Volume 2. Number 6. January 3, 1825, pp. 117-124.

• Essays on the Work of the Holy Spirit in the Salvation of Men--No. VI. by Alexander Campbell, pp. 117-118.
• Proper Use of the Sacred Writings by Theophilus, pp. 118-123.
• "Worthy of Imitation" (from The Reformer), p. 123.
• Editor's Tour by Alexander Campbell, pp. 123-124.

      BEFORE dismissing the subject of miracles, spiritual gifts, and prophecy, we may inquire into the necessity and use of this work of the Holy Spirit. That it was necessary to render the testimony credible, and that this is its use, will appear from the fact that it was vouchsafed, and from a brief reference to a few passages of scripture. The effect of miracles is thus declared, John ii. 23. "Many believed in his name when they saw the miracles which he did" John iii. 2. "Nicodemus came to Jesus and said, Rabbi, we know that thou art a teacher sent from God; for no man can do these miracles which you do, except God be with him?" John vi. 14. "Those men, when they had seen the miracles that Jesus did, said, This is of a truth that prophet that should come into the world." Chapter vii. 31. "And many of the people believed on him, and said, When the Messiah comes will he do more miracles than these which this man has done." John viii. 30. When speaking in relation to his claims, and when prophesying of what was to be done to him, to those who had seen his miracles, we are told, "as he spake these words many believed in him." At another time, (John xii. 42.) when explaining and applying the ancient prophecies to himself, we are told that, "among the chief rulers many believed on him."

      But in his own preaching he shows the use he would make of this work of the Holy Spirit; John v. 31-39. He appeals, when speaking to the people that discredited his pretensions, to the evidences on which he claimed their attention and their reception of him. He classifies the evidences on which he rested his claims under four items:--1st. He appeals to the miraculous, and every way credible testimony of John the Dipper. 2d. He appeals to his own marvellous works. 3d. He appeals to the testimony the Father had given, viva voce, at his baptism, and the Holy Spirit by its visible descent. And, 4thly, he appeals to the ancient prophecies which the Jews had received as of divine authority.

      The works which Jesus did he often said were works given him to do by his Father; that his Father worked with him; and so necessary were those works to the credibility of his mission and pretensions, that he declare that" no man can come to me except the Father which sent me draw him;" as if he had said, 'Neither my personal attractions as a man, nor my saying that I am the Son of God, would be sufficient to lead any person to receive me as God's Messiah; and therefore no man can, consistently with reason or the common principles of human action, come to me, except the attestations the Father has afforded, in these works which I do by his authority, draw him or persuade him to receive me as such.' So that in fact, faith in him or a reception of him, he declares impossible, but by the evidence of miracles.

      Many, it is true, of those that received him, and especially before the Holy Spirit was given to his disciples, fell away; and, from the love of the praise of men, or the fear of persecution, apostatized. He, however, encouraged those that believed on him, on the evidence of miracles, (which was not perfected during his lifetime,) to persevere, with this assurance, that whosoever believed in him, "out of his belly shall flow rivers of living water." This figure the Evangelist thus explains, ( John vii. 39.) "This he spake of the Spirit which they that believe on him would receive; for the Holy Spirit was not yet given, because that Jesus was not yet glorified."

      Here, by the way, we must pause on this remarkable explanation which John the apostle gives of this promise. The Holy Spirit was not yet given, because Jesus was not yet glorified. The Spirit, then, it is evident, could not be given till Christ was glorified. Now we know that he did not expect to be glorified until his ascension to his Father's throne. He prays just before his death for this glorification. No man could enter into the kingdom of God until it was revealed, or come under the reign of God until this reign commenced. And it has been already proved that this reign did not commence till the Messiah was crowned Lord of all. Hence the Holy Spirit was not given till Christ was glorified, and until his reign commenced. The commencement of this reign is called the regeneration, or renovation, and therefore the apostles were not themselves regenerated in the sense of the Lord's discourse with Nicodemus; until the period called the regeneration came. The Saviour declared to Nicodemus that except a man were born again he could not see the reign of God. A man that was regenerated would, then, see or understand this reign. But none of Christ's disciples saw or understood this reign till Christ was glorified; for, before his ascension, they asked a question concerning his reign, which showed that they did not understand it; consequently, had not yet been born in the sense of John iii. 3. But it was promised to every one that believed on him, on the evidence of miracles, that he would be regenerated; for "he that believes on me," as the scripture says, "shall prove a cistern, whence rivers of living water shall flow." "This he spake of the Spirit, which they who believed on him were to receive; for the Spirit was not yet (given) because Jesus was not yet glorified." [Campbell's Translation.]

      There is one great and distinguishing difference between the disciples of Christ before, and since he was glorified. Those who believed and became his disciples, seeing the miracles which he wrought, on the evidence afforded them, had to wait for the promise of the Spirit, through faith, a good while, and some a long time, till Christ was glorified. But now they who became his disciples after he was glorified, soon received the Holy Spirit. For in one day after Christ was [117] glorified thousands were born of the Spirit and of water, and entered into the kingdom, and immediately were filled with love, peace, joy, long suffering, goodness, fidelity, meekness, and temperance--the blissful cluster of heavenly fruits of which the sons of God are all partakers.

      But to resume the subject of the necessity and use of the work of the Spirit, I would request my readers not only to examine the use and necessity of this marvellous evidence before the Saviour was glorified, but let us see its necessity and use since.

      Beginning with the first preaching of the gospel after the Holy Spirit was given, (Acts ii.) we see that the miracles and spiritual gifts, or the miraculous evidence, was indispensable to the production of faith. The sudden tumult of apparent rushing tempests in the air drew together a great concourse of Jews. When they entered the house where the one hundred and twenty disciples were assembled, they saw and heard. They had heard a sound which brought them there. They now saw tongues resembling fire distinctly separated from each other, on the heads of the apostles. They heard them explain the meaning of all this. For miracles will not produce faith without their meaning be apprehended--the end or design understood. They were convinced by what they saw and heard. What they heard assured them that what they saw was the fulfilment of prophecy, and that the crucified Jesus was now on the throne of his Father. What they saw convinced them that what they heard was true, for God would not confirm a falsehood by his signature. They had not yet heard that there was pardon; and, therefore, knew not but God was about to take vengeance on them for their iniquities--Peter had not yet opened to them the door of faith and hope. They cried out in distress, "What shall we do?" Peter promised them pardon and the gift of the Spirit, on repentance and baptism. They heard him gladly, and were baptized, and then received ten dorean, the favor or gift of the Holy Spirit. Here we see the necessity and use of the miraculous evidence. In the third chapter of the Acts we read of another splendid conversion. Thousands believe. But there was a signal miracle wrought in the name of Jesus the Nazarene. Peter, taking by the hand a notable cripple, commanded him to rise up and walk. He obeyed. Multitudes assembled: they saw and heard. Peter explained the meaning of the miracle, and it was understood as a witness from heaven that he spake the truth. They believed. See again the necessity and use of miraculous evidence.

      Acts 4th, we read of the terror these miracles gave the enemies of Messiah's cause. They threatened the apostles. The apostles prayed, that with all boldness they might speak the word, and that God would stretch forth his hand to heal, and that signs and wonders might be wrought by the name of Jesus. The prayer was heard. The house shook. And so we soon read, that "by the hands of the apostles were many signs and wonders wrought among the people, by which believers were the more added to the Lord, multitudes both of men and women."

      Saul of Tarsus was not only converted, but he was made a minister at the same time. Hence, said the Saviour, I have appeared to you to make you a minister. Those who suppose that all that happened to Saul, on his way to Damascus, happened to him for his conversion, pay no respect to this declaration. It is, however, true, that what he saw and heard, caused him to believe that Jesus whom he persecuted was the Son and Saviour. He received the Holy Spirit by a special messenger whom the Lord appointed. Ananias came to him--laid his hands upon him--he received his sight, and was filled with the Holy Spirit. Paul said that, by the help of God, (in signs and wonders,) he continued always testifying the truth that Jesus was the Messiah. And a better summary of his labors and success we cannot give than in these words--"Christ has wrought by me to make the gentiles obedient in word and deed, through mighty signs and wonders, by the power of the Spirit of God; so that from Jerusalem, and round about into Illyricum, I have fully preached the gospel of Christ."

      I need not, as if proving a point that required a specification of every item on record, be further tedious in showing the necessity and use of this miraculous evidence. It is, however, necessary to state, that the reading or hearing of these things now recorded, stands precisely in the same relation to faith, as the seeing of the apostles work the miracles, or the hearing them declare the truth. The words they spake are as much the words of the Holy Ghost when in written characters as they were when existing in the form of sound. And we have often shown that the miracles are recorded for the same reason they were wrought. And that the word written is as capable of producing faith as the word preached, is easily shown from the same Record--Acts xvii. 11. 12. These noble-minded Thessalonians "received the word with all readiness of mind, and searched the scriptures daily whether these things were so;" therefore many of them believed. The truth to be believed is supernatural, and the evidence on which it is to be believed is of the same character. So says the apostle, "Faith, (while it is the offspring of the Spirit,) comes by hearing, and hearing comes by the word of God." And to the same effect says Peter, "Love one another with a pure heart fervently, having been regenerated not of corruptible seed, but incorruptible, through the word of the living God, which remains forever. But the word of the Lord (not logos but rema) remains forever. Now this is that rema, or word, which by the gospel is preached to you." [Macknight's Translation.]

      Having occupied so much of this essay in exhibiting the necessity and use of the miraculous evidence, in order to rendering credible a miraculous testimony or narrative, I shall not introduce the topic primarily designed for this number, reserving it for our next.

      I would only add, as a concluding observation, and I place it by itself that it may be distinctly noted, viz. That no person ever has believed the gospel to the salvation of his soul, but in the same manner and upon the same evidence, that all who now believe, or who will hereafter believe to their salvation, do believe or will believe on the same evidence and in the same manner as they who believed after the Holy Spirit was given. The difference, in the most rigid criticism, betwixt seeing and hearing, never, in my judgment, affecting the truth of the proposition. The blind men who applied to Christ for cures, believed that he was able to cure them as strongly, on the same evidence and in the same manner as they who had the use of their eyes.

EDITOR.      

      THE following essay towards the proper use of the Holy Scriptures, is respectfully submitted to [118] the readers of the Christian Baptist, by their humble servant in the truth,

THEOPHILUS.      

      "All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness; that the man of God may be perfect, thoroughly furnished to all good works." 2 Tim.iii. 16, 17.

      THIS is one of the many encomiums passed upon the sacred writings, which we meet with in the perusal of them; and a comprehensive one it is. It embraces the whole of the sacred canon, though it appears principally intended of the Old Testament Scriptures. [See the preceding context.] Nevertheless, as all that we call Holy Scripture is equally "given by inspiration of God," the above commendation will hold equally good of it all. It also appears to have been given for the same blissful end, viz. "to perfect the man of God." We find the appellation "Man of God" first given to Moses, afterwards to Samuel and David, and to many of the Old Testament prophets. It is also once given to Timothy, (1 Epis. vi. 11,) who is the only person to whom it is applied to the New Testament; in which it occurs but twice. In the place before us it is not restricted to Timothy, or any other, either personally or officially considered, but appears to designate the object of divine teaching--the student of the Holy Scriptures, that is, "the man taught by God" by the perusal and study of his word. In this sense we here take it. This we are sure is the end of the divine goodness in relation to all to whom it is sent. It is thus the Holy Scriptures stand recommended as "able to make us wise to salvation, through faith which is in Christ Jesus."

      The grand subject of inquiry is, Are the scriptures, in and of themselves, independent of all external helps, able to do this? The answer to this important question, together with their proper use, is the precise object of this essay; and we hope to make it evident to all concerned, to know the truth, that the Holy Scriptures do, in and of themselves, independent of all external helps, possess a real intrinsic sufficiency to make the diligent student of them "wise to salvation," "thoroughly furnished to all good works?'

      To prevent mistakes, let it be clearly understood, that, by the independent and intrinsic sufficiency of the Holy Scriptures, we do not mean such a sufficiency as would, in the first instance, obviate the necessity of proper teaching. Teaching, in general, is indispensably necessary to mankind for every valuable purpose. We came into this world entirely and equally ignorant of every thing; therefore, we can know nothing without teaching, of some, kind or other. The child is first taught by experience that fire will burn; that a knife will cut, &c. and every particular art and science, how plain and rational soever, must be learned before we can know or practise it. Of course, language, which is the vocal and written medium of communication, or something equivalent to it, must be learned before we can communicate our ideas to each other. Again, the language of a particular science, with its proper object, must be acquired before we can become proficients in it. It is just so with the Holy Scriptures. It is not only necessary that we understand to speak and read our native language in general, through the medium of common teaching, for the common purposes of life; but if we would understand the Scriptures, we must be taught the Scriptures; not merely to read them as a common book, but as a book of divine revelation, given for a certain purpose--having terms and phrases peculiar to itself. Being thus properly introduced to the knowledge of the book, our attention called to its authority, its authenticity, its distinct and diversified subjects with their proper objects, its ultimate end, or the grand intention of the whole work, we are qualified to make the proper use of it, as a book written for our learning, in as far as teaching is concerned; we mean the teaching of the schools, or that preparatory teaching, to which every youth bred in a christian country is in justice entitled. This it appears was Timothy's privilege, as being descended of Jewish parents, so that "from a child he had known the Holy Scriptures," (of the Old Testament at least.) This he had of his grandmother Lois, and of his mother Eunice, according to the injunction, Deut. vi. 6-9. To the Jews the Old Testament presented itself immediately as the authentic record of the origin of their nation, and of all things; of their religion and laws, &c. of the singular interpositions of God in their favor. It was, therefore, to them a most interesting book, plain and intelligible: it needed no comment nor explanation. Written originally in their own language, it appears to have been, at least for a long time, their only book. To them, therefore, it always presented itself in the proper point of view in which it was to be considered. The series of events in the order of the narrative, from the beginning of Genesis to the end of, Deuteronomy, was the natural and proper order in which the serious and attentive mind was to consider and contemplate the various things thus presented in succession. This book was also to be publicly read, at the appointed seasons, in the great solemnities of the nation. But we hear of no explanations, either allowed or attempted, for upwards of a thousand years, even to the days of Nehemiah, when explanation, in some measure, became necessary, the people having lost the purity of their native language during the seventy years captivity of the nation. There was, then, neither explanation nor comment upon the Jewish Scriptures for upwards of a thousand years; and what was done by Ezra and his companions at the time referred to, was merely accidental, owing to the reason already assigned. But are the Scriptures presented to us in the same natural, easy, and obvious light? Are we taught to consider them, as a plain and simple narrative of facts, divinely authenticated, namely, as a genuine and faithful record of what God did, and taught, and caused to be recorded by Moses and the prophets, by Christ and his apostles, for the instruction and salvation of mankind? And as such are we taught to consider the book, as it now presents itself to us, consisting of two grand and distinctive divisions, called the Old and New Testaments; the former as having for its immediate object the instruction of the Israelitish nation, or (according to modern style) of the Jews, containing the doctrine, laws and institutes of their religion and government; the latter as having for its immediate object the instruction and salvation of mankind, by the knowledge, belief and obedience of the Son of God--containing the doctrines, laws, and institutes of the christian religion? Are the successive generations of those called christians, we say, thus introduced to an acquaintance with the Holy Scriptures as they now appear amongst us in their complete and finished form? Are we thus successively taught to consider and understand them? Far otherwise. But ought we not? Who will say that we ought not? We fear there are very many; yea, a great majority [119] among those that are called christians. Do not many forbid the common popular use of the Scriptures? They say it is a dangerous book in the hands of the common people--only fit for the learned--for the clergy. Do not others again, who differ from these, materially concur with them in the depreciation of the Holy Scriptures, considering them as a dead letter, as a sealed book, as scarcely intelligible; in short, as of no use except to the clergy, or, at least, to the regenerate; whereas the most precious, important, and mysterious portions of those Holy Writings were, by a divine command, published to an ignorant and ungodly world. See Matt. xxviii. 19, 20. Mark xvi. 15, 16; with 1 Tim. iii. 16. &c. &c. These poor, ignorant, deluded people, certainly do not know that God has prepared and ordained his word to be the only means of salvation amongst men, and, of course, the exclusive means of regeneration. Compare James i. 18, 1 Peter i. 23-25, with the above citations. But do not the clergy of all denominations concur with the opinions under immediate consideration, else why attempt to expound or explain every portion without exception? Why pretend to the necessity of a classical education to understand the Scriptures; or, in lieu thereof, to a kind of secondary inspiration?

      But after all these pretensions, to the manifest defamation of the Holy Scriptures, may we not inquire what hurt can result from the sayings and doings of God, or of man, recorded in the Holy Scriptures? Are the teachings and example of Jesus Christ and his apostles calculated to do injury? Again, is it not evident that the Scriptures, both of the Old and New Testaments, were, in the first instance, delivered to mixed multitudes of all descriptions; or, when Moses and the prophets, Christ and his apostles, addressed Jews and Gentiles in the words that are recorded, did they carry about with them learned interpreters to explain their sayings to the people? or did they ever suggest the need of such helps? How, then, has it come to pass, as at this day, that there is such an innumerable host of scripture interpreters, and such a universal acknowledgment of the almost indispensable necessity of such. The answer is obvious--the people are bewitched as formerly; (Gal. iii. 1. &c.) for from the beginning it was not so, as we have already seen. That a kind of teaching, peculiarly adapted to the subject, is necessary, at least to beginners, in order to a right understanding of the scriptures, has been granted. We might add that such a kind of teaching has become necessary, not only to beginners, but almost to every body in this dark and deluded age. The kind of teaching which we mean, however, is not the clerical teaching of our day. It aims at no more than a just analysis of the subject in order to the end proposed; namely, that the diligent student may be made "wise to salvation, thoroughly furnished to all good works;" for this intrinsic sufficiency the apostle asserts is in the Holy Scriptures, connecting the Old Testament with the New, as he manifestly does in the place alluded to, by adding, "through faith which is in Christ Jesus."

      First, then, as to the analysis, let the student be duly informed concerning the character and design of this singular book; that it is a book of a sacred character, claiming God for its author, and having for its professed object or design the present and everlasting happiness of mankind; that it rests its claims upon the singularity of its contents, which are of such a nature, and so authenticated, that none but the God which it reveals could be the author of them. That it is the proper business of the student to advert both to its import and evidence, that he may clearly perceive both its meaning and authority; that the instructions it is designed to convey, in order to its professed object, resolve themselves into the following comprehensive and important particulars, viz. the knowledge of the divine character; of the original and present character and condition of mankind in the sight of God; of the divine procedure towards mankind in their present guilt and wretched condition, for their effectual relief and deliverance; of their present duties and privileges; and of the future and everlasting destinies of the whole human race. That, for the attainment of those necessary and important points of information, the scriptures furnish us with historical records of the doings and sayings both of God and men; by a due attention to which, we may learn the characters of both.--And here it should be observed, that there is no other way known to us, by which we may acquire the knowledge of any character, human or divine, but by words and deeds. Hence the necessity of a strict and studious attention to every item of the sacred records, in order to a particular and enlarged acquaintance with the character both of God and man--both of saint and sinner. Hence also the necessity of such faithful and authentic records. Moreover, the scriptures furnish us with prophetic declarations of things not seen as yet, by which we may learn the future destinies of mankind:--by others, that have been fulfilled, we have a certain proof of their divine original. They also furnish us with commands and examples, promises and threatenings, exhortations and dissuasives, religious ordinances and exercises, for our moral and religious instruction; that we may be happy in ourselves, enjoy social happiness one with another, and be ultimately happy in the complete and everlasting enjoyment of the favor and fellowship of God. Lastly, they present themselves to us under two grand divisions, called the Old and New Testaments; the former of which had for its proper and immediate object the instruction of the Israelitish nation; and contains the institutes of their religion and government; the latter has for its proper and immediate object the discipling of all nations, and the instructing of the discipled how they ought to walk, so as to please God, both in respect of religion and morals.--Hence the Old Testament contains a complete exhibition of the Jewish religion--and the New Testament, that of the Christian.

      With these, or similar instructions, let a correct translation of the Holy Scriptures be put into the hands of the rising generation successively, from age to age; and those who are able to read and understand correctly their native language, will be at no material loss for farther explanation. As for those that are so deficient that they cannot read and understand their native language, let the public and private reading of the scriptures, with frequent recurrence to the above analysis, supply the deficiency. If such a use of the Holy Scriptures, in connexion with the other appointed exercises of religion, public and private, does not answer the purpose of religious edification, we have reason to fear that nothing human wisdom can devise will have the desire effect.

      It may here be objected, "If the scriptures be so completely adapted to answer the gracious and blissful end for which they were given, independent of all explanation or comment, they must, of course, be exceedingly plain; and if so, [120] what need of any preparatory instructions--of I any peculiar teaching, or introductory analysis to direct our studies, or to prevent mistakes? Would it not be sufficient to put the book itself into our hands, at a proper period, in the ordinary course of our reading, without any kind of preface or introduction?"

      To this we may justly rely, that, to convey the book in this manner, from hand to hand, from age to age, from one generation to another, would be next to impossible. Men are not accustomed to act so tacitly, and with such apparent indifference in things of high esteem--of great and acknowledged importance. Something, therefore, must and will be said; yea, in justice ought to be said, in relation to so invaluable a privilege. You will say, then, "Let it be called the Book of God--the Book of Life--the Holy Scriptures, or Sacred Records of the Old and New Covenants, Constitutions, or Dispensations; or by any other suitable and appropriate name: and, as such, be exhibited, read, and considered, without more ado." Granted; and what then? Will nothing more be said about it? Impossible. It must be read over, talked over, believed, obeyed, sung and prayed over; it must, therefore, necessarily be analysed. The mind will necessarily make distinctions in it; and, of course, snake distinct uses of it, according to the variety of matter it presents to our consideration. The grand desideratum is, that the distinctions be just and natural; and that the proper, immediate, and ultimate design of every portion of it, be duly understood and realized. A just and correct analysis, such as has been attempted above, would, we presume, be of considerable advantage to the young student, especially for those important purposes. That the attentive and discerning mind, however, if unbiassed with erroneous system, would ultimately come to a right understanding of the Holy Scriptures, independent of all preparatory instructions, is cheerfully granted; but it might not be until after a long time and many mistakes. As, therefore, much good and no hurt is likely to ensue from the plan proposed; as it casts no manner of reflection upon the Holy Scriptures, on account of obscurity; or in any wise prejudges the free and independent use of the students intellect; and, at the same time, gives proper scope for the performance of a grateful and important duty: we think there can be no just objection brought against it. At all events, it appears the only kind of human teaching that is necessary to render the word plain and profitable to every one that feels disposed to profit by it; while, at the same time, it does not pretend to explain it, but merely to direct the attention of the reader to the various subjects and objects it presents to his consideration, that he may be led to distinguish and make the proper use of them.

      It may be farther objected, that, to introduce tire reading of the Holy Scriptures through the medium of such analysis, might be made subservient to sectarian views, and, of course, have a tendency to bias the mind of the student in favor of a particular sect. To this we may justly reply, that simple analysis, which is all we plead for, can have no tendency whatever to bias the mind of the student, in any department of science. What biassing tendency can be produced by acquainting him with the name and intention of his author, and by furnishing him with an index of the contents or arguments which the author exhibits in order to accomplish his object? To do merely so much as this, to excite the attention of the learner, and prepare his mind for forming a discreet and satisfactory judgment of the true import, relevancy, and tendency of the several items or arguments towards establishing a certain conclusion; so far from biassing his judgment in any respect, rather serves to put him upon his guard against mistake and deception. It can have no tendency, even in the first instance, to prejudice him in favor of the work. In short, it is doing him all the justice imaginable, in every respect. In putting a valuable work into his hand, it is calling him to the proper use of his talents, and at the same time rendering him all the just and necessary assistance that can be, in order to his reading it with profit, without so much as prejudicing him in its favor; that, by adverting to the import and evidence of every part, he may come to a just conclusion upon the whole. Had mankind been thus introduced to the bible at a proper age, without any farther comment, ever since christianity was established, and the sacred canon completed by the ministry of the apostles, we may fairly presume that things would have presented a very different aspect in the christian world. We should not have had so much mere educational faith, so many human traditions, such variety of sects, and so many shameful apostacies.

      It will, perhaps, still be objected, that upon this plan of proceeding, the children of Christians would have continued mere nondescripts, till after they had become of age--were well educated--had studied the scriptures--and formed a discreet and rational judgment upon the whole subject. In a word, till they became rational believers. To this we reply, with all firmness, without a moment's hesitation, it would then be soon enough; soon enough to assume a religious character, when rationally convinced of the truth and authenticity of the holy scriptures; of the true character of God; of the real character and condition of man; of the gracious procedure of God towards fallen man, for his effectual relief and deliverance; of his present duties and privileges, and future hopes. The profession of religion without a scriptural knowledge and certainty, we mean, a divine certainty of these things, is indeed but little worth. It is a mere forced production; a premature assumption. It brings to mind the common adage about mamma's pet; "a man at twelve, and a child all his days." This is too often the case with those premature professors. But at what age might such a proficiency in scriptural knowledge be rationally attained? We presume, that, under the proper means, it might be as early, as professions are commonly made; say, from the age of twelve to fifteen. It is no very uncommon thing, to find youths of this age good mathematicians; yea, many tolerably good linguists. So far, then, as a competent proficiency in divine knowledge, depends on age, there appears no forbidding consideration, if the proper means be used. Timothy, "from a child, had known the holy scriptures." There is a proper course of divine or scriptural teaching adapted to every age, from the first dawnings of rationality. It is the province of every christian parent to judge of the capacity of his child, and to adapt his instructions accordingly. But there is a time, it may be about the age of ten, or shortly after, when the dutiful and intelligent christian parent may and ought to address his child to this effect. "My child, you have always seen me worship God both in my family and in the church. You have had the advantage of a [121] religious education so far under my example and direction. The time is now come when you must begin to understand, to think, and act for yourself. I, and the church in which you have always seen me worship, have concurred in teaching you to read and understand the language of the holy scriptures. These are the sources of our religious belief and practice. These you must now begin to read and study for yourself. We believe them to be the word of God--we call them by that name. But this is not a sufficient reason that you should consider them to be so, unless you are convinced by the proper authority; that is, the authority of God himself, who affords the proper evidence to those that seek it. This evidence is the word itself. Search the scriptures, and you will find it there. If not there, it is no where to be found. Therefore, if you would find it, you must search the scriptures; you must read and study them with the greatest attention. They claim to be the word of God, and we consider them as such, because they make him known. God is known by his word and by his works, or by his sayings and doings: now the scriptures are professedly a record of both. By the names and attributes, the sayings and doings, they ascribe to him, we become acquainted with him; that is, we learn his character. And the very existence of such a record, is to us itself, a demonstrable evidence of the truth of it. But you must gradually and progressively acquaint yourself with those things, and thus form your own judgment. You will perceive, the bible divides itself into two grand divisions; the former called the Old Testament, immediately addressed to the Jews, containing the institutes of their religion and government: the latter, called the New Testament, addressed to all nations, containing the history and gospel of Jesus Christ, and the institutes of the christian religion. It is with the latter that we, as christians, have immediately to do. Its declarations concerning Christ, and the salvation that is by him, constitute our faith; and the injunctions inculcated by his apostles upon individual believers, and upon the churches composed of such, constitute the rule of our duty. So we understand the scriptures, and so we have received them: but for the divine authenticity of the whole, and the propriety of our so understanding them, you must judge for yourself by a careful and studious perusal, that you may come to know the truth upon its proper evidence; having this gracious promise upon record from the glorious and benevolent Author, that "they that seek him early shall find him." With such an address, and under the influence of such preparatory instructions, were the rising generation amongst professors of christianity seasonably introduced to the study of the holy scriptures, what happy consequences might be expected. How much more rational and scriptural such a procedure, than training them up in the dogmas of any party. Having first qualified them to read and understand the language of the scriptures, thus to commit and recommend to them the Word of God, as the means of their farther instruction, could certainly be productive of no bad consequences. Whereas, the neglect of this, or the contrary course, which is almost universally pursued, has a tendency to make sectarians, bigots, or enthusiasts, instead of rational, intelligent christians. For want of such a just and rational introduction to the scriptures, when a youth, what a loss of precious time and privilege has the writer of this essay experienced; though early introduced both to the reading and memorising of the sacred records! He remembers, with regret, the many years of his life spent in the possession of the bible, without knowing the proper use and inestimable value of it. He was early taught, indeed, to consider it as the Word of God--as the alone head and source of all religious knowledge; but without any distinct view of that religious knowledge it was designed to communicate,--wherein it consisted,--or how it was to be ascertained: whether directly and immediately from the declarations of the book itself, or from the expositions and comments of men upon it:--what was the particular use and design of its distinct parts, and the ultimate object of the whole, in relation to religious attainment. In a word, whether he was to learn his religion directly and immediately from Moses and the prophets, or from Christ and his apostles:--whether he was to worship in the style and spirit of the ancient Jews, or of the believing Gentiles; or whether he was to join issue with both, and combine--the two religions into one, with some external and ritual distinctions: and how far such distinctions ought to be carried he was at a loss to conjecture, having no certain instructions how to determine. Like an unskilful traveller, who, accidentally introduced into a strange and highly improved country, though every where presented with beautiful and interesting objects, yet, for want of an intelligent guide to direct his attention, knows not how to avail himself of them; so was the writer of this, and, as far as he knew, so were all his acquaintances, in relation to the various, beautiful, and highly interesting objects presented to view on the sacred page. He knew not, for the most part, what to make of them;--could form no consistent apprehension of their scope and import; or what that religion was they were designed to inculcate. He recollects that himself, for a time, with others of his acquaintance, took the bare reading of the scriptures to be religion;--at other times, the performance of what are called religious duties,--such as fasting and prayer, and attending to social worship, &c. again, the holding of a certain system of religious opinions, supposed to be drawn from, and proved by, the scriptures. This last mistake, (for such the writer conceives it to be,) led into a vast field of controversy, of contention, and vain jangling; for great is the diversity of human opinions in religious matters; and high and positive are the claims and pretensions of the respective sectaries, whether ancient or modern. It was not, however, till after the better part of his life was spent in those mistakes, that he came to discern the peculiar character, scope, and import of the holy scriptures, and wherein that real religion consists, which they are designed to communicate; namely, that it consists in that knowledge of God and man; or of the divine and human character, which the holy scriptures throughout, taken from beginning to end, as a complete whole, distinctly and luminously inculcate; and which terminates practically in the faith and obedience of the gospel, blessing the mind with peace and comfort in Gad, through the mediation of Jesus Christ, and replenishing it with holy and virtuous dispositions both towards God and man. This religion manifests itself in a confessed and stedfast belief of all divine declarations, and in a manifest and persevering obedience to all divine ordinances and injunctions, according to the just and obvious import of the words and phrases in which they are delivered; which belief and obedience rests simply and solely upon the authority of God Thus receiving [122] and understanding the holy scriptures as a perfect and intelligible rule of faith and obedience, independent of all human interposition, the writer has, at length, found himself quite at home, under the immediate teaching of the Great Teacher himself, and of his holy apostles and prophets. Thus brought home, and reconciled both to God and man, upon gospel principles, through the knowledge of the scriptures, after many wanderings, and the loss of much precious time and privilege, merely, as appears, for want of a proper and suitable introduction at first to the consideration of that sacred book, (for the writer, was, to the best of his recollection, as religiously disposed forty years ago as he is at present,) he would, if possible, and as far as possible, prevent the same pernicious and unhappy consequences from accruing to others. This he begs leave to assure his readers is his sole motive for calling their attention to this important subject.

THEOPHILUS.      

      UNDER this head, we are told by our missionary prints, that "the children of Catskill have contributed one hundred and fifty dollars to make Lafayette a Director for life of the American Bible Society." From the same source we learn that a "company of young ladies," at Richmond, Virginia, presented to him a certificate, announcing the fact that he was a member for life of the Bible Society of Virginia. The very next day, at the same place, we hear of his attending the races, and going to a ball in the evening. It is thus announced in the New York Gazette of November 4:--

      "General La Fayette attended the Jockey Club Races at Richmond last Thursday. After the match race was decided, he sat down to a sumptuous repast, prepared by the members of the Jockey Club, on which occasion a number of toasts were drank. In the evening he attended a ball at the Eagle Tavern, where there was a most brilliant assemblage of beauty. The company consisted of about fifteen hundred ladies and gentlemen. The room was tastefully adorned."

      We cannot perceive what possible good can result to the cause of religion, by dragging the General and other popular and distinguished characters, "by the hair of the head," into these clerical associations. Our missionary prints tell us "this is one of the happiest methods, which has yet been adopted, of testifying respect for the General's character." On this subject the Berean remarks--

      "The character of La Fayette is founded on his political and military career. As a religious man, or a "Bible christian," we have never heard him spoken of. In one of his communications, written some time ago, and lately published in the newspapers, he speaks of Hume and Voltaire as his closest companions. We do not perceive in this any thing to entitle him to a directorship in a Bible Society; and so far from being the "happiest method" of testifying "respect for the General's character," we should not be surprised if he were to take it as a burlesque! But this detestable species of priestcraft has in it the triple purpose of increasing the funds of the clergy, giving an eclat to their proceedings, and extending their influence. Beyond this, the General's character has no affinity nor connexion with the concern."

      The disposition of General La Fayette appears to be mild and condescending, and hence he would not willingly give offence to any class of citizens. In the following letter, copied from the London Examiner, we have exhibited an opposite character--one whose mind must be of a more bold and independent cast, and who is less concerned about giving offence. The letter is said to have been written by Lord Orford to the Secretary of the Norwich Tract Society, in answer to an application made to him to become its President:--

      "Sir--I am both surprised and annoyed by the contents of your letter--surprised, because my well known character should have exempted me from such an application; and annoyed, because it obliges me to have even this communication with you. I have long been addicted to the gaming table--I have lately taken to the turf--I fear I frequently blaspheme--but I have never distributed religious tracts. All this was well known to you and your Society; notwithstanding which, you think me a fit person for your President! God forgive your hypocrisy! I would rather live in the land of sinners than with such saints. I am, &c."--The Reformer.

      I HAVE just returned home from a tour of more than three months, and have only time, before the close of the present number, to inform the readers of this paper, that, like those who say they have travelled in quest of knowledge, I have come home richly laden with intelligence derived from observation, conversation with many of the most intelligent and pious teachers of the christian religion, and from reflection on religious men and things of our own times. There is a great difference between sitting by the fire and reading the geography of a country and travelling over its surface. We can read of mountains and hills, without the toil of climbing them; of rivers and morasses, without the perils of crossing them; of plains, fields, and meadows, without the pleasure of tasting their fragrance or feasting on the beauties of nature which they present to the eye of admiration. But in travelling it is all reality. The steep ascent must be with toil subdued. The desert must be traversed with patience and perseverance. The objects that salute the senses are not so fugitive as the characters on paper, which are soon left behind by the eye and mind of the reader. There is, moreover, a difference between words and things, which is easily apprehended by the most superficial observer. We can read of some tremendous battle, in which thousands have been slain, with less than half the emotion which we feel in seeing one man shot or gibbeted. This is a happy circumstance in the constitution of man, as respects temporal objects.

      Owing to the character this work has assumed, I was necessarily called upon for explanations, presented with many interrogations, and drawn into many discussions. For more than two months my public speeches and private discussions and conversation on religious topics, averaged at least five hours per diem. That in so much speaking, and with so great a variety of character, talent, and information, I should not have profited much, would be rather strange. Of whatever advantage my tour has been to others, in these respects, it has doubtless been of much to me. The kingdom and dominion of the clergy, the necessity of a restoration of the ancient order of things, and the proper method of accomplishing it, have opened with greater clearness to my view.

      I trust I shall be able to render this work [123] much more interesting to the community than it has hitherto been. A greater variety will be given to its pages, as the necessity for long essays on subjects purely sentimental, will not, we anticipate, much longer exist.

      IN many towns and neighborhoods in this western word, it becomes necessary, in order to success in any business or profession, that a person profess some sectarian creed. In some places, it is true, that there is a majority of non-professors; amongst these a man without any creed may succeed. These situations are, however, comparatively few, and still becoming fewer. The only chance of success in most places for a non-professor of a sectarian creed (and there are many who seem to understand it,) is, to pay a tribute of respect, or a tribute of money, to the more powerful or more popular creed in his vicinity. Next to this, it behoves him to speak "charitably" of all. But woe awaits him who has so little policy as to profess no creed, and at the same time to speak disrespectfully of any or of all. William Pedibus, the shoemaker, lost the custom of all the Presbyterians in town, because he said that Parson Trim denied free agency. And Thomas Vulcanus, the blacksmith, never shod a Methodist's horse since the time he censured Elder Vox's sermon on the possibility of falling from grace. John Paidogogus, the free thinker, though an excellent teacher, lost the school of the village Romance, because his competitor, though of limited acquisitions and less talents, could say "shibboleth." The editor of the "Times" failed to continue his paper, more than six months, in the county of Knox, because of his editorial remarks on the avarice of a clergyman in his neighborhood, who sued at law, through the trustees of his congregation, three widows and four paupers, for seven and sixpence a piece. Having failed, and made his hegira to the county of Hopkins, he commenced with some encomiums on a sermon of the Rev. Bene Placit--his subscription list was speedily and greatly enlarged, and by frequenting three meeting houses in town in due succession, and by giving a little stipend to the three parsons in town, he has got rich by his editorial labors. The motto to his paper is very apropos: it reads, "Experientia docet." His former motto was, "Principia non homines." Joannes Baptistus lost an election to congress, because his rival, John Melancthon, was taken up by two Congregational ministers. And the time was, in Western Pennsylvania, when the candidate taken up by the Presbyterian congregations, was carried over all opposition from superior talents, erudition, and fidelity. But since the father of the western Presbyterians failed to elect a governor for Pennsylvania by a single letter of recommendation, so marvellous as to exceed the power of faith, the congregational ticket scheme has been completely dropped.

      In the agonizing struggle for the next President, it has been alleged by some that the wife of General Jackson is a pious Presbyterian, and some have been so bold as to say that the General himself either was, or was about to be a ruling elder. Mr. Adams, too, is a Congregational saint, as his friends say; but Messrs. Crawford and Clay are neither sanctified themselves, nor by their wives; and, see, how far they are behind. In fine, the sectarian creeds, according to their popularity, less or more, fill the chairs in the legislative halls of the states, and even threaten the seat of the chief magistrate of the United States. Synods, too, like the first Popes, have actually passed resolutions approbatory of the measures of government; thereby shewing the right, and reserving the power, to pass resolutions disapprobatory of the proceedings of government, when either their temper or the times require it. Indeed, sectarian pride, ambition, and avarice threaten, evidently threaten the continuance of our present free and beneficent institutions.

      But this is not all. Modern sectaries are so consolidating their energies and their influence, that in many of our towns and neighborhoods, when a young man gets himself a wife, he must either join some sect, or, at least, support one, if he intends to have bread and butter. Thus inducements are presented to hypocrisy, and men are forced into a profession which neither their judgment nor their inclination prompts them to, but which becomes necessary to success in their calling.

      The clergy have ever been the greatest tyrants in every state, and at present they are, in every country in Europe, on the side of the oppressors of the people who trample on the rights of men. Nor are we to suppose that this is an accidental, but an essential characteristic of their assumptions. It is neither the air which they inhale, nor the soil on which they are supported, nor the government under which they live; but the spirit of their pretensions, which generates the hauteur, the ambition, and the love of sway, so generally conspicuous in their character. We know that there are some exceptions; but these only occur where the spirit of the man preponderates over the spirit of the system. It is by no means a marvellous thing to find individuals amongst the clergy exhibiting traits of character very opposite to the distinguishing features of the priesthood. While we cheerfully discriminate, let us cautiously, and with a jealous eye, observe their manoeuvres as a fraternity ever to be feared, but never to be trusted, especially as respects the affairs of this present world.

EDITOR.      

[TCB 117-124]