• "History of the Christian Church in the West--No. VIII," pp. 241-247.
• "The Christian Expositor" [John 6:37-40], pp. 253-256.
• "Revivals," pp. 263, 264 [262-264].

FROM

THE CHRISTIAN MESSENGER.
BY BARTON W. STONE, AN ELDER IN THE CHURCH OF CHRIST.
"Prove all things: hold fast that which is good.--PAUL.
VOL. I.]	GEORGETOWN, KY. SEPT. 25, 1827.	[NO. 11.

      We have been thus particular in giving our views of the gospel, which we preached prior to separation from the Presbyterians, that the world might be able to form a correct judgment respecting our course. After we had stated our views of the gospel, we next proceeded at the request of Synod, to state our objections to their confession of faith. We deem it unnecessary to notice particularly those objections which we made and published in our apology; for by attending to our views of the gospel, any one may at once see their discrepancy with the confession of faith. We objected to all the rigid doctrines of Calvin, contained in the confession. We also stated our objections to all human, authoritative confessions; as being separating walls between christians from their first introduction to the present time.--We determined therefore in order to promote christian union, to cast all such books to the moles and bats, and to take the Bible alone as the only standard of faith, practice and discipline. This was then considered a daring and dangerous step indeed. For this we were ranked among the atheistical Illumineers of Germany, and derided, reproached and persecuted as the enemies of God and man. The pulpits were disgraced with invective, and the presses groaned under the weight of opposition to us.

      In the mean time we were earnestly and successfully engaged in preaching the gospel, and churches were multiplied. We ordained to the ministry David Purviance, who had long served his country as a legislator. His labours were then, and still are, a blessing to the church. We listened to objections made against us by enemies as well as friends, and determined to correct our errors, and receive truth by every means. While we were denouncing partyism and urging christians to union, it was frequently cast up to us [241] that we were as much a party as others, having assumed a party name, the Springfield presbytery. We felt the force of the objection, and determined to free ourselves from this cause of offence. We therefore met in Bourbon County Ky. June 28th, 1804, and agreed to cast off our assumed name, and power, and to sink into the general body of christians, taking no other name than christians, the name first given by divine authority to the disciples of Christ. This we announced to the world in a small piece, entitled "the last will and testament of Springfield Presbytery."

      The manner in which this piece was written, we confess, did not then meet with our entire approbation, but the matter of it we see no good reason yet to reject. As it has been the cause of much declamation and censure, we have determined to present to the public the substance of it.

      1. In the first place, we agreed that as a party and legislative body, the Springfield Presbytery be dissolved, and sink into union with the body of Christ at large: for there is but one body, and one spirit, even as we are called in one hope of our calling.

      2. We relinquished the power of making laws for the government of the church, and of executing them by delegated authority; that the people might have free course to the Bible and adopt the law of the spirit of the life in Christ Jesus.

      4. We advised candidates for the gospel ministry to study the holy scriptures with fervent prayer, and to obtain license from God to preach the simple gospel without any mixture of philosophy, vain deceit, traditions of men, or rudiments of the world; and that none take this honor to himself, but he that is called of God as was Aaron.

      5 & 6. We yielded to the church her right of government, and to try her own candidates for the ministry, to choose her own preacher, and support him by a free will offering; admit members; remove offences, and never henceforth to delegate her right of government to any man, or set of men whatever.

      7. We recommended to the people the Bible as the only sure guide to heaven.

      We then gave our reasons for dissolving as follows; "With deep concern they viewed the divisions, and party spirit, which have long existed among professing christians; principally owing to the adoption of human creeds and forms of [242] government. While they were united under the name of a presbytery, they endeavored to cultivate a spirit of love and unity with all christians; but found it extremely difficult to suppress the idea, that they themselves were a party separate from others. This difficulty increased in proportion to their success in the ministry. Jealousies were excited in the minds of other denominations; and a temptation was laid before those, who were connected with them, to view them in the same light.--As they proceeded in the investigation of church government, they soon found that there was neither precept, nor example in the New Testament for such confederacies as modern church sessions, presbyteries, Synods, general Assemblies &c. Hence they concluded, that while they continued in the connexion in which they then stood, they were off the foundation of the Apostles and prophets, of which Christ himself is the chief corner stone.--Therefore from a principle of love to christians of every name, the precious cause of Jesus, and to dying sinners, who are kept off from the Lord by the existence of sects and parties in the church, they have cheerfully consented to retire from the din and fury of conflicting parties and to sink out of the view of fleshly minds, and die the death--yet they will preach, and aid the brethren by their counsels, when required, assist in ordaining elders or pastors, seek the divine blessings, unite with all christians, commune together, and strengthen each others hands in the work of the Lord."

      This piece when published increased ten fold the opposition against us. The artillery of every party was directed against us. They evidently saw if we prevailed all parties must be dissolved. They represented us as disorganizers, having no form of government, and aiming a destructive blow at all church government. Why these charges against us? Because we took the Bible as the only rule given to the church by the only law giver, who solemnly enjoined upon all to walk according to this same rule. The Bible alone was considered as an insufficient rule, as no government, by many of our opposers; and to hold up this as the standard of heaven, to which all parties should come into one body, was thought to be disorganizing, and destructive to all church government!

      In the year 1804, the General Assembly of presbyterians sent a committee to endeavor to reconcile, and settle the difference between us and the Synods. We attended the [243] call of the committee with the Synod at Danville Oct. 1804. The committee proposed to us a few queries which we answered as follows:

      Question 1. By the committee. "What were your reasons for renouncing the jurisdiction of the presbyterian church?"

      Answer. 1. "Because we believed that those bodies, with which we stood connected, acted contrary to their own rules."

      2. "Because the confession of faith or standard of that church, contained several things which we viewed as contrary to the word of God, on which account we could not retain it as the standard of our faith, or submit to be judged, and condemned by its dictates. This we saw evidently to be the design of Synod. Other reasons and the train of circumstances, which in a gradual chain brought the matter to that issue, are fully exhibited in our apology to which we refer all who want information. While we were let alone, we were willing to let the confession of faith alone; but as soon as we found our sentiments were to be brought to that standard, we renounced its authority, and consequently had no alternative but to withdraw."

      Question 2. By the committee of the general Assembly. "Can any method of accommodation be proposed, which may induce you to return to the jurisdiction of that church, and heal the division which has taken place in the Synod of Kentucky?"

      Answer. "To the first part of this question we answer in the negative, so long as they retain the confession of faith, as the standard of doctrine and discipline, because we cannot receive that book as our standard. When we at first withdrew, we felt ourselves freed from all creeds but the Bible, and since that time by constant application of it, we are led farther from the idea of adopting creeds and confessions as standards, than we were at first; consequently, to come under the jurisdiction of that church now, is entirely out of the question."

      "We feel ourselves citizens of the world, God our common Father, all men our brethren by nature, and all christians our brethren in Christ. This principle of universal love to christians, gains ground in our hearts in proportion as we get clear of particular attachments to a party. We therefore cannot put ourselves into a situation which would check the [244] growth of so benign a temper, and make us fight under a party standard.

      "Notwithstanding we conceive we can propose a method of accommodation, which, with the divine blessing, will heal the division, which subsists between both the ministers and people throughout the bounds of the Synod of Kentucky, as follows:

      1. "Let us remember that all christians are one in Christ, members of his body, partakers of his nature and heirs of the kingdom: Therefore they have no power over one another to cut off, exclude, or unite.

      2. "Let us pray for more of the uniting, cementing spirit.

      3. "Treat differences in lesser matters with christian charity and mutual forbearance, and bend our united force in the common cause.

      4. "Give up the care of the church to God by constant fervent prayer--counsel, advise, admonish, reprove, comfort and strengthen one another as necessity may require, in the spirit of love and meekness. Then will be accomplished that saying, that of the rest durst no man join himself to them."

     

"ROB'T. MARSHALL, JOHN DUNLAVY, BARTON W. STONE, JOHN THOMPSON."

      Danville, Oct. 18, 1804.

      No accommodation or reconciliation could be effected by the committee, between the Synod and us. The business was therefore indefinitely postponed, and we returned to our respective homes.

      Three valuable Elders, who had a few years before separated with James O'Kelly from the Methodist connexion, about this time united with us. Their names were Clement Nance, James Read and Rice Haggard, the latter of whom soon after published a pamphlet on the name Christian, proving that by this time alone every member of Christ's body should be called.

      We were sorely pressed with the weight of another argument or objection to the doctrine we then preached. We believed and preached that the sufferings of Christ were vicarious, or in the room and stead of sinners, in order to pay their debts or to satisfy law and justice in their stead--we also preached that Christ died for all, or tasted death for [245] every creature. If he died for all, and the design of his death was to satisfy the penal demands of law and justice in the room of sinners, then it appeared that all must be saved. On this view of the sufferings of Christ, we evidently saw Calvinism or Universalism was true; neither of which we could receive as the doctrine of the Bible. To the Bible we then applied with prayerful attention to find the truth on this point. We soon found that the sufferings of Christ were no where said in the Bible to be designed to reconcile God to sinners; but on the contrary, "that God was in Christ reconciling the world unto himself."--We soon found that the word atonement, was but once named in the New Testament, Rom. 5, 11.; and in this text it could not mean satisfaction to the demands of law and justice, because it states "by whom we have now received the atonement," and not that God received it. We evidently saw that the word should have been translated, reconciliation, as all the learned agree. We diligently sought for the doctrine of satisfaction to law and justice by the death of Christ. We could not find in the Bible, nor could we find a man who could shew it there. We then enquired what were the demands of law and justice against the sinner, accordingly to the popular systems of the day. We learned that the law required perfect, personal and perpetual obedience--that justice required of the transgressor death temporal, spiritual and eternal, that Christ as surety paid this debt of obedience and suffering in the stead of the sinner, which obedience active and passive, is imputed to the sinner for justification.

      We admitted the claims of law and justice to be correct; but our enquiry was, did Christ as surety satisfy these claims, or pay these debts for the sinner, in his stead?--Did he in the sinner's stead, pay the debt of obedience to law, that is, love God with all his heart, soul, mind and strength, and his neighbor as himself? If so, we evidently saw that the sinner was freed from obligations to love God or his neighbor, seeing the surety had paid this debt of obedience for him. This we durst not admit. Nor could we learn how Christ could fulfil these demands for another; for admitting he was both God and man, we plainly saw that as God he must love himself infinitely; and as man he must love his neighbor as himself. We could see no surplus righteousness for another. The doctrine of the imputed righteousness of Christ to the sinner for justification, we [246] found not in the Bible; though this doctrine is a prominent feature in the system so generally esteemed as orthodox, yet the expression, the imputed righteousness of Christ, is not once named in the Bible. We therefore gave up the doctrine as a human device.

      We next inquired, did Christ pay in the sinner's stead, the debt due to justice, and so satisfied justice? Did he pay the debt of temporal death? If he did pay this debt fully, why do sinners of every age die, or pay the debt again?--Can it be just to demand and receive the payment twice?--Did he pay the debt of spiritual death for the sinner? Impossible; for spiritual death is to be dead to God and divine things, to have no love nor delight in God nor his ways.--Could Christ have suffered this death without being a real sinner, and guilty? Could a holy God or a holy law demand such an unholy debt? Could they demand sin as a punishment for sin? But should we contrary to truth, say that Christ has fully paid this debt of spiritual death for sinners, do they not still suffer it? Can this be just? Did he pay fully the debt of eternal death in the sinner's stead? Eternal death he never suffered, for he arose from the dead the third day, and now liveth forevermore. To say he fully paid the debt of eternal death, is a pointed contradiction--for the debt of eternal death will require an eternity to pay it--it can never be fully paid.

      We had long before seen this hole in the system, but had filled it with a patch of human wisdom, which was this, that Christ suffered an infinite punishment which was equivalent to an eternal death. We admitted that God was without passions, and could not suffer; and as none but an infinite being could suffer infinitely, therefore Christ neither as God nor man could suffer this penalty. But we had been taught that the divinity was the altar on which the humanity was offered, and which gave efficacy to the sufferings of Christ. We immediately concluded that the altar did not suffer, but the human nature only--and therefore the human nature could not suffer infinitely.

      For the want of Bible evidence we were compelled to give up these doctrines as the mere notions of men. This system of atonement we fearlessly affirmed was not to be found in the Bible. What is the truth on this point was one great pursuit. We enquired therefore for what purpose did Christ die? [247]

[The Christian Messenger 1 (September 25, 1827): 241-247.]

      On this passage various and discordant opinions have been formed, which have been the subjects of endless controversy. Some have concluded from this the certain salvation of the whole world, because the heathen are given to Christ for an inheritance, and the uttermost parts of the earth for a possession. Others rejecting this, have concluded that those given to Christ are a certain, definite number of the fallen family, elected from eternity and given to him to be redeemed in time. Waiving the various opinions of men, we shall endeavor to give the true sense of the passage from the connexion.

      There is a certain character of the human family that comes to Jesus. This character is variously described, as in connexion with this passage; verse 44, it is described as one that the Father draws to Jesus--"No man can come unto me except the Father who sent me, draw him." In the verse following, it is described as one that has both heard & learned of the Father. "He therefore that hath heard and [253] learned of the Father, cometh to me." In the passage under consideration, it is described as one that is given by the Father to the son. "All that the father giveth me shall come to me." Should it be asked, who cometh to Jesus? We answer, every one that hath heard and learned of the Father; for he having received his divine instruction from the Father, is drawn by the force of truth to Jesus, to believe in him and to trust in him--he being now drawn by truth to believe in Jesus; the Father gives this poor believing soul to Jesus, that he may save him from his sins and raise him up at the last day to immortality and eternal life.

      This exposition is in perfect accord with the divine history of facts, with the whole tenor of revelation and with christian experience. These positions we shall endeavor to establish.

      1. It is written in the prophets, "They shall all be taught of God."--verse 45, God's instructions are for all, that all may be profited by them.

      2. God has taught formerly by his prophets, and in these last days by his Son. Heb. I. 1, 2--"God, who at sundry times, and in divers manners, spake in time past unto the fathers by the prophets, hath in these last days spoken unto us by his Son." God taught the people by the prophets, that Messiah should come in the latter days to save his people--that he should be born of a virgin in Bethlehem of Judea, of the seed of David according to the flesh. He taught also by his prophet Daniel the time of his coming--he taught the wonders he should perform in life--that he should die, rise again from the dead the third day, and ascend again to heaven. In short, God by his prophets, had given in prophecy so complete a history of the Messiah, that it is a wonder that at his appearance he was not known and welcomed by all as the Son of God, and Saviour of the world. The reason is plain. The Rabbis and Elders had made void the word of God by their traditions. They taught the people that when Messiah should appear, he would come in the pomp and splendor of an eastern Monarch, that he would literally fill the throne of David, and sway the sceptre over the world. The people believing the Elders, would never believe in Jesus, nor come to him as the great Deliverer and Saviour; but the fact proves that all who had heard and learned of the Father, as he taught by [254] the prophets, did believe that he was the Christ; and were drawn to him for salvation.

      God in these last days has taught the people more fully by his Son. My doctrine, said Jesus, is not mine but the Father's who sent me, who gave me a commandment, what I should say and what I should speak. The very works by which his Messiahship was proved he ascribes to the Father. "It is not I that speak, but the Father in me he doeth the works." When any therefore heard the doctrine preached by Jesus, and saw the works performed by him, and by these means were led to believe in him, they were drawn to him by the Father and given to him; we may suppose the Father thus to address the Son; My Son I have sent thee to be the Saviour of the world--Here is a poor sinner that believes in thee, he comes to thee for salvation, I have drawn him to thee by giving him evidence to believe that thou art the Christ, able and willing to save him, I now give him to thee to be saved and led through the temptations of the world, and through death to my eternal kingdom in heaven. It is my will that he be not lost, but raised up at the last day to inherit eternal life.

      Now says the Son, all that the Father giveth to me, shall come to me. Shall come to me, in despite of all the powers of darkness--and frowns, threats and persecution of the world.--And him that cometh to me I will in no wise cast out. O what grace! What encouragement to poor sinners! Him is a personal pronoun, and includes, in this text, all characters--whether good or bad, old or young, rich or poor, bond or free--Him, however vile, old, wretched and depraved, that cometh to me for salvation, I will in no wise cast out.--Nothing, no consideration whatever shall induce me to cast him out. Though he be as poor and loathsome as Lazarus; not like the rich man will I cast him out of my house of mercy, and expose him to the dunghill with the dogs, which are without. Though he be defiled with sin beyond human endurance, as were the publicans and sinners, who were not permitted to mingle with decent and responsible society; yet not like them will I cast him out. Though he is as filthy and polluted as the very scum of creation, the harlots, a name at which modesty blushes, and who are banished from all civil society; yet him I will kindly receive and save. Though he come crimsoned with the blood of my saints, slain in the fury of heart, as Saul of Tarsus; though he come stained with [255] my own blood, shed with hellish spite, as did his murderers the Jews; yet I will not cast him out. Though he may have spent his life in rapine and murder, and now for his crimes justly suffering the sentence of death; yet when trembling on the eve of time, and just ready to drop into interminable woe, if he come to me, as did the dying thief, I will in no wise cast him out. Merciful Jesus! who need despair, that comes to thee? That comes to thee in the day of visitation--in the day of mercy? "Behold! now is the accepted time; Behold! now is the day of salvation."

      For I came down from heaven not to do mine own will, but the will of him that sent me." This is adduced by the Saviour as a reason, why he will cast out none that comes to him. As if he had said: Some of you may suppose that your wicked conduct towards me and my cause may have so riveted my indignation and opposition to you, that were you to sue for mercy at my court I would reject you. Do not thus think, For I came down from heaven, not to do mine own will, but the will of him that sent me. This is paramount with me to every other consideration. "Not my will but thine be done, O God."

      The will of God is expressed in the two following verses; "And this is the Father's will that sent me, that of all he hath given me I should lose nothing, but raise it us at the last day." This undoubtedly refers to the resurrection of the just. But the resurrection of the unjust is by no means excluded; for it is also the will of God "that all that are in their graves shall hear his voice and come forth; they that have done good to the resurrection of life and they that have done evil to the resurrection of damnation."

      V. 40: "And this is the will of him that sent me, that every one who seeth the Son, and believeth on him, may have everlasting life: and I will raise him up at the last day."--This is another item of the will of God. Every one--including every character--who seeth the Son, as revealed in the Holy Scriptures, and believeth on him as the Son of God, and Saviour of the world, shall have everlasting life, including immortality, and all the blessings of heaven." O let every thing that has breath praise the Lord!

EDITOR.      

[The Christian Messenger 1 (September 25, 1827): 253-256.]

      Elder M. GARDNER, of Ohio writes to the Editor August 15th, 1827, that he had, during the summer, baptized about 20, and that the good cause was prospering.

      Religion progresses in and near Harrodsburg Ky. At the Mud meeting house, near the town, 32 were united to the church within a few weeks past. Appearances of a great ingathering to the Lord in these regions, are good.

      In Georgetown, amidst the great contest for party, the good work is advancing. Since the last of June, when the work first commenced with us, about 40 have been added to the Christian Church in Georgetown--about 30 to the Baptist church, and about 70 to the Methodist church. A majority of those united with the Methodists are people of color; the rest are all children with the exception of seven or eight adults. May God carry on and spread his good works to the ends of the earth!

      We have just received a letter from brother D. Hathaway of Adams county Ohio. He gives us joyful accounts of a good work in his bounds, around Cabbin Creek, in this state. He says, "I have within the last two months seen the Methodists, the united brethren and the Christians, uniting around the table of the Lord; party walls appear to be falling to the ground. May God send love and union every where!"

      This is as it should be.

EDITOR.      

      From brother E. D. MOORE of Ala. we have just received the minutes of C. Conference in that state near Florence, consisting of 14 Elders and 7 unordained preachers, together with the messengers from the churches. We are sorry we have not room in this number to present this letter entire to our readers. The accounts of the continuance of the revival there are truly cheering. Multitudes at that Conference professed faith in Jesus, and 30 were baptized straightway. About 300 communed together at that meeting. In the next number we may present the whole letter with the minutes of Conference. From reading the letter we are reminded of the great revival in the county more than 20 years ago. O that the Lord would carry on his work till all shall submit to his government, and become united in one body in Christ Jesus, our Lord!

      The CHRISTIAN MESSENGER is published monthly in Georgetown, Ky. at one dollar a year, postage paid by the subscribers. [264]

[The Christian Messenger 1 (September 25, 1827): 263, 264 (262-264).]