Volume 5. Number 6. January 7, 1828, pp. 401-410.

• Ancient Gospel.--No. I.: Baptism by Alexander Campbell, pp. 401-402.
• The Points at Issue by Alexander Campbell, pp. 402-404.
  • Logic of the Ins and Outs, or of the Populars and Unpopulars, pp. 402-403.
  • Moral Authority, p. 403.
  • Revivals, pp. 403-404.
• Review of Dr. Noel's Circular.--No. V. by Alexander Campbell, pp. 404-405.
• Miscellaneous Letters.--No. II. by Alexander Campbell, pp. 405-406.
  • Form of a Church Covenant founded upon the Philosophy of Dr. Noel, p. 405.
  • Another Form of a Church Covenant, Based upon Another System, p. 405.
  • A Third Form of a Church Covenant, Founded on Both, the Above Premises, with Some Small Additions, p. 405.
  • Revivals, p. 405.
  • Immersion, pp. 405-406.
• A Restoration of the Ancient Order of Things.--No. XXII. by Alexander Campbell, pp. 406-407.
• Attempt at the Restoration of Ancient Order by Church of Christ at Tubermore, pp. 407-408.
• Signs of the Times by Alexander Campbell, pp. 408-409.
• Dedications by Alexander Campbell, pp. 409-410.

      IMMERSIONin water into the name of the Father, Son, and Holy Spirit, the fruit of faith in the subject, is the most singular institution that ever appeared in the world. Although very common in practice, and trite in theory, although the subject of a good many volumes, and of many a conversation, it appears to me that this institution of divine origin, so singular in its nature, and so grand and significant in its design, is understood by comparatively very few. In my debate with Mr. Maccalla in Kentucky, 1823, on this topic, I contended that it was a divine institution designed for putting the legitimate subject of it in actual possession of the remission of his sins--That to every believing subject it did formally, and in fact, convey to him the forgiveness of sins. It was with much hesitation I presented this view of the subject at that time, because of its perfect novelty. I was then assured of its truth, and, I think, presented sufficient evidence of its certainty. But having thought still more closely upon the subject, and having been necessarily called to consider it more fully as an essential part of the christian religion, I am still better prepared to develops its import, and to establish its utility and value in the christian religion. I beg leave to call the attention of the reader to it under the idea of the BATH OF REGENERATION.

      In the outer court of the Jewish Tabernacle there stood two important articles of furniture of most significant import. The brazen altar next the door, and the laver between the brazen altar and the sanctuary. In this laver, filled with water, the priests, after they had paid their devotion at the altar, as they came in, and before they approached the sanctuary, always washed themselves. This vessel was called in Greek, louthr, and the water in it loutron, though sometimes the vessel that holds the water is called loutron--In English, the vessel was called laver, and the water in it loutron or bath. The bath of purification was the literal import of this vessel and its use. Paul, more than once, alludes to this usage in the tabernacle in his epistles, and once substitutes christian immersion in its place--that is, christian immersion stands in relation to the same place in the christian temple, or worship, that the laver, or bath of purification stood in the Jewish; viz. between the sacrifice of Christ and acceptable worship. In the Jewish symbols the figures stood thus: 1st. The brazen altar; 2d. The laver or bath; and 3d. The [401] sanctuary. In the antilupoi or antitypes it stands thus: 1st. Faith in the sacrifice of Christ, the antitype of the altar; 2d. Immersion, or the bath of regeneration, the antitype of the loutron or bath of purification; and 3d, Prayer, praise, and vocal worship, the antitype of the priests approaching the holiest of all. Now all christians being made priests to God, and made to worship in the place where the Jewish priests stood, Jesus Christ having now, as our great High Priest, entered into the most holy place, he has "consecrated a way" for us christians: he has authorized us christians to draw nigh to that place where stood the priests under the law. Paul's exhortation to the Hebrews, taken in the whole context, chapter x. stands thus:

      "Brethren, we believing Hebrews are authorized to approach much nigher to God, in our worship, than were the saints under the former economy. The people worshipped in the outer court, the priests officiated, at the same time, in the holy place--but we christians stand not in the outer court, but in the sanctuary. Since Jesus, as our great High Priest, passed into the heavens the true holy place, he has made it lawful for us, or "consecrated a way new and living for us" to approach as priests to the entrance of the true holy place, having had our hearts sprinkled from an evil conscience by faith in his sacrifice, and having had our bodies washed in clean water, in the bath of regeneration; we are now to draw near, with a true heart, in the full assurance of faith, and address Jehovah through the mediation of our great High Priest, in our prayers, praises, and thanksgivings." Such, I say in general terms, is the import of Paul's exhortation to the Hebrews, based upon the fact that christian immersion stands in the place of the bath of purification in that most instructive system of types or figures, which God instituted to prepare the way of this new and perfect economy.

      But Paul, in connecting the bath of regeneration¹ with the renewal of the Holy Spirit, goes no farther than the Lord Jesus himself when he said, except a man be born of water and of spirit, he cannot enter the kingdom of heaven.

      Paul reasons well, for most certainly when a man is born of water there is the bath of regeneration. He is consistent with himself and with his Lord and Master. But it is not only for this that commendation is due the apostle, for he carries out this matter to its legitimate issue in Ephesians when he says, in the language of the Presbyterian translator Macknight, that the Lord Jesus gave himself for his bride, the church; and that she might be worthy of his affection, he had "cleansed her with a bath of water, and with the word."² Instead of the bath of regeneration and the renewal of the Holy Spirit of Titus, iii. he has it here "a bath of water and the word," because here he speaks without a figure and teaches the church, that it is by the word that the spirit of the living God renews the spirit of the children of God.

      Christian reader, put these three sayings together in your mind and meditate upon them till next I address you, and I think I will be able to open to your view this wonderful and gracious institution of "christian immersion," which you never did understand, if you know no more about it than what the Paido-Baptists, the Old Baptists or the New Baptists, I mean the baptized Calvinists and the baptized Arminians, have taught you. These sayings are found in Ephesians v 26. Titus i. 5. and Hebrews x. 23. To these sayings of Paul I ought to have added, and you must add, the saying of Jesus to Nicodemus. They read thus in the new translation:

      "Unless a man be born of water and the Spirit he cannot enter the kingdom of God." "I cleansed the church with a bath of water and the word." "According to his mercy he saved us--through the bath of regeneration and the renewing of the Holy Spirit." "Therefore having our hearts sprinkled from an evil conscience, and our bodies washed with pure water, let us worship him."--Amen! I have not given the new translation as if the old differed from it in sense, for in all these instances it gives the same meaning, save that the new is clearer, and more forcible than the old.

      Elder John Secrest told me on the 23d November in my own house, that since the Mahoning association last met, he had immersed with his own hands one hundred and ninety, thus lacking only ten of five hundred in about five months--for it is not more than about five months since he began to proclaim the gospel and christian immersion in its primitive simplicity and import. What might be done if this matter was generally well understood, and ably proclaimed, I cannot conjecture--for my own part I know of no person who has so fairly and fully tested it as he.

EDITOR.      

      WE argue that all christian sects are more or less apostatized from the institutions of the Saviour: that by all the obligations of the christian religion, they that fear and love the Lord are bound to return to the ancient order of things, in spirit and truth. Our opponents contend that the sects are not apostatized; or, if they admit that they are apostatized, they say the time is not yet come to return, but that they must await the millennium. Let this plea for a restoration of the ancient order of things embrace what topics it may, or let this controversy occupy what ground it may, this is the naked question at issue.

      We have the concurrence of the wise and good in all parties, when we assert that the christian church is not now what it once was in its hale and undegenerate days; nor is it now what it will be in the glory of Christ's reign upon the earth, in the period called "the millennium." While many are content with merely affirming as above, we are not satisfied, neither can we be, without attempting something in a subserviency to this glorious Restoration. We wish all our readers never to lose sight of the points at issue. If creeds and systems, texts and textuaries, synods and councils, rites and ceremonies, come in review before us, let our readers remember that these are but a few of the items to be discussed in subservience to the grand question.

      I HAVE long since discovered that there are two systems of logic, or two modes of reasoning, that seem to be almost uniformly adopted by two classes in society, irrespective of their religious or political views. The Ins adopt one system, and the Outs another. By the Ins we understand those in authority with the people, and by the Outs, those not in authority with the people. [402] The former are the Populars, and the latter the Unpopulars. The logic of the Ins has in it the following rules:

      1. Never submit any of those points essential to your good standing with the people, to the hazard of investigation. Remember you have something to lose, but nothing to gain.

      2. When your system is attacked, always extol the wisdom, piety, or virtue of its founders; descant upon its antiquity, and enumerate its votaries.

      3. Ridicule the pretensions and expose the arrogance of those who would dare to oppose names so revered, usages so ancient, and authorities so numerous.

      4. If possible, as far as lies in your power, arraign the motives, and impeach the aims of your opposers.

      5. Calumniate their characters, if you can, under any pretence, and defame them, but with apparent regret that you should be compelled to do so.

      6. And lastly, when you are conscious that you cannot carry your point, represent your opponent as unworthy of your notice; give his system or his arguments the name of some obsolete heresy, and tell how it was blasted and refuted centuries ago.

      The logic of the Outs is not so easily reduced to one system as that of the Ins. If in politics, one system is adopted; if in religion, another. But the general points of coincidence are--

      1. To submit every thing to the test of reason; and if in religion, to revelation.

      2. Neither to adopt nor to oppose any point because of the names of the persons who embrace or reject it.

      3. Canvass the opinions and arguments of those who oppose, without invading their reputation, or attempting to injure it. When the cause of the Outs is a good one, such is the system of logic adopted. And even when it is not so good, there trust be an apparent respect to the above decisions.

      To make this matter still more intelligible and apparent we shall present a few remarks on

      Political and moral authority, though different in some respects, are, in others, the same. The President of these United States is possessed of much political authority. So is the king of England. The popes of Rome have had very extensive political authority, and still have a good portion of it. They still possess a very great ecclesiastical authority; but this in church government is the same as political authority in the state. But besides this authority, and distinct from it, they are possessed of an authority over the minds of men affecting their understanding and consciences. This is purely what we mean by moral authority. The different sectarian teachers have each a certain amount of this authority over the minds of the religious community amongst whom they labor, and indirectly amongst others. Some of the sects know the value of this authority, and how to use it to the best advantage much better than others. Convert this moral authority over the people into arithmetical numbers, and some of the sects possess it in the ratio often, twenty, thirty, and forty millions of actual stock. In managing this stock there is a great diversity of talent exhibited. Some of them manage their capital stock so wisely as to make it count twenty-five per cent. per annum; while others, not so prudent in their affairs, cannot make it tell more than eight or ten per cent. per annum. I see, or I think I see, through all the machinery of the involutions and evolutions of these sects, a constant attention to increase the capital stock; and some of them have blabbed out the secret too soon in anticipation of what was to be achieved through the immensity of their resources. The Mammoth Bank of these United States is not more formidable to the little county corporations, than is the moral authority, or the capital stock of influence, of the leading sects, to the small patrimony of the Sabbatarian or the Covenanter. But there is one thing which, above every thing else, is worthy of remark while on this topic, and I have felt and seen its truth very often exhibited. It is the ease, the uncommon ease, with which a person possessed of much moral authority can support any point against a person who rests his cause upon truth and evidence alone. A single assertion of such a person is worth at least ten good arguments of the disciple who has nothing but reason and the Bible to support him. A notable proof of this we gave in our last number. All the arguments in four volumes of this work in favor of the restoration of the ancient order of things, were set aside and proved to be erroneous by a single assertion from Mr. Spencer Clack of Kentucky, who announced that "Semple and Campbell were at issue!!!" Those, therefore, possessed of this most valuable property, are happily exempted from all the evils and hardships of those destitute folks who have to prove, double prove, and sometimes, treble prove a position, before they can expect even a polite hearing.

      But in the production, increase, and exaltation of moral authority, I know of nothing which contributes so much as those revivals, so pompously announced by the actors. And here I beg leave to make a remark or two on

      SOME rumors and some symptoms exhibited not a hundred miles from Boston, within the last year, indicated that a revival was got up by some distinguished preacher or preachers for the sake of covering a defeat, or of carrying some favorite point. There was a great deal said in some of the eastern prints on this subject, to which we did not attend closely, as it was no way new or interesting to us, believing that such things were not very uncommon.³ it seals the mission of a man to be "the instrument" of, or the great [403] actor in, a revival; pretty much the same as miracles did the mission of the apostles. Many understand this topic full better than I do, and know how to gain one hundred per cent. per annum to their actual stock of moral authority. Had it not been that some of the dramatis personæ or the chief actors in these mighty movements and grand excitements, have afterwards fallen into some most scandalous crimes, and thereby have given a seal to their mission which annulled the former seal, I do not know to what extent the moral authority of some men might have been augmented. The fact of some having fallen into these notorious scandals, after having been the agents in great revivals; and another fact that revivals are often granted at the same time to the belligerents in the field, or to those who are engaged in giving one another over to Satan, or in some bitter opposition through strife and envy; I am at a loss to say whether we should not now have had many apostles and prophets, even more than they had to ancient times. But when we see a revival got up by two men, about the same time, in different parts of the country, who are opposing each other, and the one saying to the other, See how the Lord is blessing us;--("but look how he has blessed and is still blessing us;") I say, when such is the fact, (as it is at this very time in some places to my knowledge,) revivals are divested of those miraculous powers which otherwise they would possess, and are incapable of being made seals or attestations to the mission of any of our textuaries.

      I am fully convinced that there are real and genuine revivals of religion at different times and places, and that much good has resulted from them; but there are so many mock revivals, that any doctrine can be proved to be true by them, and any preacher can be proved to be sent by God by them, if a revival under his labors, or attendant on his doctrine, will be admitted as evidence.

      I therefore judge of no doctrine or cause by the revivals that attend it. If I did, I cannot tell whether I should be a Cumberland Presbyterian, a Congregationalist, a common Presbyterian, a Baptist, of the Gillite, Fullerite--of the creed, or anti-creed school: whether I should be of the "Christian Church," or of the "Church of Christ"--a Methodist, a Calvinist, a Unitarian, or a Trinitarian; for they all, this year, have abounded in revivals. What says the Saviour and his apostles, what says the law and the testimony, THEREFORE, must turn the beam, or decide the point with me.

      Those who consider all the revivals announced in the sectarian papers to be the work of the Holy Spirit, must either have a morbid conscience, or no conscience at all, if they refuse to unite in every act of social worship with those people amongst whom the Father, Son, and Holy Spirit vouchsafe to dwell. If God has thus gifted them all, and made no difference between the Baptist and the Paido-Baptist, the Methodist and the Calvinist, the "Christian Church" and the "Church of Christ," the old side and the new side Presbyterian; why, what are we that we should withstand God and oppose his Spirit and his work by declaring that we will, commune with the Holy Spirit only when he pleases to meet us in our own quarters! ! ! I challenge all the believers in these revivals on this continent to present one good reason why all sects should not break down the middle walls of partition and unite in one holy communion, perfect and complete--if so be the Holy Spirit, the Father, Son, and Holy Spirit makes no difference amongst them all!

EDITOR.      

      MAN being in a great measure a creature of experience, he is incessantly making experiments in order to better his condition. All the great systems now admired or extolled in church or state, are the results of experiments. We are either ignorant of, or we have forgotten the movements, and changes, and experiments in society, that have given birth to the present order of things in the world. One system has gradually declined, and another arisen upon its ruins, just as men either felt disposed from information or passion, from inclination or aversion, to begin something new. As the mighty oak has sprung from the small acorn, as the majestic river can be traced to some small fountain, so most of the great systems have sprung from small beginnings, or can be traced to some feeble origin. In every thing but in the true religion man was left to learn by experiment. Unfortunately, however, the love of experiment, and constant attention to it on all other subjects, led some bold adventurers into the department of religion, and thus it became the subject of experiment, like the common concerns of worldly society. Forgetting that religion, in subject and form, was altogether supernatural, some attempted its accommodation, or, as it was called, its "improvement to circumstances." Now from this principle, however apprehended, felt, or expressed, has arisen every human system of religion now in christendom.

      Even the man who contends for "a summary," or any other exhibition of supernatural truth, than that which the Bible presents, contends, in fact, for the very principle on which the "Mother of Harlots" took up house and pre pared her bed for the kings of the earth. While Dr. Noel and a few kindred spirits who have, in contending for a creed, renounced the ancient sentiments of the Baptist society, are continually telling those who advocate the alone sufficiency and perfect adaptation of the Holy Oracles to all uses and ends connected with the individual, or social happiness of man; I say, while he is associating us with what he calls New Lights, Arians, Universalists, and such like honorable company; we have ten better reasons for reminding him of the Romanists, the Protestants, and the Puritans; of telling him of all the horrid deeds of cruelty and murder attendant on the creed side of the controversy. For my part, I incomparably prefer to fraternize with all these blood guiltless heretics, than to have to fraternize with all the popes and inquisitors who have gorged themselves with blood of human sacrifice in order to sanctify their creed.

      But to return to the question which was partially discussed in my last: It appears to me a little strange that Dr. Noel should impose a human creed upon a church to keep corruption out of it, and that I should oppose his imposition of a human creed upon a church for the same purpose, viz. to keep corruption out of it. This is just as strange as that Bishop Scruple should have thought himself opposing me, and that he should have been represented by the writing editor of the Baptist Recorder as opposing me, as at issue with me, on the creed question; when, in fact, he does not express a syllable on the creed question in either of his letters from which I dissent. If language has any meaning, I understand, Bishop Semple as keeping creeds in the light of [404] servants, and forbidding them as masters--of making them mere vehicles to hand down to others our views of scripture; but not as standards to which all must submit on pain of excommunication. But Deo volente, I will make this matter as plain as the full moon, if Mr. Semple meet me as proposed.

      Now I unfeignedly declare, that my chief and almost exclusive objections to a creed are the two following: 1st. That they do keep corruptions and heresies in the church; and 2dly, that they do lay unrighteous restraints upon the human mind. All the corruptions in the Romish church--all the corruptions in the Protestant or Episcopal church--all the corruptions in the Presbyterian church, are kept in them, locked up by the efficiency of their creeds from one generation to another. And in the second place, the minds of their youth are embargoed and restrained by the creed and her daughter, the catechism; so that the descendants of Papists, and Protestants do not, and cannot keep pace with the advances and progress of light in the age in which we live. Thus I find the Catholic the same to day as before Luther was born. Although the world has made great advances for four hundred years, the Catholic youth is, in religious views and apprehensions, just the same that Frederick Credulitas was who lived in Germany, A. D. 1400. And among the Episcopalians, John Simplex, who is now an admirer of the 39 Articles, Liturgy and Homilies, has not one new idea above William Nomind, who flourished under the reign of Queen Elizabeth. Thus I find my neighbor George Stedfast, who got his child christened last "Sabbath day," has not advanced with the age one idea above Peter Bluesocks, who was nephew to John Knox, A. D. 1630. Now all this has been accomplished by a human creed, which has equally held fast the notions of a darker age, and shut out from the mind all the benefits and advances of this age in the knowledge of the Holy Scriptures. I say, then, that "creeds" are in my judgment, to be denounced as masters over our faith--as rules or standards: for instead of keeping corruption out, they lock it in, the church; and instead of helping the mind forward in the study of that book, the meaning of which was entirely lost two or three centuries ago, they do most undeniably prevent its illumination and emancipation. Say now, Dr. Noel, are not these the words of truth and soberness? Say not that you are almost persuaded to be a christian--I mean to be a Christian like those who know no other creed than the sacred writings.

      Are you afraid to trust the church to the Lord Jesus Christ and his book? or must you prop up his cause by your little creed, as though he and his covenant were not able to keep it from ruin? Are you desirous of thinking for the next generation? Can't you let them think and act for themselves, without, as far as in you lies, binding them fast to your dictations or dogmas, which you have long since known, from your frequent changes, to be very insecure. I pray you think of this.

      I will likely get through with my exposition of your circular in my next, having already embraced in my remarks almost every prominent idea in it.

EDITOR.      

      DEAR SIR--I WILL present you with some items for reflection.

      We, the undersigned, believing that we have progressed in the knowledge of good and wholesome doctrines, as far as mankind can or ought to attain, and not willing that either ourselves or our descendants in all time coming should ever think of going farther than we have already gone; do bind ourselves, our descendants, and successors, for ever, to hold fast the following doctrines, to wit:--

      [Here follow the 21 Articles.]

      Nota Bene.--We do, however, disclaim infallibility; and do expect that a time called "the Millennium" will arrive, when knowledge shall greatly increase; yet still, for reasons best known to ourselves, and especially for the sake of keeping corruption out, i. e. other opinions than our own; and not knowing how much other parties may have to yield before the Millennium be ushered in, we have deemed it expedient to resolve as above; and by these presents do bind ourselves, our children, and successors, for ever to think as above specified in the aforesaid articles. And, by divine aid, hope to remain immutable.

      Signed, &c.

      We, the undersigned, believing that the Millennium will not commence until all Christians are united, and that all christians cannot be united so long as they are contending for different creeds of human inference, and that creeds do tend to perpetuate the parties which now exist; are resolved to pray for the Millennium. But, in the meantime, we bind ourselves and our brethren, from this time forth until the Millennium commences, to hold fast the following articles of belief.

      Signed--

      We, the undersigned, to preserve unity of faith among ourselves, and to secure the purity of our communion, do declare that we will hold fast the Philadelphia Confession of Faith in name; and that when any person appears amongst us to oppose any of our views or practices, then, in that case, the said Confession of Faith shall be a living and powerful letter, able to save or to destroy. But in all other cases it shall be a dead letter; for no person, on admission into our communion, shall be asked any thing about it; nor will he hear any thing about it, so long as he behaves well; that is, patiently submits to our dictation. But should he become refractory or disobedient, then, in that case, we wish to have this little volume, as we have our munitions of war, ready for the day of combat, and fitted for the work of slaughter. We, therefore, pledge ourselves to one another and to all men, so to use and to hold the aforesaid creed--so long as creeds are in fashion, but no longer.

      Signed--

      Revivals are usually followed up by great declensions, and appear to be under the same law of nature which requires the animal system to come down as many degrees below par as it was elevated above par by extrinsic stimuli. Hence the cold season which follows the warm season is as melancholy as the former was joyous. We rejoice to know that there are some exceptions, but they are comparatively very few. Let him that thinks he stands firm take heed lest he fall.

      The Dover Baptist Association in Virginia reported an addition of two thousand to its [405] members by immersion during the last year. From the different accounts we have from all parts of the United States, from the different sects of Baptists; and from that sect called by themselves "the Christian Church," and by their opponents the New Lights, (a name, by the by, that several sects have worn out in days of yore)--I say, the aggregate amount of immersions in the United States alone, during the year just ended, cannot be less than between forty and fifty thousand. This is an immense inroad in one year upon the rite of baby sprinkling. The question of infant baptism is now generally discussed all over the land, and immense has been the result. Even some "Presbyterian ministers" during the last year have been obliged to go down, not to, but into, the water, to immerse some of their conscientious disciples. I said, five years ago, calculating the future from the past and the present, that fifty years would sweep from this continent, from north to south, this small item of the legacy of mother Babylon to her heirs at law. Seldom have we seen any estate so well managed, and so carefully husbanded as that of old grandmother Babylon. But really the children are becoming quite prodigal of this part of the inheritance. I rejoice in this event, and in the anticipation of many similar events, which, without any claims to remarkable foresight, I clearly perceive, not as a sectarian rejoices in the demotion of one party and in the exaltation of another; but because I know the human mind to be susceptible of being led farther and farther into light and liberty in proportion as it has been compelled by an increase of light to renounce any error. Revolutions rarely go back. And we have many proofs that so soon as a person is convinced of one error, he is more easily to be convinced of the second than of the first, and so on in a geometrical ratio. It is then in the gain of truth, and not of a party, that I rejoice; for there are many Paido-Baptists who, as men and as christians, we must love and esteem; not for their attachment to any human tradition, but from their general attachment to the gospel of Jesus Christ.

      May favor, mercy, and peace, accompany all them who keep company with the apostles and prophets of the Saviour of men.

EDITOR.      

      PSALMS, hymns, and spiritual songs, embrace the praises of christians. Psalms are historic compositions, or poetic narratives. Hymns are odes of praise directly addressing the object of worship, and declaring his excellencies and glorious works. Spiritual songs are such compositions as declare the sentiments derived from the revelations of God, and such as are adapted to communicate to others the views and feelings which God's revelations suggest. Thus we define them. The reasons of this distribution are not obvious to all, nor is it needful to go into a labored criticism to establish them, as the end will be gained much better by an attention to the classification we have made in this new selection of psalms, hymns, and spiritual songs, than by any critique independent of such a specimen. Our hymn books are, in general, a collection of everything under the sun in the form of religious rhyme. Not one in ten, or, perhaps in twenty, of any selection, are usually sung by any individual from choice or approbation. And, indeed, the religious communities seem to be destitute of any fixed standards by which to judge of what is comely and suitable subject matter of social praise. As was said, the greater part conceive they ought to sing every notion, speculation, or opinion, which they can imagine to be orthodox; not apprehending that the object of sacred song is to raise and exalt our spirits by divine contemplations to the sublime in the worship of our adorable God and Father, by admiring and extolling facts extrinsic of our conjectures or notions about them. But this is not all: every heretical or schismatical dogma is sung, as well as preached; and instead of praising God, we are often scolding men who differ from us. For even prayer has been abused to this end. Often have I seen a prayer to be dictated by the presence of some one in the congregation; and thus all the congregation were doing homage to the zeal of the preacher, who was praying in relation to some influential errorist as he conceived. I knew a preacher who got into a violent controversy with another; because of an insult he gave him in prayer. And not long since a preacher has been called to order by the legislature of the first state in the union in point of population, for an insult to the nation while praying as chaplain for the legislature. This spirit, which on many other occasions manifests itself in prayer, is equally at work in the department of religious praise. So that all our contests about religion get into our prayers and songs.

      Let us analyze a few more specimens. There has been a controversy of long, standing about faith. One hymn extols faith to the following words:--

      Waving any discussion upon the propriety of singing praises to faith instead of the Lord, I proceed to observe that in singing the above verses we are boasting against those who are supposed to maintain that faith is not of a celestial birth, and not the gift of God. In the conclusion the singer is made to act a singular part; first to declare that he believes that Jesus is a King, an all-atoning Priest; that faith leads the soul to him, flies to the fountain of his blood, and trusts his righteousness; and yet, after having sung all this, he represents himself as destitute of such a faith as he has been singing, and prays for the spirit of Jesus Christ to work this faith in him. How the same person can sing the three first verses and the last one in this hymn I know not, unless they sing as a parrot speaks, without regard to the meaning. To convert the above sentiments into plain prose, it reads thus: "I believe that faith is a precious grace, the gift of God, of celestial origin. I believe that Jesus is King and an all-atoning Priest; that his righteousness is worthy of my trust, and his blood purifies me from sin. No, I don't believe this but, Lord, send the Spirit of thy Son, who I believe works this grace in men's hearts; and as I don't yet believe, work this faith in me!" [406]

      These verses, as well as the general scope of this song, are not accordant with the spirit of the christian religion. The Holy Spirit is always represented as the author of all goodness in us, and is not to be addressed by men as though they, without it, could say that Jesus is Lord, or, without it, breathe forth a spiritual desire. But here dead "cold hearts" are represented as panting after the Holy Spirit. But not only does the nature of the Christian religion, which represents the Father as the terminating end of all Christian worship, the Son as the only mediator between the Father and us, and the Holy Spirit as the immediate agent or author of all goodness in us. Not only, I say, does the nature of the religion itself, to those who understand it, teach the impropriety of direct addresses to the Holy Spirit; but this species of address is absolutely unauthorized by any prophet or apostle, by any oracle of God, commandment or precedent in the sacred books--for from the beginning of Genesis to the end of Revelation, no man, patriarch, Jew, nor Christian; prophet, priest, nor apostle, ever did address the Holy Spirit directly in prayer or praise. They pray for the Holy Spirit, but never to it. Thus Paul desired that the love of the Father, the grace of the Lord Jesus, and the communion of the Holy Spirit, might be with the saints. This hymn, then, is not only contrary to the genius of the New Covenant: but uncommanded and unprecedented in the book of God. This I asserted to an association about ten years ago, which caused an old preacher to search the whole Bible through to disprove it. In something less than a year afterwards he wrote me he had found me in an error--for he had found an authority for this hymn. It was, he said, in the book of Canticles, where it says, "Awake, O North wind, and blow thou, South, upon my garden," &c. But the old gentleman has not, to this day, decided whether the Holy Spirit was in the North or in the South wind, and therefore, as yet, nothing has been adduced to show the assertion unfounded.

EDITOR.      

      BELOVED BRETHREN--IT was not from inattention, nor a want of impression of the importance of the subject of your communication, that we did not at first fully reply to you. The union of all who believe to the Lord Jesus, is a thing for which we are most deeply interested; and the almost total want of it among the churches of Christ, that we deem on the whole nearest to the model of the first churches, is a thing that causes to us the most unfeigned sorrow. If that brotherly intercourse, and earnest care for each other, that subsisted among the churches in the days of the apostles, is not now to be found among those who profess to follow their practice, as far as it was approved by Jesus, the causes ought to be sought out and removed. In our opinion the chief of those causes is not the difference of sentiment great and greatly to be deplored as this is; but is owing to the exercise of an authority never conferred on the churches by the Lord Jesus, to refuse or exclude, for difference of sentiment, any of those who give evidence that they have been bought by the blood of Jesus Christ. Not that we deem it a matter of slight importance that all the disciples of Christ should know and practice all his institutions; on the contrary, we hold this a matter of very great importance, for the attainment of which all the churches ought never to cease to plead with their Heavenly Father. Ignorance of any divine institution is an evil, and must be felt as such by a church as far as it exists in any of the body But the question is, What is God's way of getting rid of this evil? We believe, from Phil. iii. 16, and numerous passages of scripture to which there is not room to refer in this letter, that it is by forbearance, affectionate instruction, and prayer. Many, on the contrary, have thought that the most effectual way to make a disciple receive an ordinance of Jesus, is to refuse him fellowship till he has complied. Notwithstanding all we have heard in favor of this plan, we still deem it the wisdom of man. Accordingly we have found that God has made foolish this wisdom. Long has it been tried without success; and of late in some parts of Ireland it has been carried so far, that some individuals can scarcely find a second to unite with them in constant fellowship. By permitting Satan to work them up to this phrenzy, it appears to us that God has affixed his seal of disapprobation on the sentiment in its lowest degree, and to lead sober-minded Christians, who have been led away by its plausibility, to examine more attentively the ground of their opinion.

      You will observe, then, dear brethren, that we do not plead for forbearance as a useful scheme left to our own discretion, or justify it, as some have done, from that pleasing variety found among the works of God. Such language we hold in utter abhorrence. Variety in the works of creation is a beauty; but God is the author of that variety. Difference of sentiment upon every thing revealed by God is an evil, because it is the sinful ignorance of men. Can God command all his people to know his will, and shall it be a perfection to be variously ignorant of this? It detracts, then, considerably from the joy with which we should have received your letter, that we find no notice taken of this subject; but on the contrary, that you seem to make baptism a term of fellowship. The greater part of our number not only have been baptized, but we are convinced that views on this subject extensively affect other matters in scripture. But we all deem that the man who has been received by Jesus, ought not to be rejected by us; and that if he feed his people by his ordinances, it would be criminal in us, as far as lies in our power, to join in confederacy to starve the weakest of them. We think that the man who has been admitted to the fellowship of the general assembly and church of the first born, is undoubtedly worthy of a seat with us. Dear brethren, we know what has been objected to our views on this subject, and as we have not had time fully to reply to objections, we deem it unnecessary to state all the grounds of our opinion. We know that there is no command of Jesus but may be plausibly set aside. We entreat you to examine this subject, recollecting that if it be sinful to receive any that Christ has forbidden, it is also sinful to refuse any that he has invited. There is no safe side in error. That Jesus will not approve of refusing fellowship to any of his brethren known to be such, appears to us to have the irresistible light of self-evident truth. [407]

      With respect to the ordinances which you observe on the first day of the week, we agree with you in general; but with respect to the order of observing these ordinances, we find but little fixed in the New Testament. The only thing we can with any confidence say we have learned on this subject is, that, at whatever time a church meets to observe the institutions of the first day of the week, the Lord's supper ought to hold a distinguished place. But how often we should sing or pray, or whether we should pray or sing first, we find nothing fixed. Though we should have no objection with you to commence with prayer, yet we could not say that we considered ourselves bound to this order by I Tim. ii. 1. Prayer for our civil governors we consider an important duty; but the above passage does not appear to us to determine the time of it. First of all appears to us to refer to the order in which the apostle brought forward the subjects of exhortation. He had been speaking of his own deplorably wicked character, and, from the abounding mercy of God to him, he concludes that they ought not to despair of any man's salvation. Therefore, prayers, &c. ought to be made even for pagan and persecuting rulers; for the grace that saved Saul of Tarsus, was able to save the vilest of them. I exhort, then, first of all, that prayers, &c. The second thing he exhorted to was the deportment of women. From this he passed to the qualifications of bishops. This, dear brethren, is our view, which we do not obtrude upon you; but, as you have invited our faithfulness, we suggest to your consideration. Should we, at any time, perceive your view to be just, we shall most promptly adopt it. We conceive that whatever Christ has not fixed must be left free for ever, and that a church, though it may usually pursue the same order, has no right to bind itself to this, where Christ's authority is not interposed. In the house of God there is no discretionary authority, not in the least degree.

      The order in which we observe the ordinances, on the first day of the week, is as follows:--Salutation, singing, reading the scriptures, prayer, singing, admission or exclusion, if necessary, the Lord's supper, singing, fellowship, exhortation, teaching, prayer, singing, prayer. But we do not consider ourselves bound to this order any further than we find it fixed in the scriptures. We have no meetings on any day but the first day of the week, nor any meetings but one on that day. We consider 1 Cor. xiv. 16. to warrant us to subjoin an Amen to the prayer. Your view of the kiss of charity does not satisfy the most of us. We think the limitation arbitrary, though some among ourselves have not yet observed it in any sense. The washing of feet we do not consider an ordinance, but the selection of one of the most humiliating offices, to inculcate the practice of all, when the brethren need them. It has not to us the least appearance of being enjoined to be observed in form. A love feast, as an ordinance, we consider as unscriptural. The passages that speak of it we view as referring to the Lord's supper. Is any feast so much a feast of love as this? Besides, we are forbid to eat in the church for the gratification of appetite. But what surprises us most, is the ground on which you hold it. You consider it not of strict obligation, and therefore sometimes omit it. We think this inconsistent with all your other views. It Christ has instituted a love feast, it must be strictly obligatory; and if he has not, you will have no praise from him in observing it in his name, though, ever so seldom. We see nothing to prevent the wealthy brethren from entertaining the church in their own houses but we should beware of adding to the institutions of Christ.

      We met as a church in May, 1807. There never was any schismatic separation from us. But on account of convenience, two churches have gone out from us; the one meeting at Maghralt, about four miles from us, the other at a country place called Cavindaisy, distant about six miles. The former of these did not get on well, and has returned to us. The latter continues to prosper, and lives in the utmost harmony and confidence with us. Our number is about two hundred and fifty. We consider a presbytery an ordinance of God as soon as practicable, though we have now but one elder.

      Dear brethren, we have observed with very great delight, the ardent spirit of love which your communication breathes towards the people of God, and your zeal for the increase of devotedness to the service of Christ. This, to us, is greater proof of growth in the divine life, than zeal, even for the purity of ordinances. Some of late make a great noise about the corruptions of other churches, and exert themselves much in vindicating scriptural order, who do not appear to have, in an equal degree, bowels of love to all the people of God, and concern for the salvation of sinners. The one ought to be done, but the other ought not to be left undone. We love to see Christians fully awake, and waiting for the coming of their Lord. We love to see his servants girding themselves, and proposing to serve him with more exertion and alacrity. We love to see them looking to the coming of Jesus for the extension of their fame, instead of bandying compliments and mixing their own vanity with the service of their Master. These things, brethren, we think we behold in you, and therefore rejoice in you, right heartily. Come, then, dear brethren, and let us unite to making all things ready for his coming. Let our zeal extend to every part of his will. Let not any difference of sentiment alienate our hearts. Let us examine the scriptures more thoroughly, and more fervently pray to be directed fully into the way of God. Let not a word dropped by us be understood by you as suggested by unkindness.

      While we take the liberty of stating our difference from others, we are fully convinced that we have much to learn, and that a full attainment to the order of the first churches would not necessarily imply great growth in grace, or in the knowledge of our Lord and Saviour Jesus Christ Our sheet is full. Great grace be upon you all.

      Tubermore, May 6, 1819.

      LOTTERIES.--A SPLENDID lottery has just been drawn in Rhode Island for the express "benefit of the West Baptist Society of Providence." What must be the condition of that religion which is kept in repair by the same means as we use in repairing old bridges and old roads? Can there be a greater libel against duty and heaven than such proceedings? Religion maintained by gambling!--Western Paper.

      Where is the spirit of Roger Williams now? So the Baptists go in times of great prosperity. Brother Clack asked some time ago, "What need have the Baptists of Reformation?" Nay, indeed, they have more need of Lotteries!

      The Columbian College needs a lottery or a religious fast, or the, presence of some great spirit to help it to stand. Religion is made to aid the [408] masons and bricklayers, as much as the students of algebra; and all more than the students of the Bible, in the erection and support of such establishments as that of the Columbian College. Why not aid them all by a lottery? Because Congress will not grant it! A good reason, indeed--though not a commendable one.

ED. C. B.      

      THE "new recruits" in Frankfort, Kentucky, have lately built one of the "neatest" houses (that is, the most tasteful) in the western country. This house was "begun and finished in four months," and "dedicated" on one Lord's day, by Doctor Noel. It was "chiefly" built by the new recruits, or first fruits of the late revival there!

      The "Unitarians" have also been building fine meeting houses, and dedicating them, in the East, by their young recruits. The following item is taken from the Christian Herald, of December:

      The following particulars of the dedication at Portland, has been furnished us by a friend who was present.

      The services on the occasion were as follows: 1. Hymn, and reading of select portions of scripture, by Elder Samuel Rand, (the pastor of the church.)

      2. The dedicatory prayer, by Elder Abner Jones, of Salem, Mass.

      3. Sermon by Elder Moses How, of Portsmouth, N. H.

      4. Concluding prayer, by Elder John Osborne, of Lee, N. H.

      The house contains 112 pews on the lower floor, a gallery, large porch, steeple, and bell. The house is four story on one side, cellar and vestry.

      The addition to the church, since the late revival is one hundred and sixty-seven.

      Why should there be so much ill-will existing between the subjects of these two revivals, seeing the Lord has moved them, by the same spirit, "to build and dedicate neat and commodious houses of worship?"

      The Church of England, in England, without any revival, built this summer, sixty-nine complete churches, and have forty-eight on the way. Exchequer bills having been issued to the amount of fourteen millions of dollars for making "neat" churches.

      It appears from a letter written to the editor of the Columbian Star, by our worthy friend Doctor Noel, that on the dedication day of this commodious and neat meeting house in Frankfort, the sacraments of baptism and the supper were both "administered," "which gave a peculiar interest to the occasion." Now as the Unitarians in the East, who have had some awful and grand revivals lately, are like our Baptist Trinitarians in the West, much in the spirit of building and dedicating neat meeting houses, I shall do them all the favor of giving them a more elegant plan of dedications and consecrations--I am sorry that I had not published this before the late dedications, as it would have given a still more "peculiar interest to the occasion."

      "St. Katharine Creed Church in the city of London, having been lately repaired, was suspended from all divine service till it was again consecrated; the formality of which being very extraordinary, may give us an idea of the superstition of this prelate. On Sunday, January 16, 1630, bishop Laud came thither about nine in the morning, attended with several of the high commission, and some civilians. At his approach to the west door of the church, which was shut and guarded by halberdiers, some who were appointed for that purpose, cried with a loud voice, Open, open, ye everlasting doors, that the King of glory may come in; and presently the doors being opened, the bishop, with some doctors and principal men entered. As soon as they were come within the place, his lordship fell down upon his knees, and his eyes lifted up, and his arms spread abroad, said, This place is holy, the ground is holy: in the name of the Father, Son, and Holy Ghost, I pronounce it holy. Then walking up the middle aisle towards the chancel, he took up some of the dust, and threw it into the air several times. When he approached near the rail of the communion table, he bowed towards it five or six times, and returning, went round the church with his attendants in procession, saying first the hundredth and then the nineteenth psalm, as prescribed in the Roman pontificate. He then read several collects, in one of which he prays God to accept of that beautiful building; and concludes thus; We consecrate this church, and separate it to you as holy ground, not to be profaned any more to common use. In another he prays that all that should hereafter be buried within the circuit of this holy and sacred place, may rest in their sepulchres in peace, till Christ's coming to judgment, and may then rise to eternal life and happiness. After this, the bishop, sitting under cloth of state, in the aisle of the chancel, near the communion table, took a written book in his hand, and pronounced curses upon those who should thereafter profane that holy place by musters of soldiers, or keeping profane law courts, or carrying burdens through it; and at the end of every curse he bowed to the east, and said, Let all the people say Amen. When the curses were ended, which were about twenty, he pronounced a like number of blessings upon all who had any hand in framing and building that sacred and beautiful edifice, and on those who had given or should hereafter give, any chalices, plates, ornaments, or other utensils; and at the end of every blessing he bowed, to the east, and said, Let all the people say Amen. After this followed the sermon, and then the sacrament, which the bishop consecrated, and administered after the following manner:"

      As he approached the altar, he made five of six low bows, and coming up to the side of it, where the bread and wine were covered, he bowed seven times; then, after reading many prayers, he came near the bread, and gently lifting up the corner of the napkin, beheld it, and immediately letting fall the napkin, retreated hastily a step or two, and made three low obeisances. His lordship then advanced, and having uncovered the bread, bowed three times as before; then laid his hand on the cup, which was full of wine, with a cover upon it, which having let go, he stepped back, and bowed three times towards it; then came near again, and lifting up the cover of the cup, looked into it, and seeing the wine, he let fall the cover again, retired back, and bowed as before. After which the elements were consecrated, and the bishop, having first received, gave it to some principal men in their surplices, hoods, and tippets; towards the conclusion, many prayers being said, the solemnity of the consecration ended."

Neal's History of the Puritans, vol. 2, p. 237.      

      Say, some of you orthodox, is there any need [409] of a reformation on this subject? If we have dedications, let us have them to decent style. But alas, the day has come, that they who oppose such things are said not to be regenerated!!

ED. C. B.      

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