! Again, to speak of experimental religion by way of contradistinction to a false religion, appears equally absurd. Who ever heard of a religion, Jewish or Christian, Pagan or Mahomedan, Popish or Protestant, that is not productive of some kind of experience--that produces no sensible effect upon the mind of the sincere professor of it? Can such a religion be found upon earth? Let us have done, then, with this unscriptural, indefinite, unmeaning phrase, which, at best, is only calculated to perplex, mislead, and deceive. When we speak of our holy religion, let us speak of it, and distinguish it by proper epithets, such as the scriptures afford, instead of those vain delusive epithets, which the wisdom, or rather the folly, of men has invented.

	Yours respectfully,
	T. W.

      BEING shipwrecked on the island of Ila, on Friday, the 7th of October, 1808, on the first day of the following week I went to the parish church, and was entertained with a specimen of good old Scotch divinity, pronounced with all the gravity of aspect and solemnity of tone, for which the Scotch divines of the Presbyterian establishment, in the pulpits purified by the fire of the Scottish apostle John Knox, are eminently distinguished. The nobleman, who was Laird of the island, a distinguished member of the duke of Argyle's family, was present with his family; and as his patronage extended over the pulpits as well as the lands of the island, they occupied a very ostensible pew in the kirk and a very conspicuous place in the prayers of: the good parson. His temporal and spiritual welfare, and that of every branch of his illustrious family, next to that of King George III. and all the princes and princesses of the royal blood, were the burthen of his concluding prayer. Pleased with the aspect, pronunciation, and gravity of this venerable parson, I visited the same kirk, the next first day, called in Scotland, "the Sabbath." Archibald Campbell, esq., for that was the name of the Laird of the island, was absent, being about to take his seat in the British parliament. His pew being empty, the good old parson forgot to give him any place in his prayers, and the king's place in his petitions was considerably contracted since the preceding "Sabbath." Being detained by adverse winds and the inclemencies of the season until a third "Sabbath," I revisited the synagogue again. The doctrine was precisely orthodox, according to the standards of that kirk; but as the nobleman's pew was still empty, he had no portion in the prayers of the day. I bade adieu to the island and its hospitable inhabitants, the recollection of whose kindness yet awakens many grateful feelings, and sincere desires for their happiness.

      How a man so devout as the parish parson, could forget to pray for his patron when absent, and be so mindful of him in his addresses to heaven when he was present, remained deeply [66] impressed upon my mind, and was frequently a subject of curious reflection. I had not, however, travelled very far, nor continued many weeks amongst the pious Highlanders, till I found that it was a general practice in all parish churches, when the patron was present, to give him a large portion of the evening prayer, but always when absent he was forgotten. Being but just arrived at the period of reflection, and determined to study men as well as things, I became very attentive to the prayers of not only the parish clergy, but of all others. I observed it to be a general rule, that when two or three ministers of the same party happened to be present in the same pulpit, which ever one prayed, he made particular supplications for his ministering brethren. Thus the parson A prayed very ardently for his brothers parson B and C, when they were present; but when B and C were absent, A asked for no blessings for them. I do not recollect that I ever saw it otherwise in any sect or in any country. I noted this fact in my pocket book of memorandums, and placed it under the same head with those of the prayers of the parish ministers for their patrons. I think I headed this chapter, in my juvenile fancy, with the words, "Complimentary prayers, or prayers addressed to human beings not yet deified" In process of time, I happened to make a tour with a very devout divine; and, as he always spent the night in the house of some of his "lay brethren," in offering up his evening sacrifice, or what is more frequently called "leading in family worship," he never forgot to pray in an especial manner for his host, earnestly desiring that the family among whom he spent the night might be peculiarly blessed. During fourteen days and nights which I spent in his company, he never once forgot to pray for the proprietor of the house that gave him his supper and bed. In justice to his devotion I should remark, that one evening was spent in an inn, where he asked the liberty of attending upon family worship; and there he also prayed as fervently for his landlord and landlady as if in a private family. In justice to the landlord too, I should observe, that he remitted to him his bill in the morning, with an invitation to give him a call when convenient. Now custom had so familiarized the practice, that it was as natural for me to expect to hear the householder and his handmaid prayed for, as it was for me to kneel down when the prayer commenced. But even yet I was struck with the curious nature of that devotion which led his reverence to pray for X and his family, and for Y and his family, when he was in their house, and that although so very fervent this night in praying for X and his family, the next evening he forgot X and prayed for Y only, and so on without variation. This I also noted down under the head of "Complimentary prayers."

      I would not be understood as censuring the practice of one christian praying for another, when it is by request, or when from any consideration it becomes necessary; or of a whole church praying for another church, or for one member, or for those that are not members, either in their presence or absence. But this is quite a different thing from those prayers which we call complimentary, which, if not intended as a mere compliment, most certainly appear so, in the above instances at least, and in many others which might be adduced.

      But there is something very incongruous in these complimentary prayers. A enters the house of B and his wife C, and joins with them in prayer; he speaks in the first person plural, "we ask," "we pray," "we beseech," &c. By and by he begins to supplicate blessings on the persons of B and C. He still uses the same style, "we." Now B and C either join with him or they do not. On either hypothesis the prayer is no longer social. It is A praying for B and C, and B and C praying for themselves. A does not merely pray for them--they pray for themselves, and he is only included in such petitions as are of a general nature. He acts the part of an intercessor in one part of his petitions, and they, in another part, pray for him equally as themselves. Custom familiarizes, recommends and sanctions every thing. But there is neither reason nor scripture for such a practice. If two or three persons unite in prayer they should have some definite object which mutually interests them all alike.

      It is usually allowed that it is one of the greatest and best of blessings that we should be admitted to lift up our voices to the throne of the universe. But if ever there be a moment in a christian's life when humility and sincerity become him well, this is the moment, when he is speaking to that glorious and Mighty One, before whose throne seraphs veil their faces and "angels prostrate fall." Our words assuredly should be few and well ordered; no pomp of language, no vain parade of words, no compliment to men, when we claim the audience of our Almighty Maker.

      In visiting the family of an old friend ten years ago, I heard him confess the sins of his childhood, youth, and manhood, and pray for their forgiveness. I continued with him for one week. As often as he prayed in his family he made a repetition of the same confession of his and his family's sins, and a similar petition for their remission. In the course of a few years I visited him again, and heard the same confessions and petitions. Not long since I spent an evening with the same old gentleman, and heard the same without any sensible variation.

      Methinks this aged professor has yet to learn the import of the "glad tidings of great joy to all people," one item of which most certainly assures the believer of the remission of all his sins committed previously to the hour he trusted in the Saviour. Hence the primitive christians never once prayed for the remission of the sins of their childhood, youth, manhood, or old age, committed previously to their reception of the good news. Not one instance can be produced of any saint, from the full revelation of the gospel of Christ on the day of Pentecost, praying for such a remission; but we find them thanking God that he had already, for Christ's sake, forgiven them all trespasses. They were commanded by the apostles to forgive one another, even as God, for Christ's sake, had forgiven them.

      In short, to have prayed for the remission of the sins of childhood, youth, &c. committed while they were ignorant of the salvation of the gospel, would have evinced a total want of faith; for the asking for any favor plainly implies that the person who asks is not in possession of it. Suppose, for illustration, that I should go to my creditor and say, "I confess, sir, that I owe you a thousand talents, and as I am unable to pay you, I beseech you to forgive me." He replies, "Whatsoever you ask of me, of this nature, believe that you shall receive it, and you shall have it. Do you believe that my benevolence and ability are adequate to remit you this debt?" I answer, "Yes." Now suppose [67] I should, every evening and morning, go to this rich and benevolent friend, and say to him, "I owe you a thousand talents--I am unable to pay you--I beseech you to forgive me that debt"--might he not, with propriety, say to me every time I went to renew my request, "Sir, you insult me. You profess to believe my word, and, in fact, you declare every day that you do not believe that I have been as good as my word. You either distrust my ability, my disposition, or my veracity. You dishonor me. Begone from my presence! but know assuredly, that whenever you trust in my ability, benevolence, and veracity, you are remitted." I must hang my head and remain speechless. Alas! the gospel of the blessed God is sadly mistaken by thousands who profess to believe it; who, not only in their ordinary deportment, but even in their religious observances, declare they believe it not. Alas! how many teachers of the gospel are in the habit of confessing and praying to the public assembly, as my old friend; and thus proving to the intelligent that, believe the gospel who may, they do not. Under the law, in their great sacrifices, there was a remembrance of sins made once a year, which the apostle adduces as an evidence of the imperfection of that state; but if there is to be a remembrance of sins once a week or once a day by the priests and the people now, we are in worse circumstances than the Jews. It is, indeed, evident, that few of the popular worshippers have received that one purification which leaves no consciousness of sins.

EDITOR.      

Daughters of Zion:

      THE christian religion has elevated your sex to a very high degree. To it you are indebted for that amelioration of your circumstances, that mitigation of your present grievances, incurred by your having been first in the transgression, that important place you occupy in the christian affection and esteem of him to whom you were put in subjection. Although some of your sex, in the history of the Old Testament, shine with distinguished lustre; yet it is in the New Testament alone where you appear to the highest advantage. Never, we presume, was Gabriel despatched upon a more honorable or a more acceptable errand, than when he visited the cottage of her that was espoused to the son of Jacob; than when he addressed the humble and virtuous virgin in these transporting words, "Hail! favorite of Heaven! The Lord is with you! Blessed are you among women!" From that moment your sex, as the sun after a long gloom, bursts forth with more attractive splendor. All the queens of eastern palaces, in all the pomp of eastern grandeur, never tasted the sweets of such an interview as that between Elizabeth, the mother of the harbinger, and the mother of Israel's King. All the expressions of imperial courtesy, how meagre in comparison of the welcome with which Elizabeth received that visit of her cousin, the salutation with which she embraced her! "How have I this honor, that the mother of my Lord should come to me!" The pious and virtuous Mary, and the humble swain that was made her husband guardian, exhibit a new scene of matrimonial bliss of which mortals never before tasted. He derives all his honor and his bliss from her entrusted to his care. A woman now elevates not only her own sex by the favor of Heaven, but also renders conspicuous in the annals of the world a descendant of that royal family that once reigned over Israel.

      But we do not dwell at present on these illustrious incidents in your history, as if they were the only occurrences that gave importance and elevation to your sex. Let us just glance at a few others. The first miracle of this incomparable child, born, this only-begotten Son given, was wrought in honor of the mother that nursed him, and in honor of the first commandment with promise. His mother, at the famous marriage of Cana of Galilee, with all the deep solicitude of one concerned in every circumstance that concerned the reputation of the family with which she was in the intimacies of friendship, prompted her to appeal to her son, saying, "they have no wine." He shows it to be an occurrence which was of no concern to him, abstractly considered; but in honor of his mother, who commanded obedience to his will, the water when presented--yes,

This was the beginning of his fame, the first exhibition of his glorious power. And the last expression of solicitude for the temporal welfare of one of our race, which dropped from his lips amidst the agonies of the cross, was prompted the keenest sensibilities of humanity, by at grateful recollection of the care of a mother, which is never to be forgotten; by that profound respect which every wise man exhibits to the woman that watched and wept over his childhood; yes, his last concern was for the future welfare of his mother. He says to John, his favorite disciple, casting his eye towards his mother, "Son, behold your mother;" and to his mother, "Behold your son." Thus he bequeathed his mother, as his richest legacy on earth, to that disciple whom he loved most of all. Christian women, your praise and your fame, your zeal, your affection, and even your courage, shine with so much resplendence in the New Testament history, as to throw the most distinguished of our sex much, very much, into the shade. The fame of that Mary who sat at the feet of the Messiah, who anointed the Lord with ointment, and wiped his feet with her hair, transcends the fame of all the statesmen, warriors, monarchs, philosophers, and poets, that ever lived. Yes, while the fame of the statesman is bounded by our tenure of the soil on which we live; while the laurels that deck the brow of the warrior are stained with the blood he shed, and wither near the cypress that covers the tomb moistened by the tears of the widow and the orphans which he made; while the gems that sparkle in the crown of the monarch are dimmed and obscured by the cankering hand of time; while the renown of the philosopher fades in the presence of every insect, and of every plant, which says to his wisdom, "How limited you are!" and while, the praises of the poet and the charms of harmony live only in the fastidious taste of men, O Mary, your memorial, the sweet perfume of your fame, extends to all generations! and that which you have done shall be told with extacy unalloyed, when time itself shall be no more!

      And let the christian heroes remember, that when the highest and noblest names on their list of eighteen centuries fled like cowards from the scene of danger, and in the hour of darkness and terror deserted their suffering chief, christian women kept their place, and stood spectators near the cross. Yes, to the eternal [68] praise of female piety, let it be published in all lands that women were the last at the cross, and the first at the tomb of their great and mighty Saviour. And as a token of his remembrance and acknowledgment of their devotion, pious courage, and unabated affection, to them he first showed himself alive after his death, and alleviated their sorrows.

      But as it is not our intention to make these illustrious incidents in your history a theme form which to deduce all the reflections which they naturally suggest, we proceed to our design.

      Your usefulness to the church is not curtailed by the apostolic injunction which allots to you that silence and submission which comport with that modesty and diffidence which are now and ever have been the highest ornaments of female character. You are to nurse and nourish every one that comes into the world; and the God of your offspring has given to you an authority over the mind in its most pliant state, paramount to every other. The babe that smiles in your arms, and finds its support and its refuge in your bosom, receives its first impressions from you. It recognizes a relation existing between you and it before it forms an idea of a father.--It views you as its best friend, and most willingly submits to your control. Your countenance is the first volume it reads; and it is a volume which conveys to its apprehension more ideas than perhaps any of us imagine. Its articulations are formed from yours, and your language is the first it can understand. You can converse with it, and communicate to its tender mind ideas which the greatest linguists and philosophers that ever lived could not.--You, then, occupy a place which cannot be rivalled; and which, if discreetly managed, may, under the blessing of Heaven, be of eternal importance to it. Do not be startled when I tell you that you are, by the law of nature, which is the law of God, as well as by his written word, ordained to be the only preachers of the gospel, properly so called, to your own offspring. You can tell them in language more intelligible to their apprehension, the wonders of creation; you can, from the lively oracles, teach them the history of our race; you can preach the gospel to them better than any Doctor of Divinity that ever lived. You can narrate to them the nativity and life, the words and deeds of Messiah; you can open to their minds how he died for our sins, and how he rose for our justification. You can tell them of his ascension to the skies, of his coronation in heaven, and that he will come to judge the world. When you have done all this, in a style which you can adopt, more easy of apprehension than any other if--Paul the apostle was again to visit the world and call at your house, he could not preach to them with greater effect. Nay, you have anticipated all that he could say, and done all that he could do, to give the word effect. If he were to attempt to make known the glad tidings of great joy, to announce the good news to your children--when he had done they might say, "Kind and benevolent friend, this is no news to us; we rejoice to have heard it all from a preacher before; a preacher too, whose love and benevolence were equal to yours, and whom we understood as clearly as we understand you." If he were to ask who the preacher was, and by what authority he spoke, the children might reply, It was from a preacher which you, beloved friend, yourself licensed; it was our mother whom you commanded "to bring us up in the nurture and admonition of the Lord." O yes, replies the apostle, I did authorize an order of preachers which were to take my place after my decease, amongst whom your mother was one. My place and my office was to make known to all my contemporaries those glad tidings in the first place; for I was ordained a preacher as well as a teacher, and your parents can best occupy my place, as they can first make known to their offspring the same good news.

      These hints, my dear friends, go to show you what is expected from you, and what you ought to do. And surely you will agree with me that the word of God, thus communicated by the fireside, from your own lips, under the blessing of Heaven, is just as efficacious as if pronounced from a pulpit of mahogany, covered with scarlet, and decked with tapestry, from a pontiff, or a rabbi covered with silk and a wig, as white as Alpine snow. Remember Lois, Eunice, and Timothy, and Paul's commands to you. The giving of such an injunction to fathers and mothers implied that they were competent to perform them to the best advantage. The efforts of the clergy to take from you the office of preachers, under a pretence that either their authority or their ability is superior to yours, believe your friend, or rather believe the apostles, is an unjust encroachment upon your rights and privileges. Your example and your prayers, your authority, and your well proved affection and sincerity to all that you say, are worth more than all the logic, mathematics, algebra, and rhetoric, which ever were collected in all the seminaries upon earth, to give efficacy to your sermons. How blissful the privilege, and how high the honor conferred on you! Do then, Christian matrons, from your love to your own offspring, and from your love to him that raised your sex to honors so illustrious, and from your hopes of immortality and eternal life in that world where they neither marry nor are given in marriage, but are as the angels, being the children of God and of the resurrection, bring up your children in the nurture and admonition of the Lord.

EDITOR.      

      WE design to give our readers every opportunity of judging for themselves, suppressing nothing written by friend or foe that respects our views. We have so far given them a specimen of what our opponents have said concerning this paper. The following letter received a few days since, is from the pen of a very intelligent writer, who is the bishop of a respectable church, and with whom we are very sorry to differ in any opinion connected with the christian religion. We have the highest opinion of the integrity, uprightness, and christian deportment of this correspondent. I trust he will have the goodness to forgive me for publishing what was merely intended for my own consideration, when I assure him that it is purely for the benefit of my readers, as I have no doubt but it will be profitable to many.

EDITOR.      

APRIL 22, 1824.      

      Dear Sir--I HAVE deferred writing to you longer than I designed when you left us.

      I have received regularly your numbers of the Christian Baptist, and have read them with some care that I might understand with certainty the leading opinions which you design to defend, and those which you purposely oppose. I find much to condemn, and many things to approve. [69]

      Your opposition to the principle of missions is based upon an opinion which is altogether a new one, and which, I think, you have adopted without consideration, and is palpably erroneous. It is this: that the church is now in the place of the miraculous gifts, and is, "in propria forma, the only institution of God left on earth to illuminate and reform the world," as contradistinguished from preaching the gospel, the commission to preach having ceased with the cessation of miraculous gifts. No. 2. p. 16.

      I understand that the record is in the place of the miracles wrought by Christ and the apostles, and the words they used explanatory of them in proof that Christ is the Son of God; and that this record is the mean, preached and read for building up the church, so far from the church being in the place of the miraculous gifts. The conversion of individuals, by whose association the christian church is, and ever has been formed, is effected by the gospel record, comprehending the miracles. Yes, the record is in the place of the miraculous gifts, and not the church, which is in fact the effect of the record believed and acted on. The miracles are written and they are preached for the same purpose they were originally wrought, viz. that men might believe that Jesus Christ is the Son of God, which is the great principle of christian church union. They are as competent for that purpose now as they were when they were actually and sensibly exhibited. The church is of no use in illuminating and reforming the world, except so far as the saints who compose it are engaged in the work of the ministry, not only in preaching the gospel, but in illustrating its truths by a righteous and godly life. These two requisites ought never to be separated. A word to the wise is sufficient.

      I regret exceedingly the opposition you have made to the missionary and bible society cause. It has greatly injured your usefulness, and put into the hands of your Paido-Baptist opposers a weapon to break the heads of the Baptists. They associate all that are peculiar to Baptists with your peculiar and strange notions on the subject of the bible and a preached gospel, that they may the more effectually destroy the effect of your debate with Mr. Maccalla.

      My dear sir, you have begun wrong, if your object is reformation. Never attack the principle which multiplies the number of bibles, or which promotes the preaching of the gospel or the support of it, if you desire christianity to prevail. As I informed you when here, I repeat it again, your opposition to a preached gospel, to the preachers and bible societies, secures to you the concurrence of the covetous, the ignorant, the prayerless and Christless christians. Should they have had any religion, they cease to enjoy it as soon as they embrace your views; at the same time you wound the hearts of the zealous and devout christians. These are not the expressions of one who has an interest in defending the kingdom of the clergy, or the hireling system, but of one who, like yourself, has been providentially thrown into the possession of a competency of the good things of this world. I am as anxious as you can be for the correction of all errors, but in making the correction, or in aiming at it--spare, I beseech you the grand mean that God has employed and is still using for extending Christ's kingdom--I mean a preached gospel. I agree with you in the use and operation of every other mean in its proper place; but I must insist on it, that the preaching of the gospel is a most powerful one. Would to God that all the saints were engaged in the work of the ministry for building up the body or church of Christ, and that they were all New Testament saints.

	I am yours, &c.
	---- ----

      Very Dear Sir--I AM much obliged to you for the above letter, knowing the sentiments which dictated it; and I trust you will consider that it is purely from a sense of its importance that I have published it without first soliciting your consent.

      Your remarks upon what you call "a new opinion," on which is based my opposition to the principle of missions, and which you think is "palpably erroneous," I perfectly approve. But it never was an opinion of mine that the church, without the record, was left on earth to illuminate and reform the world. As you considered this to be my meaning, and as I now assure you that I never entertained such an opinion, you will perceive that we both agree in calling such an opinion erroneous. I am pretty certain that you and I view the church of our Immortal King in one and the same light. I am taught from the record itself to describe a church of Christ in the following words:--It is a society of disciples professing to believe the one grand fact, voluntary submitting to his authority and guidance, having all of them in their baptism expressed their faith in him and allegiance to him, and statedly meeting together to one place, to walk in all his commandments and ordinances. This society with its bishop or bishops, and deacon or deacons, as the case may require, is perfectly independent of any tribunal on earth called ecclesiastical. It knows nothing of superior or inferior church judicatories, and acknowledges no laws, no canons, nor government other than that of the Monarch of the Universe and his laws. This church, having now committed to it the oracles of God, is adequate to all the purposes of illumination and reformation which entered into the design of its founder. If I thought there was any difference in our views on this topic, I would be more definite and explicit. But to be more explicit in expressing my views of the means which the church is to use for the salvation of the world. I would remark, that having the record, or testimony of God in it, and every member professing it, it becomes the duty and high privilege of every member of it to be a preacher of the gospel, in the only sense in which any person can now be called a preacher.

      I need not tell you that I do not mean to say that every man and woman that believes the gospel is to commence travelling about as the popular preachers do, or to leave their homes and neighborhoods, or employment, to act as public preachers. But the young women are to declare to their coevals and acquaintance--the elder women to theirs--the young men and elder men to theirs, the glad tidings, and to shew them the evidence on which their faith rests. This, followed up by a virtuous and godly life, is the most powerful mean left on earth to illuminate and reform the world. In the meantime the bishop of the church in their weekly meetings, teaches the religion in its sublime and glorious doctrine and bearings, and thus the members are still educating or building up in the most holy faith, and thus the church, in all its members, "speaking the truth in love, grows up into Him in all things, who is the Head, even Christ; from whom the whole body, fitly joined together, and compacted by that which every [70] joint supplies, according to the effectual working in the measure of every part, makes increase of the body, to the edifying of itself in love." When the bishop rests from his labors, the church, of which he had the oversight, by his labors, and by the opportunity afforded all the members of exercising their faculties of communication and inquiry in the public assembly, finds within itself others educated and qualified to be appointed to the same good work. The church of the living God is thus independent of theological schools and colleges for its existence, enlargement, comfort, and perfection; for it is itself put in possession of all the means of education and accomplishments, if these means be wisely used.

      The spread of the gospel, the multiplication of the number of the faithful in the apostolic age, is, in a great measure, attributable to the great company of them that declared the faith. The whole church of Jerusalem became preachers in a very short time. We are told (Acts viii.) that there was a great persecution against the congregation that was at Jerusalem; and all, except the apostles, were scattered through the regions of Judea and Samaria.--"They, however, who were dispersed, (all but the apostles,) went about proclaiming the glad tidings of the word." No wonder, then, that so many myriads of the Jews were converted. No wonder, then, that so many congregations of christians were formed throughout Judea and Samaria, when one church sent out such a swarm of publishers of the glad tidings.

      Dear sir, my very soul is stirred up within me, when I think of what a world of mischief the popular clergy have done. They have shut up every body's mouth but their own; and theirs they will not open unless they are paid for it. This is the plain blunt fact. And if I cannot bring facts, and documents, and arguments to shew that the paganism of the world is, in a great measure, attributable to them; that the ignorance and prejudice of our times, and that the incapacity of the believers to publish the glad tidings is altogether owing to them; that they, as a body collective, are antichrist--then I will say that I cannot prove any proposition whatever.

      But to return. Moses we are told was preached, being read in the synagogues. Paul tells us that he was ordained a preacher and a teacher of the truth among the gentiles. We are told that, daily in the temple, and from house to house, they ceased not to teach and to preach that Jesus was the Messiah. I need not say to you, that to preach is merely to publish news; but as this will be read by many, for their sakes I say that myriads may be qualified to preach, either as Moses was preached, or viva voce to publish what Paul published to the nations, that are not qualified to teach the christian doctrine. And no man believes any fact but he can tell the reason why, and produce the evidence on which he believes it. This is all the New Testament means, and all I mean by preaching. A bishop must be "apt to teach," but nothing is said about being apt to preach, and you and I agree that preaching and teaching are two things essentially different. To have said that a bishop must be apt to preach, in that age, would have been absurd--when even women as well as men could preach. Paul mentions women of note who were his fellow-laborers: and all know how Priscilla explained to the eloquent Apollos the way of God more accurately. Euodia and Syntyche are mentioned as women who labored with the apostle Paul in the publication of the gospel. Yet in the church they were not allowed to teach, nor even to speak in the way of asking questions.

      These hints are not submitted as proof of my grand proposition, "that the association called the church of Jesus Christ is, in propria forma, the only institution of God left on earth to illuminate and reform the world," only as illustrative of the means by which the church is to illuminate the world. I know many will attribute it to my vanity, nevertheless I will hazard the expression that I can fill a volume of at least four hundred pages in illustration and proof, with facts, and documents, and arguments, in confirmation of the truth of the above proposition. My reason for so saying, is not to convince any person of its truth, but to form an apology for the disadvantage under which such a proposition must appear, detached from the demonstration and proof on which it rests in my mind. This work is entirely too small to do justice to the numerous topics that call for notice and exposition. Our first volume is but an outline, and a very imperfect outline, of the course we design to pursue; and with all our exertions we will not be able, this year, to even introduce all the topics in our prospectus.

      But to come more particularly to those items to which you object, I observe, that with respect to the preaching of the gospel, you see that, instead of being opposed to it, I advocate it on a principle and scale that leaves far in the rear all the popular expedients; and I can assure you that I know some churches in the United States that are already so far advanced in their knowledge of, and conformity to the primitive mode that all their members are now either almost, or altogether, accomplished preachers. I know personally, and by credible report, several Phebes, and Euodias, and Syntyches, and Eunices, and Erlectes, and Priscillas, as well as several Philips and Aquilas, &c. &c.

      I am aware that there is no proposition nor course of conduct to which objections may not be made; but I must say, that I know of none that weighs a feather against this divine plan of preaching the word; and it affords me some pleasure to know that the Baptist society in former times acted in a good measure upon this principle; but I are sorry to witness their rapid strides in imitation of the corrupt systems around them in this day. I am determined, if the Lord will, in some future number to demonstrate that if a few doctors of divinity in the United States succeed in their plans, the Baptist society will inevitably be so like Babylon the Great, that no man will be able to distinguish between it and its idolatrous neighbors. I need not to inform you that some of them have actually recommended, in base imitation of the Paido-Baptists, the dedication of infants in the church by the parson, or shall I call him the bishop. Yes, they are determined to have the young St. Giles in lieu of the old St. Giles.

      As to the missionary plans, I am constrained to differ from many whom I love and esteem, and will ever esteem if we should never agree upon this point, as well as from many whom I cannot love for the truth's sake. At the same time I am very sorry to think that any man should suppose that I am either regardless of the deplorable condition of the heathen world, or opposed to any means authorized by the New Testament for either the civilization or salvation of those infatuated pagans. But, my dear sir, how can I, with the New Testament before [71] my face, approve the Catholic, the Episcopalian, the Presbyterian, &c. missionary schemes. Are they not evidently mere sectarian speculations, for enlarging their sects, and finding appointments for their supernumerary clergy. Look again at the sums of money squandered at home and abroad under the pretext of converting the world; and again, wherein is the heathen world benefited by such conversions? Is the hand of the Lord in this business? Does he work in it as in the days of yore? Look at our own country--our Indian neighbors and our African bondmen. Are not these, equally as the Japanese or Birmans, objects worthy of our sympathy and regard? I do not oppose, intentionally at least, the scriptural plan of converting the world. My opponents, amongst whom I am very far from ranking you, (for I know your personal regard and your attachment to the cause of our King) do represent me as opposing the means of converting the world, not wishing to discriminate, in my case at least, between a person's opposing the abuses of a good cause, and the cause itself. I did contribute my mite and my efforts to the popular missionary cause, until my conscience forbade one from an acquaintance with the abuses of the principle.

      In the multiplication of the copies of the scriptures I do rejoice, although I conceive even this best of all good works is managed in a way not at all comporting with the precepts of the volume itself. And shall we not oppose the abuses of any principle because of the excellency of the principle itself? It might as reasonably be alleged, that while I oppose the abuses of the divine word, or of the ordinances of Christ, that I oppose both it and them.

      As to the Christian Baptist securing "the concurrence of the covetous, the ignorant, the prayerless," &c. I cannot help it. I hope it may do them good--they have the most need of instruction. But I cannot conceive that this should be an argument against it; for you will say it is no argument against the Baptist system, that men of the world, deists, statesmen, &c. prefer it, as more rational and more conducive to civil liberty than any other. But I have no doubt it will give you pleasure to be informed that, as far as my acquaintance with the subscribers extends, a very considerable proportion of them are such christians as you yourself would cheerfully embrace in christian communion. And I will farther add, that a majority of them are amongst the most intelligent, the most respectable, and the most devout members of the community. I will also add, that its greatest opposers are, for the most part, the interested priests, the young beneficiaries, ruling elders, those aspiring to poets of honor and profit in the kingdom of the clergy, and their friends and relatives. I confess there is nothing in that state of things which the New Testament authorizes that flatters the prospects and aims of most of the popular leaders.

      My circumstances, I thank God, are such, as with a moderate attention to the things of this world, will afford me the necessaries of life; but they are such as would authorize me to receive a few hundreds a year without any material injury to myself or family. I know some of the neighboring clergy who are in better circumstances than I am, that complain of great difficulties in "getting along," who receive as good as $500 or $1000 a year. I do not mention it with any other reference to your remarks, than because they afford me an opportunity of dropping a hint to some who have ascribed my course of what is called "preaching" for ten or twelve years without any compensation whatever, to my not having need of support; that when I arrived a stranger in this western country, without any other property than my education, I did, from a confirmed disgust at the popular schemes, which I confess I principally imbibed when a student in the university of Glasgow, determine that I should, under the protection and patronage of the Almighty, render all the services I could to my fellow creatures, by means of the bible, without any earthly compensation whatever. On these principles I began, and having no other prospects than to turn my attention to some honest calling for a livelihood, I prosecuted this design without looking back. At the same time I did not censure, nor do I censure, any christian bishop who receives such earthly things as he needs, from those to whose edification and comfort he contributes by his labors. And I do know many professed teachers, who ought rather to impart a considerable per annum to their poor brethren, than to receive from them one cent. I know there are extremes on every side--I wish to avoid them. And I do know that the popular clergy are not entitled to receive one cent from the people, because they have put themselves into an office which Heaven never gave them, trample upon the rights of the people, keep them in ignorance, and practically deny that heavenly aphorism of our Lord, which says, "It is more blessed to give than to receive." They practically say, "It is more blessed to receive than to give."

      I trust, from this lengthy reply to your friendly letter, you will see that there is much less difference between our views than you anticipated. There is but one saying in your letter that I cannot reconcile to your own views, nor to the fact as it occurs to my observation; which is, "that my readers cease to enjoy their religion when they embrace my views." If they do, I think their religion is of such a kind that the sooner they get rid of it the better.

      As to the Paido-Baptists endeavoring to destroy the effects of my debate with Mr. Maccalla, by alleging my "peculiar views," it matters nothing. If they had not these means they would find some others. Remember how Mr. Pond attacked Mr. Judson, how Mr. J. P. Campbell attacked Mr. Merril, and how all the Paido-Baptists attacked Mr. Robinson. I am told that a certain beneficiary from Kentucky, on his way to Princeton, stopped at Washington, Pa., to inquire into my reputation, and wrote home to Kentucky that I was a very bad character, and an exile from religious society. This right that maintains the clergy must be maintained at any rate.

      Desirous of hearing from you as soon as convenient, and assuring you that no difference of opinion upon these two points which you have mentioned shall ever alienate my affection and esteem for you, I remain your fellow servant.

EDITOR.

May 25.

[TCB 64-72]