Volume 6. Number 8. March 2, 1829, pp. 524-531.

• Election.--No. I. by Alexander Campbell, p. 524.
• "Migrati Coloni." by Philip (Walter Scott), pp. 524-525.
• Preface of the King's Translators (Continued), by King James' Translators, pp. 525-526.
• Dialogue between the Editor of the Christian Baptist and Adelphos by Alexander Campbell and Adelphos, pp. 526-527.
• Queries--Answered: "Open Communion" by Alexander Campbell, pp. 527-530.
  • Query IX. (On Objections to Constitution of a Church), pp. 527-528.
  • Query X. (On Charity), p. 528.
  • Query XI. (On Heaven and Present State), p. 528.
  • Query XII. (On Paidobaptists), p. 528.
  • Query XIII. (On Schisms), p. 528.
  • Query XIV. (On Salvation), pp. 528-529.
  • Query XV. (On the Unconverted), p. 529.
  • Query XVI. (On Moral or Spiritual Power), pp. 529-530.
  • Query XVII. (On Proof of Pardon), p. 530.
  • Query XVIII. (On Marriage), p. 530.
• A Restoration of the Ancient Order of Things.--No. XXX.: On the Discipline of the Church.--No. VI. by Alexander Campbell, pp. 530-531.
• [On G. T. Chapman's "Sermons upon the Ministry, Worship, and Doctrines of the Protestant Episcopal Church, and Other Subjects"] by Alexander Campbell, p. 531.

      OUR readers will recollect that in some of the previous volumes of this work we promised them a disquisition upon Election. Other matters pressing upon us we have delayed till now, and should probably have delayed still longer, had not a brother, much esteemed both on account of his clear and comprehensive views of the whole Institution of Heaven, and for his zeal and labors in the ancient gospel--made us a visit, and volunteered an essay or two on this subject. Our agreement in sentiment and views of the Christian religion being so exact in all matters hitherto discussed, I fear not to answer for him on this subject. If any ambiguity should, in the apprehension of our numerous readers, still rest upon the subject, I promise to elucidate this topic at full length. In the mean time I give place to him, as other matters now engross my attention.

EDITOR.      

      WHEN the apostles preached the gospel they gave commandment to the discipled to retain it as it had been delivered to them, anathematizing man and angel who should dare to disorder, alter, or corrupt it. The whole New Testament was written either to establish or defend it, or to detach it from the corruptions of Jews and Gentiles, to whom it was either a stumbling block or an institution of manifest foolishness.

      The Epistle to the Galatians is directed against the corruptions of the former, who, under the mask of an affected zeal for the law of Moses, eagerly desired, like some modern zealots, to superadd it as "a rule of life." But "if I or an angel," says the Apostle, "preach any thing else to you for gospel, let him be accursed," and he repeats the anathema. The four Evangelists the great bulwarks of Christianity, are for the purpose of supporting its reality on the principle of the conformity of its author's birth, life, offices, death, resurrection, and glorification to the predictions of the ancient oracles and the great power of God. The Acts are a history of its publication; and as there were not wanting among the Greeks those who sufficiently abhorred the resurrection, the reader will find this part of the gospel abundantly defended and illustrated in the 15th chapter of 1st Corinthians. Besides perverting and maiming the glad tidings, some would have circumscribed its entire influence to the Jewish nation, and "forbid it to be preached to the Gentiles."

      The gospel proposes three things as the substance of the glad tidings to mankind--the remission of sins, the Holy Spirit, and eternal life; and the apostles every where, in conformity with their mission, plead for reformation towards God and faith in our Lord Jesus Christ, as the state of mind adapted to the reception of these inestimable blessings. In the proclamation of the gospel, therefore, these high matters were ordered thus--faith, reformation, baptism for the remission of sins, the Holy Spirit, and eternal life; but how this order has been deranged, some things added, some subtracted, and others changed, must be manifest to all who know, and, alas! who does not know this, that even now whole bodies of worshippers deny the resurrection of the body; some would, to this day, superadd the law as "a rule of life;" others deny the gift of a Holy Spirit; the Socinians totally object to the sacrifice; and almost all who do embrace it reject nevertheless the remission of sine in baptism, which the sacrifice has so greatly secured to all who believe and reform.

      Some have substituted sprinkling, some the mourning bench, for the baptism of remission; and even those who most of all affect to be orthodox, publicly preach in direct contradiction to God's most universal commandment, that a man can neither believe nor repent; they publish that faith comes by the Spirit, and not by the word, "thus making the word of God of non-effect," and contradicting the apostles, who every where speak of the Spirit as a "Spirit of promise" to those who should receive the gospel. Others will immerse, but not for the remission of sins; and others preach the gospel maimed, disordered, changed, and corrupted, in connexion with a scholastic election, which not only retards the progress of the glad tidings, but opposes itself to Christian election--to political election--to all rational ideas of election, and causes the entire gospel to stink in the estimation of all unprejudiced men.

      The Apostles never preached election to unconverted people as the Calvinists do; and the disciples themselves were never spoken to on this matter as persons who had believed, because they were elect, but rather as those who were elected because they had believed--"formerly you were not a people, but now you are the people of God;" "you are an elect race;" "make your calling and election sure." After preaching the ancient gospel for a long time, I [524] am finally convinced nothing, not even the grossest immorality, is so much opposed to its progress, as the scholastic election, which, indeed, is just the old fatalism of the Greeks and Romans.

      Every election necessarily suggests to us six things--the elector or electors--the person or persons elected--the principle on which the election proceeds--the ends to be accomplished by it--when the election commenced, and when it shall cease. Let us peep at the scripture election, in this order; and, first, in regard to the elector. No one, I presume, will dispute that God is He. 2d. As for the person or persons elected, I would just observe, in accordance with the ancient oracles, that, although there were in the world previous to the days of Abraham, and even during the life of that patriarch, many who feared God and wrought righteousness; yet till then none but he ever worshipped the true God in the character of an elect person. Elect and election are words which do not occur in scripture with a reference to any who lived before Abraham; previously there were no elect head, no elect body, no elect principles, no ends to be accomplished by an elect institution; and therefore the scriptures speak of none of his contemporaries as they speak of Abraham: "Thou art the God who didst choose (i. e. elect) Abraham." This patriarch, therefore, is positively and scripturally the first elect person mentioned in the divine oracles; consequently the history of the doctrine of election commences with the fact of God's having chosen, for general and magnanimous purposes, this ancient worthy. But the choice of Abraham was accompanied with the following promise, which at once reflected the highest praise on God and honor on the patriarch: "In you and in your seed shall all the nations of the earth be blessed." Now the Apostle, in Galatians iii. says, "The seed is Christ." Substituting, therefore the definition for the term itself, then the promise would read, "In you and in Jesus Christ, or the Messiah, shall all the families of the earth be blessed." God here, then, has set forth two persons in which a man may certainly be blessed: for let it be attentively noticed that it is in Abraham and Christ, not out of them, that the blessing is to be obtained.--Christ and Abraham only are here represented as being strictly and primarily elect persons; for it is said of Christ, "Behold my elect." All other persons must be found in them before they are elect, and as a person can be related to Abraham and Christ only in one of two ways, i. e., by flesh or faith, it follows that if any one, from the patriarch's time to the present, would enjoy the blessing of an elect person or worshipper of the true God, he must be a child of Abraham. By one or both of these principles he must be a Jew or a Christian.

PHILIP.      

      ----"ANOTHER thing we think good to admonish thee of (gentle reader) that we have not tied our selves to an uniformity of phrasing or to an identitie of words, as some peradventure would wish that we had done, because they observe, that some learned men somewhere, have been as exact as they could that way. Truly, that we might not vary from the sense of that which we had translated before, if the word signified the same thing in both places (for there be some words that be not of the same sense every where) we were especially carefull, and made a conscience according to our duty. But that we should express the same notion in the same particular word; as for example, if we translate the Hebrew or Greek word once by purpose, never to call it intent; if one where journeying, never travelling; if one where think, never suppose; if one where pain, never ache; if one where joy, never gladnesse, &c. Thus to mince the matter, we thought to savour more of curiosity then of wisdome, and that rather it would breed scorn in the Atheist, then bring profit to the godly reader. For is the kingdom of God become words of syllables? why should we be in bondage to them if we may be free? use one precisely, when we may use another no lesse fit, as commodiously? A godly Father in the primitive time showed himself greatly moved, that one of newfanglednesse called krubbaton scimpouV though the difference be little or none; and another reporteth that he was abused for turning cucurbita (to which reading the people had been used) into hedera. Now if this happen in better times, and upon so small occasions, we might justly fear hard censure, if generally we should make verball and unnecessary changings. We might also be charged (by scoffers) with some unequall dealing towards a great number of good English words. For as it is written of a certain great philosopher, that he should say, that those logs were happy that were made images to be worshipped; for their fellows, as good as they, lay for blocks behind the fire; so if we should say, as it were, unto certain words, Stand up higher, have a place in the Bible alwayes; and to others of like quality, Get ye hence, be banished for ever; we might be taxed peradventure with S. James his words; namely, To be partiall our selves, and judges of evil thoughts. Add hereunto, that nicenesse in words was alwayes counted the next step to trifling, and so was to be curious about names too; also that we cannot follow a better pattern for elocution than God himself; therefore he using divers words, in his holy writ, and indifferently for one thing in nature: we, if we will not be superstitious, may use the same libertie in our English versions out of Hebrew and Greek, for that copie or store that he hath given us. Lastly, we have on the one side avoided the scrupulositie of the Puritanes, who leave the old ecclesiasticall words, and betake them to other, as when they put washing for baptisme, and congregation instead of church; as also on the other side, we have shunned the obscurity of the Papists, in their asymes, tunike, rationall, holocausts, prepuce, pasche, and a number of such like, whereof their late translation is full, and that of purpose to darken the sense; that since they must needs translate the Bible, yet by the language thereof, it may be kept from being understood. But we desire that the Scripture may speak like itself, as in the language of Canaan, that it may be understood even of the very vulgar.

      Many other things we might give thee warning of (gentle reader) if we had not exceeded the measure of a preface already. It remaineth that we commend thee to God, and to the Spirit of his grace, which is able to build further than we can ask or think. He removeth the scales from our eyes, the vail from our hearts, opening our wits that we may understand his word, enlarging our hearts, yea correcting our affections, that we may love it above gold and silver, yea that we may love it to the end. Ye are brought unto fountains of living water which ye digged not; do not cast earth into them with the Philistines, neither preferre broken pits before them with the wicked Jews. Others have laboured, and you may enter into their labours. O receive not so [525] great things in vain; O despise not so great salvation. Be not like swine to tread under foot so precious things, neither yet like dogs to tear and abuse holy things. Say not to our Saviour with the Gergesites, Depart out of our coasts; neither yet with Esau, sell your birthright for a messe of pottage. If light be come into the world, love not darknesse more then light: if food, if clothing be offered, go not naked, starve not yourselves. Remember the advice of Nazianzen, It is a grievous thing (or dangerous) to neglect a great fair, and to seek to make markets afterwards: also the encouragement of S. Chrysostome, It is altogether impossible, that he that is sober (and watchful) should at any time be neglected: lastly, the admonition and menacing of St. Augustine, They that despise Gods will inviting them, shall feel Gods will taking vengeance of them. It is a fearfull thing to fall into the hands of the living God; but a blessed thing it is, and will bring us to everlasting blessednesse in the end, when God speaketh unto us, to hearken; when he setteth his word before us, to reade it; when he stretcheth out his hand and calleth, to answer, Here am I, here are we to do thy will, O God. The Lord work a care and conscience in us to know him and serve him, that we may be acknowledged of him at the appearing of our Lord Jesus Christ, to whom with the Holy Ghost, be all praise and thanksgiving. Amen.

      Adel.--AND so, Mr. Editor, like the rest of your brethren, you report the revivals, but say nothing of the declensions: you tell of the conversions, but are mute concerning the apostacies! Is this fair play with the public?

      Ed.--Have there been any remarkable apostacies? I have not seen nor heard it announced, and why should I be culpable in omitting to report that which has not been reported to me? Or do you expect that I must, like many others in the absence of news, manufacture a supply for the Athenian taste of the times?

      Adel.--Apostacies! Yes! Your correspondents are certainly remiss or unfaithful if they do not inform you of them. I have heard of many in my late tour through Ohio and Kentucky. In one single day nine of the new converts in Cincinnati were thrown over the fence; and I can't enumerate how many twos, and threes, and fives, and sevens, I have met with in my travels, in the train of these great excitements. As Morgan says in his "Illustrations of Masonry"--(I mean Morgan the martyr)--"many of the initiated never revisit the Lodge:" so many of these converts mix immediately with the world, and indeed before they were well separated from it.

      Ed.--This I am sorry to hear, for the sake of the apostates and for the sake of those who are spectators standing all the day idle. But still I hope these are but as a few grains of chaff in many bushels of wheat.

      Adel.--Would to Heaven that were all! But I rather fear the real converts are like a few grains of wheat in many bushels of chaff! Indeed how can it be otherwise? What converted them? It was, I fear, neither the word nor Spirit of God. As for the word of God, they heard little or nothing of it and if the popular doctrine be true, that the Spirit accompanies the word, I am sure the Spirit could not convert them: for there was no word preached for it to accompany. And unless the Spirit accompanies, the bible and makes it operate like a charm in the sacred desk or by the fireside, unread or unheard, it was impossible for it to have any thing to do in most of these conversions. But there are other spirits besides the Spirit of God, which convert men, if I may believe either the bible or the Christian Baptist.

      Ed.--You are certainly mistaken or misinformed about this matter. For I know many of the actors in these great excitements and I know that they are men mighty and eloquent in the scriptures, and that they would not give a bean for any conversion not proceeding from the knowledge and belief of the gospel. I think some enemy has prejudiced your mind against this work and these workmen, and has exaggerated the apostacies. I was so doubtful of these conversions, that when I visited the Mahoning Association last August, I was asking every person who could inform me both of the means employed in the great conversions in that quarter, and also of the behavior of the converts. I was also particular in inquiring about the apostacies, and found that they were free from these exceptions, and that in about one thousand conversions in one year, in that district of country, not more than six or seven individuals had turned away from the holy commandment. But, indeed, the gospel was clearly and fully proclaimed with its evidences, its glorious and awful sanctions; and the disciples were as remarkable for their knowledge as for their zeal. Farther than this I cannot say from observation, for I have been pretty much confined at home during the past year.

      Adel.--Of your Western Reserve preachers and people I know nothing. I heard, indeed, that their procedure was unlike any other that had ever happened in that country. But I must claim the right of affirming what I do know, and of declaring what I have seen. And I am assured that it was neither the word nor Spirit of God that converted many of those reported cases in the vicinities through which I have passed. Nay, did you not see it announced in the Baptist Recorder, that "very little teaching or preaching from the word was engaged in, in the great revivals about Georgetown and Frankfort, Ky." This is a speaking fact; and I am pretty well acquainted with the managements there. Singing, shaking of hands, and now and then an inflammatory exhortation taking hold of the animal frame, more than the intellectual man, did more than all that Paul, Apollos, or Cephas said, to bring them in scores into the water. Yes, I have known an Indian carried by a brother preacher from the Great Crossings to Frankfort, to be the proximate cause of many conversions.

      Ed.--Stop, friend Adelphos. Have they got Indians yet in Kentucky? Tell me how can this be--An Indian the means of converting the citizens of Frankfort! You certainly proceed too fast. Like Nicodemus I must exclaim, How can this be?

      Adel.--Indeed you are considered, Mr. Editor, very much like Nicodemus, by the regenerated. You are said to be as ignorant of the new birth as was the great Rabbi Nicodemus. I will explain this Indian affair, and by this means you may be instructed more perfectly in the new birth. There are a few domesticated Indians in the neighborhood of Georgetown, Ky., who are a training there for God and their countrymen. Some of these have been converted in the late revival; and our brother of Oakley, who has been the hero of two or three great revivals, in order to produce a good effect in Frankfort, had one of these Indians and a few of the finest and [526] loudest singers of the new converts at the Great Crossings, conveyed to the seat of government. A big meeting was appointed. A brother J. A. Butler made a sermon. The Doctor gave out a hymn. A verse or two was sung. In this opportune moment, by preconcert or otherwise, the Indian arose--stretched out, like Ethiopia, his red hands to the good citizens of Frankfort. This set them all on fire. The flame was not extinguished from Friday evening till Monday morning. It was a glorious season! Singing, shaking of hands, and praying, with some appeals to the passions, were the order of the day, and of the night too, until the animal passions began to lag. Now, Mr. Editor, was this the ancient order of converting men to God? Or is this the way the kingdom of Jesus is to be built up in the world? If so, why not pursue this same course? Why are not our meeting houses built with "anxious seats" in them, and "big meetings" kept up, and all this shaking of hands, shouting, and singing, in continual operation? Or are there times for converting folks, and a time for not converting them? For my part I am conscious it is all a work of human contrivance and management from first to last. And I can tell a story about the commencement of it that must convince all. It was brother Nathan Hall, of Lexington, a good Presbyterian, that began the whole affair, as I will tell you.

      Ed.--Stop, my friend, for a few moments, and tell me if you judge that all excitements and revivals are similar to that which you have been describing. For my part I must tell you that I do not think so. The magicians I know could work miracles in the eyes of the Egyptians as well as Moses. But still I contend that Moses wrought miracles by the finger of God.

      Adel.--As you interrupted me, I need scarcely beg pardon for interrupting you. "The magicians could work miracles," you say. Well, that is just to my point. And so can our christian magicians work miracles too, and I have seen many of them.

      Ed.--I will not dispute this point with you, for I must always yield to evidence. But remember Moses wrought miracles by the finger of God.

      Adel.--Yes, but this is hardly to the point; and as you are a scripturean, you know that there were many magicians and one Moses. Jannes and Jambres, and many others of less fame, beguiled the Egyptians, and discredited the mission of Moses; and these revival making spirits were determined to discredit your pretensions to a Restorer. But I can make this matter plain if you will let me tell my story out about how this machine was put in motion. I was telling you that brother Hall of Lexington, and brother M'Farland of Paris,----

      Ed.--Well, well, I can never infer a general principle or conclusion from a particular; for if I have not forgot all my logic, particulars are contained in generals, and can be inferred from them; but generals are not contained in particulars, and cannot be inferred from them. But without going into the detail, I must admit that your first position is a pretty plausible one--that many of those who fall away are neither converted by the word or Spirit of God.

      Adel.--If you will not hear my recital now, will you hear a sermon which I heard preached for a specimen?

      Ed.--If it bears upon the subject; for I wish to keep to one point at a time.

      Adel.--It will bear upon the subject so far as to show what sort of a word it is which the Spirit must accompany, if it accompanies all, or most of our called and missioned divines. My friend, the preacher is very zealous; and you might as well persuade some folks that Paul was not commissioned from Heaven, as that he is not. His text was, "Paul's Shipwreck." His method was to show--

      1. That the ship was the gospel, and exhibited its essential doctrines.

      2. The escape of the mariners and prisoners denoted the salvation of the elect.

      In the illustration of the first head he demonstrated the following particulars:--

      1. The three masts denoted the three persons in one Divinity, because the three masts made but one ship.

      2. The prow denoted the divinity of the Saviour, and the stern his humanity--their union, the union of the two natures.

      3. The two seas meeting upon the ship, denoted the wrath of God and the malice of the Devil, concentrating upon the Saviour in his last scene.

      4. The hinder part of the ship breaking, represented the weakness and death of the humanity of the Saviour.

      5. Their throwing overboard the tackling of the ship, denoted saints renouncing all their own works.

      In the demonstration of the second head, he showed--

      1st. That the saints by taking hold of Christ, as the sailors and prisoners took hold of the plank and broken pieces of the ship, kept themselves from sinking under trials.

      2d. Their swimming safe to land, denoted the sure and certain perseverance of all the saints.

      3d. Their all getting safe to shore, proves the ultimate salvation of all the elect. And,

      4th. Paul's behaviour during the scene of the shipwreck, denoted the use of gospel preachers, in aiding, directing, and encouraging the elect in the way of salvation.

      Ed.--Is this fiction or reality?

      Adel.--It is as true as preaching, and truer than the half of that.

      Ed.--Have you neither added nor diminished?

      Adel.--I have diminished; for he spiritualized many other occurrences which I cannot now recal.

      Ed.--And how was it received by the hearers?

      Adel.--It was well received; and the preacher praised, both for his profound knowledge of the spiritual sense of scripture, and extolled for his genuine orthodoxy.

      Ed.--Well, I am sure none could be converted by such preaching.

      Adel.--One would think so; but if you had heard them sigh and scream when he told of the lashings of the storm upon the dear Saviour, and of the breaking up of the stern, you would have thought they were well nigh converted.

      Ed.--From such converts, and such conversions, may the good Lord deliver the church!

      Adel.--From this prayer I cannot withhold my Amen. I have something more to add, but must defer it for the present.

      Query IX. HAVE you any objection to the Constitution of a Church, published in your last number? (page 519.)

      Answer.--I have. I object to both matter and form. This Constitution or Covenant, besides [527] other minor matters, is objectionable because it admits an unimmersed person to all the ordinances of the christian community or congregation, as an occasional member; and yet refuses to receive such as regular and constant members. I know of no scriptural authority for such a discrimination. It is arbitrary and unreasonable. If I can admit an unimmersed person once a-month for a year to all social ordinances, I can for life or good behaviour. When I say, I can do so, I mean that all precepts, precedents, and scriptural reasons, authorize such a course.

      But I object to making it a rule, in any case, to receive unimmersed persons to church ordinances:--

      1st. Because it is no where commanded.

      2d. Because it is no where precedented in the New Testament.

      3d. Because it necessarily corrupts the simplicity and uniformity of the whole genius of the New Institution.

      4th. Because it not only deranges the order of the kingdom, but makes void one of the most important institutions ever given to man. It necessarily makes immersion of non-effect. For, with what consistency or propriety can a congregation hold up to the world either the authority or utility of an institution which they are in the habit of making as little of, as any human opinion? 5th. Because, in making a canon to dispense with a divine institution of momentous import, they who do so assume the very same dispensing power which issued in that tremendous apostacy which we and all christians are praying and laboring to destroy. If a christian community puts into its magna charta, covenant, or constitution, an assumption to dispense with an institution of the Great King, who can tell where this power of granting license to itself may terminate? For these five reasons I must object to the aforesaid Constitution, however much I respect the benevolence and intelligence of those who framed it.

      But will you not be considered uncharitable in so deciding?

      Answer.--Yes. In the current use of the term I must be so considered. But if we are to be governed by the censures of our worse informed brethren, where is our courage? And besides, we will still be considered uncharitable by some, if we do not go the whole way with them in their superstitious or enthusiastic notions and practices. Go with the Presbyterian until he calls you charitable, and then the Methodist will exclaim against you; or go with the Methodist until he calls you charitable, and then the Presbyterian will exclaim, How uncharitable!

      But do you not expect to sit down in heaven with all the christians of all sects, and why not sit down at the same table with them on earth?

      Answer.--It is time enough to behave as they do in heaven when we meet there. I expect to meet with those whom we call Patriarchs, Jews, and Pagan, in heaven. But this is no reason why I should offer sacrifice like Abel or Abimelech; circumcise my children, like Reuben or Gad; or pray to the Great Spirit, as an Indian; because some of all these sort of people may be fellow-citizens in heaven. Perhaps I am too charitable now, for some. Be this as it may. I do expect to meet with some of "all nations, tribes, and tongues," in the heavenly country. But while on earth I must live and behave according to the order of things under which I am placed. If we are now to be governed by the manners and customs in heaven, why was any other than the heavenly order of society instituted on earth? There will be neither bread, wine, nor water in heaven. Why, then, use them on earth? But if those who propose this query would reflect that all the parts of the christian institution are necessary to this present state, and only preparatory to the heavenly, by giving us a taste for the purity and joys of that state, they could not propose such a question.

      What, then, will we do with all our Paidobaptist fellow disciples?

      Answer.--Teach them the way of the Lord more perfectly; and tell them if they greatly desire our society, it can be had just on being born of water and Spirit, as the Lord told Nicodemus. Our society cannot be worth much if it is not worth one immersion.

      But do you not make schisms by so doing?

      Answer.--No. He makes no schism who does no more than the Lord commands, and all know that christian immersion is a divine institution. It is he who makes a new institution, such as the sprinkling of an infant, and contends for it, that makes the schism. It was not he that obeyed the first commandment, but he that made the golden calf, who made confusion in Israel.

      [These Queries, in substance and form, came per last mails from Kentucky and Indiana. If this matter is not plain enough, we have more ink and paper.]

      Do you really believe, that if a man can say simply that he believes in the truth of the scriptures, and that they are the word of God--that the salvation of that man is secured to him; or in other words, that a mere belief of that kind will entitle him to the approbation of "well done?" &c.

      Answer.--To this query, in the fair import of the terms, I answer positively: No. It is only they who keep his commandments, who shall have a right to enter into the heavenly city." Those whom the Judge of all will address with "well done," are those who have done well. No man, either at death, or in the final judgment, will be justified by believing the whole, or any part of scripture; believing it any way, historically, or in the popular style. Men are justified here by faith, and there by works: or in other words, by faith they are introduced into a state of favor, so that their prayers may be heard, and their works accepted--But the justification here is of pure favor: it is God's own philanthropy which grants them acceptance through faith in his testimony.

      No man, as the infidels object, will be condemned on the day of judgment for not believing--and no man will be justified for believing--It is here men are condemned for unbelief, and justified through belief--"I was hungry and you fed me," &c.--is the reason assigned for the justification of the righteous--"I was hungry and you did not feed me," &c. is the reason assigned for the condemnation of the wicked--We can reconcile Paul, and James, without a play on words, or without the labor of Luther. Few understand this matter Scripturally. Calvinists have struck on Scylla--and Arminians have dashed on Charybdis. At least they have come well nigh breaking their prows--but nothing is more simple, nor more straight forward, than [528] the ancient gospel--by a proclamation of mercy, all are brought into favor who receive the testimony of Jesus. The testimony believed assures them of forgiveness and acceptance through submission to Jesus--and being reconciled through faith to the divine character and government, they having been made accepted in the beloved--go to work, to fight, to run, to strive, to labor, for the crown--Paul did so: and he was not cast away--he did not make shipwreck of faith--he laid hold on the crown--and the Saviour has promised it to none but to him that conquers--This is the fact. And they are all dreamers and loungers who expect to receive the crown by believing any thing--We are able through the knowledge and favor of Jesus Christ our Lord, to wind up and settle this long controversy, if men will hear and be content with what the oracles of God and right reason say--But if they will have mysteries, and dreams, and notions for it, they may dream on till the Judge calls them to judgment.

      Arise you sleepers: awake, stand up you loungers: embrace the proclamation of mercy, and the gift of eternal life through Jesus, and go to work and labor, as Jesus told you, for the food which endures to eternal life--be immersed for the remission of your past sins--get washed, you filthy and polluted transgressors, and get under the reign of favor, that your persons and your works may be accepted, and that the Lord may without equivocation or deceit say to you, Well done. Be assured he will not flatter you with "well done," unless you have done well.

      Do you believe that Jesus is the Messiah, that he died for our sins, that he was buried, that he rose again, that he ascended on high, that he has commanded reformation and forgiveness of sins, to be proclaimed in his name among all nations--I say, do you believe these sacred historic facts? If you do believe them, or are assured of their truth, you have historic faith, you have the faith which Paul and the Apostles had, and proclaimed--Paul was no more than assured these facts were true; and if you are assured they are true, you have the same faith--Arise, and be immersed like Paul, and withhold not obedience; and your historic faith and obedience will stand the test of Heaven. You will receive the Holy Spirit too, for it is promised by him that cannot lie, through this faith--Schoolmen may ridicule your faith: but there is no other. I call upon them, one and all, to show or prove any other. They cannot. I admit many have a dead faith, they believe these facts, and do not obey the proclamation, and James told them 1800 years ago, that this faith cannot save them--it is like a breathless or spiritless corpse. All the sons of men cannot show that there is any other faith, than the belief of facts, either written in the form of history, or orally delivered. Angels, men, or demons cannot define any thing under the term faith, but the belief of facts, or of history, except they change it into confidence; while men are talking, and dreaming, and quarrelling about a metaphysical whim, wrought in the heart, do you arise and obey the captain of salvation. And my word--nay, the word of all the Apostles for it, and the Lord himself; you will find peace and joy, and eternal salvation, springing from the obedience of faith.

      What is the state and condition of unconverted men, in other words, of all mankind, by nature?

      Answer.--All mankind are not in the same state by nature--some are born in pagan lands, and some are born in Christian families. It is true they are all born naked, ignorant, helpless, and possessed of five senses, as well as of great mental and moral capacities. Some may become giants in intellect and crime, and others but pigmies in both. But I presume the querist meant something like what the Westminster metaphysicians meant, when making questions on the anvil of John System. If so, I answer they are not all born in one and the same state: for some are born to be saved, and some to be damned!!--Some are born holy and some unholy! But what do I say? I cannot keep this pen of mine from snorting at such curious hobgoblins. All persons are born children of wrath!--nay indeed, else they can never become vessels of wrath. All the Gentiles, Paul says, were in fact children of wrath, as in fact or nature, all the Jews were children of Abraham. Some of these children were seventy years old; mind this as you proceed. But scripture and experience both teach that all who live in Christendom, and who are unbelievers or disobedient are condemned. Not because they are the children of Adam and Eve, but because they have not believed the testimony of God--and consequently continue disobedient to the word of God. Farther than this, deponent says not.

      Is a sinner to be considered as possessed of that moral or spiritual power, by which he may by his own nature turn himself to God, repent, and savingly believe by virtue of the truth presented to him.

      Answer. My soul travails, for the travailing mind which conceived such a question. It is awfully jumbled by system--No sinner can turn himself to God by nature. But let me put the question as I know the spirit of the querist would have it. Can men just as they are found, when they hear the gospel, believe? I answer boldly yes--just as easily as I can believe the well attested facts concerning the person and the achievements of General George Washington I must hear the facts clearly stated and well authenticated, before I am able to believe them--The man who can believe one fact well attested, can believe any other fact equally well attested. A man who can carry fifty pounds in England, can carry fifty pounds in France. A man who can believe at all, can believe any thing well documented. The Saviour or his apostles never told any man they needed new powers to believe what he said. Indeed, if any person told me that I could not believe him, although I could believe others, I would at once suspect him to be intending to deceive me; for if I could not believe him, it must be because I prove him to be a liar. To suppose that men cannot believe the testimony concerning Jesus, is to suppose either that it is not plainly delivered, sufficiently proved, or in fact true. I know, indeed, that if the Holy Spirit had not helped us to the truth, or had not vouchsafed the proof, we could not have believed such lofty pretensions. But as the case is, he who does not believe is a wicked sinner; for he has all the power of believing bestowed upon him in the accumulation of evidence afforded. Millions have been tantalized by a mock gospel which places them as the fable placed Tantalus? standing in a stream, parched with thirst, and the water running to his chin, and so circumstanced that he could not taste it. There is a sleight of hand or a religions legerdemain in getting round this matter. To call any thing grace, or favor, or gospel, not adapted to man as it finds him, is the climax of misnomers. To bring the [529] cup of bliss or of salvation to the lips of a dying sinner, and then tell him for his soul he cannot taste it, without some sovereign aid beyond human control, is to mock his misery and to torment him more and more. I boldly affirm then that all men to whom the gospel is proclaimed can believe it if they choose, except such as have sinned so long against the light as to have fallen into the slumber and blindness denounced against those who wilfully reject the counsel of heaven. THAT ONLY IS GOSPEL WHICH ALL CAN BELIEVE WHO WISH TO BELIEVE.

      Is a believer in Christ not actually in a pardoned state, before he is baptized.

      Answer.--Is not a man clean before he is washed!! When there is only an imaginary or artificial line between Virginia and Pennsylvania, I cannot often tell with ease whether I am in Virginia or in Pennsylvania; but I can always tell when I am in Ohio, however near the line--for I have crossed the Ohio river.--And blessed be God! he has not drawn a mere artificial line between the plantations of nature and of grace. No man has any proof that he is pardoned until he is baptized--And if men are conscious that their sins are forgiven and that they are pardoned before they are immersed, I advise them not to go into the water for they have no need of it.

      What should a church do with a member for marrying her deceased husband's brother?

      Answer. Let her live with him. However repugnant it may be to our feelings or our customs, it is not condemnable from either Testament. It was for having his brother's wife, in his brother's life time, which procured a rebuke to Herod from the first Baptist preacher. In ranking John among the baptists, I hope they will forgive me; for although John lived before the Christian kingdom began, he was upon the whole, as good a Christian as most of us Immerser preachers.

      WHILE on the subject of discipline, we wished to have been more methodical; but causes and circumstances too tedious to detail, have compelled us to break through our method, and to become immethodical. The subject of the present essay is forced upon us, from some incidents of recent and remote occurrence. A writer in the Religious Herald, under the name and character of Herodion, in December last, discusses the following question, "Does the expulsion of a member from an individual church of the Baptist faith and order, exclude him from fellowship with the whole denomination?" If I correctly understand Herodion, he answers in the affirmative. The editor of the Religious Herald dissents from Herodion in this decision. The former will have the Association the sovereign arbiter--the latter would make his appeal to a coordinate or sister church. But to make out a case in point for illustrating this question, we shall introduce that of Titus Timothy.--Titus Timothy was a regular Baptist, but some how took it into his head that it was not right in a Christian church to receive or retain slaveholders. The church to which he belonged, thought otherwise, And for his impertinence in advocating this matter and dissenting from his brethren, they excluded him. Now Titus found himself cast out of the church. He did not like it, to be sure. But what could he do? He referred his case to Herodion. Herodion told him to "pray to God for redress, and to wait for a change of temper in his oppressors." He prayed and waited for a long time. No change took place in his favor. He went to my friend, the Religious Herald. He advised him to "appeal to a coordinate church." But thinking in the multitude of counsellors there was safety, he went back to Herodion. Herodion told him to "appeal to the Association." As Herodion was older and more experienced than his brother of the Herald, he took his advice and appealed to the Association. He made his appeal. But, alas! in vain! For the Association told him they had no power to overrule the decision of the church for this would be to divest it of its independence. Titus was worse hurt than before: for now he found that the decision of the church was confirmed by the Association without seeming to take it into consideration; for by throwing him and his case out of doors, they indirectly confirmed the decision of the church. They retained it and excluded him. He went back to the Religious Herald--told over his case. His appeal to the Association was disapproved; and now, as the case stands, he is advised to call a council of helps from the neighboring churches. He does so. But the church which excluded him refuses to attend, or to admit of such interference. The council cannot act upon exparte testimony, and he is still excluded from the whole denomination. The two neighboring churches enter complaint at the next Association against the church for intolerance, and despite of an advisory council. The excluding church, by her delegates, protests against the conduct of the two neighboring churches for presuming to complain of her upon exparte testimony, and argues her independence. So the affair ends, and poor Titus Timothy is at his wit's end. He is excluded from the whole denomination for thinking wrong, or rather for uttering his thoughts.

      But another case presents itself. Stephen Seektruth was a member of a church composed of eighteen members, six males and twelve females. He read the New Institution with great attention and unfeigned devotion. He was persuaded that the church was unsupported in her resolve to meet only once a month in her official capacity. He remonstrated, and, for insubordination to the brotherhood, was expelled. Four of the sisters were absent when the final vote was taken. Two of the brethren and five of the sisters voted for, and three of the brethren and three of the sisters voted against his exclusion. So that the voice of a single sister cast him out of the assembly. He appealed to the Associations, but they would not hear any individual. Consequently they confirmed the decision of the church, and Stephen was in fact excluded from the whole Baptist denomination by the vote of a woman! He was advised to call for helps from other churches, but they would not meet on the complaint of the injured: and the injurers would not submit to be arraigned before any such tribunal. Under the opprobrium of an ex, eluded member he must live and die.

      Sects and denominations require modes of government adapted to their genius. Romanists must have a pope in one man; the good old Episcopalians must have a king, and archbishops, and all the army of subalterns; the Presbyterians must have synods and a general assembly; and the good old English Baptists must have associations. Without these the denominations [530] would be broken down, and might, perhaps, become Christians of the old stamp. But each of these denominations require all the sectarian machinery to keep them in a thriving sectarian spirit. The Baptist system, we have always said and seen, is the most impotent of any of them. They have, in theory, sawed the horns off the Beast, and the Association is a hornless stag, with the same ferocious spirit which he had when the horns were on his head. If he is offended he makes a tremendous push with his brains, and bruises to death the obnoxious carcase which he would have gored clear through at a single push, if he had his horns. Herodion feels the want of horns, and would have the creature furnished with at least one artificial one, which he might occasionally use. My brother of the Herald would wish to feed the stag well, but would still be sawing off the horns: perhaps I may wrong him in so saying, for indeed he is very modest about it. But, for my part, I do not love even an image of the Beast. I have no objection to congregations meeting in hundreds, at stated times, to sing God's praise, and to unite their prayers and exhortations for the social good. But whenever they form a quorum, and call for the business of the churches, they are a popish calf, or muley, or a hornless stag, or something akin to the old grand Beast with seven heads and ten horns.

      I cannot give my voice in favor of appeals to any tribunal, but to the congregation of which the offended is a member; neither to a council of churches specially called, nor to an association. The old book, written by the Apostles, has compelled me to hold this dogma fast. And I can, I know, show that it is superior to every other course. I will grant, however, that this plan will not suit a denomination or a sect; but it will suit the kingdom over which Immanuel reigns. And neither Herodion, nor any other brother of more or less experience, can support his scheme from the statute book of the Great King. But if he should think so, let him try, and I will try to make my assertion good. But I do pity such good old men. They have borne the burthen and heat of the day in maintaining a denominational scheme, and to suspect now that they have not fought in the ranks of the good old martyrs, is a terrible thought to an honest and Lord-loving and fearing spirit. My hopes are in the young men who are now entering the field. And I know some hundreds of them just now who are likely to die good soldiers of Jesus Christ. The friends of the ancient order would be too elated, perhaps, and its opposers would be too disconsolate, if they knew the forces now commencing and commenced their operations. I do not care for offending a coward. He will only fight when there is no danger. And a time-serving spirit I would rather see on the opposite side: for he will fight most stoutly for them who pay him best. We want men in the spirit and power of Elijah, who would tell a king Herod to his face that he was a transgressor. It cost the first Baptist his head, to be sure. But what of that? He will not want a head in the resurrection! O! for some Baptists of the good old stamp! Not the Kentucky old stamp of the Oakley school. But whither have I been driven? To the point: Every Christian community must settle its own troubles. No appeal from one congregation to another. There is no need of it; for no intelligent Christian congregation will ever cast out a person who could be an honor to any community. This much at present on this topic; but more hereafter.

      Here a friend tells me I have mistaken the question; for Paul taught the Corinthians to appeal to a sister church. "See," says he, "1 Cor. ch. vii. where Paul says, 'Brethren, you greatly err: when any one troubles you, and when disputations arise among you, call for helps from the churches of Macedonia: let the disputers be brought face to face; and when the pleaders on each side have impleaded each other, then do you call for the votes of the brotherhood. If there is only one of a majority, cast him out; for as Moses says in the Law, "The majority is always right." But if any thinks that he is not fairly cast out, or that there is not a real majority against him, let him appeal to the whole Macedonian association, and let them judge the case. If the majority of the Macedonian association cast him or them out, then let them be stigmatized by all the associations in Greece. For I would have you, brethren, to mark out the heretics and the disturbers of the brethren, and therefore publish them in your Minutes, that all the churches on earth may be apprized of the ungodly.'"

EDITOR.      

      THE REV. G. T. CHAPMAN, D. D. of Lexington, Kentucky, has lately published a volume of "Sermons upon the Ministry, Worship, and Doctrines of the Protestant Episcopal Church, and other subjects" subservient thereto. I have only glanced as yet over the face of this work. The Protestant Episcopal Church, to our no little surprize, is proved to be the Holy Apostolic Church, gradually consummating herself through a long chain of Popes, perfecting herself in her match with King Harry and Miss Anne Boleyn--unchangeable in her doctrines and infallible in her "three orders of ministers." Our encomiast of the Church, has, as he says, shown that the holy rite of confirmation, and the use of precomposed prayers, is just according to the patterns of things in the heavens. In lieu of the High Priest, the Priests, and Levites, she has Bishops, Priests, and Deacons. And we are told one of the Doctor's Deacons lately said, on perusing this work, "Ministers may say what they please, but I'll be d----d if Chapman ain't wide enough awake for any of them!" This may be true of the Deacon and the Doctor, but we want to peruse the book a little more before we grant the holy rite of confirmation to the Doctor's book.

EDITOR.      

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