• "History of the Christian Church in the West--No. IX," pp. 265-269.
• Comments on Franklin Association of Baptists, pp. 269-271.
• "Queries Answered," pp. 271-273.
• "Elder Nance's Queries," p. 273.
• "The Christian Expositor" [Rom. 8:19, 20, 22], pp. 279-281.
• "Thoughts on Rom. VIII, 29, 30," pp. 281-283.
• "To Postmasters," p. 286.
• "Index to the First Volume," pp. 287-288.

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. OCT. 25, 1827.	[NO. 12.

      With diligence we searched for the truth on the Doctrine of atonement; the result of our inquiries was published soon after, and are well known in the West. As this doctrine, and those of trinity and the son of God (the orthodox notions of which were relinquished generally by us) may be laid before our readers in our subsequent numbers, we shall omit a particular notice of them now, and proceed to the history.

      About this time, or soon after the dissolution of Springfield Presbytery, Matthew Houston a popular preacher among them, united with us. The revival still progressed, and new churches were forming in Ohio, Kentucky and Tennessee.--In the midst of this prosperity, some of our leading preachers began to indulge in wild, enthusiastic speculations, and hesitated not to publish them abroad. One proclaimed that the Millennium was come--another said, that christians would never die, but be made immortal by some extraordinary operation of the spirit; and plainly hinted at the denial of the resurrection of the body and of a future judgement. These things to me and others were the cause of great distress. They portended great evil, which soon came upon us from a quarter the least expected. This we shall now state.

      A people, called Shakers, living in New York, hearing of the remarkable revival in the West, sent a deputation of men to reconnoitre among us. The mission consisted of Mitchum, Bates and Young, men eminently qualified to execute the purpose for which they were sent. Their appearance was grave, humble and interesting. Perfection in holiness was their theme, to attain which the people were urged to receive their testimony, and submit to their direction. As many among us were breathing after perfect holiness, they were disposed to listen to any proposition by which they [265] might advance to that desirable state. The bait therefore was taken by many, and many were ensnared to their ruin. Among those taken were Richard McNemar, Matthew Houston, and John Dunlavy, who became very zealous to make proselytes to the shaker-faith, and were too successful in their attempts.

      This was the first serious check to our progress; and it was humiliating in the extreme. The opposition to our course before had been so violent and ill-directed, that it rather increased, our influence in society, and inclined many to unite with us. But now the Shakers under the mask of friendship, were drawing the multitude after them and many for fear of them fled from us to the different sects for refuge. What added to our grief was, the spirit of rejoicing, manifested by many of our sectarian opposers at this event, so ruinous to the souls of many. Their conclusion was, that our doctrine was thus demonstrated to be false, because so many of its advocates had embraced Shakerism.--But this argument was soon taken from them; for many of the various sects, both preachers and people, were also ensnared, and united with them.

      Those of us, who stood firmly fixed in the faith of Christ, encouraged each other, and were indefatigable in our exertions to rescue the Churches from the snare of the Shakers, and to establish them on the Gospel. The storm, so tremendous in its first appearance, soon passed over. We have thought that this distressing occurrence has eventuated in good, great good to the Christian Church; for by it we are taught to check our mind from indulging too freely in vain speculations, and to examine well by the Bible, every doctrine presented for our acceptance. We are also taught our entire dependence upon the great Head of the Church for all good, and that he only can keep us from falling.

      We humbled ourselves under the mighty hand of God--day and night, in public and private we called upon God for his Holy Spirit to revive us and bless us once more. The Lord hearkened and heard, and poured out his Spirit upon us. Our ranks, which had been thinned by the Shaker-storm, were soon filled and the churches were multiplied. Peace, love and union increased, and abounded every where. Many who had been our opposers began to see that God was with us, and either united with us, or ceased from their opposition. A few happy years we thus enjoyed in the [266] service of our Lord. But tribulation yet awaited us. Some of us saw evidently another storm gathering and began to prepare to meet it.

      A number of us from reading the Bible had received the conviction that immersion was the Apostolic mode of baptism, and that believers were the only proper subjects of it. The Elders and brethren met in Conference on this and other subjects of importance. It was unanimously agreed that every brother and sister should act according to their faith; that we should not judge one another for being baptized, or for not being baptized in this mode. The far greater part of the Churches submitted to be baptized by immersion, and now there is not one in 500 among us who has not been immersed. From the commencement we have avoided controversy on this subject, and directed the people to the New Testament for information on this matter. Some of our preaching brethren appeared rather uneasy and dissatisfied that their congregations were submitting to this ordinance, while they could not be convinced of its propriety; yet they said but little. Some of them began to urge the necessity of making a stand upon the truth we had already learned, and desist from farther search. It was understood that we should have some other bond beside the Bible and brotherly love; that these were insufficient to unite our growing churches, and keep them pure.--It was urged that there was already a diversity of opinion among us on the doctrines of trinity, the son of God and atonement, and therefore it was necessary that some formulary should be made and adopted, by which uniformity might be promoted and preserved among us. Some of us saw plainly that these were the arguments used for the introduction of every human party Creed, which has ever been imposed on the world, and therefore opposed formularies, from a full conviction of their injury to the cause of Christ.

      At Bethel, August 8th, 1810, we met in Conference.--After some time spent in conversation, a plea of union was agreed to, and the following instrument was proposed and generally adopted. "At a general meeting of ministers of the Christian church at Bethel, in the State of Kentucky, August 8th, 1810, the brethren, taking into consideration their scattered, local situation, their increasing numbers, and the difficulties arising in the execution of their office, agreed to unite themselves together formally, taking the [267] word of God as their only rule and standard for doctrine, discipline and government, and promising subjection to each other in the Lord, have hereunto subscribed their names, according to their present standing in said connexion."

      At this conference it was also proposed, and agreed to that a committee be appointed to write for publication, a piece, embracing those points of doctrine, respecting which, there was so much noise throughout the country; hoping by this to remove from the public mind those strong prepossessions against us, and to obtain some degree of communion with brethren of other denominations. The committee was appointed, consisting of R. Marshall, B. W. Stone, J. Thompson, D. Purviance and H. Andrews. The subjects on which they were instructed to write, were the trinity, the Son of God and atonement. They were to report to a general meeting at Mount Tabor on the 2d. Monday of March, 1811.

      On the day appointed, a very general collection of the preachers met at Mount Tabor. The committee with leave of Conference, retired to compare their writings, promising to report next morning. The committee soon found that they disagreed among themselves on the atonement the first point on which they compared their writings. Marshall, Thompson and Andrews, having relinquished the views entertained by the Christian church generally for some years past, advocated those contained in the orthodox creed, with regard to this doctrine and that of trinity--Stone and Purviance had written and spoken in opposition to them. On next morning we reported our disagreement among ourselves, and could not do the business to which we had been appointed by Conference. The Conference agreed to hear what the committee had written. After we had read our several pieces, a motion was made to enter into a public debate on the doctrines but the general voice was against it, supposing that they had heard enough, and declaring that the difference of opinion need not break fellowship.

      Marshall and Thompson, in failing to reform us, and bring us back with them to believe what we have long since rejected, became from this time our opposers. They wrote a book against us, and in justification of their conduct, with regard to us. It was by us considered a harmless production, beneath the talents and high respectability of the authors, and therefore scarcely noticed by us. In this book they give their reasons for leaving us. One was that they could [268] not reform us--that by some years experience, our church had not increased in number and holiness, as they had expected--that they had thought the Millennium was just at hand, and that a glorious church would soon be formed, &c., but they were disappointed. We pretend not to blame our brethren for acting up to their convictions. We are not to judge another man's servant, and therefore pass no uncharitable judgement on them. We believe them to be christians, driven from some points of precious truth into errors, which must and will be relinquished by Christians of every sect not long hence. These brethren, Marshall and Thompson and F. Monfort, soon after were received into the presbyterian church; and S. Westerfield and H. Andrews, not having a classical Education, were left at the door, and joined the Methodists.

      The loss of these dear brethren we greatly lamented; but we less sensibly felt it: Because our number of preachers and churches had greatly increased; and the influence of the brethren in society was greatly diminished; their weight against us was almost imperceptible. From that time we have lived in peace & harmony among ourselves--our numbers from a handful have swelled to many thousands, and many churches have doubled their numbers every year for some time past. At the present time there is a greater increase than we have ever yet known. We are yet warmly opposed and spoken against every where. We trust in the living God, and labor to be accepted of him not doubting but that on the ground we now occupy, the whole church of God on earth will ultimately settle.

[The Christian Messenger 1 (October 25, 1827): 265-269.]

      From the minutes of the 13th anniversary of the Franklin Association of Baptists in August 1827, we notice the following article:

      "The fruitless assaults of Elders Thomas Smith, Barton W. Stone and Alexander Campbell, upon the Circular of last year, create a demand for it unprecedented and surprising. Three impressions are exhausted, and still the demand increases. It carries within itself its own defence. It needs no other,--wherever it appears, the garbled extract and base misrepresentations of its enemies are perfectly harmless."

      "The Circular takes a distinction between Creeds formed and enforced by civil authority, and those formed by voluntary associations of Christians, and enforced by no other [269] sanction than exclusion from Church privileges. Mr. Campbell says, this is, 'a distinction where there is no difference;' that is, to exclude from Church privileges, and to exclude, imprison, torture, gibbet, burn, mean the same thing; and to make a distinction here, is 'to distinguish where there is no difference.' Thus he insults the common sense of his readers, and proves his cause desperate. Will our Unitarian neighbors give the Circular a place in their Arian Messenger? Will Mr. Campbell give it a place in his Christian Baptist? Will they allow the circular to speak for itself?-- We think they will not. This would give those puissant pugilists some labor."

      On this article we beg leave to make a few remarks.--They state that B. W. Stone, with others had made fruitless assaults upon their circular of last year. This is declared by B. W. Stone to be a mistake; for he has never seen nor read that circular, nor has he at any time assaulted it. They are pleased to call the able productions of Elders Campbell and Smith against the doctrines of that circular, "fruitless assaults." Time will disclose the fruits, which, we think, will not be very pleasant to the taste of Creed-mongers.--That man must be very unobservant, who does not see the spirit of reform mightily working in the various orders of Christians in the present day; in a little time it will break every human fetter which has long bound and enslaved the Christian world; and then will they all flow together in Christ Jesus, and become one, even as the Father and the Son are one.

      We are well assured that Elder A. Campbell is fully able to cope with the author of that circular, though the association affects to think that in his former attempts "he insults the common sense of his readers, and proves his cause desperate."

      The association asks a question difficult to be answered,--"Will our unitarian neighbors give the circular a place in their Arian Messenger?" We know of no body of people in the West who calls themselves Unitarians; nor have we ever heard of a periodical, called the Arian Messenger. We suppose the Association means by Unitarians the Christians; and by the Arian Messenger, the Christian Messenger. We are sorry to impute this illiberality to them; but their conduct too plainly evinces the fact. It is childish (and from children it is learned) to give nick-names. When I was a child, [270] nothing offended me more than to be called by a nick-name; but when I became a man, I put away childish things, and have learned to pity them, who profess to be men, and yet are acting the child in this respect. Such things coming from an association of D. D.'s and elders, we think, have no good tendency to exalt their wisdom nor candor in the view of the intelligent. Our lord and Master was called by the Clergy in his day, a deceiver, a malefactor, a devil. If these things were done in the green tree, what may we expect to be done in the dry? We are learning to imitate him, "who when he was reviled, reviled not again; when he suffered, he threatened not, but committed himself to him that judgeth righteously."--

      We ask not the association to call us christians, if our works contradict the profession; but if our works accord with the christian's character, "woe to the man that despises one of these little ones--woe to the man by whom an offence cometh; it were better for him that a mill stone were hanged about his neck, and he drowned in the depths of the sea, than to offend one of these little ones that believe in me."

      The Association knows, or should know that we christians in the West have rejected the name Unitarian, Arian, and every other party name with equal abhorrence. They should know, as we have proved from the press, that we have retrograded from the paths of error and mysticism, long trodden by the Christian world, and have settled permanently on the divinity of the scriptures, which, with regard to the Father and the son, was received and believed by the christians of the first centuries. From this divinity Arius departed and we think with him the generality of the existing sects in the present day, have far, very far wandered.

      Should the Association, among whose minutes we have found the article already quoted, or should any distinguished members or member of that association, in a christian style request us to publish their circular of last year, and should they send it directed to the editor of the Christian Messenger, we will give it a place in our work, provided it be not too lengthy.

EDITOR.      

[The Christian Messenger 1 (October 25, 1827): 269-271.]

      We have examined the queries of the "Enquiring stranger," proposed in our ten number, and do not think them difficult to be answered. [271]

      Q. 1. Is there a gospel Church now existing in the world? If there be where is she?

      A. Yes; there is a gospel church now existing, has existed, and will exist to the end of time. For said Jesus "On this rock will I build my church, and the gates of Hell shall not prevail against it." Daniel prophesied respecting this kingdom or church, that "In the days of these kings shall the God of Heaven set up a kingdom, which shall never be destroyed--it shall stand forever." Dan. ii, 44. The scriptures being true, a gospel church does exist. "Where is she?"

      A. "In the wilderness." Rev. xii, 6.

      Q. 2. Are the present divisions and subdivisions of all the professed christians in the world, the wilderness into which the woman fled &c.

      A. We think so; for the woman or church of Christ, when she shall come up out of the wilderness, is represented as being in Babylon; for saith the voice from Heaven "come out of her (Babylon) my people, that ye be not partakers of her sins, and that ye receive not her plagues." Rev. xviii, 4.--Now Babylon signifies confusion, and O what a wilderness of confusion are the many divisions and subdivisions of the christian professors in the world! how confused the language! they cannot understand each other! they cannot build together! Yet in this wilderness--in this Babel confusion, is the true church of Christ, concealed and protected from the furious rage of the Dragon. Humble, obedient believers are found in all these divisions, who are kept from enjoying fellowship with each other by the artifice of man. They begin to hear the voice of God "Come out of her, my people." They are breaking the man made fetters by which they have been long bound, and are leaving the wilderness. In every division, with which we are acquainted, there appears to be an uncommon stir; and christian liberty, fellowship, and union is the theme. The division-walls, which are human authoritative creeds, are falling, fast falling in America and in Europe. Who does not see the signs of the times?

      Q. 3. Is the present administration of the ordinances of the Lord in any denomination a gospel administration?

      A. It is impossible that the administration by every sect can be right, because they all materially differ--they administer the word differently--they administer baptism differently, and with different views of its design--they [272] administer the Lord's supper differently, frequently denying it to the saints, and giving it to such as profess not to have been regenerated, because they are attached to their creed, party and name. This we are sure is not a gospel administration. Yet we cannot say but in one denomination, the ordinances may be administered according to the gospel.

      The fourth query we presume not to answer.

      Q. 5. Shall we from the face of scripture look for a period of time in which primitive order and ancient gifts will be restored to the church, and all the people of the Lord be consolidated into one body?

      A. Yes: or the prayer of Jesus will remain unanswered, "that all believers should be one." If by gifts be understood miraculous gifts, we find no authority in the Bible for their restoration--nor can we well see the use of them, seeing revelation is established.

[The Christian Messenger 1 (October 25, 1827): 271-273.]

EDITOR.      

      These queries respect the office and work of an evangelist. With regard to these we have no particular information. The office is but three times mentioned in the New Testament. Acts xxi, 8. Eph. iv, 11. 2 Tim. iv, 5.--From neither of these can any thing certainly be determined of the office nor work. The word Evangelist signifies a gospel preacher; and such a preacher may be, or may not be a pastor, elder or bishop. Timothy as an Evangelist, and at the same time, it appears, he was a bishop of the church at Ephesus.--On this subject we have given a few thoughts in a preceding number.

EDITOR.      

[The Christian Messenger 1 (October 25, 1827): 273.]

      Rom. viii, 19. "For the earnest expectation of the creature waiteth for the manifestation of the sons of God &c."

      In the verse immediately preceding, the Apostle was viewing the high privileges to which the children of God are exalted. "If Children, then heirs; heirs of God, and joint heirs with Christ; if so be that we suffer with him, that we may be also glorified together." These are their privileges. But they must suffer in this world before they can reign with Christ in Glory. But their sufferings are so short, and their glory so great, that they cannot be compared. "For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us."

      "For the earnest expectation of the creature, waiteth for the manifestation of the sons of God." By the creature is evidently intended the child of God, no other character being spoken of in the chapter, and no other earnestly expecting and waiting for the manifestation of the Sons of God, which is equivalent to "waiting for the adoption, the redemption of our body."--Then, and not before, shall the sons of God be fully manifested; for now says John "the world knoweth us not, because it knew him not. Beloved now are we the sons of God, and it doth not appear, what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is." 1 John iii, 1-2. No doubt the apostle referred to that immortality or redemption of the body, which is the object of the saint's earnest expectation. [279] This is that which God predestinated as the portion of the saints, who lived before the coming of the Messiah; "For (says Paul Rom. viii, 29) whom he did fore-know (or approve of before, or of old) these did he also predestinate to be conformed to the image of his son, that he might be the first born among many brethren" (the first born from the dead to immortality.) The saints expect this because God has promised it.

      V. 20. "For the creature was made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope:"

      By vanity we understand the sufferings and death to which the sons of God, and indeed all the sons of Adam are subjected for the offence of one man. Rom. v.--But a query arises, What subjected them? Some say, the old serpent, the devil did. This cannot be true; for had he subjected them to suffering and death, it was a subjection to absolute despair, and not in hope. Some say, they were subjected by Adam to suffering and death. If so, they were not subjected in hope, but in despair; for what ground of hope did sinning Adam present? Some affirm that the Devil by deception subjected them by presenting to our first parents the hope of becoming wise as God, if they should eat of the forbidden fruit. By a little attention to the text in connexion with the subject, it will evidently appear that this was not the object of the hope presented. In the verse following, the word hoti, translated because should be rendered, that; for this is the common translation of the word. Then the reading is this. "For the creature was made subject to vanity, not willingly, but by reason of him who hath subjected the same, in hope that the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the sons of God." That is, God hath subjected the creature to death, but immediately presented to it the glorious hope of immortality. "For it is appointed unto man once to die." "Dust thou art, and to dust shalt thou return." Had not God presented in the seed of the woman the hope of the resurrection from the dead to immortality, life would be intolerable. But now in Christ Jesus, life and immortality are brought to light through the gospel, as the certain portion of all that believe and obey him; and on this condition they are freely offered to the world. The sons of God are now imprisoned in the dark and corruptible prison, the body--They look through the grates [280] of their prison, and see the liberty which awaits the children of God, and earnestly expect and wait for it, at the revelation of Jesus Christ.

      V. 22. "For we know that the whole creation (pasa he ktisis, the same word translated creature in the preceding two verses and in Mark xvi, 16. "Every creature," meaning, every creature of mankind) groaneth and travaileth in pain together until now. And not only they, but ourselves also, who have the first fruits of the spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit: the redemption of our body."--All without exception are subjected to suffering and death, all are groaning under the weight; nor is the saint, the best saint exempted from them, while he is imprisoned in corruptible flesh; but soon he shall receive the redemption of the body; when corruption, sickness, pain and death, shall be known no more to eternity.

EDITOR.      

[The Christian Messenger 1 (October 25, 1827): 279-281.]

      "For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the first born among many brethren. Moreover whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified."

      In the preceding verse, the apostle is speaking of the great privileges of the sons of God, says, "And we know that all things work together for good to them that love God, to them that are the called according to his purpose."--Then he introduces the verses under consideration as a reason why he new that all things work together for their good,--"For whom he did foreknow," whom he did of old approve of. The apostle had his eye on the saints of old as Moses, Elijah, Abraham, & others--he saw their afflictions, & how thro' the kind providence of God, they had all eventuated in good to them, and that a greater blessing yet awaited them. The word foreknow signifies often in the old and new Testaments to approve of--Thus says the Saviour. "Then will I profess unto them I I never knew you; depart from me." Matt. vii, 23. The meaning of the word knew must certainly be, I never approved of you.--So Rom. vii, 6. "For the evil which I do I allow not," (gignosko) I know not. Quotations to this effect might be multiplied, but it is deemed unnecessary, as it is admitted by all parties of christians. [281]

      We remark that the words foreknew, predestinated, called, Justified, and glorified, are all in the same tense or time, and this in the tense or time past, and not in the present nor future. We therefore think that the passage has been perverted from its true meaning by the various expositors of it. The Universalists try to press it into their service, by affirming that God foreknew the whole fallen world, the evil as well as the good, and who he foreknew, he predestinated to be conformed to the image of his Son--and whom he thus predestinated he will call, will justify, will glorify. This perverts Paul's language from the past to the future tense--a latitude unwarrantable. The Calvinists do the same. For say they, God foreknew from eternity his elect--them from eternity he predestinated to the image of his Son--them in time he will call, will Justify, will glorify. If this latitude be admitted, the scriptures may be wrested from their true meaning, to mean any thing. The Arminians have done the same. They say, God from eternity foreknew who would love God in time, these from eternity he predestinated to bear the image of Christ--these he will call, will justify, will glorify.--This exposition is still more absurd than the former, if possible, for the persons foreknown are such as love God--these in time are to bed called and justified; as if no other character is to be called and justified by the gospel! Were we to take the word foreknew in its common acceptation, and not to alter the tenses, as others have done, we should be driven in to endless absurdities. Thus God from eternity foreknew and predestinated--from eternity called, and justified, and from eternity glorified! and yet the subjects called, justified and glorified not in existence for countless ages after!!

      Taking the meaning of the word foreknow as we have shewn to be, to approve of, there is no difficulty in the passage. It will be read thus: For whom he aforetime approved of, them also he did predestinate--call, justify and glorify. Abel, Enoch, Moses, Abraham, and all the old saints God approved of; He predestinated that they should be raised from the dead to immortality, and thus bear the image of the immortal Saviour. But it was also predestinated that this blessing they should not enjoy until Christ should rise first from the dead, and be the first begotten from the dead, that he might be the first born among many brethren, that in all things he might have the pre-eminence. These he also called and [282] justified--called to a participation of the gospel then preached--and justified them who believed and obeyed the call, as he did Abraham and a host of others. These he also glorified--he took their justified spirits to the paradise of glory, while their bodies were lying in corruption and dust. Thus many centuries after the death of Moses, he appeared in his glory conversing with Jesus on a certain mountain. If God has glorified the old saints, who died thousands of years ago, it follows that the doctrine of materialism cannot be true.--The Sadducees denied the resurrection of the body, and the existence of spirits, and believed that the spirit or soul died with the body and both ceased forever from existence, "I am the God of Abraham, and the God of Isaac, and the God of Jacob; but God is not the God the dead but of the living."--The inference is irresistible, that Abraham, Isaac and Jacob, are living, not their bodies, but their souls or spirits. Surely we may safely conclude that the souls of all the saints are also living and waiting for the redemption of their bodies, which are to be fashioned like the glorious immortal body of Jesus at his coming.

EDITOR.      

[The Christian Messenger 1 (October 25, 1827): 281-283.]

      SOME Postmasters have been in the practice of charging double postage for this work. This is improper--the "Christian Messenger," is printed on a single sheet, of duodecimo form, (24 pages to a sheet,) and is consequently only subject to a postage of 1 1-2 cents a number, when not sent over 100 miles, and 2 1-2 cents over 100 miles. Post Masters are referred to the following letter from the Post Master General to the Editor of the "Christian Baptist:"

General Post-Office Department, Aug. 2, 1827.      

Sir,

      EVERY 24 duodecimo pages of a pamphlet shall be considered a sheet. See the 13th section of the Post-Office Law. The cover is not rated. The "Christian Baptist" of November 6, 1826, published at Buffaloe, Va. contains 24 duodecimo pages, and is therefore one sheet and no more, and must be rated with postage accordingly; viz. for any distance not exceeding one hundred miles, 1 1-2 cents, and for any greater distance, 2 1-2 cents.

            Yours respectfully,

JOHN M'LEAN.      

Rev. A. Campbell,
      Bethany, Brook county, Virginia.

[The Christian Messenger 1 (October 25, 1827): 286.]

[The Christian Messenger 1 (October 25, 1827): 287-288.]