TRINITY COLLEGE LIBRARY DURHAM, N.C. The Gift of A- THE OLD BAPTIST TEST: OR BIBLE-SIGNS OF THE LORD'S PEOPLE. BY ELDER JOHN M. WATSON. XASHTILIE; 1855. Digitized by tlie Internet Archive in 2015 https://archive.org/details/oldbaptisttest01wats 9y io.-'^o (o . CONTENTS. THE OLD BAPnST TEST; OP. BIBLE SIG:nS OE THE LOED'S PEOPLE. PAGE 6 A EEEUTATIOX OE THE MAMCHAEQ-PAEKEEITE HEKEST: Fibs? Past, ..>9 ^' . . - • SscosB Past, « 107 THE PEESE5T STATE OE THE OLD BAPTLST inXISTEY. ' \if ■ t PEACTICAL GOIiLIXESS, . . . . \ • "' Tib HEAYEX, ' • • 20^ "' 164242 PREFACE. This book has been written with but little expectation of its being read and approved by any, except the old order of Baptists. They will perceive that it has been published ac- cording to the following commandments : 'Comfort ye, com- fort ye my people ;' 'Feed the Church of God;' 'Feed my sheep, feed my lambs.' There are many religionists who avoid reading all such works just as they do their bibles. Being irreconciled to bib- lical truths, they eschew all faithful expositions of them. Nearly the whole Protestant world has become weary of Calvanism ! — tired of an ancient creed, which religious pro- gression, under natural lights, will not admit. The great truths by which it has been so ably maintained heretofore have, of late years, been suppressed or perverted to such an extent, that but fev> derive any strength or comfort from them. A milder theology than that of the Bible would doubtless be better adapted to the religious taste of the present day ; for great efforts are nov/ making throughout Christendom to re- duce revealed truths — regardless of their divine origin, infinite scope and spiritual import — to a level with the lights of pure reason; and to restrict them to the fallible decision of human wisdom, judgment and opinion. , The design aud tendency of this scheme is, to exclude the 'demonstration of the Spirit,' by which a spiritual knowledge of divine truths alone can be acquired; and also to set aside 'the faith of God's elect,' by which alone they can be spiritually ac ^1 PREFACE. knowledged and received. When both of these are thus ig- nored, man's wisdom in relation to divine things becomes foolishness, his judgment heresy, and his opinion infidelity ! While the modifications of scriptural truths, resulting from such a course, may be highly approved by many, and fondly embraced by others, as the rule of their faith and practice, there are a few who desire 'the sincere milk of the Word,' and have a relish for the 'strong meat' of the Gospel. To them this work is most affectionately and prayfully submitted, hoping that it may under the blessing of the Lord subserve, in-some degree, their spiritual interest. " '■" ^ * The propriety of giving a faithful exposition of some re- vealed truths, at present out of religious favor, must be appar- ent to them, however disregarded such an interpretation may be by all others. « ; • • . ■ • • THE OLD BAPTIST TEST. The proposition is to adduce the Bible-signs of the Lord's people, then prove their applicability to the old order of Baptists. This will constitute the test by which their religious claims may be bibhcally tried. The. Bible is the divine standard to which they have ever appealed with great confidence. This may indeed seem strange to those who have been judging them by other lights than those of the Bible. If any denomination of Christians has to rely on the Holy Scriptures, by vrhich to prove themselves the people of God. this one certainly has. They are comparatively few in number, and much opposed 'by many wise men after the flesh,' by many 'mighty' and many 'noble", for propagating and defending their unpopular tenets — called heretofore, as well as at present, 'hard sayings' —yet they contend for them no less earnestly on that account. The history of the early propagation and defence of revealed truths teaches them, that a faithful declaration of the doc- trine of the Apostles will necessarily engender opposition from such sources. If the truths contended for by the old order of Baptists be plainly revealed in the Holy Scriptures, such divine truths should be more respected and accredited by all who profess to make the Bible their rule of faith and practice; nor, verily, should they be less regarded merely because only a relative B ,' ^ TOE OLD BAPTIST TEST. few contend for them. By so doing we would conflict both with sacred history and divine prophecy. Mat. vii, 14 : xx, 16= Lu. xiii,23. The human mind, with all its high endowments, is superseded here. Unaided by divine illumination, how dare men speak about the deep eternal things which apper- tain so strangely and mysteriously to the people of God? Whoj I ask, apart from divine revelation, could have known the mind of God concerning his people 'before the world began?' Or in what manner were they personally chosen and blessed with 'all spiritual blessings in Christ before the foundation of the world?' Or the wonderful results, in time, of such a divine arrangement before time? The history of the people of God begins, undeniably, 'before the world began;' in other words, 'before the foundation' of the world, and comes up, most sublimely, 'from everlasting.^ Eph. i, 1. 1 Pe. i, 2. Rom. viii, 29,30. 2 Tim. i, 9. Jer. xxxi, S. Scriptural lights extend far back before the world's beginning. By these strong and far-extending lights we ob- tain a most wonderful account of the Lord's people. It has been said by one, that eternity has no eras ; to which I object, only in part, for, in one sense, it has none ; but in another it has. When considered in regard to God, we have infinitude in relation to infinity ; but in its reference to finiteness, it may be said to have particular eras, as all finite things in se have a beginning, a developement, and a final state. Time, in regard to eternity, is like the diverging of a small stream from the great ocean, which, after running a long course, again discharges itself into the same fountain. So it is with time and finite beings — one is a mere diver- gance of eternity and the other only a manifestation of the 'eternal purpose,' or counsel of the divine will from which all things take their rise, shape and destiny! The Mind that comprehends the affairs of eternity is certainly capable of ta- king into minute and sub-minute account all the great and small events of time. Were a sparrow to fall, or a grain of dust to settle, without his knowledge, such events would be THE OLD BAPTIST TEST. ^; B the most remarkable of any \vhich have occnrred in ^^is world; they v/ould constitute a.n era in eternity itself— an epoch in the decline of God's knowledge, power, and provi- dence, from v:hich might be dated the origin of divine uncer- tainty, and of a contingent future! God's foreknowledge is commensurate with eternity, and his eternal purpose, in relation to all things, has gone the whole length and breadth thereof, so to speak. With God, time has no beginning or end. Time, in its relation to the world, had a beginning, and will have an end. Created things have a beginning iji se and vdll have an end, or change of state, in themselves, but none of these things are so v\-ith God. The history of 'God's elect' could n'lt begin before time, in scriptural language, 'before the world began,' were there no events of eternity in regard to them to relate. But there is a series of transactions toward them on the part of God, before the world began, plainly revealed in the holy scriptures: 1. They were chosen in Christ before the foundation of the world. Eph. i, 4. 2. They v.'ere blessed with all spiritual blessings before the foundation of the world. Eph. i. 3, 4. 3. God gave them grace in Christ before the vrorld began. 2Tim. i, 9. 4. They were chosen unto salvation from the beginning. 2 Thess. ii, 13. 5. They were ordained unto eternal life. Ac. xiii, 4S. 6. They v^'ere predestinated unto the adoption of children. Eph. i, 5. 7. According to the foreknowledge of God, they were pre- destinated to be conformed to the image of his Son. Rom. viii, 80. 8. Before the world, God ordained the hidden wisdom for their glory, contradistinguished from the wisdom of the vrorld. 1 Cor. ii, 7. THE OLD BAPTIST TEST. ■ ^ 9. Their election was according to the foreknowledge of God, the Father. 1 Pe. i, 2. 10. God foreknew them, Rom. viii, 30. 11. God loved them with an everlasting love. Jer. xxxi, 3. 12. Good works were ordained of God for them to walk in. Eph. ii, 10. Neither 'the disputer of this world,' nor Arminian objector, can admit the authority of the Bible, and then deny that God did act thus toward his chosen people 'before the world began.' These are distinct acts, and as plainly revealed as any per- formed toward his people since the world began. Besides, they are conceivable acts, numerical ones, having names- signifying their peculiarities, and are expressed in plain lan- guage. The mystery is not in the modes of expression, but in the acts themselves. The word God is a plain and familiar one, and Christians know our finite conceptions of it, but God, himself, is and will be an eternal mystery to all other beings. So with regard to the expression, that grace was given to the elect of God 'before the world began.' We know the import of the words, but the act itself is too profound for our limited comprehension; and yet, that does not make the declaration any the less true. Shall we say there is no God, because we cannot comprehend Him? And shall we contend that grace was not given personally to the Lord's people before the world began? Or, that they were not chosen in Christ before the foundation of the world, because these and similar acts of his are to us, in some respects, incomprehensible or ob- jectionable? These sublime acts of eternity have an exclu- sive reference to the 'elect of God,' called in the holy scripture the people of God, who were 'from everlasting' contradistin- guished from all others, not in se, but in the divine prescience; and were ordained, prospectively, the subjects of grace in time, and of glory in eternity. From all of which, personal and unconditional election is not to be merely inferred, but THE OLD BAPTIST TEST. M is clearly expressed in the words. 'Whom He did predestinate, THE3I He also called.' In the ordering of the everlasting cov- enant, certain things were given to them in Christ, which they receive in time, which, when received, constitute the Bible- signs of the Lord's people. I shall not attempt to offer any others, denominational or otherwise, but will confine mj^self to them and to them alone. These scriptural tests may be ap- propriately resolved into three varieties: Doctrinal, Experi- mental, and Practical, which order I shall adopt. L Doctrinal. — How sublime the consideration that God performs acts of grace and mercy towards his people, iii time, in strict conformity to those done in eternity, 'before the foun- dation of the world!' The Bible-test of having been ordained to eternal life is 'be- lieving. Ac. xiii, 4S. The scriptural proof of having been loved 'with an ever-, lasting love,' is that of being drawn to the Lord -'with loving kindness.' Jer. xxxi, 3. The sign of having been elected/ro?n the beginning, becomes manifest in the following way, according to Paul : Knowing, brethren beloved, your election of God. 'For our gospel came not unto you in word only, but also in power, and in the Ho- ly Ghost, and in much assurance.' 1 Thess, i, 4. The indication of having been predestinated to be conform- ed to the image of Jesus Christ, is that of being called. Rom. viii, 80. The evidence of grace having been given be- fore the world began, is that of being called icith a holy calling. 2 Tim. i, 9. The sign of having been blessed with all spirit- ual blessings in Christ before the foundation of the world, becomes apparent when any of those blessings are received from him; such as a spiritual quickening — a sanctification of the spirit — the new birth — the faith of God's elect, etc. £ph, ii, 1. 2 Thess. ii, 33. The assurance of having been given to Christ by the Fath- 12 THE OLD BAPTIST TEST. er is given when the subject is drawn by Christ to himself. Who says, All that the Father giveth me shall come unto me ? By the foregoing we may readily perceive, that they who were chosen in Christ before the world began, are identically the same who are called and regenerated in time, and after- wards evidence the same by doing those good works which God ordained for them. Again, Christ says, 'Other sheep I have which are not this fold, them I must also bring.' John x, 18. So, when the Gentile is brought^ even in the present day, it constitutes an undeniable sign of his being one of the other sheep, of whom Christ spoke. Thus our quickening, washing of regenerationj renewing of the Holy Ghost, being born again, etc., etc., are true evidences of having been blessed with all Spiritual bless- ings in Christ, before the foundation of the world. It may be asked. How could the Lord elect and bless his people in Christ, before the world began, and of course before they could have any existence in se? The holy scriptures teach us plainly how this was done, in the ensuing texts : God ^calleth those things, which be not, as- though they were.' 'De- claring the end from the beginning, and from ancient times the things that are not yet done.' Rom. iv, 17 : Isa. xlvi, 10. These are very instructive texts, which bring this mysteri- ous subject, in some degree, within our comprehension. They, by no means, have received that consideration which they merit. If God can call np things, which be not, as though they were, from the remotest depths of eternity, and declare the end from the beginning, he surely could act in relation to them in all other respects. According to this divine mode of procedure, all is plain and satisfactory. David gives us an example of this. He says: 'In thy book all my members were written, which in continuance were fashioned, when as yet there was none of them.' Ps. cxxxix, 16. Thus did God elect, love, ordain and predestinate them whom He fore- new in eternity to be conformed to the image of his Son, to be called and justified in time, and after time is concluded, to be THE OLD BAPTIST TEST. *" ^ glorified, while tliey were passive nonentities in se, vAien as yet there were none of them, only as they vv'ere entertained in the divine mind. Consonant with this divine plan, the mind of the evangelist was lighted up Vv'ith a holy prospective foresight, when he beheld 'the Lamb, the bride's wife, adorned as a bride for her husband.' Rev. xxi, 3, 9. Here we have a prophetic vision, v/hich extends through many centuries, and goes beyond the world's present state, and em^braces a distinct object that does not exist in itself, and yet wa.s seen distinctly by the Apostle. All of which will actually come in continuance of what John foresaw. Christ is represented as a Lamb, 'slain from the foundation of the world,' and yet that event did not occur until four thousand years afterwards ! In that way the Lord arranged and spoke of things that were not, as though they were. lience, Parkerites even suppose, greatly to the shame and distress of their brethren, that all such things did actually exist in themselves ; and also w^hat John and others foresaw, concerning the Church in her glori- fied state, was then actually so. We might as well contend that what Paul saw and recorded concerning antichrist were then existing actualities, and not things iv/iich were not then in existence. I have digressed far enough. It is said by Dr. Manton that "Pelagius at first gave all to nature, acknowledged no necessity of divine grace: but when this doctrine found little countenance he called nature by the name of grace; and when that deceit was discovered, he ac- knowledged no other grace but outward instruction, or the benefit of external revelation, to discourse, and put men in mind of their dut3^ Being yet driven farther, he acknowledg- ed the grace of pardon, and before a man could do any thing- acceptably, there was a necessity of a remission of sin, and then he might obey God perfectly. But that not sufficing, he acknowledged another grace, viz: the example of Christ, which both doth secure our rule and encourage our practice. And last of all his followers owned some kind of internal grace, but they made that to consist in some kind of internal 14; • THE OLD BAPTIST TEST. illumination of the understanding, or moral persuasion, by probable arguments to excite the will, and this not absolute- ly necessary, but only for facilitation, as a horse to a journey, which otherwise a man might go on foot. Others grant the secret influences of God's grace, but make the will of man a co-ordinate cause with God's grace, namely, that God doth pro- pound the object, hold forth inducing considerations; give some remote power and assistance; but still there is an indifferency in the will of man, to accept or refuse as liketh him best." In this quotation, we have representations of Arminianism from its grossest and most absurd form, up to its most refined and popular modifications. As all Arminians are constrained to admit some grace in their respective plans of salvation. The Apostle says — 1 Cor. 1, 30— that Christ, "Who of God is made unto us wisdom and righteousness, and sanctification, and redemption; but the Arminian in his doctrine says that Christ, Who of free will or free agency is made unto us wisdom &c., putting the agency of the human will just where the Apostle has introduced God Himself." "So then it is not of him that willeth, nor of him that runneth, but of God that showeth mercy." The will is as thoroughly changed as the soul itself in the great work of grace ; and being changed, acts in holy agreement with its renewed state. I will propose, for their consideration, a few plain questions concerning the grace of God by Jesus Christ, which are clearly answered by the Apostle : 1. When was grace given to sinners? Paul replies, 'before the world began.' 2. To whom was grace given? Paul answers again, 'to them whom He predestinated to be conformed to the image of his Son, to be called, to be justified, to be glorified.' 3* In what manner was grace given? The Apostle replies again, 'According as God chose them in Christ, before the foun- dation of the world.' 4. How does grace save? The scriptural answer i&, 'Not by THE OLD BAPTIST TEST. ' J^- works of righteousness, which we have done, but according to His mercy; by the washing of regeneration, and renewing of the Holy Ghost.' 5. In what manner are grace and good works related to each other? Good works are the fruit of grace, and require for their performance a new creatureship in Christ Jesus. Eph. ii, 10. The Arminian, when hard pressed by the foregoing testimo- ny, acts generally like an advocate who has to sustain a bad cause in the face of plain and respectable testimony. He will not attempt directly to discredit the witness, nor admit his pointed declarations, but tries, by cross examinations, to weak- en them. Such theologians ask, very significantly, if Paul did not say, 'Work out your own salvation with fear and trem- bling,' without quoting the doctrinal paj^t of the text, 'For it is God who wwketh in you both to will and to do of his good pleasure.' Again they ask, is it not plainly said, 'Believe on the Lord Jesus Christ and thou shalt be saved,' irrespectively again of the doctrine of faith, v/hich teaches us that faith is the gift of God, and is wrought in the soul by the Holy Spirit. Then an appeal is made to some obscure texts, about the import of wdiich writers differ. For instance, the fol- lowing is often quoted to disprove the plain signification of a hundred others: That God will have all men to be saved, and to come unto the knowledge of the truth. Here they stop^ but the Apostle did not, for he further says: That supplications^ prayers, intercessions, and giving of thanks be made for all men, for Kings, and for all that are in authority, that we may lead a quiet and peaceable life, in all godliness and honesty. For this is good and acceptable in the sight of God our Saviour., The different orders of men Fire embraced in the text, and not all men universally; all orders of men, from the King on his throne down to a Lazarus at the rich man's door. As this passage of scripture is so often misinterpi^eted, some further elucidation of it may not be amiss. There are no ex- ternal conditions which hinder the operation of saving grace, let the subjects thereof be either Kings, potentates, men of au- THE OLD BAPTIST TEST."' thority, high or low, rich or poor, for in Christ Jesus none of these orders avail or hinder in the salvation of ail such. An Arminian interpretation of this and similar portions of holy scripture would only represent a failure in the divine will ! For it is elsewhere written, that Christians were 'pre- destinated according to the purpose of Him who worketh all things after the counsel of His own will.' According to the Ar- minian notion, there would be a failure in both the predestina- tion and will of God ! If the will of God be so interpreted as to embrace all men, instead of all orders of men, the Uni- versalian exposition would be more consistent than the Armin- ian. The religious sophist having gained as much as possible by cross examinations of this kind, proceeds to make out his false premises, which he attempts to sustain by specia! pleadings, which are addressed with great earnestness to them 'who are without,' vv^hose uncircumcised ears and carnal minds are her- metically sealed against doctrinal truths, and from them a fa vorable judgment is elicited, and a supposed triumph obtained. And with a hermetic seal on their owm hearts against the spir- itual light of truth, they go forth 'blind leaders of the blind,' tossed to and fro by every wind of doctrine ; and yet are not devoid of much 'cunning craftiness,' as evinced in their deceit- ful handling of the word of God. When these means fai^ they resort to another cunning subterfuge ; they affect great learning, and insinuate that the true meaning of the original text has notbeen fully given in our English translation . Stub- born Greek is then made to bend with a flexibility which adapts itself to the whim, opinion or tenet of the translator. Mod- ern theologians have ruined the Greek language. They have strangely pressed it into the service of many heresies. Well for us that so good a translation was given before the signifi- cation of Greek works become so heretically pliant ! Divine truth has never been agreeable to 'uncircumcised ears,' and the worst forms of its perversions have, in conse- quence, occasionally gained great secular favor, authority and THE OLD BAPTIST TEST. . ij re&peetability. In this way, were it possible, 'the very elect' would be deceived. Here we have anothe Bible-sign of the 'Lord's people, v.diicli is the impossibility of their beingdeceiv- ed, in the foregoing vray, as are many others. Christ has set bounds to all modes of deception, and well indeed it is for his people that he has. Mat. xxiv, 24. No one, I presume, will contend that the 'elect of God' are exempt, in this world, from all religious errors : they do not. however, embrace such tenets as are subversive of the funda- mental truths of Christianity — such as would be incompatible with the light of regeneration and the witness v.'ithin. 1 John.- V, 10. Titus i, 1. 1 Cor. ii, 14. The elect, before their spiritual birth, have no personal char- acteristic marks, b}' which they may be known from, others :. yet some hidden things pertain to them which, though not per- ceived by any except the Lord himself, are truly worthy of our most particular consideration : 1. They are no better by nature than others. Epli. ii, 3. 2. They are preserved from death before their conversion. Jude i, 1 , 3. ?\otone of them ever did die before their spiritual birth ; which, in one sense is truly remarkable, in view of the many ^outlets of human life in this world of sin and death. Our surprise becomes greater in consideration of the fact that r.ut of the 'host' that no man can number, not one has died before being 'born again.' An unseen but efiVctual Providence sus- tains and perserves them until they are regenerated. Other- wise the predestination of God would not reach the 'calling;' the election would not obtain the santification of the Spirit; and the eternal purpose to save would fail ! Hereby we may perceive their temporal as well as spiritual safety. 4. They have other distinguishing characteristics, which are set forth by the apostle: The hidden 'heirs of the kingdom.' are for the most part 'poor,' 'not many wise men after the flesh,' 'not many mighty, not many noble.' They have no- thing in themselves, or in this world of which to boast. 2 18 THE OLD BAPTIST TEST. - 5. They appertain to 'all nations and kindreds, and peo- ples, and tongues.' 6. Even in their natural state they have a peculiar union with God, his election inclades them; his providence embraces them; and his love secures them. Truly, "his great love , wherewith he loved them, even when chey were dead in sins.' Eph. ii, 4. This union is of course, different from the posi- tive, spiritual union, which ensues after their regeneration, The general condition of the Lord's people in this world is not such as might have been reasonably inferred, in view of the wondrous things entertained and determined in the divine mind in regard to them. The blessings given prospectively to them in Christ, were spiritual, not temporal. They were not such as would make them 'wise men aff^er the flesh,' but wise in 'the hidden wisdom, which God ordained before the w^orld unto their glory ;' — nor such as would render them 'mighty' in worldly power ; but mighty in the might and power of the Holy Spirit. Nor of a kind to constitute them 'noble' by family descent ; but nob.le, by a ^pin'tifa/ birth. Their wis- dom, might, and nobility, consist of such things as are lightly regarded by the people of the world — such as were but little esteemed even by themselves before their regeneration. In their state of unregeneracy, they are no better than others ; they are subjects of the universal depravity, incurred by the disobedience of our first parents; and they in comnion with others, have inherited its consequent sin, curse and death. Their election could not have been determined by any foreseen works religiously good : for their natural state does not admit of such works. Their election was then 'According to the purpose of Him who worketh all things after the counsel of his own will.' ' ''. ' They were by nature children of wrath, even as others. Gal. ii, 3. But this wrath was the mere displeasure of divine . love; for so displeased was the Lord with their natural state and works, that he made a blessed provision in the Lord Jesus Christ for a radical change in both. When these spiritual THE OLD BAPTIST TEST. 19 blessings are imparted by the Holy Spirit, they produce a new and spiritual state, Avhich is truly consonant with those 'good works which God hath before ordained' they should perform. Eph. ii. 10. Then how very absurd to contend, as many do. that they were elected on account of a better natural con- dition than others, or for any foreseen good worlds. The erring Parkeiite supposes that they were chosen in conse- quence of an undefined something, Vvdiich appertains exclu- sively to them, and renders them in se ditFerent from^ all others, which they call a seed: while the confident Arminian believes that all persons have, in some unexplained way, derived a spark of grace, vrhich. if improved, determines their election of God ! This shows hov.' these extremes meet in the incon- sistencies of their error. It may be asked, with significancy. from what source came their marks of distinction AYho makes them 'to differ from others ? Does this difference arise from the development of •something inherent in themselves, or do they receive it from some other source? '\yhat,' says the apostle, 'have they, that they did not receive.' 1 Cor. iv, 7. All the spiritual changes vrhich are wrought on the subjects of divine grace, and all the spiritual blessings which they receive, have a posi- tive tendency to exclude all manner of boasting. In that way, a strong counter-current to Pharisaism is establish- ed, and ever afterwards maintained. This is a clear and positive bible-sign of the operation of grace, mercy and truth. Having deduced from^ the holy Scriptures some of the doc- trinal signs of the Lord's people, I may now, in conformxity with a previous arrangement of the subject, treat of the second variety : ■ - " EXPEEDIZXTAL TESTS. Experimental religion has its distinct signs, which are pro-' duced by the r ; r - n of the Holy Spirit in imparting those spiritual blessi: . ."en to the elect in Christ. A holy series of effects results from their being called 'v/ith a holy calling,' from, being 'quickened' by the Holy Spirit; also from the 'gift' 20 THE OLD BAPTfST ' TEST. of repentance and faith, and afterwards, from being kept by the power of God in the way of holy perseverance. All these, external evidences are the effects of the operation of divine gracO; which become obvious in a hatred of sin; in a sorrow for sin; in the fruits of repentance; in the joy of faith, and in a holiness of life. The Lord Jesus says, 'They that mourn,' they who are 'poor in spirit,' 'they who hunger and thirst after righteousness,' are blessed. Mourning, poverty of spirit, hungering and thirsting after righteousness, are spiritual signs of their having been previously blessed. These are fruits brought forth 'meet for repentance,' and are indications of spiritual life.' When the restraining influence of the divine precepts, admonitions and warnings, is felt in the heart, it may be regarded as an evidence of having been 'quickened' by the Spirit of the Lord. Love of the brethren constitutes an inward assurance of having 'passed from death unto life.' And 'he that believeth on the Son of God bath the witness in himself A holy 'fear and trembling' is felt when the Lord graciously constrains the soul both 'to will and to do.' Per- : severance in the way of obedience and holiness is a sign of being 'kept by the power of God through faith unto salvation.' Chastisement by the Lord is a favorable mark of distinction, especially if it yield 'the peaceable fruits of righteousness.' The internal witness of a constant warfare between the ^ncio man who, after God, is created in righteousness and true holiness,' and the ^old man^ who is corrupt according to the deceitful lusts,' affords reliable testimony of a spiritual change, 4n part' at least. An irreconciliation between these ■two natures,' or states, is constantly felt in the renewed heart. . 'The washing of regeneration' and the renewing of the Holy Ghost, do not change the 'outer man'; he must be con- trolled by the influence of the 'new man,' by admonitions, warnings, and threatenings; when these bring him in subjec- tion, we have another indication of holiness of heart. But when these seem- to fail, and another law or power is felt through the ^outer man,' bringing the soul under the appre- THE OLD BAPTIST TEST. hension of sin and death, and causing it to cry out, Who shall deliver from this state of things? the mode of deliverance, as then apprehended by faith, constitutes the Christian test, and may be expressed in the words of the apostle Paul, -I thank God, through Jesus Christ our Lord.' I shall nov/ close this part of niy subject, the internal evi- dences of spiritual life^ as felt and experienced by true be- lievers, and treat of PEACnCAL TESTS = These become apparent by doing the ^good works which God hath before ordained,' constituting, when done from a proper principle, the obedience of faith. Eph. ii, 10. The chief sign is not, however, in the doing of these works, but rather in the manner in which they are done. 'Ihe Pharisee does his 'to be seen of men;' the Christian for 'the answer of a gof)d conscience.' The former makes no distinction be- tween grace and works, as does the latter, Grace excludes the Arminian doctrine of works, and maintains, in the renew- ed heart, its own proper doctrine; a doctrine which plainly declares, if salvation be by grace, it cannot be by works. ' The true believer has a 'witness in himself,' testifying that salvation is not of works, but by grace. He distinguishes between them as he does between Christ and himself, know- ing that if salvation be by Christ, it can not be by himself. The 'peculiar people' whom the Lord hath purified unto Himself are 'zealous of good works.' Titus ii, 4. The zeal of the 'peculiar people' manifests itself in declarations like the following: 'What shall I do?' 'Lord what wilt thou have me to do ?' It seeks ardently a knowledge of the particular commandments of the Lord, which distinguishes it from a ' zeal 'not according to knowledge,' affording thereby a charac- teristic mark of its divine origin. Many are very zealous of works v>"hich the Lord has not commanded, and evince great zeal in performing them, while they neglect the. weightier ■ones plainly enjoined by the Lord. The mere outward sign of works is b}' no means a certain evidence of internal 22 THE OLD BAPTIST TEST, Christianity, as they are performed by different individuals from very different motives. He that performs them to gain worldly advantage, is a hypocrite; — he that boasts of them^ is a Pharisee; — he that contends there is merit m them is an Arminian; — ^he, and he only, that maintains good works be- cause he loves Christ, is a Christian in whom there is no hypocritical guile, Pharisaical pride, or Arminian blindness. He, and he alone, can say with Paul, in the midst of good works, 'By the grace of God I am what I am.' Christ says 'If ye love me, keep my commandments,' and when we keep , them from a principle of the foregoing kind, we manifest a sign of our love of Christ. Paul, in speaking of his re- lation to others in that respect, said, 'I labored more abund-' antly than they all; yet not I, but the grace of God which was with me.' The believer joins the Church of Christ because he has fellowship for the people of the Lord. He is baptised for the answer of a good conscience. He gives alms of which his left hand knows nothing ; he prays in secret; he fasts unto the Lord ; he feeds the hungry ; and clothes the naked ; he visits the sick and fatherless ; he does good unto all men. These are great works, but open to many perversions. I wilL therefore, examine them one by one very particularly : 1. Joining the Church is a very common thing, in the ordi- nary acceptation of the term, but when spiritually under- stood, is a great affair. Christ says, 'Except a man be born again, he can not see the kingdom of God;' he can not recognize its king, appre- ciate its laws, or love its subjects. In connection with this I may quote the following from an inspired writer : 'We know that we have passed from death unto life because we love the brethren.' None should join 'the Church of God' without spiritual qualifications, such as will secure the fellowship of spiritual brethren, a sincere acknowledgement of the truths an honest compliance with Gospel ordinances, and a deep interest in all the concerns of the Church. 4» THE OLD BAPTIST TEST. It is to be greatly feared that many attach themselves tQ particular denominations without a spirituaJ knowledge of 'the kingdom of God:' without Christian fellowship for hi? people ; without an acicnowledgement of divine truth : and without a zealous concern about the ordinances of the house of God. They evidence great zeal about temporal interests. strive*to secure advantages of that kind, have only a natural fellowship for members of such societies, and object to doctrinal truths as 'hard sayings.' They allow themselves great latitude in interpreting the Holy Scriptures; shaping all things conformably to the prevailing tastes, and popular views, and natural course of things, deeming it worse heresy to op- pose the wisdom of this world in religious affairs, than to pervert the plain doctrinal truths of the Bible ! But there are 'a few' who 'marvel not if the world hate' them ; who have 'the faith of God's elect,' which stands in the power of God, and not in the wisdom of men ; who love the brethren because they are born of God, with a holy love which knows no spiritual difference between a 'Deputy' and a Lazarus, or between an honorable 'seller of purple" and a Mary Magda-- len. They regard each other as brethren in the Lord, in one common bond of union, believers of the same scriptural truths, and doers of the same good works. A'o outward cir- cumstances determine their fellowship: these do not avail anything; but a new creature in Christ Jesus. This new creature is spiritually honorable, however ignoble before: is spiritually wise, however foolish before: is rich in faith, though of the poor of this world : is a near kinsman by his spiritual birth, though not related by a natural one. He is an heir of the Heavenly kingdom, and an expectant of a crown of glor3^ The practical test of continuing steadfast in the Apostle's doctrine and fellowship will ensue as a spiritual consequence; also each will esteem others better than himself, and he that would be great among them must become servant of all. Other signs follow, such as the ensu- ing : They bear each other's burdens, watch over each for good and not for evil, administer to each other's necessities : 24 . THE OLD BAPTIST TEST. . ■ pray for one anotlier ; when one suffers, all suffer; when one rejoices, all rejoice ; they contend earnestly for the faith once delivered to the saints ; they rejoice in Christ Jesus, and have no confidence in themselves. 2. Baptism. They are buried with Christ by baptism, wherein they are also risen with him, through the faith which is of the operation of God. They have the believer's baptism, which none but true believers can obtain. None can get the Christian's baptism without ' the faith which is of the opera- tion of God.' The outward form and act are mere nullities without the faith of God's elect. Christ ordained this baptism for his people, whom the Father gave him, and no other can get it. It can only be obtained by ' the faith which is of the. operation of God.' Without this faith neither the Pharisee, hypocrite or unbeliever can obtain the Christian's baptism ; Tior can the true believer himself receive it, without its scrip- tural mode ; for he must be buried in the v/ater, and arise from the water, before he can, by faith, be buried and risen with Christ in his baptism. The mode is, then, indispensably necessary, and should be zealously maintained. But, alas ! there are many who ignore both the faith which is of the op- eration of God, and the mode recorded in the Holy Scriptures ! They are both practically excluded in infant sprinkling. Some infer that there were infants among the Jailor's house- hold, all of whom were baptized by Paul or Silas, but the text contradicts that notion ; for they all heUeved, and infants, of course, were excluded. In fact, baptism wherever set forth in the Holy Scriptures is always associated, either di- rectly or indirectly, with faith. God has joined them together, and no man or. set of men can put them asunder. Christ is assuredly the Great Examplar ; in conformity to the ceremo- nial law, he was circumcised ; and in agreement with a Gos- pel ordinance, he was baptized. Shall the head of the Church receive one baptism, and the members another? Christ received the baptism of John ; his earl}^ followers the same. John's baptism was from Heaven, and was the bap- THE OLD BAPTIST TEST. _ tism which Christ commanded his disciples to administer. The true believer, in the present day. finds it to be, not the putting away the filth of tne flesh, but the answer of a good conscience. I will briefly recapitulate the signs of the Chris- tian's baptism : A goin^" down into the water — a coming up out of the water — an av owed faith which is of the operation of God, a burial in the water — a resurrection from the water —a proper administrator — the answer of a good conscience —a rejoicing. :\Iatt. iii, 16; Acts viii, 30, 89; Col. ii, 12. 5. The Lord's Scpper. The believer partakes of this dis- cerning, by failh, the Lord's body. He shows forth in the ordi- nance the suiierings and death of Christ, as he did his burial . and resurrection b\- baptism. Faith is indispensable here likewise ; without it, the wounded bod}' of Christ cannot be seen in its significance, nor can the blood which was shed, be regarded in its atoning qualities. Without faith, guilt would be incurred in partaking of the elements ot the ordinance, and yet, strange to relate, some Armiuian pastors are in the habit of administering the sacrament of bread and wine to unbe- lievers 1 notwithstanding the Scriptures expressly state that none should partake thereof unless they can, by faith, discern the Lord's body. 1 Cor. xi, 29. . ' ; The ordinances Baptism and Lord's vSupper, were ordained for the people of God exclusively; none others can receive the spiritual benefits thereof; even they themselves can not until they are endowed with faith — the faith of God's elect — the faith which is the gift of God — the faith of the operation of God, wrought in the soul bv -'the exceeding greatness of his pov.-er to us ward, who believe according to the working of his mighty power, which he wrought in Christ, when he raised him from the dead.' Eph. i, 19, 20. Truly may I re-assert that faith does not stand 'in the wis- dom of men, but in the power of God.' It is not a bare as- sent of the mind to Gospel truths apart fromi spiritual assu- rance, called in the Holy Scriptures a -'demonstration of the spirit;' but on the contrary it is the - gift' of God; the - fruit' 26 THE OLD BAPTIST TEST. of the Holy Spirit. Its practical tests will shortly come up for particular consideration. I will offer, in connection with Baptism and the Lord's Supper, a few remarks on the washing of feet. Christ says, «If I, then, your Lord and Master, have washed your feet, ye ought also to wash one another's feet. For I have given you an example, that ye should do as I have done to you.' Had he bestowed by some imposiDg token an honorable mark of personal distinction on some two or three of his disciples, and then commanded them to observe the same ceremony in re- gard to others afterward, such an act would not have been neglected and forgotten to the extent which this has. Pride, pre-eminence, personal distinction, and selfishness, are all spiritually excluded by a proper performance of this humble ceremony, which has nothing besides humility, charity and dependence to recommend and preserve it ; hence we but sel- dom hear it mentioned, or see it practiced! When performed in a right way, and in a right spirit, it affords a good practical test of Christianity. T will not insist on its being observed as a Church ordinance, but can conscientiously recommend it as a safe practice. This, like Baptism and the Lord's Supper, requires for its spiritual performance, a ' new creature,' en- dowed with the qualifications just enumerated. THE PRACTICAL EVIDENCES OF FAITH. 1. It embraces the Lord Jesus Christ as the Way, the Truth and the Life. 2. It receives and acknowledges Gospel truths, and ' the doctrine which is according to Godliness.' 3. It is 'not ashamed of the Gospel of Christ.' 4. It works by love. . 5. Shows itself by its works. • 6. It establishes the law by recognizing its perfection in the obedience of Christ. 7. It overcomes the world • 8. It resists the devil. THE OLD BAPTIST TEST. 9. It relies on 'the evidence of things not seen.' 10. It looks to Christ as its ' Author and Finisher.' 11. It subserves the power of God in the safe keeping of his people. ' The time would fail me to tell' of all its practical signs ; and yet one more I will relate . 12. The best test of faith is its reliance on the declarations, assurances and promises of God, irrespectively of visible means, reliable indications, or strong probabilities. The faith which does not trust in the Lord, in the absence of these, is not of the right kind. Heb. xi. I will now treat of my subject in a more general way. Self-denying, cross-bearing, following Christ, walking in him, are favorable signs. Watching, fasting and praying, are holy indications of spiritual life. God's 'own elect' evince their renevv^ed state by crying unto him 'day and night.^ Luke xviii, 7. The ' doers of the word' show their faith by their works.' Contending earnestly ' for the faith once deliv- ered to the saints,' is a mark of distinction — a remarkable one, indeed:, in the present day. Deeds of charity, about which the left hand knows nothing, are, when accidentally known, a very reliable practical test. Their spiritual strength is renewed by waiting on the Lord. Growing in grace and in the knowledge of God our Saviour, furnishes very reliable proof of the presence of eternal life in the soul. It is a favorable sign when neither ' heights or depths' sepa-= rate the believer from the love of God in Christ Jesus. Finally, not to be tedious, as the tree is known by its fruit, so is the professor of Christianity known outwardly by his works, Vv^hile his inward, or hidden, state is known to God and to God only. The failings, ba^ckslidings, and departures of true believers, have, in the main^ strong peculiarities, which contradistinguish such defections from those of the Pharisee or hypocrite. 'Their spot is not the spot of his children,' as 1 will now show. Deut. xxxii, 5 ; Jud. i, 12, 2B • THE OLD BAPTIST TEST. • 1. Their backslidings do not end in final unbelief, but are healed by the Lord. Jer.- iii, 22; Hos. xiv, 4. 2. Their unbelief does not continue, but yields to the prayer, ' Lord increase our faith.' Mark ix, 24; Luke xix, 5. 3 . Their transgressions are visited with ' the rod, and their iniquity with stripes,' yet the 'loving kindness' of God is not withdrawn from them. Ps. Ixxx, 33. .v-4. Their chastisements yield unto them 'the peaceable fruits of righteousness.' Ileb. xii, 11. 5. Ail things, whether they be good or evil, work together for good to them that love God; to them that are the called according to his purpose. Rom. viii, 28. 6. Their denial of the Lord Jesus Christ by word or deed is attended sooner or later, with a spiritual reaction of the soul, in the production of penitential shame and sorrow, constrain- ing the sufferer to seek that forgiveness, which is realized through Jesus Christ. Mat. xiv, 72. Having adduced so?7ie of the bible signs of the people of God, I shall now take in hand the second division of my sub- ject, proof of their a.pplicability to the old order of Bap- tists. . • ' ' The popular objections, of the present day, to the old order of Baptists, when fully tested, in connection with the Bible signs just related, prove them to be the people of God very conclusively. Objections are openly made by some to their tenets, which, when critically examined, amount to quasi-ex- ceptions to plainly revealed truths themselves! The plan which I shall adopt by which to establish their claims to the Bible tests of 'God's elect,' will be to answer these objections, one by one: \ 1. That they are few in number when compared with the 'many' of other denominations. Flavel says: "If none but new creatures be in Christ, how • small a remnant among men belongs to Christ in this world! Among the multitude of rational creatures, inhabiting this world, how few, how very few are new creatures. It is the • ti THE OLD BAPTIST TEST. .gj observation of the learned 'Mr. Brerewood. that if the world be divided into thirty parts, nineteen parts are heathenish idola- ters, six parts Mahometans, and only five out of thirty which maybe in a large sense called christians: of which the far greater pm^t is overspread with Popish darkness, separate, from tlie remainder, the multitude of profane, merely civil, hypocritical professors of religion, and hovr few vrill remain for Jesus Christ in this world! Look over the cities, towns and parishes in this populous kingdom — England — and how few shall you find that speak the language and do the works of new creatures."' ''I sum up half of mankind, And two thirds of the remaining half And find the total of all their hopes and fears. Dreams, empty dreams." Christ said on different occasions, in regard to this subject: 'Strait is the gate and narrow is the way vhich leadeth unto life, and feic there be that find it.' r>Iatt. vii, 13. Olany be called, but few chosen.' 3Iatt. xx. '26. 'Fear not, little fiock: for it is your Father's good pleasure to give you the kingdom.' Luke xii, .3-2. AYho would not rather be one of the feic who find the nar. , row Avay — one of tke/cj/j 'chosen' — one of the little fiock to whom the kingdom is given, than one of the almost countless Roman Catholics, or one of the millions of Russo-Gi-reek here- tics, or even one of the multitude of modern Protestants? The word few. m.ay be regarded as a numerical adjective, be- longing, in a scriptural sense, to the Lord's people, while the word -many' is never applied to them relatively, but only col- lectively. Here the word 'few,' in its comparative sense, is of solemn import. Let our feelings be what they may on the subject, it is too plainly revealed to be denied. Xor can the old order of Baptists be reproached consonantly with the Holy Scriptures on account of being few in number: on the contrary, they de- rive from the very objection itself, one of the characteristic m.arks of the people of God. %0' ^ , THE OLD BAPTIST TEST. 2. Many object to the old order of Baptists because of their opposition to all innovations in their ecclesiastical affairs: supposing that the}^ are opposed to all changes and improve- merits in like manner, in temporal aiiairs. But this is not the case, for they make a broad and necessary distinction be- tv/een the things ordained of God and those instituted by men. The former admit of no changes, but the latter do. They maintain the doctrine that literary institutions should teach the things of literature; 1;h at scientific establishments should demonstrate the things of science; and that these, in common with all other human institutions, are amenable to such inno- vations as may be deemed necessary at any time. The best plans for the management of temporal affairs may often be beneficially changed; the best works of men greatly improv- ed; and their greatest discoveries still extended. But they con- tend that as the Church of Christ is a divine institution, the rules and regulations given by the Lord for its government, should not be altered, taken from or added to. They admit no authority for changing any of these things, since the sacred canon was closed. Discoveries in science and the lights of literature are superceded here. None should dare, however wise or reverend, either alone or in conjunction with others, to alter the- things which have been revealed for the benefit of the Church. Well was it written by a learned poet that, "Not many wise, rich, noble or profound, In science, win one inch of heavenly ground." HovvT lamentable the fact, that literary and scientific lights often become, in a religious sense, the very darkness of infi- dehty itself. The boasted tree of knowledge is then preferred to the tree of life! We are not looking spitefully on human progress as some suppose, because we profess to knov/reHgiously a more excd- lent vv^ay? • •The Waldensian Church was chaiged with being ''anti- quated in its ideas, slow and timid in its movements, and in* THE CLD BAPTIST TEST. * "Sj capable of meeting the wants of a people or country/' sucli as Italy, for instance. And may vre not expect to incur sim- liar reproaches? Vie do not expect the sympathy nor co-operation of other denominations. Arminians of all kinds deprecate our doc- trine, and even the other CALvmsTS cannot endure our strong Bible Vv-ords on the subject of Baptism and church government 1 Because these people do not adopt the innovations of the day, termed m-odern improvements in religious affairs, they are regarded by other denominations as being far behind the times. ^ Fiidor est referre — That the word of God itself is behind the times! and should be so interpreted or modified as to suit the present timics! A belief that the sun. moon and stars v»'ere not ordained of God for all ages and times, and an attempt on that belief, to alter their relation to this world would not be more absurd, than to suppose that God's revealed truths, were not designed for the present times- — "fast" as they are — and that they should be fashioned to suit them. Let us see if it is not best, in a religious sense, to keep be- hind them? G . 1 :. in accordance 'with the times when he was on earth, was contradicted, maJ-treated, and finally cruci- fied! The religious times of the apostles sanctioned their persecutions and martyrdoms! The succeeding religious times developed anti-Christ. x\nd; the- times of religious im- provements also brought forth different orders of Baptists; and ibis now necessary to test the claim of each, not by the times, but by the standard of Holy \Yrit. Then we do not appeal to the times, but to the Bible, the only authentic record of Christian tests. Religious times, which are remarkable for their sanction of innovations in divine things, are very dan- gerous and hurtful, and should be cautiously guarded against. How can the sincere believer of the Bible accom-odate his faith to the changing notions of the tk:ies? The truths and blessings of the Gospel are alike applicabk to. all times. They THE OLD BAPTIST TEST. imply a change in the subjects thereof and not in themselves. The Gospel reveals the same Saviour for every age; the same grace and trnth all the vi^hile, 'for such as should be saved;' the same 'holy calling' irrespectively of the times for them •whom he 'predestinated to be conformed to the image of his son,' and the same justification, without regard to any age for them whom he will glorify. In every instance when an attempt has been made to im- prove the Lord's plan of carrying on the affairs of his Church a signal failure has ensued, and an injury has been inflicted on the people of God. The Lord's plans give free scope to faith, which must be exercised in the employment of them. They do not suit^those who have not faith, consequently they are constantly disposed - to change them, or to adopt other ways, especially if they be sanctioned by the times. Let the old order of Baptists, then, be excused for guarding against the present times, so inimical to many plainly revealed truths ; and rather let their course in that respect be regarded as one of the distinguishing characteristics of God's 'peculiar peo- ple.' 3. Another very great objection to them is that they are unfriendly to the benevolent institutions of the day. To the old order of Baptists belongs the credit of having pre- dicted for the last thirty years that these institutions would ul- timately degenerate into politico-religious powers, and assume the right of interm.eddling with religious and political affairs. This prediction has already been fulfilled, most ostensibly in the great Know Nothing movement of the day. — During the whole of this time, whenever they were importuned to join any of these societies, they invariably expressed their fears, that they would sooner or later aspire to religious or civil measures incompatible with the Cross of Christ and our repub- lican form of government. — For this wise foresight they have been oTten greatly ridiculed ! These incidental but necessary remarks have not been made to get up political issues between brethren. The writer has high- THE OLD BAPTIST TEST. er and holier aims than any thing of the kind. He will admit at once, that any baptist has a right to vote the know nothing or temperance ticket or any other, but he cannot consonantly with old baptist principles join either of these societies and main- tain . membership in them: such an act has always been re- garded by them as an offence against their church, and has involved church dealings and the exercise of church disci- pline. This is known and admitted by all true baptists. Such acts not only violate one of their strong principles, but endan- ger strife, disunion and distress, and surely no good baptist A^'onld. in th.^.t way. comxproniise the peace of his church and the order of his association, as well as his own fellowship and- membership in the Church. Knowing that this principle has been so long established and maintained by the old baptist churches, and the results of a violation of it as just stated, make a disregard of it far worse, than if scuh things had not existed among them heretofore. There is certainly abroad and palpable distinction between the right of voting as a citizen any ticket whatever, and the- right as a baptist of offending brethren by an act which has never been allowed by their churches — But the objector may say that the rights of baptists should be equal to those of other men. Let us see. A common citizen has the right to join even a secret oath bound catholic society and maintain a membership in it according to its requisitions, but can a mem- ber of the baptist church do so, and maintain the fellow- ship of his brethren? -Thus we perceive that Ave may as citizens do many thing compatible with civil government vrhich would be incompatible with our church government. Shall we in wise foresight, look steadily for many years at an impending evil, and when it comes embrace and pursue it to the great hurt of our churches and associations ? We are the last people on earth, who should attach ourselves to secret religious or politi- cal societies of any kind. Before we can do so, as trae bap- tists, we must unchurch our churches, unbaptize our baptisms, disprofess our profession, unsay our sayings and unwrite our writings for many years past ! The very profession, savings 3 TSE OLD BAPTIST TEST. and writings vdiicli so clearly identify us with the Waldensiaii church. Christian reader be not alarmed ; the hand of a brother is . on the paper, backed by a heart full of love and sympathy for erring brethren, and out of the fullness thereof allow him to write kind words of entreaty. If you are entangled in this medley of politics and religion, come out at once, and hence- forth touch not, handle not the things which provoke strife and disunion among the dear people of the Lord. Shall we give up our peculiar principles which contradis- tinguish us from all other denominations, for the sake of maintaining membership in a secret politico-religious society? Shall we pursue such things until we shall be reckoned among the sects of the day ? Shall we not rather adhere more steadily to our ancient principles, and stand more firmly by our old land marks ? Let it again be repeated, these things have not been writ- ten to provoke political discussion, but to provoke you to love and to good works ; to guard you against the evil tendencies of the Know -Nothing society ; some of which are obviously 1 . A tendency to interfere with our religious liberty. 2. To establish religious tests in politics. 3. To war against the manifest providence of God in re- gard to foreigners. - . : 4. To coalesce with anti-Christ : — -Extremes meet in all cases. A secret politico-religious society, established and maintained by protestants, will sooner or later bear the fruits of Jesuitism. The buddings of which may be already recog- nized even in the incipiency of the one now under considera- tion. But I must forbear. These four plain indicators set up by the side of the christian patriot's way, to guard him against its dangerous outlets, must suffice. To pursue either of the dark paths to which they so plainly point, would require a volume of politics. And to offer an apology for the few remarks I have made on the subject, would be like THE OLD BAPTIST TEST. apologizing to a friend for an attempt to turn him aside from a dangerous precipice 1 FIRST. TEMPERANCE SOCIETIES. Provision was made for the temperance of the Churchill the gift of the Hoi}' Spirit , it is especially stated in the hol}^ Scriptures, that temperance is a fruit of the Spirit. Gal. v, 2, 3. If it be, as is faith, love, joy, &c., a fruit of the spirit, 'vvhy should it require temperance societies for its mainten- ance in the Church? The other fruits of the spirit, I suppose can be left to the care of the Church ; but this cannot. Shall the Church of Christ, with its divine organization, its sub- jects of spiritual life, and with its aboui) ding fruits of love, faith, joy. peace and charity, require the aid of an adventi- tious institution, to maintain tem.perance amongst its mem- bers ? ■True to their spirit, these societies insist on a higher order of abstinence than did the Saviour himself. May we not, therefore, justly fear that they have been brought forth by the same spirit which was wont to call Christ, in view of his eating and drinking, 'a wine bibber and gluttonous, a friend of publicans and sinners? Matt, xi, 19 ; Luke vii, 34. Were, the man Christ Jesus now v\ith us, and v/ere he to eat and drink as of old, this sam.e spirit in view thereof would, in some of its high places, cry out, through certain persons, ^wine bibber, friend of publicans and sinners !' Then let us beware of a spirit that would reproach Christ, his truth or Church. . I will ask a question here which involves a seri- ous answer ait least : Shall we abandon the Scriptural doc- trine of temperance, and adopt another which vainly as- sumes a higher and a different ground from that which was taught by Christ himself? To abandon, in that way, the doctrine, precept and example of Christ, is an implied -approval of the reproaches of the old Pharisees, that Christ was a wine bibber, &c., or an admission of defective Church discipline, to say the least. If the precepts and admonitions given, to the Church on the subject of temperance do not pre= THE OLD BAPTIST TEST. vail, may we not fear they have not been acknowledged through the Holy Spirit. Because the old Baptists strive to maintain the order and dignity of their church by not joining temperance societies, they are called 'whisky drinkers,' 'old topers,' and 'the friends of publicans and drunkards.' These are hard terms, but far lighter, relatively, than those with which Christ was assailed. No temperance lecturer these days considers his lecture fashionably complete without uttering some bitter invectives against these people. Many far-fetched iniquitous anecdotes are related at such times, which never occurred among them ; and unjust aspersions are heaped upon them with an unspar- ing hand, and with the intolerance of that spirit which knows no difference between that temperance which is a fruit of the Spirit, and that which is the product of Pharisaism ! Shall we leave the Church of God and go into a temper- ance society, for the cultivation of temperance, because the human in^^titution is more holy? Shall we leave the word of God to seek counsel from men? Shall we prefer the Phari- saical product of a temperance institution to that temperance which, in the word of God, and in the life of the Christian, is associated as a fruit with those of love, joy, peace and charity? The man or set of men who cannot maintaip temperance in the Church of God, surely would fail to do so in a human institution ! The old order of Baptists contend earnestly for the highest order of temperance known to man on earth, even that temperance which is a fruit of the Holy Spirit, and when drunkeness occurs among them, church discipline is employed for its correction. They do not object to habitual drunkards forming and maintaining a temperance society on any plan they may adopt, for the purpose of drawing around themselves such restraints as will secure their reformation. This society, in its relation to the Church, will come up shortly for its share in the remarks which I shall presently THE OLD BAPTIST TEST. o^er on human institations generally; for the present I vrill drop the subject. 4. Their non-participation in Missionary societies is every -.vhere spoken against, and constitutes/in the estimation of all other denominations, the greatest of all objections to them. Reader, if you are not an old Baptist, I fear3'ou may loose your patience, as I must request you to follow me on while I educe a biblical doctrine on this subject. Our opposition to Missionary institutions is not understood it needs an ex- planation, which, when given, will be found to accord with the word of God. It has ever been the seductive way of all human institu- tions, to m.ake a fair show by associating themselves with certain undeniable religious duties, and when opposed by faithful men, to insist that such things are taught in the Holy ^?criptures. ^Vhen they secure the judgment and sympathies of the world in their favor — which they soon do — they sneer contem-ptuously at all those who question their authority or course. The comm.andment to preach the Gospel to every creature is plain and un.deniab]e. But this commandnient was given to individuals, and not to the Church generally. But where is the Scriptural authority to institute a society collaterally with the Church for carrying out this broad commandment ? AYe affirm and maintain that he who gave the commandment likewise devised the plan for its execution. This plan is revealed in the Xew Testament; and is yet binding on all who profess to be governed by divine ti'uth. The old order of Baptists contend that it is yet in force; they have traced it out with great care, and are able to shovr it, to all who have eyes to see it, and hearts, to embrace it. As the Scriptural miode ^f preaching has its essential par-^ liculars, so must every Gospel minister be endowed with such spiritual qualifications as will secure a conformation of heart and p^ractice with the same. He must be a Christian in- 38 THE OLD BAPTIST TEST. wardly. 2 Cor. v, xvii. His call mast be of God. Rom. i, I. He must be a minister 'of Jesus Christ, according to the faith of God's elect, and the acknowledging of the truth which is after Godliness.' Ti. i, 1. With these endowments we may expect the preacher to conform to the rule and practice laid down in the word of God; without them he most assuredly ■ . will not. His call is not merely the external call of the Church, or only a compliance with the literal commandment ; but he is governed by a holy concern of heart and con- science, which speaks out in overflowing fullness. Wo is unto me if I preach not the Gospel! This constitutes the 'necessity' of which Paul speaks, 1 Co. ix, xvi. The minister whose heart and conscience are exercised in this way needs must preach; for a 'necessity' is in that way, laid upon him. He feels assuredly that Christ is with him, though the world is against him. He shuns not to declare all the counsel of God, though a part of it is rejected by the 'many.' He is not greedy of filthy lucre, but having food and raiment is there- with content. He does not strive to please men in his min- istry, by suppressing or perverting Gospel truths. His com- mission is to declare the literal truths of the Gospel to all^ in me.ekness instructing those that oppose themselves ; if -God peradventure will give them repentance to the acknowl- edging of the truth;' without which he knows that none will receive his faithful declarations of it, but' reject it as others did of old. He commits by faith his ministry to the Lord, and conscientiously watches the indications of Providence and takes the way thereof; and not the direction v/hich may be. prescribed by any human institution on earth. Faith rises superior to the allurements of human plans, and holds on its way according to the mode which God has revealed. Many seem to think that, as we are not living in the days of the apostles and miracles, som.e other mode of preaching should be adopted; which, if admitted, would justiiy changes in all other things which appertain to the Church of Christ. The question then arises, are we living in a day when, ac- THE OLD BAPTIST TEST. cording to human policy, we sliould embrace the Lord's Vv'ay, as revealed in the Xew Testament, or adopt some other which may suit the times better? Gospel truths, and con- sequently all true Gospel ministers likewise, have ever been at issue with the times, and ever will be; and he that at- tempts to conform the Gospel thereto, will change it into" 'another Gospel,' and pervert a great design in it, which is this, to reprove and correct the times, and not to be governed, by them, as, alas ! many w^ho preach 'another Gospel' are. - Were it revealed any where in the word of God, that temporal powers could, in any age, take the place of mira- cles ; human wisdomx, the office of the wisdom of God; a call from a ?>lissionary society, the place of a divine call ; and human foresight, precedence of God's Providence and guid- ance ; then, and not until then, would human institutions for preaching answer. We know that no such things are authorized by the lloiy Scriptures; and we also know that just such a course of things developed anti-christ and yet sustains him ! We believe and contend that God is united to his Church by his Spirit, by his truth, and by his providence, and that he leads by his Spirit, which must be in agreement with his divine plans. Rom. viii, 14. He certainly will lead literally by his word, when he leads spiritually by his power. The divine arr^angement for preaching the Gospel does, by no means, suit the judgment, taste and feelings of the 'natural man.' It rejects, in too great a degree, human wisdom, learning and policy, a.3 well a.3 pride, ambition and boasting, and involves the faith of God's elect, in the employment of the plain means w-hich God has ordained. The preacher, mode of preaching and means must be brought into spiritual agreement, which nothing short of grace in the soul can affect; hence the reason why theological schools and Mis- sionary societies cannot qualify an individual for preaching the Gospel on the Lord's plan. And yet, strange to relate, many insist that, as the Church 40 THE OLD BAPTIST TEST. is not endowed with miraculous gifts, as in the days of the apostles, human substitutes for them should be emploj^ed, by means of men's institution ! The divine plan is yet in force for although itc external signs of miracles have passed away, yet its internal vitality, force and economy have been con- tinued, whereby the revealed word shall accomplish the pleasure of the Lord, and shall prosper in the thing where- unto he may send it. Isa. Iv, 11. The world's different plans required a great amount of preaching, of talent, of policy, of money, and of labor, in order to deveiope anti-Christ. The very perfection of human plans, when adopted irrespectively of the Lord's, may be clearly seen in the rise, development and progress of the 'man of sin,' as well as the sad conse- quences of adopting any other mode of propagating the Gospel than that which is sanctioned by the sacred record itself. If a rigid adherence to scriptural rules for disseminating Gospel truths had been always observed, anti-Christ could not have been revealed; his revelation required 'another Gospel' as well as another mode of preaching. Even since, a ministerial course of the right kind would have prevented many protestant innovations, and excluded many hurtful heresies from the Church of Christ. It is to be feared, many suppose, that Scriptural rules amount to nothing more than mere modality ; and that they are not essentially necessary, intimating thereby that human plans are as good as divine ones ! There must be a spiritual adaptation of the minister's heart to the Lord's way of preaching or it will not be adopted; but on the contrary, some other, which is more congenial to 'flesh and blood.' The Lord's method signifies a great deal and is infinitely su- perior to all others. By his plan all false preachers, hirelings, archbishops, priests, and popes w^ould be excluded from the Christian ministry! The hireling's wages, the archbishop's legal rates, the priest's gains, and the pope's revenue, could 1 THE OLD BAPTIST TEST. not be raised, in accordance with the Lord's method of preaching. Even modern Missionary operations suggest the great question : Shall we take Christ, his apostles, and disciples as models and practical expositors of the divine mode, or mod- ern Missionaries? Let us see. One of the worst ' signs of the times' is the little respect which is paid to the Holy Scriptures, and the things which are therein revealed. He who contends for a strict construction of the word of God in regard to all things which accompany salvation is wantonly ridiculed, or openly laughed at ! He is., said to be behind the times, which saying involves many absurdities. All plans for preaching, devised on human au- thority, require the aid of adventitious institutions for their, fulfillment. The Church organization according to Gospel rules v/ill not admit such plans, hence the forthcoming of Mis- sionary institutions among the baptists. No one can show from the history of the Church that it has ever, in any age, or in any country, been benefitted by incorporating any human institution with itself ; but many instances can be ad^ duced of the Church having been seriously injured by the like ; and of its being greatly improved by castino- off such things. I am aware that many think there is no danger or harm in Missionary societies, supposing they are doing just such things as the word of God commands. Take the least ex- ceptionable of all of them, a Baptist Missionary society, for example; and we shall see there is no authority in the Bible for its establishment. The divine method of preaching does"' not embrace such an institution, with its adjuncts, theological schools, officers, funds and general rules. Any institution added to, or incorporated with, the Church of God implies a belief, on the part of those concerned, that the divine organ- ization of the Church is defective, and that such defects must be provided for by instituting human measures, such as Mis- sionary societies, theological schools, levies on public charity, and the enactment of constitutions and by laws for their gov- 42 THE OLD BAPTIST TEST. ernment, and the creation ofa host of officers — all of which was unknown to the apostles and primitive Christians. For instance, the Scriptural organization, in the estimation of such, is defective in its requisitions for learning, funds, titles and fame. These, then, must, in their judgment, be secured to the Church by means of human institutions; and in that way the doctrine of the Cross is compromised for the world's good opinion, honors, and titles. No one, whose heart is set upon these things, will think of preaching the unpopular and often offensive truths of the Bible, lest peradventure he should lose the world's good opinion, and bring down upon himself that persecution which always attends faithful preaching. Through these institutions, they necessarily learn to shun ' to declare all the counsel of God.' Passing down the street this morning I accidentally overheard one man say to another, Don't tell all the truth about that matter if you can get around it," and the other said, "I did not intend to do so." This reminds me of Satan's tempting the popular preacher not to tell all the truth "if he can get around it," which he generally manages to do, by cunning craftiness. But the Lord's preach- er has been sworn in the spiritual Court above, and if he were to shun to tell all the truth, or were to attempt to get around it, would not his conscience accuse him of spiritual perjury? For, in accordance with this plan, men's pockets as v/ell as hearts must be reached ; and if their religious views be opposed too honestly they will be offended ; and if their vanity, as natural men be wounded, they will not con- tribute so largely; to say the least, these institutions require many modifications of the Gospel mode of preaching. It has become unfashionable to insist on a call to the ministry; to pray to the Lord to send forth laborers into his vineyard; to trust in a special Providence; or expect success beyond the limits of worldly means \ The Church should certainly give her fellowship, her over- sight, and assistance to all and every one who may profess a call to preach for heathen or any others. But, says one, none THE OLD BAPTIST TEST. ' 4^ would be willing to go in that wa}' ; and in reph', I must re- mark, if none are willing to go in that way, it is a bad sign, or omen for the Heathen. It was truly a bad omen when none were willing to go on the Lord's plan, to those countries where the Eoman Catholics propagated ihei-r Gospel, on their Missionary plans. The results prayed it; and may not the' final results of all preaching on other plans beside those of the Ne^y Testament be yery different from what many now suppose? Let none infer, for a moment, that yre are opposed to teach- ing Heathen the word of God, or that we would hinder any one from preaching among them. Like Paul, we rejoice that Christ is preached among them by Missionaries or any others, eyen if such preaching should add to our reproach, though ■ we ourselyes Ayould not, for the wealth of such countries, . preach from improper motiyes, or in accordance with human- ly deyised plans. Phil. 1, 16. Arminianism is not in her pupilage, but has long since ta- ken the highest degrees of all earthly institutions, and pre- sides oyer all of them, giying lay\'s, spirit and power to each and eyery one. From her high places she proudly wayes her ayaunt to all Gospel measures not in alliance with herself. She has done many wonderful things in all ages and coun- tries, and will, doubtless, make many broad and deep marks' in other lands in future times. It is said the work of modern Missionaries is a g.f-eat one and should not be opposed b}^ us in our pulpits. To which we, in turn, reply, by asking a significant question : "What are we to ?ay when the subject of preaching requires a pulpit- exposition ? Shall we declare the Lord's way, or the deyices of men? Both are before us, highly antagonistic to each other, and which shall we teach? We feel conscientiously bound to contend for the Lord's way in all rehgious affairs whatc yer; and we should think yery strangely of the reproach- es which we incur by so doing, were it not for the declarations of Christ himself in regard to the subject. THE OLD BAPTIST TEST. ■ Suppose that all nations were taught the literal truths of the Gospel, what would then be necessary ? Would a 'demon- stration of the Spirit' take any other way but that of election, predestination and foreordination ? If not, something besides preaching is essentially necessary, by which we discover that preaching is different from all other kinds of public speaking. Its success depends more on the election and foreordination of God than anything else. As the divine election, grace, mercy and the quickening of the spirit, are concerned in successful preaching, we think it quite reasonable that we should study the Lord's method of preaching his word, and adopt it in preference to all others. Christ had stated the fact before his death, that he had other sheep, other chosen ones, who did not belong to the Jewish fold ; and that he would bring them into his Spiritual kingdom. These were scattered throughout all the nations of the world; hence it was necessa- ry to enlarge the commission for preaching, as he did at the time of his ascension. The apostles, acting under this com- mission, preached the Gospel to all the world, and the result was, the elect strangers, according to Peter, were brought in from many countries. John x, 16; Mark xvi, 15, 16; Pet. 1,1. With such evidences of Christ's regard for these 'other sheep,' and with his avowal to bring them in, can we suppose, for a moment, that God has withdrawn his special Provi- dence from his elect ? Will he not, in his own way, raise up, qualify and send ministers to go and preach to them, let them be where they may : and if so, will he not pursue his own way ! But, says one, the commandment Avas to preach to every creature. Very true, we admit, and when the Lord sent forth servants willing to do so on his own plan, wonderful, indeed, were the results. But when others, since that day, have at- tempted the same thing, in ways of their own, how very dif- ferent have been the consequences ! I repeat, that we are willing to give our fellowship and as- THE OLD BAPTIST TEST. \^ .^S' Bistance to any who may profess a call to preach to any peo- ple, in accordance with Gospel rales. But the objector says, none are willing to go in that way ; and we reply, if not, the way of God i^ the matter has not been recognized in demon- stration of the Spirit, in power and in full spiritual assurance. The sentiment. Woe unto me if I preach not the Gospel to the Heathen, has not taken full possession^ of the soul, if there be no confidence in the divine mode. The most favorable sign for the Heathen would be to have the Gospel carried to them by men who were willing to preach to, and labor among them, in the way which the New Testament enjoins; and the most unfavorable, to behold it going forth in the ways of human de- vices. 'Go ye into all the world, and preach the Gospel to every creature,' are words replete with Spiritual signification. They are divinely associated with the power, blessings, and grace, v/hich will work out their fulfillment. Matt. xxviii,20; 1 Cor. XV, 10. The Gospel Church differs from all civil, benevolent, and literary societies in the world. It is a divine institution, which is practically amenable only to the word of God, and to none of the popular adjuncts of the day. Our Missionary brethren cannot carry out tlieir plans of preaching without some " of these hurtful adjuncts. These have divided us, and but for them, we might now have been united doctrinall}^ and practi- cally in the ekklesia tou theou, w^herein all Christians may unite, and maintain the doctrine, ordinances and command- ments of the Lord free from the interference of human insti- tutions. Will our Missionary brethren meet us there ? Have they kept the faith of God's elect? Have they become tired of their Arminian Institutions? Whenever the}^ shall respond yea, to these interrogatories, we will feel bound to reunite with them, provided the vexatious subject of re-baptism can be set- tled among us on the broad principles of the Gospel. At pres- ent we cannot own, nor can we disown them as brethren in the Lord ! Although our relations to each other are not as antag- onistic as heretofore, yet they are by no means such as we would have them be. 46 ■ THE OLD ' BAPTIST TEST. Another very common objection to these people is that of their being so frequently disturbed by heresies, contentions 5 and divisions. These things constitute plain characteristics of the peculiar people of the Lord. Let us see if they do not: 'For there must also be hereies among you, that they which are approved may be made manifest among you.' 1 Cor. xij 19. 'Also of your own selves shall men arise, speaking per- verse things to draw away disciples after them.' Act xx, 30, 'Ye should earnestly contend for the faith once delivered unto the Saints.' Jude 3. 'Now we command you, brethren, irithe name of the Lord Jesus Christ, that ye withdraw yourselves from every brother that walketh disorderly, and not after tlie tra- dition w^hich he received of us.' 2 Thes. iii, 6. 'A man that is an heretic, after the first and second admonition, reject.' Titus iii, 10. With the facts before us, that there must be heresies among Christians, whereby approved ones are made manifest; that we are commanded to contend earnestly for the truth of the Gospel ; a,nd that we should withdraw from those who walk not after apostolic tradition ; how can we expect to escape these things which are urged against us? Nothing short of a compromise with heresy, and a neglect of im.perative Gospel duties, could exempt the Church of God from such things. 'It is impossible but that offences will come,' says Christ; The Church in its present relations to the world cannot possi- bly avoid them, unless it does so by unscriptural measures. Let none suppose that we glory in such things ; no, far from doing so; we have suffered too much from them to rejoice in anything of the kind. Nor do we provoke such things, but by all law^ful means avoid them ; but when they do come, we try to meet them with aright spirit, and in a Scriptural way. Arminians object to them, because they, forsooth, believe in the great doctrine of predestination and election. This ob- jection is fully met in the Bible, as it plainly testifies of 'the faith of God's elect.' A belief in the election of God is in perfect agreement with the Holy Scriptures ; so any objec- THE OLD BAPTIST TEST. \ 47 tion predicated of election. vriH apply vrith equal lorce to Christ and his apostles. The only point in the case then, is the difference in the persons against whom the objection is now entertained. There are many objections against these peo- ple, ^vhicli, when examined into would be found in agreement with the Bible signs of the Lord's people, but I shall not trouble myself or the reader about them, at present; but treat of som.e ERRORS OF MIS APPREHENSION . 1. Many infer that they are opposed to colleges, nniversities and literary institutions generally, because of their opposition to theological schools; but this is not the case. They are de- cidedly in favor of hum.an learning and educational means, as far as they relate to worldly things; but for a correct under- standing of divine things, they go to the Bible, which teaches divinely and not humanly. If the Holy Sriptures enjoined the establishment of theological schools for the guidance of the Church in religious affairs, they would be found doing greater things for their promotion than many who are engaged in them. 2. Because they will not commune y/ith other denominations, somxe think they do not believe there are any real Christians among them, than which a much greater misapprehension could not be entertained. They believe there are good Christians in all Protestant denominations, but cannot commune with them at the Lord's table without compromising the ordinance of baptism, which they dare not do. 3. It is erroneously believed by many that they have no con- cern about the unconverted, as they stand aloof to some of the modern means of converting sinners. This is also a misap- prehension; for they employ all the Scriptural m^eans for that purpose; at least their doctrine emxbraces them. They, how- ever, make a Scriptural distinction between the duties of men and the work of God. They perform, their duty by faith, trust- ing more in the Lord than in their own efforts. They do not expect, like many, to succeed by virtue of their great efforts. "}-^^^* THE OLD BAPTIST TEST. , ' ; . . Tiiey do not predicate the conversion of sinners on human ef- . fort, but on the mercy and grace of God ; the way of which,, however, involves certain Scriptural duties to the unregenerat-. ed, which they are willing to perform in faith. 4. As they do not become members of temperance societies, many conclude that there are many drunkai^ds among them. But this is an erroneous conclusion. They exclude drunkards from their churches, whenever it is ascertained that the discip- - line of the Church will not reform them. Some, who have been excluded from our churches, continue to get drunk, and are, by many, regarded as still belonging to our communion ; and thus, mistakenly, they suppose we tolerate drunkenness among ourselves. 5. They are charged with indifference about the state of the Heathen, because they do not institute Missionary societiea for sending the Gospel to them. The things to be inferred from this objection are: 1. That the Church of God, w^hen fully organized on Gospel principles, does not admit of sym- pathy for the Heathen. 2. That some adventitious society must be maintained for that purpose. 3. That they who do not become members of such societies cannot feel any concern for the state of the Heathen. This transfer of action, from the Church to benevolent insti- tutions , for the conversion of Pagans, implies a want of con- fidence in the divine organization of the Church — indicating also a belief that human benevolence, in its Missionary allot- ments can do more for the conversion of the world, than the . means which God has ordained! It is not only worthy of re- mark, but of great regard, that the Church in its practical order excludes Arminianism, and maintains the doctrine of grace. When the foregoing views are either privately or publicly ex- pressed some misapprehend them, and conclude that we are . opposed to the 'spread of the Gospel,' as they term it. This we deny, but acknowledge that we have made a broad issue with. Arminianism, even in its fascinating Missionary forms. We will not act so inconsistently as to deny and condemn it, THE OLD BAPTIST TEST. 4? and tlien exalt and incorporate it with our churches, by uni- ting them with any of its modern institutions. But as the institutions of Arminians are far more popular* than those of the Bible, we do not expect to be patiently heard; and fully understood by any except those who have 'ears tC' hear' and hearts to understand. G. As we are opposed to all modes of ministerial support, ex- cept those \vhich are taught in the New Testament, many con- clude that we are opposed to ministerial contributions of all' kinds. This is another misapprehension; for we constantly contend for the divine plan in these things also; which when fully executed answers all the purposes of s:racc^ hoAvever short it m^y come of the demands of Arminlanism!. Because we do not sprinkle infants, and receive tHem into our Church, another error of misapprehension is entertained^ by many that we, to use their own language/preach infants to- hell!" We very seldom say any thing in our pulpits about them, as our commission does not embrace them, as subjects of Gospel address. They are incapable of believing the gos- pel, and of receiving, by faith, any of its spiritual blessings. . But observe, w^e do not say, they cannot receive Spiritual blessings without faith; but on the contrary, believe they are saved by grace, through Jesus Christ, v.dthout Church ordinan- ces, and, I will add, without sprinkling; vdthout Catholic or Protestant ceremonies of any kind! Our doctrine secures to them the blessings of grace without faith, and yet maintains^ that as 'desh and blood cannot inherit the kingdom of God,' the}; must be changed — must be made, through Spiritual blessings, new creatures in Christ Jesus. 7. Another error of misapprehension, and, by the by, a very common one, is, that as we profess to be saved by grace, we believe a life of holiness unneccessary. This opinion is the fruit of a wrong apprehension of the doctrine of grace, for the way of grace is a way of holiness; without grace there could be no holiness: without holiness no grace. Make the tree ' good and the fruit will be good — make the man 'a new crea.- 4 50 THE OLD BAPTIST TEST. ture in Christ,' and lie Avill love, serve, and worship him: — give him a nev/ heart, and he will walk in newness of life. Let him be led by the spirit of God, and he will follow in the way of obedience. When God works in the soul both 'to will and to do,' the fruit will be holiness of life, most assuredly. Christian obedience is a fruit of election. 1 Pet. i, 2. Our doctrine does, by no means, exclude practical Godliness, but, on the contrary, evidences its Spiritual influence on the poul in the production of those good works which God has comman- ded all Christians to maintain. These works, it is true, do not save us; they are only evidences of our being saved by the Lord; the things which accompany salvation. The doctrines taught by us may be highly objected to by many, but let none suppose, for a moment, that it compromises holiness of heart or life. On the contrary, it secures the only foundation for practical Christianity which can be firmly fixed in the soul. 8. For the want of a Scriptural knowledge of grace, and of salvation by Jesus Christ, we are accused of inconsistencies. V/e have often heard certain persons say, if they believed the things which we do, they ^vouid not exhort believers to per- form their duties, or sinners to repent. They do not perceive how such ex:hortations and warnings may be transformed by the power of God into grace itself! By our doctrine we are encouraged to exhort sinners, for we, by faith, look to the grace which sanctions it, and seals it often on the heart, If these be the means of grace, let us employ them, though we may often fail in the use of them, in our own strength. There is a palpable difference between a literal declaration of Gospel truths by the minister and a demonstration of them by the Holy Spirit; the former is general and the latter special. Nor does the speciality of the one interfere with the generality of the other. A supposition that these conflict with each other has induced many to conclude that we violate oar doctrine whenever wx exhort; but such a conclusion is very erroneous. THE OLD BAPTIST TEST. - 5l Tiie Gospel must be preaclied, in its literal fallness, to all, though a 'demonstration of the Spirit" be confined to a chosen few. Matt. XX, 15, 22; chap, xxii, 16; 1 Tlies. i, 5. Other errors of misapprehension might be corrected, but I must forbear, and proceed to perform the incumbent duty of writing out some just ADMTSSIOXS, 1. Painful and unpleasant as it may be to confess our errors, and improprieties, amounting, in some instances, to denomi- national sins, yet to do so well accords with the word of God. We are great, sticklers for the- Holy Scriptures; we deduce our doctrinal creed from them with great care, but do not conform' our lives to their practical precepts as we should. This want of practical conformity is not as greats after all, as many sup- pose; for there is so much Pharisaism everywhere, that many of them have become too indifferent to outward appearances. They seem to have forgotten the exhortation to 'abstain from all appearance of evil.' 1 Thess. v, 22. 2. They have been much opposed, greatly misapprehended, and unjustly reproached by the leading members of other de- nominations. These provocations have sometimes caused them to forget the proper modes of Christian warfare, as well as the weapons to be employed in the good fight of faith. They have not, in agreement Vvdth the divine commandm.ent. instructed such in m.eekness, love and faith, at all times, but have used harsh words, shown a wrong spirit, and indulged hurtful strife. The Scriptural truths that all men have not, faith; that the deaf cannot hear; that the blind cannot see, are. for the moment, forgotten; and also that the Wa}^ of meekness and faith alone has respect to the ^peradventure' that God may 'give them repentance to the acknowledging of the truth.' 2 Tim. ii, 25. 3. That in consequence of learned men having brought in hurtful heresies among them, they have too little regard for human teaching ia divine things. They do not, therefore. 52 THE OLD BAPTIST TE-ST. profit, as much as they might do, by reading the writings of learned and orthodox divines. Nor do they avail themselves of the valuable truths of learned commentators as they could, with but little cost. 4. I admit with frankness, but with pain of heart, that they do not cultivate those brotherly regards so particularly en- joined in the word of God. 5. They are too much inclined to contend for scriptural particulars in the letter, and then neglect their practical fulfillment. 6. Humiliating as may be the concession, yet it should be made, they culpably neglect the duties which they owe their ministers ! many of whom are greatly restricted in their ministerial course by such neglect. 7. Some are too covetous ! — a fact w^hich must be admitted. 8. Some forsake the assembling of themselves at places of public worship. 9. In view of the Pharisaical course of many in regard to - 'temperance,' they have become too unguarded in taking their drams, forgetting that they ought to abstain from all appear- ance of evil. No baptist can take a glass of wine, or of brandy, in a public drinking house, without exposing himself, as well as the church, to the reproach of drunken- ness. 10. The pride and folly of building costly edifices by other denominations for public worship, has made them too careless about the comforts of their own houses of worship. 11. Some of them cannot 'endure' sound practical preach- ing ! 12. They do not, in their intercourse with each other, make the necessa^ry allowances for the difi'erent States of chris- tians. The strong do not bear with the weak as they should. The man of full stature in Christ Jesus does not always deal with the 'babe' in christian tenderness. The sincere milk of the word is not dealt out to such as constantly as it should be. THE OLD BAPTIST TEST. SB They are required often to partake of the strong meats of the Gospel,, and reproached if they do not. He that is overtaken in a fault is often more likely to be exposed and reproached than to be restored in meekness. Many of the practical rules, so mercifully and appropriately given for the maintain- ance of church fellowship, are too frequently violated. 13. Some of our m.inisters confine themselves in their preaching loo much to specialities, and fail to declare all the counsel of God. especially in regard to practical godliness. 14. They do not itinerate Qnough, nor do they preach as often as they should to their respective charges. 15. They fail, in some instances, to stud\' to show them- selves approved unto God and the church. These admissions do not, however, exclude the hope of better things, even the things which accompany salvation. Heb. iv, 8. These very admissions, alas I constitute some ot- the signs of the Lord's people. The exposition given of the Bible- signs of the Lord's people, the objections answered, the errors of misrepresentations corrected, and the faults admitted, constitute the test. The reader may judge of the agreement of these thin,£:s with the Old Order of Baptists, after a iew GENERAL REMARKS- In conclusion, I ask to whom do these tests apply? they are plain and undeniable deductions from the sacred record of God's people, and are unlike mere conclusions, logi-' cally deduced from questionable premises. As long as the authority of the Bible is adm^itted, the}^ must be also. But alas ! special regard for the word of the Lord has not been prom^oted by modern usages. The numierous societies of the day have diverted the minds of many from the cross of Christ. Unlike the apostles, many glory in such things, instead of the cross itself. Gal. vi, 14. The church uf God, in its hoi}' crganiza,tion, is admirably 54 THE OLD BAPTIST TEST. adapted to the things which Ivation by JesHS Christ; while the things instituted by men can only suit the changing forms and spirits of Arminianism. The church repudiates an alliance with them just as she does with civil institutions. The Church and State must be kept separate ; so must the church and Arminian institutions. The church of God should not be brought under the dominion of either. Useful as civil, moral, or literary institutions may be when well, adapted to proper ends, yet the church in its sublime relations to God, to time and eternity, will not admit of being incorporated with them, constituting, as it does, 'the pillar and ground of the truth,' the only rule of faith and practice for 'God's elect,' and the very spiritual kingdom which can alone receive laws and regulations from God, and from Him only. The fact that the church cannot be fully developed in this world, but requires heaven itself for its full spiritual development, shows its divine origin and spiritual culture by the Great 'Husbandman,' who has ordained appropriate laws and regulations for the same, which no man should dare ta change, annul or add unto. The reader will perceive that no attempt has been made to identify the peculiarities of the old order of Baptists of the present day with those of any people since the times of the apostles. An appeal has been made to the sacred history of the Lord's people and to that alone in regard to their charac- teristics, as any other history w^ould have lacked divine authority. Suppose that the history of primitive christians had not been written by inspired writers, how very strangely would they appear in the historical writings of others. The talse charges, gross misrepresentations and malicious aspersions of their enemies have in that way been historically counteracted by the sacred record of their faith, forbearance and exem- plary lives. Were I to refer to the history of the Baptists since* the days of the apostles, 1 would endeavor to trace them out separately from the multitudes of nominal christians whose THE OLD BAPTIST TEST. '55 history has been so copiously written by many. But I have neither time nor space to do so : in fact m.y subject, as propos- ed and discussed, does not make it necessary. I will, how- ever, just remark, that an elaborate historian amidst all his ecclesiastical lumber, traced them back to the remote depths of antiquity; and it'is probable, with a little more fellowship and sympathy for them, he might have identified them in their church, faith and practice v%uth primitive baptists them- selves! That such a people as those termed, from time to time. Regular, Predestinarian, Particular and Old order of Baptist, have existed as a distinct people ever since the days of the apostles, I doubt not for a moment. Their history, it is true, has been very imperfectly VvTitten. They have ever been a 'hidden people/ vrho can only be spiritually discerned; — a poor and afflicted with whom the circumcised in heart can alone gympathise ; — and a 'peculiar people,' Vvdio can alone be heard by those who have 'ears to hear.' Who Vv'as sufficient for these things? None, I reply, but those who wrote in the light of heaven ! Their names are all recorded in the Lamb's book of life. The very foundation of Christianity is sealed vdth God's prescience of them. The Lord knows them that are his. 2 Tim. ii. 19. "When the great secrets of eternity, with respect to them are reveal- ed, they cam be known only by those who have ears to hear, eyes to see, and hearts to understand them. 1 Thess. i, 4. Enough of their history had been foreshadov\-ed by the Lord and his apostles to extend its great outlines, not only through the first centuries of Christianity, but also throughout the whole course of time. It is truly remarkable, that if we could, rightly interpret these prophetic lights, they would afibrd an- unbroken chain of all the leading events of the Church of God in this world. The immediate and urgent concerns of primitive Christians engaged them so constantly, as not to allow them either time or opportunity for VvTiting a regular history of themselves. While their lives, characters, property and homes were in 56 _ THE OLD BAPTIST TEST. jeopardy every moment, they could have had but little oppor- tanity or inclination to record the painful events attending them. Their nominal history, as written by othei's under such circumstances, could not consist of anything else but ma- licious perversions of their faith and lives. However greatly we might have esteemed a faithful record of God's elect du- ring the past ages, in all the different countries, God has, in his Providence, withheld it. V/e, for the most part, have on- ly ' broken glimpses' of them as they come up before us in general ecclesiastical history. Their principles and usages as Baptists prevailed long before they obtained their denomxi- national name. Although they are generally ranked among the Protestant sects, yet they do not claim to have been sece- ders from Catholicism ; but on the contrary, contend for a direct line of identity with the Church in the wildexness, and with primitive Christians. It is probable that they derived the name of P)aptists about the time they become contra dis- tinguished during the Reformation, from other sects, in conse- quence of maintaining the scriptural mode of Baptism. Be- fore this time they were knov/n obscurely among the followers of Berengarius, about A. D. 1040, and in A. D. 1200, among the Albigenses, Waldenses, and others of like Christian order. About 1663, a Church of Regular Baptists was constituted in London. Their enemies have often tried to identif\^ them with the Ana-Baptists ; but CA^en the imperfect ecclesiastical history of those times shows, most conclusively, that they al- ways disclaimed the fanaticism of that sect. Even their candid opposers admit the foregoing fact. The Baptists do not, like some sects, trace their origin to the Re- formation, as it is termed. For, all the while, before, during, and since that great work was performed, a people of their faith and order have been striving, in the face of all opposi- tion to reform the looj-Id, by maintaining and preaching the truths of the Bible. The reformers, on the other hand, had the reformation of their church — then, in another sense, the whole world — moreparticularl}^ before them as the great object THE OLD BAPTIST TEST. 57 of their labors ; or were engaged in seceding from the Roman Catholics, or in instituting different modes of Christian wor- ship from theirs. Here we have a visible distinction be- tween the parties. Divine truth may be born again and again, in the persons of the elect, after having been martyred in the persons of others. Christian baptism ma}^ be preached by a few, after having been changed into another baptism bj many ; and primitive usages may obtain again and again, after having been changed from time to time. But none of these divine things can be reformed. The Reformation did, doubtless, afford the Baptists a better opportunity of preaching the Gospel ; of setting forth extensively their doctrine, their mode of worship; and of becoming more generally known by the Protestant sects, as they have been termed since the Reforma- tion. • But after all, we should feel far greater concern about iden- tifying ourselves in our faith and lives, with those whose his- tory is of divine authority. Let us try our faith and lives by theirs, and strive to maintain the way thereof in all things. Our doctrine, we are aware, implicates the subject of repro- bation, or state of the non-elect, about which I can only make a few remarks : This is one of the deep, unsearchable things of God, which no man has fully comprehended, it pertains to infinite wisdom, foreknovvdedge and justice, and to the state of the non-elect both in time and eternity, as therewith connec- ted. It will require eternity itself, and not merel}' time, for its exposition. We can only speak of it in Scriptural lan- guage and terms ; it w^ould be unsafe to deal with the subject in any other way. To conclude — let us examine ourselves as to whether we possess, doctrinally and experimentally, the Bible signs of the Lord's people ; and if we do, let us demonstrate them practically in our lives. 'Therefore, seeing we are compassed 58 THE OLD BAPTIST TEST. about by so great a cloud of witnesses, let us lay aside every weight, and the sin which doth so easily beset us, and let us run with patience the race that is set before us, looking unto the Lord Jesus Christ as the Author and FrNisiiER of our faith.' ■7* HERESY. FIRST PART. Did not a great contrariety of opinion exist among the Old order of Baptists, in regard to certain religious subiects. which have been heretofore so improperly made moot-points among iis, Vv'e Vv'ould not thus address you. We would be very far from proposing such things for your considera- tion and discussion, did they not already prevail among you, as topics of painful controversy, producing distress- ing and divorcing results. Our aim i^s rather an endeavor to show, in the spirit of meekness, love and forbearance, that some of our much esteemed Brethren do not interpret certain portions of Scriptures aright — that their expositions lead themselves paid their hearers into the Parkerite heresy :^ and to rescue such texts as have, by perversions, been forced into the s'jpport of that heresy, from such service. Our design is not to attack Parkerism in a regular way, but to try, by a fair and unsophisticated showing, to prove that such passages of scripture give no support to its new and changing forms, which, if done in "a right spirit," will, we *The Manichffin heresy as modified and propagated bv Elder Daniel Parker, of - Old Baptist notoriety ; and yet it is due to his memory to state, that he was orthodox, for the most part, on other subjects; and could he have foreseen the sad effects of his crude notions, even up to this time , among the Baptists, it is very probable lis "w-ould never have published them. A REFUTATIOX OF THE IANICH.EO PARKERITE GO A REFUTATION OF THE hope constrain such Brethren to re-consider their present views. Our charity towards all such is sufficient for the hope, that they would renounce their Parkerite notions, could we show them that they are incompatible with the word of God, and especially with those texts which they have gleaned from the Bible and pressed into a seeming support of such things. We again affirm, that we would not, by presenting such subjects of controversy, excite the minds of our Brethren, did we not know that great excitement at this time prevails on account of them— which has already given rise to serious hurts and difficulties — in which character we now take them up. This will account for the seeming want of method in this address, as our course will be to discuss such things as are producing distress and divorcement among us ; for it is both well known and painfully felt by the Baptists of this Association, and the Old Order generally, that many hurtful and untenable notions, unsustained by the word of God, with nothing for their support, but mere Parkerite perversions, have been, for a long time, gaining strength and consideration among us, against which we now protest plainly, yet chari- tably. We are not without the hope that if we will rightly con- sider the subjects of difficulty among us, by referring them to- the Word of God, and looking at them in the light which it affords, we may yet come to some general understanding about them, whereof union and fellowship may be predicated. Even with the facts before us, as just stated, did we believe that any thing which we shall say, would admit of heretical perversions, or could be used for the strengthening of any re-' ligious error, we, would at once desist, and forego all its pros- pective advantages. lis subjects have been well weighed, and all their tendencies carefully traced out, and we cannot see that they lead to a single heretical dogma of this or any other time. Let us see : for instance, all that we shall write on the Origin of Evil will go to show the great truism of One MANICH.EO PARKERITE HERESY. 61 God, the Great First Cause of all things. Then will follow the truth of the fall of all the human family in /Vdam : sin, a consequence of disobedience ; a Scriptural account of the union between. Christ and His people ; the relation of Satan to the wicked; and the resurrection of our bodies. None of these things lead to heresies of any kind — it is only the denial of them which does — and it is a matter of surprise that any of the Old Order of Baptists should have eA'er entertained any notions in opposition to such evangelical truths. As we have to shape our address according to the subjects of controversy among us, wo will proceed according to the following order : to shovr, 1. That the imperfection of all created things is the soarce or origin of evil, and not an eternal principle of evil, or an eternal Devil. ■ ■ 2. Prove that all the human family, elect and non-elect, fell in Adam, in opposition to the Parkerite notion that, only the elect, or Church, fell in him ! and give an exposition of the two texts of Scripture v/hich they quote in confirmation of that error. 3. Set forth the Scriptural account of the different kinds of union between Christ and His people^ contradistinct to the Parkerite view of the subject. 4. Offer an exposition of the revealed doctrine of the change and resurrection of our natural or mortal bodies, in opposition to the fallacy of the non-resurrectionists. 5. Conclusion. We will now consider our first proposition, — that the imperfection of all created things is the source or origin of evil, and not an eternal principle of evil, or an eternal Devil! As we approach the great labyrinth of evil, the deep dark problem of its origin, we feel conscious that our lights are dim, and that our clue must necessarily pass through many mystic windings ; yet we feel confident that we shall be able . 62 A REFUTATION OF THE to pass safely with our reader through maDy of its resolvable intricacies, and, as we proceed, show that all the ^vindings and doublings of the Parkerite Pagan Philosophy lead to a Minotaur of heresy, more to be dreaded than the Cretan monster of old — likewise indicsite the true source of evil, and in the light of analogy show the origin of Satan himself — - then in that stronger and clear light, which reveals Mercy's only guaranty against such things, find an easy and safe outlet from all these labyrinthian mazes. We will at once put iorth our lights and proceed. Here they are : "I am the Lord, and there is none else ; there is no God besides me, I form the light and create darkness ; I make peace and create evil. I, the Lord, do all these things." Isaiah xv, 5, 7. "His angels He charged with, folly. Yea, the heavens are not clean in his sight. Yea, the stars are not pure in his sight." Jobiv, 18; xv, 5. It is impossible to conceive of evil antecedents to creation, when Godj and God only, existed, without setting up from everlasting a self-existent, intelligent antagonistic spirit; which cannot be done without a gross and palpable violation of plainly revealed truth. As infinite good would just as necessarily exclude the existence of evil as infinite light would the existence of darkness, until ^omG oil icr form of good, or light was created,— for instance. And as creation involved necessarily a finite state of things, we shall find in thU finite of things the true and undeniable source of evil. Finite good must be created before evil can come into existence, just as finite light must be created before darkness can exist — finite wisdom before ignorance, and finite power before weakness, &c. Man was created good — pronounced to be very good by his Creator, but the good there spoken of was fiinite — ivas imperfect^ and, therefore, contained in itself a liabilit}^ to pervert itself. Thus we may expect to find a source of evil in man himself fore his fall, before Eve was tempted by Satan, or Adam by Eve. Let the reader be not alarmed; We have abundant proof MANICH^O PARKERITE HERESY. 6^ just at hand, or be assured we would not have put forth such a proposition. In connection with the finite stp.te of things, which creation involved, we see angelic folly, impurity of the heavens, and human liabilities to evil. The following considerations will show a source of evil, while man was in a state of innocence: It must be admitted, as an incontrovertible fact, a great truism, which developed it- self in the Garden of Eden, that, in the state of our first pa^rents, as created, there was aliahility to deception, to temptation^ disobedi- ence,Srin a?id death, which, although a source of evil initself, was, we admitj latent, a mere state or condition, and vv^as not acted on by the Lord in the production of open or manifest evil, but was rather guarded by Him as a quarter from whence evil might emanate, by presenting to cur first parents the dreadful consequences of yielding to temptation. Gen. iii, 17. This liability to deception, to' temptation, and disobedience, vv-as acted on 'by Satan, and the latent evil made manifest by him. We are aware that it maybe said that, if Satan had not tempted Eve, she would not have disobeyed the Lord; yet we must affirm, notwithstanding, that her disobedience emana- ted . from a liability to deception and temptation, as well as from the guile of Satan, and not from him as the exclusive fountain of evil. For, had there been no liability on the part of our first parents to temptation, he could not have prevail- ed in tempting Eve, nor Eve Adam. This liability to decep- tion, temptation and disobedience must exist in the state of all finite creatures, a source of evil which God and Christ are said to be exempt from. Here we see the force of the truth that ''God cannot be tempted with evil, neither tempteth He any man." Here, then, are all the sources of evil at once exclu- ded, that of tempting, and that of a capability of being tempted. Neither could Christ be tempted; in his state there was no lia- bility to deception, temptation and disobedience, and, there- fore, Satan could open no fountain of evil there. Mat. iv, 1. We have plainly shown a source of evil in the state of our 64 A REFUTATION OF THE firs^t parents contradistinct from Satan as the only origin of it; for fte only opened a fountain of evil, which was guarded, as we have just shown. He certainly did not produce in our first parents a liability to deception, temptation and disobedi- ence, but found it there and acted on it; and although it was la- tent, yet its latency did not prevent it from being a source of evil. Tke state of our First Parents was amenable under the influ- ence of an Evil Power, to temptation, disobedience, sin and death. Liabilities to such things surely constitute, in them- selves, a source of evil. To tempt, as Satan did, was an evil act, and a capability of being tempted, on the part of Adam and Eve, was an innate or inherent evil in their human state. As the Parkerite does not deduce the least proof from .the Word of God, in confirmation of his untenable notion of the existence of an eternal Evil Spirit, we cannot meet him on , scripture ground, in the discussion of that point, but will rea- son the case a little with him, and a few words must suffice. One of two propositions must be admitted — either that this imaginary eternal evil spirit was from everlasting, now is, and ever will be, under the complete control and dominion of God; or that he is as independent of God in his acts as he is in his existence. The first would involve an unreasonable para- dox; that of an eternal evil spirit acting through eternal and infinite goodness! — and the second would include the Pagan absurdities of Polytheism. , Thus we see the absurdity of the notion of an eternal evil spirit acting or prevailing through infinite and eternal good- ness, a.nd that; the perfection of the Godhead must necessarily exclude it; and we will now show just as plainly that the im- perfection of created finite beings necessarily involves evil. Infinite and perfect good can never pervert itself; therefore it is free from the evil of a liability to pervert itself through any de- gree of imperfection. Through the imperfection of power comes the evil of weakness; through the imperfection of wisdom the evil of ignorance; and why not see, and admit, that through MANICH.5:0 PARKERITE HERESY. the imperfection of created good comes evil? Through the imperfection of moral power the evil of disobedience en- sues; reason is a consequence of the imperfection of the hu- man intellect, and its conclusions are often foreign to truth. Through the imperfection of created things we have become familiar with opposites — as when we think of wisdom we also think foil}', of power and weakness, of good and evil, of right- eousness and sin, life and death, time and eternity, &c. Bu^ observe, none of these things are applicable to God; thej^ care only be referred to created beings, yz'7z?7e, inferio7^ and imperfecty when compared to God. His infinite and perfect wisdom ad- mits of no ignorance. Wisdom must be created in some oth- er /br7?i before ignorance can exist. Infinite povv^er excludes- weakness; then power must be created in some other/or/rt before weakness can obtain. Infinite perfection will not admit of imperfection; then something imperfect m.ust be created' before imperfection can ensue.' Infinite good, as we have seen, excludes evil; then finite, or imperfect light, must be created before darkness can exist, as infinite light would not allow it. In this way God is said, in the text, to have created evil and darkness, and in the creation of finite lights, either those of the human mind or of the universe, he created dark» ness. Anterior to creation, there could rot have been evil of any kind, but it was engendered by the imperfection of created things — by their state, and not by a previously existing prin- ciple of evil, for we have seen that this could not have origi- nated from the attributes of God, neither have existed of it- self as a prevailing power against God. Its piimordium, rise, or commencement, must have been in the imperfection of the creature, in his state : the more this state is unlike God, the greater will be the tendency to evil and the more like Him, the less. Hence, then, our views of God and His creation excludes Pantheism, for God is plainly seen in all of" Hi« own glorious perfections, contra- distinct from His works; and, if it be asked why all His works are not as perfect as m A REFUTATION OF THE. Himself ? we answer, this could not have been the case with- out confounding them with Himself, and then Spinosa the Pantheist would have written to some purpose. God w^ould,. according to that rule of creation, have given His own perfection to all things, which it is even absurd to suppose;, for how could the perfection of unoriginated existence, for in- stancej have been given to created things? Impossible ! God is THE Great First Cause of all things, and all other things were created; and could they have partaken of that perfection which would have forever excluded evil, the God-head could not liave been seen apart from such a creation — -God would have been one with it, and confounded with it, also, in that case; for, if all beings were like Him, there would not only be an exclusion of all evil, but ail beings would at the same time be in possession of the same one wisdom, one power, one purpose, ONE PERFECTION, ONE ESSENCE, ONE MIND, ONE HOLINESS, ONE WILL, ONE GLORY, whercin God would be One with. His crea- tures, and not One in Father, Son and Holy Ghost alone, as he has revealed himself. These divine perfections cannot be multiplied, and are, therefore, incommunicable ; for the idea of two Infinite Essences, two infinite Powers, (kc, is incom- patible even with common sense. Then we are not to look for divine perfection only as we see it in Three divine and un- originated persons, equal in all things, and therefore, only One God, a Tripersonality, but a Triunity in one underived infinite existence, in one infinite impassable perfection, in^/z*? boundless wisdom, in one illimitable power, in one will, in one holiness, in one inscrutable Providence. So that, in the light of reason, we can perceive that there may be Tripersonality, but Unity, in the Godhead; and, with reverence be it spoken, there may be a plurality of persons, but there can be but one Godhead--only One God. 1st John v, 7. We will reason a little further on this subject. Suppose there were three human or angelic beings — though the figure is necessarily imperfect — who had precisely, in all respects, the same mind, the same judgment and intellectual power; there would be but one mind, one judgment, one intellectual :uAXICH-I,0 FAPwEERltE H£E.£SY. ' ^ power, one will, eaid one course, in rel-ation to all things. Thus a tripersonalit}' is resolvable into a UBity of mind, of judgment, mental povrer, will and action, by virtue of being precisely alike : and v/hy may not a tripersonality in the Godhead resolve themselves into unity by being a,lso precise- ly alike, equal and impassable ^ differing not in Godhead, but only in personality, as the vSon in the humanity says : "My Father is greater than I," the Father says all manner of sin against himself is pardonable, but not against the Holy Spir- it. ■ Here w« see a difference in personality plainly indicated, which should be regarded, yet strictly in connection with the foregoing principles in regard tO the Godhead. Hanng treated of the doctrine of a TripersonaUty in divine unity in the Godheab, or Oxe Gob, I will now offer a few rem.arks on the subject in its sublime relations to the Christian religion: "For there are three that bear record in. heaven, The Fatiiee, The Word and The Holy Ghost; and these Three are Gxe.'" The doctrine of the Trinity con- stitutes an essential article of the Christian's creed: its vital importance appears in the fact that no vrcrship v/ithout an acknowledgment of it, is accepted of God. The tailure to worship God acceptably according to any other belief may be seen in the worship of the Mohammedans, who believe in the unity of God but reject a trinity of persons. Decidedly in point is the consideration, that out of 100,000 worship- pers of this creed, bowed in professed. reverence before God and praying in Tslamitic zeal, not one obtains acceptance with God; If the Arian ask why not ^ the answer is, because they Avorship without a sanctiiication of the Holy Spirit, and vrithout faith in the Son, and consequently do not -have access unto the Father. Having also shown the divine liarmcRy of Three Persons in all the perfections and attributes of The One God. I will now refer to their perfect agreem.ent in all the profound acts -of salvation by Christ. The Father, the Son, and the Holy .•Spirit are one in divine foreknowledge of the elect ; One in the ,68- A REFUTAT[ON OF THE , eternal purpose to save by grace; One in electici ; One io redemption; and there is bat one will in the gift of all the blessings thereof. Without this divine agreement in all these respects, our doctrine of the Trinity w^ould involve three Gods in disagreement instead of three persons in divine harmony in One God. Hence, the error of supposing that the Son died for an^f more than the Father gave Him ; — that the Spirit wills tlie salvation of any but those who were chosen unto salvation from the beginning, through a sanctilication of the spirit; — or, that the Father pardons any beside those for whom the Son died; or that He will fail, in any instance, to pardon any one for whose sins the Son atoned. Thus we discover there must be a divine personal agreement in the atonement as well as in all other spiritual blessings given to believers in Hlm, in order that the divine and eternal Oneness may subsist ! A general atonement and special application, as it is termed, makes an issue between the Holy Spirit and the Son ! ' • A general atonement by the Son, and a special justification only by the Father, also involves disagreement; and violates the one divine purpose and the one divine will in the great affair of redemption ! This cannot be; a divine harmony does assuredly exist between the three persons of the Trinity, as may be seen again in the work of regeneration. Those who were chosen by the Father in the Son, before the world began^ are those for whom He gave his life, and are those who ex- perience a sanctification of the Spirit unto a belief of the truth, even unto the faith, which is a fruit of the Holy Spirit. There are no Arminian discrepancies here, such as imply difierent purposes, different wills or desires, on the part of the Three Persons in the Godhead ; for the unity of God must be maintained in our doctrine as well as a Tripersonality, which can only be done agreeably to calvinistic tenets, as they have been termed. No one can maintain their divine unity con- sistently with the Arminian creed. The scriptures, according to the following references, prove most conclusively what has MAXTCH.EO PARKERITE HERESY. " 69 - been said about tlie divine harmony of the Three Persons in the Godhead, in all thino^^ which pertains to man's salvation and his regeneration. Eph. i, 8, 4; John x, 11; Thes. ii, 13, Bat to return more directly to the subject: \ Creatures from all that has been set forth, must, in all res- pects, be inferior to God, and in that inferiority we perceive the great fountain of evil: for, before the act of creation, there was no angenc no im^Kirity of the stars, no uncleanness of the heavens, no angelic or human liabilities to temptation, deception, disobedience, pride, sin and death, as we see was the case after creation. Job iv, 18; xv, 15; xxv, 5. The objectors may contend, according to our view of the subject, that the saints in heaven ^vill not be exempt from this source of evil, as their state will be inferior to the perfection of God. This would be true, were we to consider ihem in ili-cmsclves, as being there under a law and not under grace. They will then be under the power and c> .nrroi of the Spiritof Christ, which will exclude all liabilities to evil. For grace does not pervert itself, neither can it be perverted. They v^dll there have a perfection in Christ, which njinn^rt the fountain of evil connected with their creatiu'e^liip id _^.u-:rii — Christ wili be made to them wisdom, and righteousness, and sanctifica- tion,and redemption; and for further conhrmation. Christ says, ^'I am in my Father, and ye (the saints) in me, and I in you," Here we see that the tendency to evil we have been speaking of. is farever excluded and shut out by the perfection of Christ and his equalit}* with the Father. The peculiar safety and exem.ption of the saints from all evil, in heaven, as secured by Christ, in contradistinction to the danger and perversion to "hich all other beings are exposed appear very plainly from the foregoing considerations. Again: It may be said that, according to our doctrine, God must be the author of evil. Let us see: God created finite good, and it perverted itself, not according to the commandment of the Lord, but contrary to it. But, continues the objector, he created good^fiaite — Very true; for no other kind could have ■ i . 70; A REFUTATION OF THE' - been created;- for, as we have just seen, creation involved a finite or imperfect state of things, which, as a secondary- cause^ produced evil. Evil, then, .emanated from the state of created things, and not from God, nor from an eternal spirit of evil. God, we admit, was the-author and creator of finite good, which good perverted itself, through its innate or inherent liabilities to evil; and we must also admit that creation not only neces- sarily involved a finite. state of things, but likewise a source" of evil in that state. - ..... "It is a deep, dark tUouglit, and needeth to be diligently studied,. But perchance evil'was esseutial that God sliouM be seen of his creature?; For where perfection is not, tlie're liicketh possible good^ And the-absence of better'that might be, taketh from the praise of it is well;. . Jthd' creatures must be finite, and finite cannot be peifect: .Therefore, though in small degree, Creation inYoIveth evil- He chargeth His angels with folly, and the heavens are not clean in his sight, For every existence in the universe hath either imperfection or Godhead; And the lighit that blazeth bufcin- One must be softened with shadow for the many. There is, then, good in evil, or none could have knov;n his Maker^ Xo spiritual intellect or essence could have gazed on his high perfections, No angels' harps could hiivo tuned the wonders of His wisdom-, . Ino ransomed souls have praised the glories of His mercy, ' !N".o howhng fiends have shov/n the terrors of His justice. But God would have dwelt alone in the fearful solitude of holiness."* The idea or notion that Adam and Eve were the only ra- tional and accountable creatures whom the Lord brought inta existence, throughout the whole created universe, is a grog's violation of revealed truth and human reason; also of the lights- of astronomy and analogy ; and though we might deduce much confirmation of our views from these other sources, yet we shall confine ourselves strictly to scripture testimon3^ Id the beginning God created the heavens and the earth. Thus the heavens and the earth were created and all the host of them. *We have made this Cjuotation, from Tupper's "P-royerbial Philosopht," not as' the source of our views, but in corroboration of them not only asset forth here, but as publised before Tupper wrote his book, in a treatise on the Origin of Evil in the Sipis^ of the T'imes of October,. 18-12. MANICHyEO PARKERITE HERESY. 71 For by Him were all thi'igs created that are in heaven, and that are in earth. Gen. i, 1; ii, 1: Col. i, 16. As the Parkerite denies the creation of angels, we will have to preniise a little. The heavens, we see, were created, and all the host of them. By the word of the Lord were the heav- ens made, and all the host of them, by the breath of Ills mouth. Psalms XXX, iii, 6. i\nd what do we understand from the words "and all the host of them?" Do these words embrace the heavenly host of angels, or the sun,, moon and planets of our solar system and those of other s^^stems ad bifinitUm? Be this as it may, v/e have besides this a surer word of prophecy in relation to the creation of "angels, whokept not their first estate, butleft their own habitation," and are "reserved in everlasting chains under darkness unto the judgment of the great day." Jude 6. Again: "God spared not the angels that sinned, but cast them down to hell, and delivered them unto chains of dark- ness to be reserved unto judgment." 2d Peter \i, 4:. Christ says, JohnVii']., 44, Satan was a murderer from the beginning, and abode not in truth; by which it seems he was once in an abode of truth, and, from the time he became Satan, from the very beginning of that state, he was a murderer. We also, read of elect angels. \st Tim. v, 2l. From all of which' we learn tha,t angels were created somewhere in the heavens, but we know not whether in the first or second heaven; not in the third, we presume. 2d Cor. xii, 2. They, however, had a habitation, somewhere in the created heavens. Further we read in the Vford of God tha,t those who kept not their first esta^te and left their own habitation, were cast down out of it. after they had sinned, to hell; 'though, for certain reasons, and at certain times, they are' suffered to come forth, and rove, about in this earth, and in the air. Moreover: May we not recognise Satan at their head^ as one who abode not in his first estate, in the truth, as Christ stated: for we have no idea that Satan was created in his present state, but was created an upright, intelligent spirit, in the light of' truth of some kind, in which state he, however, abode not.. 7:2^ . * A REFUTATION OF THE " John viii, 44. Being lifted up with pride, he sinned, and was cast down and cursed with a change of state. After he sinned, we may safely infer that he involved other angels in the same sin, curse and change of state ; for he is said to be a murderer fi^om the beginning of this state, when he ceased to abide in the truth. His involving other angels, and soon afterwards Adam and Eve, in disobedience, sin and death, show his mur- derous course very plainly. According to what has been stated, we may expect to meet with Satan and his legions here; and the words of Christ to His disciples are in full agreement with this view of the subject. \vhen He directed them to cast out devils^ and not the devil, as is also the reply of the devils on a certain occasion that their name was legion, for they were 77iani/. Besides, there are different kinds of devils, as we learn from the words of Christ. ''Howbeit this kind goeth out by prayer and fasting?" thereby plainly indicating different of dev- ils. ' But, after all, we must forestall the Parkerite here, as he will say that all we have quoted from the Word of God, in re- lation to angels, has reference to Adam and Eve, and their posterity. But this he cannot do, with any kind of consis- tency, according to another tenet of his — that souls cannot be lost— cannot goto hell. Ashe is bound to admit that they had souls — Adam, at least, according to his own notion — these scriptures, of course, will not appl}^ to them, as the an- gels who sinned and were cast down to hell ; nor to the elect, as they likewise have souls. And, as he says, that the non- elect never fell in Adam, but have kept their first estate, these scriptures do not embrace them either, as the angels who fell kept not their first estate. The fallen angels are in close union and agreement with fallen sinners, and we have reason to believe that the "elect angels" are in union and agreement with all regenerated per- sons — ministering spirits unto the heirs of salvation, and that they will abide together in ultimate glory and bliss, while the MANICH.EO PARKERITE HERESY. fallen angels, the '-angels who sinned," will abide with the wicked finally in: the bottomless pit! We will offer a few additional suggestions on the Origin of Satan, as Satan, or as a Devil, and bring this subject to a close. We have just seen that creation necessarily involed finite crea- ture ship, which, contained in itself an innate source of evil;but, in order to indicate the origin of Satan as Satan, it will be proper to set forth the fact that this finite condition of all crea- tures, whether of human beings or a-igels. involved the neces- sity of a law being given by the Creator to the creature, in a state, which admitted of a violation of such a law, or rule of conduct. Moreover: that the violation of such a law, or commandment, as in the instance of hum.an beings, was at- tended with dreadful consequences; those just in point were a sad change of state, and an expulsion from an earthly paradise. The scriptures assure us that "sin is the transgression of the law;" also that the angels sinned; and, as "sin is the transgres- sion of the law;" they must have transgressed a law which was given to them when they were created. Further: may we not expect that sim^ilar consequences ensued in their case as in that of Adam and Eve — a change of state, and an ejection Jrom their habitation, Adam and Eve, after they had sinned, were ^^driven ouV^ of the Garden of Eden, and went forth fallen sin- ners. "The angels who sinned were cast down to hell, and de- livered into chains of darkness; who like Adam and Eve, kept NOT THEIR FIRST ESTATE, but wcro chaugcd luto Qcvils. They, however, according to an unresolvable Providence, — which, however, must, all the while be predicated of infinite wisdom, goodness and power, — are permitted by the lengthening of their prison chains, to come into this world; and J:-;uan was sufiJ'ered to enter the Garden of Eden, and to tempt and se- duce oar Fii'st Parents; — Satan as the chief of devils, then be- came the Prince of the power of the air, and the Chief Ruler of the powers of darkness, and often took up his abode with other spirits in the hearts of sinful men, as in a palace, where he 74 A REFUTATION OF THE was, and is yet kindl}^ entertained with his associate spirits, until ejected from thence by the Lord. It appears, from revelation, that the Lord has two modes of government for his creatures: one by giving them a plain lav*', or commandment, for the exercise of their moral powers, obedience and free agency, which by-the-bye, has, in all in- stances we know of ended disastrously— ruinously downward ad infinitum? The other mode has been to work in them both to will and to do, of his own pleasure, that which he had com- manded. This has been the only safe way for the creature, and, in its different ways, constitutes the sum and substance of Divine Grace. Li this way, we presume, the elect angels v/ere confirmed in a holy and happy state, by the Lord working in them "both to will and to do" his commandments, and thus keeping them, by his divine power, from sinning ; wherein we see the grace of internal guidance and safe keeping, but not the grace of redemption, as they never sinned, through which grace, how-. ever, they become united and associated with saints here on earth, and will hereafter be associated and united with them in the saints' third heaven, or heaven of heavens; while, on the contrary, the angels who sinned 'and kept not their first estate had, by sin and a change of state, become fit associates for wicked persons here, and hereafter. We would just remark that, when the term angel in the Word of God does not seem to agree with the exposition, here given, it is used figuratively^ as is the case in many in- stances. We think we have, in some respects, indicated the origin of the Satanic state satisfactorily; but we freely confess that there are many unresolvable problems connected with it which we shall not presumptuously attempt to explain; our design is, rath- er to direct the candid enquirer in a way which will not lead to hurtful heresies, than to remove all its difficulties. Let us, however, present one more view of it. \ «• MANICHiEO PARKERITE HERESV« We have prove'd that man's state at first admitted of diso- bedience, and his present, fallen state, is a sad consequence of his disobedience. May we not then infer, in the light of anal-" ogy, that the origin of the Satanic state is the same, or analo- gous to that of man. But we will look at it under a clearer and surer light. Not a novice, lest being lifted up with pride lie fall into the condemnation of the devil. 1st Tim. iii, G. Satan was lifted up with pride, and was therefore condemned, and became Satan, Devil, etc. Man disobeyed, and was con= demned, and becamis a sinner, etc. However exalted the state of Satan may have been before he fell, there was in it a liability to pride; and if it be asked how this liability to pride was brought into sinful action, we answer one of the very ele- ments of his state or nature, inferiority to God might originate it, in violation of a precept to the contrary. For God, and God. alone, can glory in his state without pride. There is no lift- ing up with Him; but Satan through, the imperfection of his state, could originate pride, and falL under condemnation on account of it, and as a curse, suffer a change of state, as did man. Man fell very soon after his creation, and may we not also infer that Satan did likewise? We will analogize a little further here : Man fell through disobedience, and the whole course of fallen man is one of disobedience ; — Satan fell through pride, "being lifted up with pride," and his conduct since confirms it. Let us see, 2d. Thes. ii, 9. Antichrist, the very personification of Satan, is thus described in connection v/ith the "being lifted up with pride," as one "who opposeth and exalteth himself above all that is called God, or that is worshipped ; so that he, as God, sitteth in the temple, showing himself that he is God." Thus we see that man was capable of disobeying before he fell, and that he has been cursed with a far greater tendency to sin, and even now tries to assume his former state by making a religious show; so with regard to Satan ; we have just seen that he had in his state an element v^diich originated pride, and that he was condemned for "being lifted up with pride," and that his liability or tendency to pride has, as a eurse^ 76 A REFUTAT[ON OF THE become also greater, and is now capable of engendering pride to the extent we have just seen in 2d Thes. ii, 9, and yet tries to appear as he once was, an upright angel, by deception, and transformation. Our analogism might be carried still further, but we must desist, and proceed to the consideration of other things. We have been thus particular, in order to show the differ- ent sources of evil, as they exist in the finite state of all created things, as many of our good brethren have turned Parkerites, because they could not trace evil to any other source than Satan, and then, that they might disconnect the source of evil from God, and his works, have created in their fancy an eternal evil spirit or devil, without a single solitary text of scripture to sustain such a notion. Second Projjosition: To prove that all the human family, elect and non-elect, fell in Adam, in opposition to the Parker- ite notion that only the elect, or church, fell in him. We confess we are ashamed of the necessity of defending so obvious a truth — one which is not only set forth in the Holy Scriptures, (Acts xviii, 20; Rom. v; Eph. ii, 3,) but fixed also in the very nature and being of all, in both soul and body. Yet, strange to relate, many of our preachers are often heard to say, in our pulpits, to the great hurt and annoy- ance of many, that all who fell in Adam will be saved in Christ — indicating, thereby, darkly and vaguel}^, their Parker- ite doctrine, leaving their hearers to form whatever conjec- tures they may of their meaning. The suppressed meaning of this saying, as shown at other times, is, that the non-elect did not fall in Adam, and therefore, all who fell in him will be saved in Christ. Their course, all the while, is rather to insinuate their views, under cover of such expressions or sayings, than to give a full, candid exposition of them; for whenever the latter is done, however seldom or well-timed it may be, it generally produces so many hurts, so much strife and contention, that they generally prefer the former course. In opposing so absurd a notion — that the non-elect did not MANICH.EO FARKERITE HERESY. 77 fall in Adam — we feel as though trying to prove that six and six do not make ten, and that five and five do. But, after all, they say, it is owing to our want of scriptural insight which prevents us from looking into this great deep as they do! One might, it is true, fi^e, in his own perverted judgment, how six and six make ten, and yet complain most bitterly that others could not see it for the want of a similar obliquity, of mind. We will now quote one of the texts which, by palpable perversion, has been pressed into the service of Parkerism : "Unto the woman He said, I will greatly multiply thy sorrow and thy conception : in sorrow shalt thou bring forth chil- dren," Some of the best scholars agree in the opinion, that nothing more is meant by the Hebrew words from which this has been translated than that the woman, as one of the evils she had just incurred, should suff'er greatly in child-bearing, which has been verified throughout the whole world. While Eve was to suffer in child-bearing, we read that the Lord "said unto Adam cursed is the ground for thy sake; in sorrow shalt thou eat of it all the days of thy life." But for sin, through disobedience, Eve w^ould have been exempt from pain in child-bearing, and Adam from sorrow in tilling the earth. We will, however, take the words of the English transla- tion as we find them, and we confess we cannot see the vague, mysterious meaning in them which the followers of Parker do. And although it is a little difficult to make out a full exposition of their notions in regard to this text, yet we will show, very plainly, the absurdities which the}' lead to. In the first place, they attach great importance to the word multiply^ and suppose that the non-elect are all embraced in that word, and profess to see them brought to view in that mystic word, distinct in nature and birth from the elect, which Adam alone represented before the fall; that there were just enough souls infused into Adam for the elect, and none for the beings which were to be multiplied. These, as they come into the world, bring with them a seed from the devil, with 78 A REFUTATION OP THE which he was eternally united, and which exists in theni instead of souls— so they have derived nothing from Adam and Eve but a body— the rest from, the devd, and therefore called children of the devil,' Although it is both very difficult to set forth their notions, and to understand them even when' they preach or write them, yet we think as far as we have gone, we have not misrepresented them on this subject y the multiplying of the human species. Surely the Lord knew, precisely, how many elect and rvon^ elect would be born into the world; and we find that there was a prospective a^rrangement of all things in the Divine Mind, with regard to both, before the world began ; and,if so, how could the multiplying of Abraham be deemed so great a blessing, as he was muHiplied into niany of the non-elect, as well as elect, as in the instances of Korath, Datham, Abiram and Ishmael, these were as fully a multiplication of Abraham as were Levi and others of the elect. And before man fell "God blessed them, and. said to them, Be fruitful and multiply and replenish the earthy and subdue it." Who can suppose that the multiplying of the human family deprived any of souls, when it is even set forth that the Lord's commandment to our first parents, before they sinned and in- curred death, was to multiply and replenish the earth? And we know that Abraham v/as muUijilied into many of the elect and non-elect. If the multiplying of the woman's conception be considered as a curse, the source of the non-elect and their destitution of souls, apart from the pain and sorrow of child- bearing, how can the multiplying of Hagar's seed, or the mul- tiplication of Abraham himself, be considered so great a, blessing, especially as he and she must have been multiplied into many of t\\e non- elect? Likewise, look at Jacob's blessing conferred by his father, Isaac— Gen. xxiii; 3. It is to the fall of man, and not to the multiplying of the woman's conception, that we must look as the source of the date of the non-elect here and hereafter; an innate state de- rived from the perverted, primordiate stock nowise different MAXiCH-SO PARKERITE HERESY. 7*^ . in derivation from that of the elect, who are, "by nature, the children of wrath, even as others."' But, to evade the force of this scripture, they will not admit that the word "nature" there embraces the whole man, soul and body; they regard the soul as something uncreated, an infusion from -God, or portion cf his essence, something Vv hich they say "is as old as God!"' Then the elect and non- elect mPty be alike in their bodies, ac- cording to their notions, but not in their souls: hence the elect in * their natural bodies, may be the children of wrath even as others. We ask hovr can they be called children, implying persons, who cannot exist as such without an union of soul and body, and therefore, both must have been included by the Apostle, when he said they vrere by nature, according to their natural state, in soul and body, the children of wrath, just as the non-elect were in soul and body. The generaf course of Parkerism is, to exclude souls from the non-elect, and to establish an in- nate difference between the elect and non-elect in that res- pect: but to admit that they do not differ in natural things, which does not include human souls, which they say are as ' old as God, and constitute the church which always existed with God: and if so, must have been a portion of Himself; and yet, these very souls became in time ''dead hi trespasses and sins,''^ love and live in sin, and in rebellion to God, while in that state, and if not changed go down to hell ! and yet a part or portion of God Himself! The soul that always existed vrith God, that was infused as a portion of him- self into Adam — 'Xo, says the Parkerite, the soul cannot go to hell: very true, indeed, if it be as he says; and well may he. withhold such souls from the non-elect, for such could never be lost: Thus, the Parkerite having giv- en the elect, souls of too high an order to go to hell, has to seize upon another dilemma, that of giving to the non- elect something in lieu of human souls, which is a seed, or spirit fromi Satan, with wdiich he was eternally united, and that the multiplying of the woman's conception, was to bring forth bodies for the inhabitation of this Satanic seed, which dvrells in them, as do human souls in the "* A REFUTATION OF THE elect; and that when the non-elect die, the human body goes down to the earth, there to remain, and the seed of Satan, I suppose, to hell — so of Adam's family, no part nor portion thereof will ever go there! We see here the reason why the Parkerite, for consistency, denies the re- surrrection of the body. If human souls be of the high origin that the Parkerites suppose, and the Satanic seed of the low wicked source they contend for, we might very reasonably suppose that we could recognize the elect from the non-elect in their course here, and that the Satanic power would be much greater over the latter, than the former, who had souls of so high an origin; but neither the Scriptures nor observation make any differ- ence. But it is time for us to quote the text, which they bring forward in confirmation of these views: "I will put enmity be- tween thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shall bruise his head. Gen. iii. 15. The plain meaning of the text, both with respect to its literal and spiritual import was afterwards fully verified. There is a natural enmity between the human race and serpents — so much so that it is natural for us to hate ihem. And there is also an enmity between the children of God, and the children of the devil, as in the instance between Cain and Abel, Isaac and Esau, &:c. But before we proceed further, it will be well enough to consider in what sense Cain and Esau were the children of the devil; and we shall find it to be only in a figurative sense: no writings abound more with figures, types, parables and the like, than do the Holy Scriptures. Here follows highly figurative language again in the exposition of the Parable of the Tares, by Christ himself; ^'The field is the world, the good seed are the children of the Kingdom; but the tares are the children of the wicked one." The seed of the sower was good, and it is therefore asked from whence came the tares? The reply is, that an enemy sowed them. The devil, through his ministers and false teachers, sowed the bad seed, termed in the parable, tares ; which Paul calls MANICIL^^O FASKERITE KERESf. '^■^another gospel," and what we may now term the various modifications of Judaism, Romanism, and Arminianism, &c. &c. &c. All fleshly converts to these false systems, may be called the children of the devil, in a figurative sense: while -spiritual converts, to th.e good seed sown by the Son of Man, through his ministers, iw demonstration of the spirit and of pow- er, are the children of the Kingdom. These have to live to- gether in the same church here on earth, and in the same w^orld during their natural existence, and the parable may have two meanings accordingly: First, that the tares and the wheat are so blended together both in the church militant, and in the world at large, that it would be impossible to separate them in this life, in eiiher respect, without rooting up the v.'heat. In the church it is often impossible to distinguish be- tween the tares and the wlieat, and som.etimes when we think we can, we are afraid to remove such, lest we there- by hurt cr drive away others, in whom we have confidence. Vre are therefore cautioned not to be over nice about the like. It is probable, that we have not as a denomination, profitted, as we should have done, by the instruction given here. We have ever been too forward to put away, reject, and keep at too great a distance those who oppose our doctrine, instead of instructing them in meekness and in love, as we have been commanded to do: yet, after all, we are not to compromise, or dissemble with such characters, but to con- tend for the truths of the Gospel, let the consequences be what they may. Again: this parable was well calculated to rebuke the spirit which the Apostles entertained w^hen they asked the Lord to command fire to come down from heaven and consume their opposers. x\s the wheat and the tares grow together in the world, united by natural ties and inter- ests, in such a way as would render it impossible for them to be separated here. Christians are directed i'l the parable to bear v/ith them. As the Apostles asked the Lord to consume such, what might not succeeding believers do in regard to them? they, like the Apostles, might have thought it right for such to be rooted up out of the world, the field in vv-hich they 6 A REFUTATION OF THE have been sowed. But this would have been in violation of the Christian spirit and commandments of the Lord. Be- sides, many of the elect have parents, brothers, sisters, friends, and benefactors, among such, constituting earthly ties which cannot be broken without marring the happiness, peace and well-being of Christians here. Moreover: the order of Providence, in bringing the elect into the world, would be perverted by rooting up the tares out of the field, the world, even if such a thing were practicable. We have been thus particular, in giving an exposition of this parable, in order to lead off the mind of the reader, if he be a Parkerite, from the absurd notion that the tares mean children of the devil, in a literal sense, with a connate Satanic seed implanted in them, derived in some way or another— for they have never told how — from the devil himself, and that they take the place of human souls, of which they are entire- ly destitute. Then, according to their creed, some of us have souls, and others none. Human beings destitute of human souls! What a distinction in nature! How absurd — how ri- diculous! What an anomoly — a human being without a soul! Paul says the Gospel was preached throughout the whole world. Rom. x, 18. The commission was to preach the Gospel in all the world. Then the world is the field, wherein the seed is sown. We find the parable of the sower just in point here: The seed mentioned in this parable is the word of God, the preached word, which only brings forth fruit in good g7^ound, inan honest heart. The devil has great pov/er over it, according to the parable w^hen sown by the way side, on stony ground, and among thorns, and can, through a perversion of it, and the corruption of the human heart, bring forth anti- Christ; whose coming forth is said to be according to his work- ing: 2 Thes. ii, 9; can in a figurative sense, become in this way, the father of all false worshippers: the originator of the doctrine of devils, of Pharisaism, Pagan Idolatry, Judaism, Ar~ minianism, and thus go forth "with all power and signs, and lying wonders," and with all deceivableness of unrighteous- ness in them that perish;" besides all this, can, if necessary, MANICHiEO PARKERITE HERESY. 83 transform himself into an angel of light. Well then, may his dupes be called in a figurative sense, the children of the devil — -the tares sown, the seed of the serpent; hence likewise the .-aying of Christ, "ye are of your father the devil, and the lust of your father ye will do." Thus might one say to the Roman Catholic, ye are of your father the Pope, and the lusts of your father ye will do. We have just shown, that the seed brought forth no good fruit, only when it fell on good ground, when it was received in an honest and good heart; and we ask, from whence came this honest and good heart? Why this difference among the hearers of the word of God? Is it in- nate? is it in the hearer himself? Even Paul asks a similar question: "Who maketh thee to differ from another? and what hast thou, that thou didst not receive? iVow if thou didst re- ceive it, why dost thou glory, as if thou hadst not received it?" 1 Cor. iv, 7. See the difference in Paul's state, when he heard Stephen preach (Acts 7,) and when visited by Ananias,, (Acts ix.) Does not Christ, speaking to his disciples say (Mat. xiii, 11.) "it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given." Many other texts of similar import might be quoted, but we forbear. The first display of the enmity under consideration, took place be- tween Cain and Abel; and we desire to approach it carefully with Scripture lights, that by one plain statement of it, we do more to bring it plainly in view of all, than we could by"* any kind of arguments, or reasoning: 'fCain was very wroth," this is the first instance of it; why was he very wroth? Be- cause "the Lord had respect to Abel, and to his offering." Why did the Lord have respect unto Abel's offering and not unto Cain's? Let Paul answer: "By faith Abel offered unto God a more excellent sacrifice than Cain." But from whence came faith? It is ike gift of God, says Paul. Then it was the ; Lord who made him to differ from Cain, not in his natural fallen state, by having in his providence, given him a soul, and having withheld one from Cain, but by bestowing on him spir- ■ itual blessings, (Eph. i, 3; John iv, 23,) and witholding them from Cain. This enmity did not originate from any inborn , A REFUTATION OF THE' innate difference, but took placejust as soon as Abel was born again. How striking is the exemplification of the truth here, that "he who was born after the flesh, persecuted him that was born after the spirit." This great truth may be shown clearly, in the case of Paul. He aided and abetted in the first Christian Martyrdom; (Acts viii.) and was heart and hand in many subsequent actsof cruel persecution. Observe, there was no enmity between Paul and the persecuting Jews; but mark, as soon as Paul was "born again," a difference ensues, and Paul was in return cruelly persecuted by them in consequence of their enmity towards him. Further in regard to Paul's case: if he was not personally among those unto whom Christ said, "ye are of yoxxv father the devil," yet he v/as there in statt% character, enmity, opposition, &c., just as fully then as any of them, and might thus have been included among them. The enmity indicated in the text, cannot be found any where among the unregenerate. The soul must be born again, before it can provoke, or call forth this enmity, must be born of the very- seed (which is Christ, Gal. iii, 1^3,) mentioned in the text, and when we find it invariably to put itself forth in some form or another, as the history ofthe church in all ages shows. The latter clause ofthe text confirms beyond all dispute, this view of the subject — that the seed, means Christ:, "//i shall bruise thy head and thou shalt bruise his heel ^ In giving an exposition of this part of the text we shall have an opportunity of both re- futing and sho wing the tenets of Parkerism — that the words her seed signify the children of God, or the elect, and the words thy seed^ the children of the devil, or the reprobates! By referring to Gen. iv, 25: xv, 3: xxv, 13. Gal. 16, it will be seen that the word seed signifies a single person, as it certainly does in the text under consideration; otherwise, the pronoun it would not have been used as a substitute for the word seed. Had the word seed been used in the plural to signify the children of God, or the elect, according to the Parkerite notion, the word ihey v/ould have been employed as a pronoun substitutively for the noun seed, and not the word it. The pronoun z7 never stands for persons, males nor females; hence if the words her MAJSTCH-EO PAEKEEITE HEEESY. <. -^^^^^ - . 85 seed mean the children of God, or elect, the pronoun iL can have no agreement with any word in the text, expressed or un- derstood, as it is in the singular number an d can only as a rel- ative agree with an antecedent expressing one thing. Al- though the pronoun it belongs to the neuter gender, and is for the most part used impersonally, yet it may notwithstanding relate to the word iced, in the singular mumber, employed as a substitute for Christ, who, and who only, was to bruise the head of the serpent, the devil: for had the word seed been employed to express the children of God, or the elect, the pro- noun th'ij would haA"e been used — they shall hrutse thy head. Besides this interpretation, receives plain and strong confir- mation from the concluding words of the text — and thou slialt b'ruse his heel. The pronominal adjective his, in its tVv'o fold character of adjective and pronoun mmy agree, adjective- ly Avith a noun either in the singular or plural, but pronomi- nally only with one in the singular number, then the vrords her seea. do not mean seeds as of maxy, eut as or OjXE, WHICH IS Cheist: Gal. iii, 16. The heel of Christ is meant — the bruising of his humanity through Satanic instiga^ tion. But alasi how shall we convince the Parkerite cf his errors, while he disregards the right signification of words, the proper construction of language, and its plain meaningi Be- sides "He laughs Trhaterer Treapon truth rhav (lra"w, And deems her sharp artillery mere straw. Scripture indeed is plain, but God and he, On scripture ground are sure to disagree.*' Reader, only pause and reflect for a moment, what this seed was to do — to bruise the head of Satan; and who among the fallen sons of Adam, vre ask, were able to do this? We answer, fearless of refutation^ that the seed of the woman did not sig- nify the elect or children of God. but Christ himself: and if sOj {and who can doubt it"?*) what shift will the Parkerite make to disengage himself from the micshes he has woven from his strange perversions of this text. If Christ be meant, then there is not only enmity between Christ and Satan, but also 86 A REFUTATION OF THE between those afterwards born of Christ, and the children of the devilj figuratively so according to a false religion, and until born of Christ, by which we mean the same as when born of God, all are united to Satan in the same way ^ elect and non-elect as may be fully proven from Luke xii, 21, and other similar texts. Then away with the Parkerite notion of an eternal union of Satan, with an eternal seed in the persons of the non-elect — yea, cast to the wind«, even the notion of a Satanic union with the non-elect, different from the elect before born of the seed that was to bruise the head of the serpent. The clause "And thou shalt bruise his heel," means, as we have before said, the bruising of the humanity of Christ, in the crucifixion of him, as instigated by Satanic influence and power over the hearts of his wicked crucifiers, "when he was wounded for our transgressions, and was bruised for our iniquities." — Here we must, at present, leave this subject. Third Proposition: To set forth the scriptural account of the different kinds of union, between Christ and his people, con- tradistinct to the Parkerite view of the subject. Doubtless, in the discussion of this subject, much confusion, as Vv^ell as misunderstanding has arisen from unqualified dec- jarations in regard to it; therefore, when w^e speak of the eter- nal union between Christ and the Church, we should always !name the kind of union we mean, and should always state the sense in which it is not eternal. To assert in an unqualified sense, that there is an eternal ?anion, betwen God and his people, — that the church existed from everlasting, — that it is as old as God, would, as we have already proved, confound God and his people. It certainly is a "fixed fact," that nothing can be brought up before creation, from everlasting, without blending it with God — -without making it one with Him. It is well said, that extremes often meet; here we have an instance of it. The ultra spiritualist and materialist, meet in this extreme or absurdity. Spinosa, an ultra materialist, rejects the abstract spiritual existence of God, and thereby confounds Him with the material universe. PARKERITE HERESY. 87 v/nlle the ultra spiritualist rejects the creation of souls, and an- gels, and thereb}- blends them with the unorigiiiated existence of God, making them one with Him, as the materialist does the created universe. Both are wrong; one deifies matter and the other the church. The materialists say, that matter is God, and that its evolutions, changes, and general course, are the results of its own eternal, inherent underived powers and laws; and spiritualist that the church, or souls of the peo- ple of God are eternal and uncreated, and the plain, inductive conclusion from the premise, as in case of the materialist, is, that the church is God, and that its evolutions, changes, and general course are the results of its own eternal, inherent, underived powers and laws. Sound philosophy, aided by revelation, discovers to us a Great First Cause of all things, antecedent to creation, the Creator of the Universe, and Gov- ernor thereof. Likewise, sound Divinity, based on the Word of God, reveals to us a God from, everlasting, unoriginated, eternal, and seif-existent, distinct from the church and mate- rial universe, only as they were, completely embraced in His foreknovvledge, in the light of Vv-hich, both were created ac- cording to His infinite vdsdom, purpose, pov;er and will. We must now bring our subject within the range of strong and clear scripture lights, a.s we design showing the different kinds of union between Christ and the Church, God and his people. "God, who calleth those things wiiich be not, as though they were." (Rom. iv, 17,) "Decharing the exd from the be- ginning, and from ancient timics, the thino:s that are not yet done," (Isa. xlvi, 10.) According to this plan, in which chance was to have no existence, God in his loreknowledge, pj'ogjiosis, pj'cenotio, or prescience did embrace ail things, as distinct ob- jects of regard Vv^hich were not as though they were, and they could in this way have a -'representation" or substitutive ex- istence in the foreknowledge of . God, not an ^'esse actu,'^ but' an ^'-esse reprcscntativumr If God according to the powder of his foreknovrledge, could thus love, predestinate, elect, fore- 88 A REFUTATION OF THE ordain, and perform acts with regard to things ivhich be not,. a,^ though they were, then we may say that in the foregoing sensCy there is an eternal union between God in His foreknow- ledge, and in His love to a people, vJio were not, as though they were. We have now indicated the only kind of eternal union which existed between God and His people, and we will now show as plainly, on the same principles, how God could give them grace in Christ, before the world began, ac- cording to their representation by, and not actual existence in Christ. We will quote a plain text of scripture in confirma- tion of the doctrine advanced: — "Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessing in heavenly places [things] in Christ; ac- cording as He has chosen us in H^im, before the foundation of the world, that we should be holy and without blame be- fore Him in love." Ep. i, 3, 4. According to the plain im- port of this text, the elect were blessed with all spiritual bles- sings in Christ', but according to the Parkerite notion, they were blessed in Adam with uncreated souls as a divine infu- sion from God, constituting a great spiritual blessing indeed. As this blessing, the gift of souls, was, agreeable to their creed, withheld from all reprobates, the elect certainly had a very great and distinctive spiritual blessing given to them m Adam, in opposition to the affirmation of the Apostle, that g// spiritual blessings were given to them in Christ. The way or manner in which the Lord blessed His elect, with all spir- itual blessings in Christ, should be observed very attentively — Peter and Paul will then teach us very plainly and satisfac- torily the way it was done. They say '-according as he hath chosen us in Him before the foundation of the world;" but says the Parkerite, how could the Lord choose his people be • fore he had created them? Peter says they were elected "ac- cording to the foreknowledge of God, the Father," according as God foreknew them in connection with His decree, or pur- pose to create them, and bring them into existence in time. It could not be said that he foreknew them, had they then existed with him,, in divine union with himself actually, for MANlCIIyEO PARKERITE HERESY. the term foreknowledge — knowledge of a thing before it oc- curs — would not in that case apply to them; nor would there have been any occasion for election, as all would have been one wdth God. For this reason, the Parkerite we presume, says nothing about election or reprobation; these are terms which his system repudiates, and he seldom, therefore, employs them. Thus he can preach his Gospel in a way, Paul could not his — without election. God foreknowing, and foreseeing all the human family as he w^ould bring them into e5i:istence in time, gives scope at once to his election, and reprobation, according to His grace, mere} , justice, and glory, and these things \\\\\ take their course according to His decrees, pur- pose, will, course, wisdom and power, irrespective, .all the while, of any foreseen worth or w©rks of the creature. Hence, the scriptures so often refer to the purpose, to the will, to the course, to the grace, and to the justice of God — His election " according to His foreknowledge, &c. &c., things about which the Parkerite has of course but little to say. Besides: in this Avay God could make an everlasting covenant with Christ, or- dered in all things and sure, and thus secure to those whom He did foreknow, all spiritual blessings, in Christ, necessary to make them saints on earth and glorified angels in heaven. And thus was it said that grace was given to them in Christ before the world began. In this way also his delights were with the sons of men, before their creation — in his foreknow- ledge of them, and in the exercise of his wisdom, purpose, * gi'ace, &c., towards them. According to the Divine plan of salvation as just indicated, Paul, Andronicus, and Junia, were given to Christ at the same time, were chosen in him at the same time, ^vere loved with the same everlasting love, had grace given at the same time, and were blessed at the same time, with spiritual blessings in Christ: but one m.ay receive these blessings actually before another — may become united ac^z^a//?/ to Christ before others — may become a new creature in Christ before others — may be taken into Christ before others, even as were Andronicus and Junia before Paul, '^vho also," says Paul, were in Christ ^e/br^ me;" Rom. xvi, 7. Andronicus 90 A REFUTATION OF THE and Junia were born of the incorruptible seed, which is Christ, a quickening spirit, or the Holy Spirit before Paul was. They received in time, some of those spiritual blessings, where- with they had according to God's foreknowledge, been bles- sed in Christ in common with Paul, and all others, before. Paul did, and thus became actually united to Christ hefore Paul was. We ask the Parkerite, how, according to his te- nets, could Andronicus and Junia be in Christ before Paul was? they certainly could not have been there before him in the fore- knowledge, love, purpose, predestination and election of God, then it must have been as we have just shown. We believe and contend that all these spiritual blessings are uncreated and eternal, and were in covenant ^iven ac- cording to the fore-knowledge of God to the elect, and that in time they take the unfrustrable course of God's election: be- sides they are blessings which saints are said to receive, 1 Cor. iv, 7 — and surely they cannot be said to receive that which they had actually from everlasting! Observe, that all spiritual blessings, love, grace, mercy, quickening, eternal life, wisdom, righteousness, sanctification, redemption, perseverence, resurrection, and the everlasting joys of heaven— all these were given to us in Christ, in the everlasting covenant; (2 Sam. xx iii 5,) not one of "them giv- en to us in Adam, according to our actual existence then in him, or anywhere else, but in Chri'st alone, in the sense \ye have just seen, according as He chose us in Him, and blessed us in Him before the foundation of the world; according to our foreseen persons, which foreknowledge gave a kind of representative being there, which existed alone in the mind and purpose of God; but just as complete as though all these things had had an actual existence in time. If God "calleth those things which be not as though they were," could he not from what has been stated, love "things which be not as though they were" — could he not predestinate things "which be not as though they were — could he not, as the Apostle says, elect according to His foreknowledge a peo- MANICH^O PARKERITE HERESY. pie that ''were not as though they were." Then in this way, God can give us grace in Christ before the w^orld or our actual being began, and bless his elect with all spiritual ble::sings in the same way, and thus "bare them and carried them, all the days of olc];" Isa. Ixiii, 9. We will give an example of these things; "In thy book all my members were written, which in continuance were fashion- ed WHEN AS YET there w^as none of them!" Did not these then have a representative, being, or existence, in the mind, or fore- knowledge of God, WHEN AS YET THERE WAS NONE OF THEM? God provided natural blessings for man before He created him — he- fore he had a natural existence, and is it unreasonableSto sup- pose that he provided spiritual blessings for him likewise, be- fore he had a spiritual existence before he w^as "born again?" The elect had a representative ubsistence in the love of God, (Jer. xxxi, 3,) and therefore an eternal love-union with him "u-/z^7z as yet there was none of them" actually ; in the elec- tion of God, in this w^ay, also (1 Pe. i, 2,) we see an eternal election-union with Him, ^'when there was none of them" ac- tually. We see again, (Rom. viii. 29.) how his predestination embraced them, whom he did foreknow, and how He w^as eter- nally united to them in the decree to conform them to the image of his son, to call them, to justify them, and to glorify them, ^'when as yet there was none of them." They, the elect were blessed with all spiritual blessings in Christ, according to a representative being, or subsistence in him, through the foreknowledge, purpose, predestination, election, love, grace, and mercy of God, "when as yet there was none of them.'^ The Lord loved them with an everlasting love when they did not actually exist, when they had only a representative exis- tence in his foreknov^iedge, and when they are brought into existence in time. He draws them with loving kindness, through regeneration into actual union with Himself. It is no longer the distant love of God in his foreknowledge, as in eternity, but the love of God shed abroad actually in the heart by the Holy Ghost, establishing a sensible union, as well as 92 A REFUTATION OF THE actual between God and the creature. This vital actual union, begins with quickening — the receiving of those spirit- ual blessings, with which the people of God were blessed, before the foundation of the world, when they had no actual existence, but which they receive in the day of the Lord's visitation, and through which a vital actual union is brought about, between God and the soul, and when all these spiritu- al blessings shall have been received, a vital, actual union will ensue likewise between God and our vile mortal bodies; Rom. viii, 11,30. The Evangelist, St. John, brings the same things to view also: "of His fullness have we all received, and grace for grace." John i, 16. The grace of immediate love shed abroad in the soul, for the grace of everlasting love, the grace of present sanctification, for the grace of eternal election to it — the grace of being conformed to the image of Christ, for the grace of predestination to it, the grace of effectual calling for the grace of foreordination to it, the grace of justification for that of calling, and the grace of glorification for the grace of justification. The remarks made in the introduction to the subject . of eternal union between God and his people, appl}' with equal force to that of justification; which is eternal in the same sense that the union pf Christ and his church is, and to bring forward the scriptures and arguments to prove it would be to repeat, the most in principle at least, that has been advanced on the subject of the Scriptural kinds of union between the Lord and his people. Hence, we will leave our reader to re- flect on the subject, with this one remark, that justification on the pari of God, according as he entertained from everlas- ting the Divine plan of salvation in his foreknowledge, pur- pose, covenant, &:c., is eternal, and is one of those spiritual blessings, wherewith we were blessed in Christ, before the foundation of the world, and in time we receive it ajter our calUng. Therefore it may be said to be eternal in a qualified sense, and not eternal in a qualified sense: for the sinner is not actually justified before he shall have received the bless- MANICH.EO PARKERITE HERESY. ing of justification, an}^ more than he is actually born again, or glorified, 6e/b?'^ he shall have received those blessings. Let- us beware how we confound the purposes of God, in eternity, with their accomplishments in time, the eternal pre- destination of God, with its being carried out in time in the creature, for these things are strangely confounded b}^ some, who have much to say about them; and unfortunately the same confusion runs through their discussion of other sub- jects. For instance, when they speak of the children of Godj they make none of those distinctions we have just been treat- ing of.~As to actuality of existence, the}^ seem to know no difference between elect children as foreknown of God, and children "born again;" likewise no difference between the predestination of God, to the adoption of children, and their actually receiving the adoption of sons. We ask how can the Lord adopt his own children? this would be contrary to the meaning of the word adoption. Let us see, the tevm idothesia, adoptio, adoption — the taking and treating of a stranger as one's own child. Then the Parkerite has no way of evading this plain meaning of adoption, than to say that a Father may adopt his own children. Take notice; our exposition of adoption is in strict conformity to the word of God. — Saints were predestinated unto the adoption of children; but do not actually receive the blessing of adoption until they,- in time, as the fallen sons and daughters of Adam, receive the adoption of sons — receive that which God had purposed in eternity to give in time; Gal. iv. 5. And when they receive the bless- ings of adoption, unto w4iich they were predestinated, they likewise receive the spirit of adoption, whereby they cry Abba Father. Before dismissing the present subject, we will refer to an- other text greatly perverted by the Parkerite: — "For as much then as the children are partakers of flesh and blood, he also himself likewise took part in the same &c., He. ii, 13. The Parkerite supposes that they were the children of God actuaVy, before the creation of Adam, and that they partook of flesh and I 94 A REFUTATION OF THE blood through him, hence they say ,-^Christ "also himself like- wise took part of the same" &c. And to indicate Parkerism more fully, we will state their counterpart to this, they say "the children of the devil, or seed of the devil were his chil- dren or seed actually before the creation of Adam, even from ever- lasting, and that they partook of flesh and blood, through the multiplied conception of the woman! Hence their eternal union with Satan. We have only to direct the mind of the reader to what we have set forth with regard to prospective existences according to the prescience of God, and the prospective ar- rangements made for those existences, which were fore- known and provided for, both naturally and spirituall}^, as children ^^who were not^ as though they were?'' In this way the Father gave them to the son — in this way He also gave them grace in His Son, and acted in this way towards them in all things, up to the time of their natural existence. K pros- pective arrangement had been made for them, in natural things, of which they partook as natural blessings as soon as they were created; and spiritual blessings were likewise provided for them, of which they partake when born again and brought into actual living union with Christ. They, as well as the non-elect, had, we admit, a determinate, prospective existence in the mind of God, from everlasting; and in this way God knew them by name, by number — could give them grace according to His eternal purpose — could elect them to salvation — could provide a Saviour for them — could en- ter into an everlasting covenant with Christ with respect to them — order it in all things, and make it just as sure as though it had been fulfilled. Thus, likewise, Christ became their Great Surity and Trustee. It is only according to this view of things that Christ could have suffered for the un- committed sins of unborn sinners — only as God beheld them prospectively, and imputed them to His Son hcfoie they were committed, . Moreover: In the above manner the Lord could know the MAXICH.EO PARKERITE HERESY. 95 wicked before their actual existence, and could reject them, and provide a place of punishment for them. Mat, XXV, 34. Much more might be VvTitten on these subjects, and many other things might be explained in the same way, but we must conclude this division of our address, and take up the last one. The Change and Resurrection of our Natural Bodies come NOW to be considered. We will at once show our subject in unclouded Scripture light. — "And the graves were opened, and many bodies of the saints which slept arose and came out of the graves after His resurrection, and went into the Holy City and appeared unto many. Now is Christ risen from the dead and become the first fruits of them that slept." Mat. xxvii, 53,54; 1st Cor. xv, 20. The simple term "Resurrection" does not fully embrace our subject, yet it might not be amiss to show its literal import. The Greek word from which it has been derived is Anastasis from, Anistemi, to raise up, to cause to rise, to arouse, to ex- cite, to raise from the ground, awaken, rouse from sleep, cause to revive the dead. The Latin word Resurrectio^ from Re- surgo, means the same, and hence our English word Resurrec- tion signifies "arising again; cJdeJly, the revival of the dead of the human race, or their return from the grave, particularly at the general judgment." The Greek and Latin verbs Anis-- temi and Resurgo were used by Greek and Latin waiters, it is true, with regard to other things, such as to awaken, to revive the dead, &c. , and although not applied to the resurrection of the body, yet, when used by the Evangelical and Christian wri- ters, there is not the least violation of its original import. They are the very words which they would have used had they known the doctrine of the resuirection of the body, and had spoken or written about it. For, when they heard Paul preach the resurrection, saying "He hath given assurance unto all mxcn; in that, {anasiesas auton ek nekron) he hath raised him from the dead." And when they heard of (anastasin nekron) 96 A REPUTATION OF THE the resurrection of the dead, they doubtless understood Paulj as they thought it "a thing incredible" and "mocked," and but. a few believed. We have proven most clearly the resurrection of the body, both according to the letter and example of it in the case of Christ, and those who rose at the time he did. Let us see if we have not. What arose then? Many bodies of the saints. From whence did they arise? Oat of the graves. How did Christ arise? In his own human body, and as they did, out of the grave. Here, then are i]iejirst fruits a pledge of the same blessing to all others. And we have also shown the true im- port of the word Resurrection; and yet we know that some will say, "How are the dead raised up? and with what body do they come?" The answer is at hand — "That which thou sowest is not quickened except it die. And that which thou sowest, thou sowest not that body that shall be but bare grain; it may chance of wheat or some other grain. But God giveth it a body, as it hath pleased Him, and to every seed His own body." The same rule applies likewise to the different kinds of flesh, and to bodies celestial and terrestrial. Here we are presented with the change of quality, which will take place in our bodies at the resurrection, and the manner in which it will occur. The dead human body is compared to a "grain of wheat or some other grain" when cast into the ground. Christ says, "Verily, verily I say unto you, except a corn of v/heat fall into the ground and die, it abideth alone ; but if it die it bringeth forth much fruit." And one who had never witnessed the development of a grain, or seed of any kind, through the process of death and quickening, would regard a relation of it as "an incredible thing," as did the Romans the resurrection. Thus one would never arrive at a knowledge of the effects of death 'and quickening on the seed a priori; nor would they ever a posteriori trace back such developments to such an origin, or cause, if they were not familiar with such things. Take, for instance, the acorn, and examine it as you may, and if no one had never MANICH.EO PARKERITE HERESY. . seen an oak arise from it, who could conceive of the glory of its resurrection, through its vegetative death and quickening. Look at its deep diverging roots, its strong towering trunk, its majestic branches and its verdant foliage, spread out in all the impressive beauty of ornamental design. The grain of corn, how devoid of comeliness or form, but cast it into the ground, let it die, ^nd come forth into vegitative vital- ity and progressive development, and we begin to admire its green luxuriant stalk, its expanded blades, its scarlet silks, and crowning tassel; see what glory it has attained through death and quickening. Behold the dimiinutive seed t)f the cedar, and then look at its glory on Mount Leba- non ; you will then, in some degree, be prepared to look, from the grave of death and corruption to glorified bodies in heaven. If a change as great as we see between the acorn and the majestic oak, — between the grain and the fully developed corn, — between the diminutive cedar berry and the tali stately trees on Lebanon, surely there will be a- great and glorious change, and just such a change was in the apostle's view of the subject. He says, in further illustration of it, "So also is the resurrection of the dead, it (the human body) is sown in corruption ; it is raised in incorruption ; it is sown in dishonor; it is raised in glory; it is sown in weak-- ness ; it is raised in power ; it is sown a natural body ; it is raised a spiritual body." See, it is the body, and not figura- tive language concerning the soul, but the body itself, referred to by three relatives ; and expressed, as though it v/ere done to forestall the Parkerite dream of the resurrection. The body at the time of its death, be that as it may, is the seed sown, which fact at once nullifies all the idle vagaries about its previous physiological changes, on which such seriou? ■ considerations have of late been bestowed by christian philosophers. It is then the human, natural, mortal or vile body that will be thus changed, and not the soul,- or spiritual mystic body, as we once heard one of the Parkerite scribe? afiirm. He said that the human body would at death go down to the earth, there to remain; for, said he, exultingly, . m A REFUTATION OP THE how can there be an inner man without soul and body; and he thus intimated that the soul would have a body after the natural body was cast off, but this Manichse an Tyro forgot that there was likewise an "outward man" (2 Cor. 10, 19,) who according to his showing cannot be a man without a soul, as the other could not without a body ! O! pudor. And yet we are told, as we heard an esteemed brother say, not long ago, that the reason why we oppose the Parkerites, or their notions is, because they have learned more, and can see further into these subjects than we can. Take this as an instance of it. But to return to our subject. — The body is through death ;an^ corruption brought into a state, from which it will be i revived, not as the grain or seed, by the sun and the rain, but by the spirit of God — "If the spirit of Him that raised up Jesus from the dead dwells in you. He that raised up Christ from the dead shall also quicken your mortal bodies, by His spirit that Jwelleth in you." The body will come forth changed, just as the grain comes forth according to the , changes we have just seen. "Thou soweth not that body that shall be, but bare grain ;" not the stalk of wheat, but the bare grain, not the oak tree, but the bare acorn, not the stately cedar, but the diminutive seed thereof; by all of which we learn that it is not the spiritual body which is sown, but the corruptable, dishonorable, weak, natural body, comparable to the bare grain, which is sown and quickened into life, when the corruptible body will put on incorruption and this mortal body put on immortality. Here we see the great change that will take place in our bodies — a change of quality, in our natural 'bodies and not a creation of new ones, just such a change as will pass on living Saints at the coming of Christ : for flesh and blood, unchanged, unspiritualized, unquickened, and unblessed with spiritual blessings, cannot, as the apostle says, inherit the Kingdom of God ; neither can the soul, un- changed, unregenerated, and unblessed with suitable spirit- ,ual blessings. "JF^ shall all he cjianged.''^ I think that modern MANICH^O PARKERITE HERESY. ministers, in discussing the subject of tlie resurrection do not show, according to scripture light, the great and glorious <:hange which our bodies will undergo at the resurrection ; not- withstanding it is so important that it should be done, as it is inseparably connected with it. And, by-the-bye, it is clearly revealed in the scriptures that our vile bodies are not only to be raised again from the grave, but that, they are to be changed likewise, fashioned like unto the glorious body of our Lord and Saviour Jesus Christ. We have tried to set this subject forth, as before stated, not as it may involve problems, unresolved at present, but as it has pleased the Lord to reveal it to us, as we find it in the letter, and examples of the Book of God, and we are aware that we have not written the half that might be on this vital subject of Christianity. There has been much figurative language used with respect to the resurrection, which some have seized upon and tried thereby to reduce the whole to a figure, but instead of the truth of a real resurrection being weakened by it, it is, on the contrary, strengthened, for how could there be figurative language used, when there was no reality to predicate it of. But after all the revealed light we have on the subject of the resurrection of our bodies, and the examples given of it, the Parkerite will not admit it, but entertains a notion about it subversive of the whole matter. His conception is predicat- ed of the erroneous propositions that only the elect fell in Adam, that all human souls are eternal, and were infused into Adam at the time of the formation of his body, and that the multiplication of the woman's conception was to engender bodies for the abode of a seed from Satan. Human bodies, therefore, are held in low estimation by them, and, when they die, go to the dust from whence they were formed, the soul to God, with a mystic, imaginary body of its own, and the seed of the devil back to him, and the body in which it dwelt, like that of the Saint, to the dust, never to rise again. Thus the bodies, both of the just and unjust, are never to rise again, but the soul returns to God to be again confounded with Him. 100 A REFUTATION OF THE and can have no distinctive existence or being of its own^ while the seed of the devil returns to him to be one with him again — so, in the winding up of the whole affair, there will be one God and one Eternal Evil Spirit. This is a fair induc- tion from their erroneous premises — a palpable reductio ad absurdum. How different is this absurdity from the conclusive words of Christ: "The hour is coming, in which all that are in the graves shall hear His voice, and shall come forth ; they that have done good unto the resurrection of life, and they that have done evil unto the resurrection of damnation." The bodies of the saints, when changed, will have some glorified likeness to those we have now, and "will be a !fit dwelling-place for the soul ; the hovel will become a palace ; the bud will burst into a flower," and body and soul will be at peace with each other, in the person of a glorified saint. While the bodies of the saints are thus changed, and fashion^ ed like unto the glorious body of Christ, the bodies of the wicked will come forth in such a vile form as to excite ever- lasting scorn and contempt. "Behold, I show you a mystery; we shall not all sleep, but we shall be changed, in a moment, in the twinkling of an eye, at the last trump; for the trumpet shall sound, and the dead shall be raised uncorruptible, and we shall be changed." Conclusion. — We will now take a general retrospect of what we have written, and compare tenets with our opponents. Let us, then, make otit a synopsis of the Parkerite creed : 1. They believe there is an uncreated, self-existent and eternal God, infinite in Wisdom, Power and Holiness. 2. They beheve there is an uncreated self-existent, eternal Evil Spirit, or Devil, intelligent, wicked, cunning and antagonistic to God. 3. They say that the soul of Christ is uncreated and eternal. 4. They fancy that the souls of the Children of God, or the Elect, are uncreated and eternal, and were always in actual union with God. 5. They contend that -all the souls of the Children of God Tycfe. infused into Adam, and pass, by a procreation of human bodies, into the persons of the elect. 6. They assert that the reprobates have no souls, and that their bodies are a multiplication of the woman's conception for the reception of a connate Satanic seed, uncreated and eternal, instead of souls, with which Satan was eternally united. '7. They affirm thatj at death, the soul returns to God, and MANICHiEO PARKERITE HERESY. lOi the seed of Satan to him. 8. They deny the resurrection of the bodies of the just and unjust. We object to the first article, only because it does not exclude all things anterior to creation, when God, and God only, existed, in His own Divine Solitude. The second item of their creed runs unavoidably into Polytheism, and, although g^reatly modified and refined by the lights of Christianity, yet it still includes the old Polytheistic notion, which has ever been at issue with the revelation, which God has made of Himself as the Great First Cause of all things. When we consider the great natural propensities, in the human heart, to set up more gods than one, we are not surprised at this modern refinement of the old crudities of heathen mythology. How difficult it has been to keep down this species of heresy among Jews, Christians and tieathens. The third article confounds Christ's soul and his divinity, and involves the untenable notion that Christ suffered in his divinity when he made his soul an offering for sin, and when his soul was exceeding sorrowful unto death. If the soul of Christ be uncreated, unoriginated and eternal, it is nothing less than divinity itself. Their fourth proposition — that human souls are uncreated and eternal — blends them, in such a way, with the divinity of God, that it is impossible to distinguish between them. Then, strange to tell, after they have been infused into Adam, they fall in him, become dead in trespasses and sins, roll sin under the tongue as a sweet morsel, and drink in iniquity as the ox doth water. Divine souls, uncreated souls, souls blended with the divinity of God, become thus defiled, by Satan and sin, until comparable to a cage of unclean birds ! What absurdities ! Human souls are certainly not of the high order ascribed to them by Parkerites, but a part of God's creation, and were capable of transgressing the Law of God, and taking the ruinous course of sin we have just seen. In what way we are personally endowed with souls lias not been re- vealed, and as no physiological researches have ever solved the problem we shall not attempt it. Their sixth delusion makes an unnatural Manichsean difference in the family of man, in 102 A REFUTATION OF THE asserting that one part have souls and the others have not! What a difference in nature — how great a difference between man and man ! Surely, the Parkerite will get ashamed of this item of his creed, and blot it out. The seventh article con- tains absurdities which have been shown previously. The eighth notion is a plain denial of the resurrection of our bodies ! What a serpentine doctrine ! It affects to believe the Word of God, and yet denies some of its plainest texts : It is like denying the advent of Christ, or his crucifixion, for his resurrection is as plainly attested, and said to be the first fruits ; and will the Parkerite never learn what is meant by the words "Jirst fjmits?^'' But the reader should be informed that the Parkerite will not admit that we have stated his creed, merely because it is expressed in words different from those he uses, although they signify precisely the same. Their doctrine is serpentine, and it has serpentine ways and outlets, and is hard to hold even when caught. In the first subject we expressed our views of the oiHgin of evil, entirely different from the Parkerite notion of it. For instance, we believe that it originated from created good — good which was created finite necessarily, and through the imperfection of finitude it perverted itself, both in the case of Satan and man, and that this liability to a perversion of itself, could not have been excluded from its own innate existence, without giving it the perfection of Godhead ; and if that had been done it would have been one with God, and could not have had any distinctive existence from Him, (i. e.) that infinite, boundless, impassible good cannot be multiplied into duality, neither can infinite power be multiplied into two powers, or three powers; then as we have seen, there can only be One Godhead, and all other creatures must of course be inferior, imperfect, and finite ; through which inferiority, im- perfection, and finitude evil may originate as we have shown, unless prevented by the grace of God, which cannot pervert itself. The Lord created Satan good, but inferior to Himself, MANICH.EO PARKERITE HERESY. he through a liability to pride, unrestrained by Divine power, (2 Tim. 2, 10.) perverted that good, and was cursed with a change of state. Man was likewise created good, but through a liability to temptation, existing in his innate state perverted that good, alike unrestrained by Divine power, but otherwise guarded by his Creator, as we have seen. We do not by this exposition of things make God the author of evil, or of sin, but the Creator of finite good. The Parkerite vagary is. that there existed from everlasting a spirit of evil, powerful, and intelligent, yet under the complete control and dominion of God. The fallacy of this may be seen at once in the con- sideration, that as infinite, boundless light would necessarily exclude darkness, until a finite light was set up in another form, then through its imperfection, or limitation, darkness might ensue, so with regard to infinite boundless, spiritual good, — it, would of course exclude all evil, until finite good was brought into existence in some other form, say natural for instance, then through its imperfection and liability to per- version might originate evil, but in no other w^ay. About our second proposition, there is also a great difference between us. We contend that all the human fam.ily, elect and non elect, fell in Adam. All the human family were thus brought into one common ruin before God, as respects their natural innate state: the elect and non-elect were thus brought into one common union with Satan, (Luke xi, 21: viii, 2.) instead of the notion of the bodies of the non-elect being a mere miultiplication afterwards for the mere lodgement of Satanic seed, but the difi*erence here wiW be seen still plainer in comparing ourviews on the union of God andhis people. We will therefore pass on to that subject. In expressing our tenet of the eternal union between God and the Church, we proved that this expression should only be used in a qualified sense, as we then pointed out; but our op- ponents use it in its most unqualified signification, and affirm that the souls of the elect existed eternally with God, and w^ere infused into Adam at the tim_e of his formation, and have 104 A REFUTATfON OF THE always under all circumstances, whether "dead in trespasseg and sins" or not, whether defiled with sin or not, befoi^e or after the new birth, have been in actual union with God! Moreover: we showed that all the human famil}^ elect and non-elect, were by the fall involved in one common actual union with Satan, and that union only began actually at the fall, and existed on the part of all until "born again,'' as we fully explained; but they say that there is a different union between Satan and the non-elect; that they did not fall in Adam: that they, contrary to the elect, have a Satanic seed inborn, with which Satan has been eternally and actually united, just as God has been with thesoulsof the elect. Our exposition of the resurrection brought to view such a palpable did'erence in our tenets, that it will be useless to com- pare them here. Why, brethren, so great a difference be- tween us? From whence came Parkerism, with all its per- verting tendencies? It was born of a Persian Magi, reared in the nursery of Polytheism, about the year 277 was brought into parasitical union, by Manichaeus, with the gospel; since then it has presented itself, in many new and chang- ing forms, to the consideration of the Christian world; of late years it has assumed the modification and name of Parkerism audit is so adroitly attired in Christian apparel as to deceive many real Christians, who are now bewitched by its semi-pa- gan doctrines. Set up as it is, at this day, it invades the eter- nity of God's being, and then, in Pagan blindness, attempts to set up an eternal self-existent Spirit of Evil; rejects the great truth that God is the Great First Cause of all things; de- ifies the souls of the elect, in giving them an eternal exis- tence and union actually with God, and withholds them from, the non-elect; brings Adam up out of the earth as a formation to receive those souls as an infusion from God, as a portion of divinity, and has him to fall in such a way as to exclude the non-elect from a participation in it, then multiplied the wo- man's conception into bodies for the seed of Satan to dwell in; then at death annihilates the bodies of both the elect and MANICrLf:0 PARKERITE HERESY. m non-elect. — Nor isthis all; it goes forth with a hard spirit here; has, of course, no sympathy or concern for the children of the devil; hints that prayer is useless in our pulpits, or else- where; dries up the sincere milk of the word; poisons the strong meats of the gospel; and confusion, contentions, disun- ion and chilling winds of doctrine follow in its serpentine wake! This is Parkerism, when stript of its Pagan patches, of its semi-christian garments, and made to stand forth in all its naked ugliness! Will youhaveit, brethren, notwithstand- ing all this? Will you say we have misrepresented it? If so, prove it, and we will retract any thing of the kind. Come forward with all your tenets, in plainness and candor, and we will review them according to your own showing.-. Recollect, though, that we do not throw the gauntlet for the sake of mere disputation, but that we may learn and under- stand each other's views better. It is the hand of brotherhood that we put forth — we love you with all your errors — these we however greatly deplore. "We are persuaded better things of you, and things that accompany salvation though we thus speak." And if you are so entangled in the meshes of Par- kerism that you cannot escape at present, we ask you in meek- ness and love to forbear trying to entangle others in them. Let us seek an orthodox unity even in the diversity of sentiments among us; by not going beyond the bounds of charitable endurance in such things; which, however, can be done only by resuming the course, which we pursued, in the formation of our association. We were then willing to bear with the sparse amount of Parkerism, which' then showed it- self, while its advocates were careful to keep back its most objectionable tenets; but since then, it has been preached even to the extent of a full denial of the resurrection of our natural bodies, with its other unscriptural and hurtful doctrines; in consequence of which five of our churches have passed resolu- tions that it shall not be preached in their pulpits, and some of its advocates have been kindly, from time to time, entreated to forbear preaching such things. Moreover, an association 106 A REFUTATION OF THE lately constituted, which came out from among the Parkerites, or non-resurrectionists, has been received into our correspon- dence. Notwithstanding all this, we again entreat the advo- cates of Parkerism to desist from preaching their tenets; yea, we say if one or two of its leading advocates would desist, our associational union might be preserved, and oh! how fearful is the responsibility, which now rests on them. We believe that the union of this association was of God, and we will en- deavor by all proper means, to maintain it according to the principles on which our union was formed. Let us not break asunder the bonds of brotherhood which seemed so strong at the time of the formation of our association; and let not the eayings of our adversaries be verified "that in days of peace we know not how to abstain from internal divisions." While engaged inactive warfare with the Missionaries we were careful to keep our contrariety of sentiments within the bounds of orthodox unity, and that course only can now save the association; even if one or two, we repeat, were to come into this measure, our union might be maintained. Let us learn to entertain fellowship for each other, as imperfect crea- tures. Let us not seek perfection on earth; and while we try to maintain the unity of the spirit in the bonds of peace, let us recollect the great variety of states through which many Christians pass here on earth, which are well calculated to produce a great diversity of feelings, and even of views, which occasionally yield to charitable treatment. We do not mean that we should ever compromise the truths of the Bible, but only that we should bear with those whom we be- leive to be Christians, even if they fall into some errors. A EEFUTATION OF THE MANICHiEO PARKERITE HERESY. SECOND PART. Perversions of the Gospel were subjects of prophecy, and were plainly foretold by many of the inspired writers; hence, they exist in one sense of necessity. Christ said, "Offences must needs come;" and Paul, "There must be also heresies among you." Another foretold, that, "Even among your own selves shall men arise speaking perverse things." We should not be surprised at the prevalence of such things among us, seeing that they have been so plainly foretold. Mystical Bab- ylon was foreknown of God, its rise, dominion and downfall were revealed to his servants, and by them written out for our instruction. Thus, the great outlines of the Max of Sin have been plainly revealed, showing that all his vitality and consequence would be derived from perversions of the scriptures — the very material out of which mystic Babylon has been built, and without which it would have been a nulli- ty. The abominations of Romanism could not have obtained, nor Protestant errors existed, without them! Nor does the negation stop here, it would have excluded those w^ars, cru- sades, revolutions, and persecutions, which have, from time to time, produced such an incalculable amount of evil! Could we only see Heaven's registry of national and personal crimes committed in this way, we should be ovewhelmed by the vis- ion! All the evils, w^hich have convulsed and shook the world, 108 . A REFUTATION OF THE at different times, emanated, Irom perversions of Divine Truth. Have I perverted any text of Holy Scripture, and in that way opened a fountain tributary to the great time stream of error? Let me search it out and repent of it, and seal it up forever with a hearty recantation. Who of us are thus feeding and sustaining the Man of Sin, aiding in building Babylon, or sin- ning in propagating Protestant heresies, or Old Baptist ultra- isms. We can readily see the absurdities of Romanism, the errors of many Protestant sects, and avoid them, but we do not recognize, as heresies, those hurtful ultraisms which are eating, as doth a canker^ upon our very vitals as a denomina- tion- — a denomination which very justly boasts of its antiqui- ty, and of having never acknowledged any other rule of faith and practice than that of the Bible. But some of our Breth- ■ ren are interpreting many of its blessed truths in such away as to lead off their hearers from the Old Baptist platform of principles. Some of them have pursured thatperverse thing, Parkerism, with such obstinacy of opinion, and such perver- sions of the Scriptures, that we have been compelled to with- draw reluctantly from them. I will now show, most conclu- sively, that Parkerite ultraisms have changed some of the Old Order of Baptists into a new sect. Facts must speak here. I will contrast a tenet of the Particular Baptist Church of London, about 1720, with one of a Baptist Church lately constituted, on a tenet of Parkerism: declaration of the Faith and Practice of the Church of Christ at Rorsleydown^ under the Pastoral Care of Mr. John Gilly <^c." ' Fifth Article. — "We believe that the Lord Jesus Christ, be- ing set up from everlasting as the Mediator of the new cove- nant, and he having engaged to be the surety of his people, did; in the fulness of time, really assume human nature, and not before, neither in whole nor in part; his human soul being a creature existed not from eternity, but was created and form- ed in his body by him that forms the spirit of man within him, when that was conceived in the womb of the virgin; and so his human nature consists of a true body and a reasonable ■ MANICH/EO PAKEEIE HERESY. soul, botli of which, together, and at once, the Son of God assumed into union with his Divine Person, when made of a woman, and not before; in which nature he really suffered and died as their substitute, in their room and stead, whereby he made all that satisfaction for their sins which the law and justice of God could require, as well as made way for all those blessings which are needful for them both for time and eterni- ty-" Now, observe the following article of faith, which has been taken from a Baptist paper published at Weston Mo., as a part of the abstract of principles of a church which had just been constituted. ^ "We believe the serpent has a seed also, and they are of their father, the Devil, whose work they will do. We be-, lieve both of these seeds to be spiritual, and have a spiritual existence in their* respective fathers before they are manifes- ted or developed in the flesh or in the world." What a difference betwen the two articles of faith. How could the difference be greater? And yet, strange to state, these Parkerites say, continually, and unblushingly, that they have not perverted the doctrine of the Old Baptists, but that we, their opposers, have done so! Moreover, I would ask the Parkerite to show any article of faith, on which any Old Bap- tist Church was ever constituted before, like that I have just quoted. Old Baptist history furnishes nothing of the kind; hence, it must of course be new — new, at least, among the Old Order of Baptists. It can be traced back, among them, to the times of Elder Daniel Parker, and no further! The heresy has, however, been in existence ever since the days of Manc- ichseus, in some form or other, but the Baptists, so far as I can learn, have pretty generally escaped it. I see that the Waldenses, about the i2th or 13th century, were eharged, by their adversaries, the Ptoman Catholics, with holding this doctrine, which, however, was denied by them. This false, charge out of fourteen others, which had been perferred against them, ran thus : "That with the Manichees, the Waldenses 110 A REFUTATION OF THE believed in two principles, one the Good God, the Creator of Good, and one Evil, which is the Devil, the Creator of Evil." To which they replied as follows : "We believe that the Holy Trinity created all things, both visible and invisible, and that He is Lord of all things in heaven, earth, and hell: as it is said by John, All things were made hy Him, and without Him was nothing madeP Let us now examine those texts of Scripture which are constantly perverted among us. The First is as follows: ^'And I will put enmity between thee and the woman, and be- tween thy seed and her seed: It shall bruise thy head, and thou shalt bruise his heel." Gen.iii,15. The perversions of this text, formerly by El. D. Parker, and lately by others, have prevailed among the Old Bap dsts to a fearful and an alarming extent, and have engendered much strife, debate and division. Parkerites needs must dispute. Their subject is one of more than doubtful disputation. It is continually changing its phases according to the fancy of its different advocates : it lies so far beyond the lights of revelation and reason, that their fancies are ever active in forming strange, visionary notions, which it would be f-ven absurd to oppose, were they not entertained by so many of our Brethren! Besides, no modern heresy has ever come among us with such a hard and selfish spirit; for it cares neith- er for the general peace of Zion, the Union oi Associations nor the Order of Old Baptist Churches ! The profound spiritual import of the text under considera- tion, was mysteriously veiled by the litei^al circumstances which attended its enunciation ; these however, should be studied very carefully, and then their mystic signfication may be more fully and safely deduced from them. The part of the text, "I will put enmity between thee and the woman," implies, as one has well said, the fact, "that there was no enmity before betwen them." This will assist in illustrat- ing the subject — showing that the Lord spake to a natural serpent as well as to a mystic one, the devil ; between the natural serpent and the woman there had been no enmity MANICH^O PARKERITE HERESY. Ill before, but there was certainly enmity previously between Satan and the woman ; at least on his part. The words, "Thou art cursed above all cattle, and above every beast of the field ; upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life," relate literally to a literal serpent, and to the devil only figuratively or mystically. Then there was a real natural enmity put by the Lord between a natural woman and a natural serpent ; all of which, I admit, is how- ever, highly figurative, and points to spiritual things, which will require both time and eternity for their exposition ! This enmity was also, according to the words of the Lord, to extend to their seed ; there was to be, as every body knows, an enmity between all human beings and serpents; but no mystic enmity mutually between human beings and Satan, until the Lord put it there, in a way I will presently show. But, says the Parkerite, God said that the serpent had a seed. Very true, indeed, I admit, or there would have been no snakes ! the exemplars of Hypocrites, Sadducees, Phari- sees and Reprobates — the figurative or mystic seed of the mystic serpent— termed in the Scriptures ?i generation of vipers^ children of the devil, Sfc. The mystic seed of the woman, which was to bruise the head of the serpent, the devil, was surely Christ, (Gal. iii, 16,) as is admitted by all orthodox commentators. The very seed in which all the nations of the earth were to be blessed: Gen. xxii, 18, Ac. 25, 26. The head of the natural serpent may be easily bruised by any one — by the natural seed of the woman ; but who, as the seed of the woman, besides Christ, is able to bruise the head of the old serpent, the devil? How can enmity obtain be- tween the seed of the woman and Satan unless it be through Christ, the promised seed, since Adam and Eve were by their fall reduced to a state so congenial to that of Satan's ? So much so, that their off*spring were called figuratively, by the Lord, children of the devil — doing his lusts. I would ask^ again, where do we read in the Word of God of enmity be- 112 A REFUTATION OF THE tvveen the devil and unrenewed humanity? Even with the greatest religious pretenders, he maintains fellowship and agreement by transformation, accommodating himself, at all times, to their delusions. But, let one of Adam's fallen sons or daughters be born again of Christ, The Quickening Spirit, and then a warfare begins immediately between that soul and the devil ; — then enmity \^ ^^puV between them! And yet it may be urged, that the Lord said he would put enmity also •between Satan and the woman as well as her seed ; — very true ; and in that declaration we see, dimly and distantly, yet hopefully, the new birth of our mother Eve. Enmity between Eve and Satfin, a ftet^ her fall, must have been of grace - — of a great inward change — the fruit of spiritual blessings. It will be readily seen that this exposition of the text is very different from Parkerite perversions of it : They say that the seed of the woman consist of two great families ; that God is the seminal head of one, and the devil the seminal head of the other; that the two seeds are distinct in se before regeneration — as soon as they are "manifested or developed i in the flesh, or in the world," to use their own language. Observe : a child of God, according to this strange fancy, is "manifested in the flesh, or in the world," from God, as its eternal seminal head, or Father! and a child of the devil is "manifested or developed in the flesh or in the world," from the devil, as its eternal seminal head, or father ! Let it be further observed, that if God and the Devil have a distinct seed, so different and so opposite to each other in their spiritual selves, the enmity, mentioned in the text, would not be ths putting of the Lord, but a consequence of two natures opposed to each other, as soon as they are "develop- ed in the flesh," this can not be the case, and there is no enmity between Satan and unregenerate persons, until tlie Lord by, his Spirit's power, put it there ; whence, we know, from observation, as well as from Christian experience, that this interpretation of the text is palpably heretical ! In order, however, to avoid this dilemma, they involve themselves in MANICH^O PARKERITE HERESY. lis one equally as great; that this spiritual seed, put forth in Adam by the Lord, were corrupted in his fall, and reduced to a state of sin and death, so congenial to the state of the seed of the devil — which, according to their dogma, have also been infused into reprobates — that enmity cannot exist between them until they, the children of God, are made alive by the Holy Spirit. The Parkerite generally quotes, also, the following text in support of his two seed systems, which now requires some consideration: "Ye are of your father, the devil, and the lusts of your father ye will do." This is a highly figurative ex- pression, similar to Christ's, addressed to Peter: "Get thee behind me, Satan," and to the words of the Prophet: "Say- ing to a stock, thou art my father; and to a stone, thou hast brought me forth. Deny the figurative mode of expression here, and the meaning would be that Peter was Satan; that the stock was the real father of the idolater; and that a stone^ had actually brought forth a child. Thus we see what absur- dities are involved by interpreting these texts literally, and not figuratively; and the same apply, with equal force and propriety to the text now being discussed; for then Sataa would be a real spiritual father, and the persons addressed by Christ would have been actual children of the devil, according, to the representation of the Missouri Parkerite, as before quoted; to whom, even in this latter day, the Prophet Malachi seems to address the following well adapted questions: Have we not ail one father? hath not one God created us? We should not fail to observe, that the Prophet here calls God our Father, because he is our Creator, and not a seminal head. But Satan was not the Father of those addressed by Christ, even in that sense, for he was not their Creator; nor was he their Father, by having infused into them a part of his sub- stance, or a seed from himself Hypocrites, Pharisees and Idolists are children of the devil in a figurative and not in an* actual sense; for to be children of the devil, in the latter sense, would constitute very different persons from those 8 114 * A REFUTATION OF THE mentioned in the Scriptures; they could not. as such, part with their Satanic seed, their very nature, as did those men- tioned in the Scriptures; for the unclean spirit went from them and cajne back again. Mat. xii, 43. Their very nature, or part of themselves, could not have went and come in this way; hence, we know that they were not children of the devil con- naturally, but by being possessed by devils^ — by their influence over such — by being led captive by them — by doing their lusts. But devils were cast out, and some of the Lord's peo- ple were possessed by them to as great an extent as others, and were before their conversion as much under Satanic in- fluence, as any of the non-elect wxre, and might have been .called children of the devil, figuratively, with as much pro- priety. The account we have of Judas is in strict conformity with this. It is not said of him, that he did his great act of wickedness on account of the workings, or actings, of a Satanic nature, derived from a connate Satanic seed, but that it was done shortly after Satan entered into him. John xiii, 27. Mat. viii, 28: Lu. viii, 2. 1 will ROW bring under consideration another text, some- times quoted by the Parkerite in proof of his system: "But w^hen he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come ?" John called them a generation of vipers on account of their errors, delusion and presumption ; for they had been so blinded by Satan, as to suppose that because they could say, they had Abraham for their father, they were entitled to his baptism. Christ called them a generation of vipers on account of their wicked works. But, not to be tedious, and to come to the turn- ing point at once, let the reader notice the next verse to this text, which is as follows: "Bring forth, therefore, fruits meet for repentance," by which we are informed that John exhorted this generation of vipers to repent — to bring forth the fruits of repentance; and had he regarded them, as Parkerites do, the real children of the devil, he would not have exhorted them MANICH^O PARKERITE HERESY. to repent; for they believe such are not subjects of Gospel address; at least, not in the particular way in which John addressed these. "Because ye are sons, God hath sent forth the Spirit of his Son into your hearts crying, Abba, Father," Gal. iv. 6. The Parkerite exults greatly in this text, and pretends to see a confirmation of all his fancies in it ! He says that God sent forth his Spirit into their hearts because they were actually sons always — spiritual ones, of course, if actual ones; and yet the spirit finds them, as the actual sons of God, dead in trespasses and sins, and without the Spirit of God! How can this be What an absurdity is involved by such a view of the text ! The plain meaning of the text is, that because ye are chosen unto salvation, from the beginning, God hath sent forth his Spirit into your hearts ; or, because ye are the elect of God — because ye are predestined to be conformed to the image of his Son, God hath sent forth his Spirit into your hearts to perform that work — because we are predestinated to the adoption of sons, God hath sent forth the Spirit of adoption into our hearts, whereby we cry Abba, Father — having received the adoption of sons. • ■ ^ • ■ ^ Particular attention should be here given to the fact, that there is just as much propriety in saying that we were actual- ly and eternally conformed to the image of Christ, because we were predestinated to that blessing, as to say that we were actually and eternally sons, because we were predestinated to the adoption of sons — to a spiritual adoptive sonship in Christ; for the elect of God were predestinated to both blessings precisely alike, and before regeneration were in themselves alike destitute of both. The Apostle Paul gives a very good reason why the Lord sent forth the Spirit of his Son into the hearts of the Galatian Christians— "Because they were sons — adopted sons — pre- destinated to the adoption of Sons ; and when they received the spirit of adoption, along with the blessings of adoption, well might they cry, Abba, Father, being ihcii actually his spiiitual 116 A REFUTATION OF THE adoptives ; but, before this, all lay concealed, though sure, in the foreknowledge, purpose, predestination and election of God : In that foreknowledge which beheld things which were not as though they w^ere — in that purpose which nothing can disannul — in that predestination which is of certain accom- plishment — and in that election which brings the blessings of adoption to each elect son, as embraced personally, uncon- ditionally aud eternally in the foreknowlege, love, mercy and grace of God, before they had any actual existence, f/i 5^/ God's foreknowledge of them, with a purpose to create them at his own set time, did not give them an actual natural existence in themselves ; nor did his foreknowledge of them, as his elect, chosen in Christ before the foundation of the world, with a purpose to give them spiritual sonship in Christ, make them actual spiritual sons in themselves, before the blessings of adoptive sonship were bestowed. They were only regarded as such in the foreknowledge and purpose of God, and because they were regarded as sons in that respect, God sent forth the Spirit of his Son into their hearts, to change them into actual adoptive sons. The Holy Spirit has identified himself so completely with the great doctrine of adoption, that, in this great work of regeneration, he has call- ed Himself, through the Apostle Paul, The Spirit of Adop- tion. How strange, then, would it appear, that any of the Old Baptists should treat the subject of divine adoption with so much indifference, were it not for the fact, that the subject is ignored by them in order to maintain their ultraism of eter- nal actual sonship ! Parkerites are frequently heard to say, *'that nothing will ever go to heaven but what came from there !" and, to prove the assertion, quote this text: "He that descended is the same also that ascended." Eph. iv, 10. They mean, that as the same person ascended who had descended, and as that person was Christ, his glorified human body was not taken up into heaven ; thereby hinting darkly at the non-resurrection of our bodies — a heretical tenet which has been embraced by many of them ! MAKICILEO P.^RKERITE HERESY. 4^ When Christ partook of flesh and blood., his personality continued the same. He was the same person afterwards that he was before. His human nature, or manhood, did not con- stitute him one person, and his divine nature, or Godhead, another person ; but the two natures were united in such a way as to constitute only one person — The G^o^^-Man — main- taining, however, their distinctiveness of nature. Hence, as there was no change of personality, it might well be said that the same person ascended who descended ; nor can any proof of the non -ascension of Christ's body be deduced from it. For further and complete refutation of such a notion, I will quote the following texts of scripture : "This same Jesus, which is taken up from you into heaven, shall come in like manner as ye have seen him go into heaven," Ac. i. 9. "And the graves were opened; and many bodies of saints which slept arose, and came out of the graves after his resurrection, and went into the holy city and ap- peared unto many," Mat. sxvii. 52, 53. "Marvel not at this: for the hour is coming, in the Tvhich all that are in the graves shall hear his voice, and shall come forth ; they that liave done good unto the resur- rection of life, and they that have done evil unto the resurrection of damnation." John V, 2S, 29. They have likewise pressed the following text into their service: '-Who is the figure of him that svas to come." Rom. V, 14. The principal error predicated thereof is this: 'That as Adam was the seminal head of his posterity, they had an actual seminal existence in and union to him ; and as he was a figure of him that was to come, Christ is consequently the spiritual head of his people, and they must consequently have an eternal, actual, spiritual existence in, and union with him.' Thus they make out their tenet of the actual, eternal union of Christ and his seed. All the propositions of Parkerism are easily reduced to absurdities : hence, if the figure be carried out in that way, what will be the legitimate consequences? All who are born of Adam partake, by virtue of their seminal existence in, and union with him, of his nature, his manhood — yea, of the fullness of his humanity; this is undeniable. Then, to carry out the figure, all who are born of Christ, or God, (it is 118 A REFUTATION OF THE mmalerial \vhich)~(John v, 21 ,) must, by tlieir spiritual ex- stence in, and union with God, be born Gods, just as fully as Adam's Children are born human beings, and must partal^e of the fullness of his divinity and God-head, just as they have partaken of the fullness of humanity and manhood ! How very different from all this is the teaching of the Bible? Paul says that we were blessed ''with all spiritual blessings in heavenly places in Christ." Eph. i, 3. These blessings were designed to constitute us saints, not Gods !— The same apostle says, that Christ who of God, "is made unto T^5 wisdom, and righteousness, and sanctifica^tion, and redemption." 1 Cor. 1,80. Here the blessings are enumerated. Who re- ceived these blessings? Who were the "us" unto whom Christ had been made all this? Surely, unto poor, sinful, ruined elect Adamites— unto blind, foohsh, idolatrous Cor- inthians ; and surely not unto a living spiritual seed in Him- self as such, for then the term "us" would have been inappli- cable. It is true that the apostle says : "But of him are ye in Christ Jesus." And I ask how were the Corinthian Christians in Christ Jesus ? Certainly not as spiritual seed, which had been in actual union with Himself, and a part of Himself, as such, for then they would not have needed these blessings ! for such a seed could not have been corrupted; they would have had, in their spiritual selves, divine attributes, which would have superceded, forever, those blessings, without which the poor Corinthian Christians must have perished. They need- ed them — they lacked wisdom — were destitute of righteousness their state of sin and death called for a sanctification of the spirit — and as poor bankrupt captives,. nothing but redemption by another would suffice. Let us turn to the words of Christ on this vital subject; they are as follows: "Jesus answered and said unto him, Verily, verily I say unto thee, except a man be born again, he cannot see the Kingdom of God " John iii, 3. Observe, the Saviour said a man, a human being, an Adamite, is the subject of another birth ; a man, who was born of an earthly parent, must be born of the Spirit — called by Peter an incorruptible seed. MAXrCH.EO PARKERITE HERESY. We should rxote the qualifying adverb again in the declara- tion of the Saviour, that a man must be born again before he can see the Kingdom of God. We shall then learn that hu- man beings are born again — those who have alread}^ derived, by a natural birth, personal existence from Adam, in such a manner that each one has become a distinct person — an I, a Me, One's Self. The very I, Oxe's Own Self, must, says Christ, be born of the Spirit. How? In consequence of an actual eternal existence in, and union w^ith, the Spirit? No, verily, for that would be downright Manichaeanism. The I, Me, or One's Self, is brought into an actual union with Christ, through the quickening, sanctifying and iransforming power of the Holy Spirit; thus this actual union has a beginning with the crea- ture, and becomes one of life; the soul that is dead in tres- passes and sins is quickened into spiritual life; "and I give unto them eternal life," says Christ. Thus, they receive through Christ, The Quickening Spirit, that which they did not have ac- tualhj in themselves before, and through Xhis^ life, quickening, sanc- tijication, or birth of the Spirit, they become actually, vitally and indissolubly united to Christ as their Great Federal Head, and grow up into Him, not by means of partaking of his incomm.u- nicabie Essence and Existence, but by receiving those spiritu- al blessings, wherewith they were blessed in him before the world began, as their Representative, Surety, or Trustee, ac-' cording to God's foreknowledge of them, as He purposed to- create them in Adam; and according also to His purpose to save them in him, after their creation and fall in Adam., Hence, to be horn again does not imply a previous, actual eternal ex:istence in, and union to, the Spirit. Both soul and body are to be changed by Christ as "The Power of God,'' or by Christ as "The Quickening Spirit," or by Christ as '-'The Ever- lasting Father." Paul says, we are changed into the same im.- age from glory to glory, even as by the Spirit of the Lord. And our vile bodies are to be changed, quickened and fashioned like unto the glorious body of Christ — are to be horn again, if' I may be allowed the expression, in the morning of the res- urrection. And who will affirm that this change, this quicken- 120 A REFUTATION OF THE ing, this fashioning of our bodies, after Christ's glorified body, implies their previous, actual, eternal existence in, and union with, God ; and yet, of which it mi^ht be affirmed with as much propriety as of our souls, according to their absurbities. To hebo7m again, then, implies a spiritual change so great, that the I, the Me, or One's Self, becomes "a new creature,'' "a new man," the "workmanship" of God, and grows up into Christ as his Head, "Who of God is made unto" all such "wis- dom, righteousness, sanctification and redemption"-The Way, the Truth, and the Life. Paul in heaven, with his crown of of glory, robe ot righteousness, palm of victory, and glorifi- cation of both soul and body, will be the same Paul, in the I or Me, whose soul was once dead in trespasses and sins, and whose body was one of sin and death. So, the creature is born of the Power of God, of the Quickening Power of the Spirit, of a Sanctification of the Spirit, of Christ as the Quickening Spirit — all signif3-ing the transforming power of *Kjod, or the creative fiat of Deity. The Spiritual fruit of this birth accords well with this exposition ; for saints are said to be quickened — endowed with spiritual life by the Lord — to believe according to his power — also through a sanctifica- tion of the Spirit — and to be created in Christ Jesus unto good works. Peter says, replies the Objector, that they are born of an incorruptible seed, which is true, but Christ and Peter must agree with each other, and He says that they "must be born of the Spirit," and John affirms that they are born of God, and elsev/here, that their seed remain in them, and we ask what is it that dwells in the saints, that cannot be corrupted, but a state or principle wrought by the Holy Spirit. His work cannot be corrupted, for that which is born of the spirit is spirit — is spiritual; hence, we have, as the fruit of the spirit, an actual, living union with Christ, love to God, joy and peaco in the Holy Ghost, faith, and a living union with Him. Besides, the Spirit takes the things of Christ and reveals them to believers, and they thus receive of his fullness, grace for grace-yea, Christ Himself is revealed in MANICHiEO PARKERITE HERESY. the soul, the hope of glory by the Holy Spirit. This is Peter's incorruptible seed. All the foregoing, it must be admitted, is very different from a natural birth; and, hence, implies a' very different kind of union between Christ and his people from that between Adam and his posterity. It is true, that saints call God Father, but in what sense? Paul says, through the Spirit of Adoption, and not according to an actual and everlasting son- ship, as does Christ. Saints cannot, like Christ, as sons, claim equality with the Father, and an equal glory with Him, before the world began, as I have shown they might do, accor- ding to the Manichaean theory. They would, in that sense, have the glory of an actual, eternal existence in, and union with, God; which in strict conformit}* to the figure of a natu- ral birth, might, through spiritual developments, attain to Godhead! just as Adam's children attain, through natural de- velopments, Manhood, ^yhat an absurdity! I will now indicate, as clearly as I can, the kind of union which subsisted between God and his chosen people befoi^e time, and before their spiritual quickening, or before Christ gave them life, and, also, the kind which obtains between them afte?' they are made alive in Christ. He is said to be before all things — by Him were all things created, that are in heaven and that are in earth, visible and invisible. Thus, Christ, in his uncreated Divinity and Godhead, was before all things; hence, all other beings, in heaven and in earth, are after crea- tures, subjected, as to their actual existence, to the future, when their entity was only in th.e purpose, and not in the essence of God; and the certaint}^ of their existence in themselves, in their day and time, was of the power of God, and the order of their date was of his will and wisdom. Such after creatures, considered in themselves before their creation, w^ere nonentities; but not so with God, for he had "gone out before" them, in a purpose to create them, according to his foreknowledge of them, in their day, time, and state. Thus did God reduce the future to the present with Himself! ^Yith whom the pur- 122 A REFUTATION OF THE poses are the same as the actualities of time — no difference with him between time and eternity! In this sublime way He embraced His people in eternal bonds of love, grace and election, wherein they^stood personally as distinct from all the rest of the human family as though they had no connection with them. In the same way grace was given to them in Christ before the world began; and all other blessings given to them in Christ before they had an actual existence. We should be very particular, just here to distinguish between God and created things: On their part, in se, they have a beginning, previously to which they were nonentities, and as such, could have no union, actually, in themselves, with any thing. So, their actual, natural existence in, and union with, Adam, had a beginning, and so had their actual, spiritual existence in, and union with, Christ, in se. This kind of union cannot ob- tain until they are quickened by the Lord into Life, and there- by brought into a spiritual vital union with Himself. Then, and not until then, does the spiritual union between God and his elect, become mutual and actual on their part. I admit, there was an actual, eternal union on the part of God, with his chosen, but it was only in the eternal bonds of predestina- tion, purpose, election, love, grace and mercy. Throughout all the works of God, we may trace, in some degree, his power, his wisdom, his purpose, and his design, but not his essence: He did not confound that with natural or spiritual nonentities; they stand forth plainly contradistinguish- ed from Himself, however closely He may be otherwise united to them. TheTj are the works of his power and wisdom, and not a dissemination of the Divine Essence. I will now briefly show what Paul meant by the text under Consideration — especially, in what sense Adam was a figure of Christ, in strict conformity to the five succeeding verses, wherein the true import of the text may be seen, as far as the figure is concerned. Adam was regard- ed by the Apostle, according to a learned commentator, with whom I fully agree, as an antithetic figure of Christ, and is rep- MANICH^O PARKERITE HERESY. 1#3. resented as an antitheton, or opposite to him; therefore, death came by Adam, and life by Christ; sin came by Adam and righteousness by Christ; judgment unto condemnation by Adam, the free gif of justification by Christ; death reigned by Adam, life by Christ; the disobedience of Adam made many sinners, the obedience of Christ made many righteous; sin reign- ed unto death through Adam, but grace reigned nnto eternal life through Christ. Thus, the evils which were entailed on the hu- man family by Adam, as theirfederal head, are contrasted with, and compared antithetically to the blessings v/hich have been procured by Christ, for his elect, as their Federal Flead; in this, and no other way, was Adam a figure of him that was to come. So, the great delusion about Christ's elect having an eternal, actual existence in; and union with him, receives no seeming support from this text, as modern Parkerites vainly imagine. Christ says, "All that the Father giveth me shall come to m^," as their surety, covenantee and Spiritual Head, but no/;/?'o/7z me, as their Spiritual Head, as some would speak for him in these latter days! While on the subject of figurative texts, I will refer to anoth- er which has been improperly interpreted by carrying the figure too far, which is as follows: "I am the vine, ye are the branches." John xv, 5. All figures in the Holy Scriptures, and other WTitings, are . used to represent the prominent outlines of things for which they are substituted, and by straining them to the utmost, as is often done, to sustain some fai^orite theor}^, many hurtful errors and gross absurdities have been involved. Forinstance, Christ is compared by Moses to himself, but if we extend the figure beyond proper bounds, the comparison will fail and involve absurd contradictions. In some respects Abraham and his posterity were typical of Christ and his people, but surely not in all. Joseph was typical of Christ, but the figure has its bounds, which cannot be passed without destroying it. So in regard to Christ and his people, wYiQii compared to a vine and its branches. This figure has been made, by mod- 124 A REFUTATION OF THE ern Parkeriteg, to signify that as the branches had an actual existence in the vine before they were put forth, so the elect of Christ have an actual existence in him before the}- are born as saints! See how far this figure has been carried. This figure of the vine w^as only designed to show the close union of Christ and his people; for, by taking the same liberty v^^ith the text which Parkerites have done, any one may prove the final apostacy of true believers; for, says Christ, ''every branch in me thatbeareth notfruit" he taketh away. But these sure- ly represent false professors, although, observe, they are said to be in Christ, as the branches are in the vine. While Parkerites extend some figures far beyond their Scriptural signification, they seem inclined to reduce others to an unmeaning nullity. The three following texts have been treated in that way by them: '^Having predestinated us unto the adoption by Jesus Christ to himself, according to the good pleasure of his will." Eph. i,4. "For ye have not received the spirit of bondage again to fear; but ye have received the spirit of adoption, whereby we cry Abba, Father." Rom. viii, 15. ''But w^hen the fullness of the time was come, God sent forth his Son, made of a woman, made under the law, to re- deem them that were under the law, that we might receive the adoption of sons." Gal. iv, 5, 6. Those who would evade the force of the doctrine of adoption sa3% "it is the Church that adopts," notwithstanding Paul has so plainly taught us that our adoption is of God, "/^j/ Jesus Christ, to Hmiself, according to the pleasure of His Will.^'' No wonder we have perversions, heresies, debates and divisions among us,fi'om such a deceitful handling of the Word of God; a part carried far beyond its true import, and another portion suppressed just as may subserve their tenets or fancies. Let the reader observe, that the elect of God were first predestinated to the adoption of children, — secondly, that Christ MANICHiEO PARKERITE HERESY. 125 was "made of a woman, made under the law, to redeem them that were under the law, that we might receive the adoption of sons," and, thirdly, Paul says, "We have received the spirit of adoption, whereby we cry Abba, Father." Who, but blind guides, could affirm, in view of such Scripture testimony, that the Church adopts the children of God — that their adoption is of no higher order than that of the Church, when Paul says God predestinated our adoption, — Christ redeemed us from the law that we might receive it — and the Holy Spirit surnames Himself by it in communicating its blessings — calling Himself the'"Spirit of Adoption." The three persons in the Trinity, Father, Son and Holy Spirit, have taken a part in this great affair, and in these latter days men arise among our own selves and say, "it is only the Church that adopts!!" 0 Lord deliver us from such teachers! The Greek word uiothesia, the Latin one adoptio, and the En- glish derivative adoption^ agree in one common signification — the taking of the child of another person, and treating it as one's own. Thus, God takes the sons and daughters of Adam, those whom He did predestinate unto the adoption of sons, and treats them as His Own. He brings them through the spirit of adoption, according to the blessings of adoption, into a living actual union with Himself and Son. But the perver- ter of adoption, to evade its force here, is constrained to say • that the Church adopts, or that God adopts his own children. I will now bring forward some of the great outlines of adop- tion, which, though deficient in many respects, they will yet show some of its leading particulars. A wealthy, pious, man, with only one son, pre-determines, (Eph. i, 5.), at the expiration of five years to adopt three out of the twelve children of a neighboring^family, in great distress, wretchedness and vileness. This only son agrees to remove ■ (Gal. iv, 5) all obstacles out of the way. Observe, that al- though these children are predestinated to the adoption of sons, and unto all the blessings of adoption, yet until the five years expire, they vdll not differ from the others, (Gal. iv, 1,) though 126 A REFUTATION OF THE they be heirs of all the blessings of adoption, in the purpose, pre-determiiiation and choice of this benevolent person. But, at the expiration of the five years, the appointed time — ^^all ob- stacles being removed — they receive (Gal. iv, 5,) the adoption of sons, and through its blessings are translated from the hov- el of poverty, vice and Vi^retchedness, to a mansion of plenty, piety, peace and happiness; and to carry out the figure, this benevolent man takes off their "filthy garments," and puts the costly clothing of his son on them — infuses the spirit and wis- dom of his son into them — regards them as righteous as his son, on account of what he has done for them. Thus, they become one with him, and call him brother, and he calls them brethren — and they call the adopter Father; but, I ask, in what sense? Not in the sense which his only son does, but through the blessings of adoption. Rom. viii, 15. So, God's children cry Abba, Father, not as Christ does through the spirit without meas- ure^ but through the measure of the spirit in adoption. Thus Godsends forth the spirit of his son into their hearts, because they were predestinated to the adoption of sons, to make them his actual spiritual adoptives in se. Hence, the reason why they are called sons before the spirit of adoption is sent forth into their hearts. I will now quote another text which is often interpreted er- roneously by our Parkerite expositors: "Forasmuch, then, as the children are partakers of flesh and blood, he also himself took part of the same; that through death he might destroy him that had the power of death, that is the devil." Heb. ii, 14. Just as though the apostle had said, 'forasmuch, then, as the children, whom the Lord foreknew, as beings who were not, as though they were, were in the fullness of time partakers of flesh and blood, he likewise took part of the same vv^hen he w^as made of a woman, made under the law; for this is the only way in which he could reach their state of death and sin, and become one with them as a broth- er, or near kinsman, and thus deliver them therefrom. Again, the meaning of the apostle is, forasmuch as those MANICH^O PARKERITE HERESY. whom the Lord did predestinate to be conformed to. the Im- age of his son, were partakers of flesh and blood — children in a prospective sense — he likewise took part of the same. Or, farther, forasmuch as the children — children first in the following sense, elect according to the foreknowledge of God the Father, unto actual adoptive sonship, through a sanctifi- cation of the spirit, and a conformation to the image af Christ, -^-weire partakers of flesh and blood, he likevv-ise took part of the same, that he might, through his humanity, deliver them from death and sin, which they and all the rest of the human family were subject to, and secure to themx the blessings just mentioned. Thus we see that they were not actual spirit- ual children, but children in the sense which I have plainly indicated. It is highly necessary Vv^e should observe, that the Lord, in the assumption of our human nature, became actually united to us in that respect, and when we receive his spirit, the spirit of adoption, with all the blessings of adoption, we become actually united to him spiritually, and we had just as well say that we were in actual union with him in our bu- rn a:n nature, before he took our humanity, as to say that we were in actual spiritual union with him before he sent his spirit into our hearts, to change them, and to bring them into a living actual union with himself -How different is all this from the xiianichssan error, that the children in the text emanated from God as his actual spiritual children infused into Adam at the time his body was created; aiidas they have in that way partook of flesh and blood, Christ also partook of the same. These emanations dwell in a part af the human bodies and a similar emanation fi'om the devil, called his seed, dwell in the rest of the human bodies! And in proof of this two-seed system, they quote another text from Isa. ii, 10: "When thou shalt make his soul an offering, for sin, he shall see his seed;" just as though the prophet had said he shall see his elect, his predestinated ones, those whom, the Father gave him in covenant. 128 A REFUTATION OF THE Manichaean teachers pretend to think that the parable of the tares and wheat will not admit of any other interpretation, than that which they give; hence, they attach great im- portance to their perversions of the parable, believing, as they do, that they cannot be refuted. The first thing necessary to a correct understanding of this text will be to attend carefully to the other parables, deliver- ed at the same time by the Saviour, illustrating the kingdom of heaven. 1. The parable of the sower, which shows the activity of Satan in perverting the word of God and contains nothing in it, which favors the two-seed system. ' 2. The parable of a grain of mustard seed, by whigh the kingdom of heaven was illustrated, certainly does not refer to anything of the kind. 3. That of comparing the kingdom of God to leaven, does not signify anything like such a notion. ■. 4. Nor does the likening of the kingdom of heaven to a treasure hid in a field afford the least support to such a tenet. 5. Who, I would ask, can see anything like it, in the para- ble of the merchantman and pearl? 6. The parable of the net is surely not amenable to any such interpretation. Whence, all their errors may be traced to the one of the tares and wheat, although there are six other parables in the same chapter, yet they cannot find any thing in any of them tending to confirm their views. And yet all these parables were instituted by the Saviour to elucidate his kingdom. Surely, so important a doctrine as that of God's having a spiritual seed, which emanated from his divine Essence, and the devil one likewise, which emanated from his own uncre- ated entity, would have been taught in some of these para- bles. On the contrary, no such a doctrine can be deduced from any of them — not even from their favorite one, the para- ble of the tares ^nd the wheat, Let.us now attend to Christ's MANICH^O PARKERITE HERESY. 120 ©xpianation of it: — ''He answered and said unto them, He that soweth the good seed is the son of man: The field is the world: The good seed are the children of the kingdom; but the tares are the children of the wicked one. The enemy that sowed them is the devil." Mat. xiii, 37, 3S, 39. If it be a settled truism, as it should unquestionably be, that the Lord makes Christians comparable to wheat in the parable — accor- ding to what has been termed a w^ork of grace on their hearts —then we may, in the light of that truth, see Him that sow- eth the good seed, the field wherein they are solved, and the good seed themselves. Again, if it be admitted — and truth demands its admission — that the devil makes hypocrites, se- ducers, deceivers, and heretics, then we may, according to that truism, learn what is meant by tares, the sowing of them, and the wicked one who sowed them. The church, therefore, will of necessity be infested with hypocrites and heretics; and their earthly connections are often such with true believ- ers that they cannot be separated from them without injury; and the same may be said of their connections in the world: their final separation cannot take place here, but will at the end of the world. Satan, through his power over the seed of the sower — the very seed which brought forth good fruit on good ground — prevents this seed from doing so when they fall by the way side. If he has power to blind the eyes of some when the true Gospel is preached, how much greater must be his power over his oz/;7i system— the devil's system! — termed by the Apostle, "another gospel," made up of "the doctrines of devils," and "strange doctrines," when preached by his ministers: then tares are sowed, in the fullest sense of the term, then come indeed hypocrites, seducers, fig- urative children of the devil, just such as are represented in the parable. A wrong exposition of the following text has also often been given from our pulpits: "Who hath saved us, and called us with an holy calling, not according to our works, but ac- cording to his own purpose and grace, which was given us in Christ Jesus, before the world began." 11 Tim.i, 9, 30 A REFUTATEON OF THE The heretical exposition of this text involves the absurd tenet that saints existed spiritually before the world began? and that grace was actually given to them before the world began. Note, if an actual seed of this kind were infused into Adam, in the actual possession of grace, given actually to them before the world began, (they say all this was actual,) how, could they become afterwards "dead in trespasses and sins?" An actual spiritual seed, with actual grace, becomes actually dead afterwards "in trespasses and sins"!! Mon- strous — how can they believe it? The text explains itself, and just let it be interpreted ac- cording to its own explanation, and we shall have its true meaning. For instance, let the gift of grace be "according to his purpose," and not according to the reality of the gift to a real spiritual seed, and then the whole affair becomes plain in the letter, and consistent with Christian experience. This grace was then given in covenant before the world began, unto those "whom He did foreknow," according to his eternal pur~ pose to create them in Adam, and to save them after their fall in Christ, according to those spiritual blessings which hq gave them, prospectively in him. After all, the perverters of this text say, that it says, in plain words, the Lord did give us grace in Christ before the world began, and that it must be so, without apparently any correct understanding of the prospective way in which it was done; and now, to show them that the explanation given is entirely compatible with the general tenor of Scrip- ture, I will quote a strong text just in point. — "The Lamb slam from the foundation of the world." Rev, xiii, 8. The error would be no greater to say that Christ was actually slain from the foundation of the world, than to say that grace was actually given to us before the world began. And we know that the world had been in existence 4,000 years before Christ was actually slain! The Lord both speaks of, and acts in re- gard to, things, "which be not as though they were." I have MAXICH.EO PARKEEITE HERESY. - 131 not onl}' proved this from the plain declarations of Scripture, (Rom. iv, 17,) but have also given an example of it. This text, "Preserved in Christ Jesus and called," deserves a passing notice, as some say, that it means the saints had some kind of an existence in Christ before time! Surely, this Scripture does not mean any thing more or less than that the elect of God are preserved through the special providence of Christ alive, until he calls them to be saints — to be made such by his grace; for I would as soon expect the world to come to an untimely end as for one of these to die before they are re- generated, or called to be saints. Well, indeed, may they be said to be "preserved in Christ Jesus and called." And He said unto them. Go ye into all the world, and preach the Gospel to every creature. He that belie veth and is baptised shall be saved; but he that believeth not shall be damned." Mark xvi, 15, 16. The unscriptural sayings which have been predicated of this text, have done much heretical mischief among the Old Baptists. Som.e of our ul- traists are occasionally heard to say, in our pulpits, that they have no authority to preach to sinners, and they seem to glory in their fancied exemption. Nothing appears to give them greater offence, or savors more of Arminianism with them, than for sinners to be exhorted to repent ! That the commission extends to such, is apparent from the fact that some believe, and some do not. Those who believe were unbelievers before, and the unbelieving of others can only be predicated of their hearing. "What said the prophet? "0 ye dry bones, hear ye the word of the Lord." I would just state here, at once, that I have no idea that sinners, dead in trespasses and sins, will ever believe through the mere preaching of the Gospel, or through the exhortations of the Lord's ministers, any more than that the dry bones vrould have lived through the prophecying of the prophet, apart from what the Lord did for them. But that fact does not nullify the commission to preach to them, but on the contrary greatly 132 A REFUTATION OF THE strengthens it. The divine assurance that God's word will prosper in the thing whereunto He hath sent it, affords great encouragement to preach it to sinners. If it be said by the objector that they are deaf and cannot hear it, faith replies God can open their ears ; if said they are dead, faith again says God will give them life ; and thus faith can meet all the objections which can be urged against preaching to the very chief of sinners, and at the same time exclude that Arminianism v/hich some affect to see in a course of this kind. Where is the Arminianism, I would ask, in doing what the Lord has expressly commanded us to do ? unless, however, it be by doing these things v/ithout faith. It seems tome that two very opposite errors may be indicated here : 1. The Arminian takes the means out of the hands of God, in toto, or in part, and uses them according to his own strength, and they then degenerate into Arminian powers. 2, The Antinomian will not regard any thing in the light of means, and in his doctrine will not allow even the Lord to employ them — says that the Lord is not dependent on means, and can do all his work v/ithout them. Now, the truth is, had it been the ivill or ike way of the Lord, He could have breathed upon the dry bones as well without the prophecying of the prophet as with it, and could have given repentance to John's converts, or to Paul's, without their preaching ; but their preaching to such, even to those dead in trespasses and sins, had been included in the divine plan, and it needs must be done — let it be termed means, the will or way of the Lord, as you please. I will now confirm all the foregoing, by a reference to an example, recorded in the 13th chapter of the Acts of the Apostles. Paul and Barnabas, preached several days at Antioch in Pisidia — preached the Gospel, according to the commission to every one — stating also how John had fulfilled his course, by preaching the repentance of baptism to all the people of Israel. Paul both preached and exhorted, and in conclusion, we are informed that "as many as were ordained to eternal life believed." Observe, not as many as wersr MANICH.EO PARKERITE HERESY. 133 addressed, but as many as the Lord made alive, as many as the Lord enabled to believe, or gave faith to, which blessings always take the course of God's ordination, and not the course of general or promiscuous preaching. While Paul, for instance, is preaching and exhorting all his hearers to believe the Gospel tidings, a secret, unobserved, hidden power is operating on the few in the way of divine ordination. Our preaching is unto all — we have only the letter of the Gospel committed to our charge, and that we should declare unto all; but "the excellency of the power" is with God, and takes the line of his election with divine certainty, and all the preaching that was ever done by Patriarchs, Prophets, Apostles, or called Ministers, will not extend "the excellency of the power" beyond it. God has never delegated that to any one else, and of course it will be put forth according to His will, predestination and election ; but not so of the com- mission to preach the literal word ; which includes in its scope *'all the world and every creature" in it. Now, if it be asked, Why did the Lord give a commission to preach to every creature, when it was not his design to save every creature? I will answer it as soon as the following one is correctly answered : "Why was it necessary that the word of the Lord should be first preached to the unbelieving Jews, who despised and wondered at it, and put it away from them, before it was preached to the Gentiles ?" Let us learn our duty as min- isters, examine our commission, and see how fully it author- izes us, in faith, to exhort the sinner to repent, believing that the Lord can give him repentance; and to believe, believing that the Lord can give faith. We have taught fully and plainly that Christ is exalted a Prince and a Saviour to give repentance, and there is no lack of teaching in that respect, but, w^e have neglected the precept, "repent, for the kingdom of heaven is at hand." — We have taught, with great plainness, that faith is the gift of God, that it is a fruit of the Spirit, but we have not showed and held forth as we should have done, the works oi faith, or the obedience of faith. — We have preached the doctrine of the final perseverance of the saints, witliout 134 A REFUTATION OF THE showing, as we should have done, the holy way of persever- ance — such, for instance, as true believers pursue, which is far different from that of an Antinomian, or a carnal profes- sor. In short, we have taught the word of doctrine to our hearers, without stopping to exhort them to be "doers of the word." Such preaching has been a great injury to us as a denomination; — it has quenched the spirit of exhortation among us, and the exhorter is afraid to call on sinners to re- pent, for fear of being called an Arminian. Parkerites and Antinomians call the things which have been so much neglect- ed Arminianism, and they have thus, in a goodly degree, suppressed them. But, as there is some proj«pect of our get- ting clear of that heresy, we hope to see the spirit of exhorta- tion revive among us again ; to see our ministers take up the long-neglected things just indicated; and to see our brethren going forth in all the obdience of faith. We had better thus incur the Parkerite's reproachful term, Arminian, than the Bible penalties for a neglect of them. A modern heresy, with which the old order of Baptists are now troubled, has been based upon the following texts of Scripture: "These things saith the Amen, the faithful and true Witness, the Beginning of the Creation of God." Rev. iii, 14. "For ye are his workmanship, created in Christ Jesus unto good w^orks, v/hich God hath befoie ordained that we should walk in them." Eph. ii, 10. Those who pervert these texts say that Christ is the Begin- ning of the Creation of God, and was created in his divine nature, rather, as I conceive, in an Arian sense, — that when He was set up, as the First Born, the Brought Forth, or the ^ Beginning of the Creation of God, that his mystical seed was then created in Him; but that Christ, as God, before this was uncreated, underived, &c. So the saint is not regarded by them as an emanation from God, in the full Manichaean sense, but in a Semi-Arian sense, as an emanation from Christ, as the Beginning of the Creation of God; or the developement of a seed created in Him when He Himself was created in His Divine MANICHiEO PARKERITE HERESY.. Nature!! But after all, the words on which they so much rely, "the Beginning of the Creation of God," will not admit of the Arian sense ascribed to them, for it is well known that the Greek word arche translated beginnings signifies with another noun, as arche ktiseos. Head, Producer, Author, First Cause, &:c., which agrees indeed with Col. i. 15, 16,17: Johni. I, 2,3: Then Chrsit is the Head of Creation, the Creator of all things, and in that sense the Beginning of the Creation of God, through Whom creation began, not verily, as I might suppose merely, but according to the plain testimony of John and Paul, as just referred to; which, forsooth, has ever been the Ortho- dox view of the subject. But Christ, as the Beginning of the Creation of God, and the spiritual head of the saints, is some- thing new among the old order of Baptists, and the ism is hard to define, I acknowledge: So, indeed, is the new ism about 'Quickened Spirits.'' I have read of a Holy Spirit, of an Evil Spirit, of a Right Spirit, ot a Quickening Spirit, of being Quickened, but never in my Bible, or any where else did I ever read of ^Quickened Spirits!^ I cannot conceive of such a thing, only in words, for it is all the while with me like giving life to the living, and death to the dead. This, I suppose, is the imaginary seed, which was created in Christ when He became the Beginning of the Creation of God, and which af- terwards becomes in the new birth a quickened spirit. What is the fruit of the new or spiritual birth? It is no where said to be the quickening of a spirit, I am sure. Paul says, writing to Ephesian Christians, 'And you hath He quickened,' the ^you' here surely does not relate to a dead spirit in Christ, but to the Ephesians, who were, as he said, dead in trespasses and sins: the seed in Christ could not have been thus dead, even supposing such a seed to have existed. Moreover, note the fact, that the Ephesians were not quickened by quickening spirits from Christ, but by Christ Plimself as a Quickening Spirit. The fruit of the spirit in the new birth is said to be spiritual — That w^hich is born of the spirit is spiritual ; hence we have love, joy and peace in the Holy Ghost, and not in a quickened 136 A REFUTATION OF THE spirit. This spiritual change of the soul makes it meet for the indwelling of the Holy Ghost, and not a quickened spirit. The soul, therefore, gives evidence of a spiritual change, by the fruit of the Spirit, who wrought that change. Christ is made unto saints — not a created or derived seed — but wis- dom, righteousness, sanctification and redemption; through which spiritual blessings they become new creatures in Christ Jesus, and are said to be, consequently, the workmanship of God, created in Christ unto good works. Then it is through a sandification of the spirit^ (Pe. i, II Thes.ii. 13,) and not a quick- ened spirit, that we are prepared for good works. We were blessed — says Paul-Eph. i, 3 — with all spiritual blessings, just such as were necessary to bring the soul in this life, and the body after death, into living and actual union with Christ, and to make both meet to be partakers of the inheritance of the saints in heaven. All these spiritual blessings were given in counsel, in covenant, in purpose, in predestination, and in election, before the world began. It is very astonishing that the old order of Baptists should write and preach so much about these things without referring to the purpose and election of God. Their system has become independent of the purpose and election of God, and merges all things into the Divine Essence, or into Christ as the begin- ning of the creation of God; hence, so little of late has been preached or written about the prospective foreknowledge of God, His purpose, His election, &c. They say: Deny the eternal actual union of saints with God, and you take away the greatest consolation of the Christian. They cannot, I suppose, see anything sure in the foreknowledge of God, or certain in His predestination and election. The covenant, though well ordered in all things is not sure in their estimation. He who has an eye to see these things, as they are, can de- duce much more comfort and assurance from them than others can from the belief of the error, that we were created in Christ Jesus when He Himself was created in His Divine Nature; or. MANICH^O PARKERITE HERESY. 137 from another, that we have been in eternal, actual union with God, as apart or portion of his incommunicable Essence! The second text: 'For ye are his workmanship, created in Christ Jesus unto good works, which God. hath before ordain- ed that we should walk in them,' has been wrested from its vital connections, and pressed into the service of dead fancies. This text maintains throughout an intimate doctrinal connec- tion with the context. For instance, the apostle first men- tions that those who were dead in trespasses and sins were quickened — that they were saved by grace — that they were made to sit together in heavenly places in Christ Jesus — that they were not saved by works, lest any man should boast; — then comes in the connecting conjunction, for, showing the dependance of the text on the context — [for we are his work- manship &c.; yet, strange to tell, it is made to signify that the Ephesians, who were dead in trespasses and sins, were crea- ted in Christ when He was created. Besides, this text has many synonyms, some of which I will now introduce: 'Not by works of righteousness which we have done, but according to his mercy hath he saved us, by the washing of regeneration and renewing of the Holy Ghost,' Tit. iii. 5. This means precisely the same as though the apostle had said 'not by works, lest any man should boast; for we are his workmanship, created in Christ Jesus,' &c. This is the circumcision of the heart without hands — a trans- lation from nature's darkness into the marvellous light — a new creature in Christ Jesus — a new man who after God is created in righteousness and true holiness — being born again — born of the Spirit — asanctification unto obedience — a sanctification of the spirit unto a belief of the truth — all these along with the text under consideration, signify the same thing — what we term the work of grace on the soul. I have tried to trace out the serpentine doctrine of Parker- ism as it has surreptitiously connected itself with the foregoing texts — but, snake-like, it has its coils, flexures, gyrations, con- tortions, and likewise its strong holds, covert places and opeiv' 138 A REFUTATION OP THE showings. Sometimes we get a broken glimpse of it, and then a pretty full view. Its advocates are, however, always afraid of a full showing, they prefer showing, occasionally, some of its less offensive parts; and whenever, through incon- siderate zeal or imprudence, they bring the monster fully into view, they are inclined afterwards to disown it. An instance of this kind occurred at Barfield's, Ridge Meeting House, and with an Old Baptist Church in Missouri. Besides, a zealous scribe once gave such a correct description of this monster; that he fain would have called it in; but as it came from one in authority it was published verbatim et literatim. When the Waldenses were charged with this heresy they re- garded the charge as a reproach and the fruit of perse- cution. The English Baptists forestalled it in their confes- sions of faith; and the Sequachee Valley, the Fountain Creek, Elk River, Stones River and Round Lick Associations have declared a non-fellowship with it. It cannot exist with the Old Baptists; for it must either change th(im, or form a sect. The latter will be done, should it survive its separation from the old order of Baptists. We have become too ultra in most things. How great the change. Watchman! what of the night? I hear one res- pond, All is not well! — another that strange winds are blowing — another, that the sickly dews of heresy are falling thickly around us, many are sickly and weak — another, that the sound of another gospel is heard in our midst, whereby many are being bewitched. From another quarter I hear it proclaimed that Old Manichseanism, which was supposed to have died centuries ago, has been revived, through the heretical skill of one Daniel Parker, unto almost youthful vigor; and now, with more than a hundred tongues, propagates his poisonous heathenism, whereby were it possi- ble, he would heathenize the old order of Baptists; but O thou perverter of truth, thou Polytheist, thou disturber of the Lord's people, thy day of rebuke has come, thy native darkness is being expelled, and although thou art clothed in fancy's gos- samer, wrought with cunning craftiness from the word of MANICII^O PARKERITE HERESY. lit God, yet thy deformities still appear. Flee, from the light of truth; for in it thou art seen a Pagan Monster. Go league thyself with Roman or Mormon darkness, where thou may- est dwell in quiet, until thou and all other kindred monsters shall be consumed with the coming brightness of truth! Something new, exclaims a watchman in another direc- tion: Manichseanism and Arianism have formed an alliance. The former concedes the notion that Christ was created in His Divinity, on consideration that the latter will admit the new tenet, that His people were created in Him when He Himself was created! Thus, a Manichseo-Arian banner of Pagan as- pect, has been raised by innovators. Some strong men have enlisted under it, and are now fighting with intemperate zeal against the great and cherished truth of Christ's uncreated Divinity and Godhead, and against the great and hitherto ac- knowledged principles of the spiritual regeneration of Adamic personalities. I hear something of heavenly origin! Listen: "Though we or an angel from heaven preach any other gospel unto you than that which we have preached unto you, let him be ac- cursed." O, Israel, to your tents! Gird on the sword of the spirit! Put on thewhole armor of God. Setup the way marks, and, in holy boldness and meekness, defend them against all heretical defacers! Ye! whose lips have been touched with a live coal from the altar, you, unto whom the Lord has said. Go ye, study to show yourselves approved unto God; workmen that need not be ashamed, rightly divining the word of truth. Preach the word, according to your commission, to every crea- ture within the scope of your ministry — declare the precept as well as the doctrine — show the difference between works, the obedience of faith, and works without faith. Let those good works, which God ordained for Christians to walk in, be seen plainly contradistinguished from the works of a soul dead in trespasses and sins — the great difference between works which are the fruit of the spirit and those the fruit of the flesh. La- bor to show all these things in their proper places and con- 140 A REFUTATION OF THE iiections. But, above all things, avoid those prevailing ul- traisms which are now eating on the Old Baptist Church as doth a canker — dividing Churches and Associations, and dis- turbing the order and peace of the Baptists generally. Rebuke the ultraist whenever you meet with him — reclaim or reject him— let him be treated constantly as the worst enemy of the Baptist of the present day! And ye hearers of the word! receive the admonition; — it came from heaven — be ye doers of the word, and not hearers only! RECAPITULATION. Although the following truisms have already been set forth, on the subject of the origin of evil, to a greater or less extenty yet we wish to offer them once more to the consideration of the reader in a more concise and definite form; w-herein they may be so.en numerically as so many indubitable verities which cannot be refuted; nor even denied without involving the dark sayings of Parkerism, which a sinful fancy has predicated of imaginary things, exterior to God, to eternity, creation and revelation. That the heathen, according to his mythology, in his vain imaginings, should have gone beyond The True God, in setting up an evil spirit, co existent and antagonistic to a good spirit, is not so very surprising, but that Christian wor- shipers, amidst the burning and shining lights of the Bible, should do so, is not only a matter of surprise, but verily a confirmation likewise of the truth, that "Men loved darkness rather than light." 1. The tenet of the co-eternity of an evil spirit with God grossly violates the great truth, that God did entertain the di- vine plan of the universe from everlasting, and did arrange all things after the counsel of his own will subjectiveh/, when there was nothing considered objectively^ only as it was foreknown in harmony with His will and purpose, wisdom and power. 2. The co-eternity of such a spirit with God would necessa- rily have affected the divine plan of creation, as it could not have been arranged independently of such a spirit. Besides, there would then have been two first causes! independent of each other in their existences, and opposed to each other in 142 RECAPITULATION. their nature; and the existence of such a spirit would have been independent of, and in opposition to, the will and power of God! 3. The Scriptures affirm plainly and conclusively, that God is the Creator of all things, and that He is before all things; CoL i, 16, 17. But the Parkerite perversion of these texts is, that God is before all things except the devil! 4. Evil either had, or had not, a beginning. 5. If evil had not a beginning, it must of necessity have ex- isted from everlasting, as the quality of an evil spirit self- ex- istent and eternal; which notion, we have just seen, is contra- ry to revealed truth, and highly derogatory to Divine Glory. 6. Evil had a beginning, and must have originated with cre- ated beings, after "the heavens and the earth were finished, and ail the hosts of them." 7. Creation necessarily involved a beginning and a state of creatureship, which admitted of the origination of evil, through the operation, however, of secondary causes, yet under the permissive providence of God, which, — though to us an un- resolvable problem, — partakes no less of His wisdom, power and goodness than does His direct providence; for all evil has its foreknown origin, determinate course, fixed bounds, and certain results. 8. Nor do we, by any truth, as just stated, make God the author of sin; for as "sin is the transgression of the law" God cannot sin, as He is above all law and rule of government from without, but is a law unto Himself ; and as all his acts take the course of infinite wisdom and perfection, his works must be far above finite knowledge and comprehension, and pro- duce, as secondary causes, mysterious results, which finite be- ings cannot judge rightly of — only by faith. Gen. xviii, 25, 9. Finite creatureship necessarily involved a law, or rule of government, from without, as created beings could not, like God, be a law unto themselves. 10. Neither could finite creatures be created immutable, — as EECAPirULATION. 143 immutability belongs only to God, and is incommunicable; the very fact that their states required a rule of government from without, teaches us that they did not contain in themselves every thing necessary for their well being, guidance and sin- less course; or an external government would not have been enjoined; nor would any penalty have been annexed, in case of a transgression, had there been no liabilities to disobedi- ence. The very fact of a penalty being annexed, implies a liability to disobedience. 11. Had the condition of created beings been above all law, and had admitted of immutability, they could not have sinned, as "sin is the transgression of the law." 12. All created beings were subjected to the government of God, and in their free agency, mutability, and liabilities to pride, deception, temptation and disobedience, they trans- gressed the government of God. and thereby sinned, and in- curred the penalty or evil of sin; for be it remembered that *'sin is the transgression of the law," and until some law or rule of government was transgressed there was no sin, nor evil of sin, any where, — there only existed a liability to such things, on the part of finite beings. 13. We believe that sin began with ''the angels who sinned" somewhere in the created heavens, by disobedience to a law of some kind, through their free agency, mutability and liability to pride, apart from any tempting evil spirit from without; and as "sin is the transgression of the law," they must have been under a law, which they transgressed. 14. We believe that the evil of the sin of the angels soon reached the paradise of this world in the state and character of Satan, and that Eve, through deception, yielded to his in- fluence, and transgressed the law of God, and then involved Adam, apart from direct Satanic power, in the transgression; for Adam was not deceived, either by Satan or Eve: I. Tim. ii, 14. Here we see the commission of sin on the part of Adam from an internal personal source, and not from an ex- ternal one, as in the case of Eve. Adam was not deceived; but 144 SECAPlTULATION, through the mutability of his will and his moral free agency he willed to go into transgression with Eve; he had more re- gard for her than the commandment of the Lord, and partook of the forbidden fruit, and thereby involved himself and all his posterity in the evil of sin, or the penalty of a violation of God's law, 15. We are aware that we have taken Adam's transgression too much out of the hands of the devil for the Parkerite; but as we have a surer word of prophecy than any they have ad- duced, we shall abide by Moses and Paul's testimony: Gen. iii, 12: 1. Tim. ii, 14. 16. Observe, had none of God's laws been transgressed, neither by "the angels who sinned" nor by Adam and Eve, sin would not have been committed; nor would we have known or felt the penalties of aAdolation of God's laws, which constitute the evil of sin. Thus we see that our views exempt us from the charge of making God the author of sin, as it was com- mitted in opposition to his commandments; the observance of which would have excluded its penalties — the evils of sin. 17. Creation, as seen in the Recapitulation, did not admit of creatures being endowed with immutahility , and, therefore, of necessity, involved a mutable state, which did not exclude lia- bilities to deception, to temptation, to pride, and transgression; or there would have been no necessity for subjecting them to a law or rule of government; and had there been no liabiliticg to a violation of such laws, no penalties would have been annexed. 18. Notice, all creatures were created good, very good of their kind, but not in a state to be a law unto themselves, which shows that there was something within them, which re- quired the controlling guidance of a law, or rule of conduct from without, which might, through the free agency of the creature, as connected with a mutable will, be violated. 19. The exposition of sin, and its consequent evil, as given in the Bible, should be closely attended to — that '^sin is the transgression of the law>" whether it be through pride, as in RECAPITULATION. ^^^^ 145 the case of "the angels who sinned," or through the beguiling influence of Satan, as in the instance of Eve, or from regard for the creature as in the case of Adam — sin is- all the while the transgession of the law; and the penalties of such trangressions constitute the evils of sin, here and elsewhere. Then sin may be said to issue from the defection of the creature, through his mutability, finitude and moral free agency, and not from an evil spirit co-eternal with God, and the evils of sin are the punishments inflicted by the Lord, which are graduated, controlled and directed by Him to pre- scribed issues. 20 In refutation of the absurd notion of the Parkerite, that one part of the human family has derived a seed fronL God, and the other from the devil, and that this difference obtains between men and men, in their natural state, we have only to refer to the plain texts, 1. John iii, 9: I. Pe. i, 23: John says, "Whosoever is born of God doth not commit sin, for his seed remaineth in him; and he cannot sin, because he is born of God." Born, says Peter, "of an incorruptible seed,"' which is derived actually from Christ at the time of the new birth, and is inwrought by the Holy Spirit — called in the Scrip- tures ''a new man," "a new creature," &c. Observe, John says this seed cannot sin — cannot be corrupted by the sin of the flesh, by the temptations of the devil, nor by the evil course of the world. How different, then, is this seed from any thing "the angels who sinned" had, or from any thing with which Adam was endowed at the time of his creation; for with all his high moral endowm.ents he took the downward course of disobedience, transgression, sin, corruption and death, and thereby involved all his posterity in the same general ruin. But the incorruptible seed takes through^ Christ the upward glorious course of holiness, incorruption, and eter- nal life. Here are the two seeds of the Bible, very different indeed from those of Parker. We have presented a score of aphoristical truths to the^ consideration of our brethren, and we would, with kind feel-- 10 146 MANICH^O PARKERITE HERESY. ings, say to our Parkerite respondents, either refate them or cease caviling at them; and to all orthodox Baptists, that a denial of the proposition that evil originated with created beings, involves the Pagan tenet of Parkerism, the co-eterni- ty of two opposite beings, and the existence of two conflic- ting first causes! for if our proposition be not true, then evil must, as an unavoidable consequence, have proceeded from an eternal evil spirit, co-existent with Godl - #1' THE PRESENT STATE OF THE OLD BAPTIST MINISTRY, a For the full elucidation of this subject it would be neces- sary for each of our ministers to speak for himself- — to relate his experience of his call to the ministry, tell the particulars of that event, and narrate the history of his preaching up to the present time. But this is impracticable, and I must be content to treat the subject in a general way. — In my exege- sis I shall in the first place treat of THE PECULIARITIES OF THE OLD BAPTIST MINISTRY. These have been supposed by many to be merely acciden- tal or affected, but I shall prove most conclusively they are not. — Preaching the gospel is essentially different from all other kinds of speaking or teaching. The literary exegete can teach the elements of literature by ordinary methods; the mathematician, expound his problems by numbers and calculations; the astronomer, his by appropriate rules; but the preacher is dependent on a "demonstration of the spirit" for the success of his teaching. Without this, revealed truth, however faithfully declared, and skillfully, expounded, will be "foolishness" to the wordly wise, and a stumbling block to the pharisee ! Could the truths of the gospel be demonstrated by the) lights of literature, or the wisdom of this world, no one should 148 THE PRESENT STATE OF THE attempt to preach them without the greatest measure there- of. Paul repudiated these after naming them by three diffe- rent terms, the "excellency of speech," the "enticing words of speech," and "the wisdom of men." And yet many say the gospel cannot be preached without them! 1 Cor. 2,4. They contend when the subject is thus laid open, that the Apostle was an inspired preacher, and endowed with extraordinary gifts of the spirit, which enabled him to dispense with the learning of his day, denominated by him "the wisdom of men." A careful examination of the subject ought to convince any candid enquirer of the fallacy of such a conclusion. For if his plan, as historically narrated by himself, was to declare the revealed truths of the gospel only and not to know anything else "save Jesus Christ and him crucified," why object to the same mode of preaching in the present day? Modern preachers are not, as was Paul, inspired, but if, of the right kind, they have the "light of life," of grace and regeneration in their souls, and consequently a spiritual percep- tion of the things pertaining to Christ and the gospel; which things they preach like Paul not with excellency of speech and wisdom of men, but with "fear and trembling;" and like Paul are dependent on a "demonstration of the spirit" for the suc- cess of their ministry, termed by him in other modes of ex- pression, an opening of the heart, (Ac. 16, 14.,) the power and assurance of the Holy Ghost, (1 Thess. 1, 5.,) and a shining of the Holy Spirit into the heart. 2, Cor. 4, 6. — With- out this inward demonstration, heart-opening and heart-illu- mination, a divine and not a human work, Paul's preaching as an Apostle, even with all the advantages claimed for him in that respect, did not amount to anything more in a spiritual sense than that of Christ's true ministers of the present day. — For his preaching without a "demonstration of the spirit" was "unto the Jews a stumbling block" and "unto the Greeks fool- ishness," and a hidden word to them that perished. Now therefore, if Paul, who was both learned and inspired, required, for the essential issue of his ministry, a "demon- 1 OLD BAPTIST MINISTRY. 149 stration of the spirit," shall modern ministers presume to preach successfully without it? And seeing that Paul ignored "the wisdom of men" in this work, shall they imitate him or not? — Here is a point, a common level at which all true min- isters must meet; unless forsooth, it can be proved that the apostles did open the hearts of their hearers, quicken their souls, and make the gospel the power of God unto them. They disclaim all such spiritual work. Paul acknowledged plainly that his gospel went forth to some "in word only," as foolishness, and a stumbling block to others, just alas! as often do the words of our preachers. If "the wisdom of men" and the "excellency of speech" could have superceded the "demonstration of the spirit" they might have done so in Paul's ministry, but if not even in his case, why attach so much importance to them now? Some may even yet say the Apostles could work miracles, and did on that account dispense with ^'the wisdom of this world," in their preaching; but we learn from the history of miracles, that unsanctified miracles had no better effect on the hearts of ( hirst's enemies, than unsanctified prea^ching. The Apostles were then, as well as are modern preachers now, without "a demonstration of the spirit," "nothing!" in a ministerial sense. This is the reason why Paul said, "Jsot 1," on three different occasions, "but the grace of God which weis with me." The grace of God had ministerially, its peculiar method with the Patriarchs, Prophets, and Apostles; and now takes its own preordained way with those who are called to the work of the ministry, both in its choice of them and its power through them, constraining them as it did Paul, to exclaim we are nothing. In no instance have the spiritual works of God b®^^ wrought by any but Him.self! Our ministerial w^orks appear only as so many signs or wonders of the way of grace among men on earth! Suppose a person was called as Paul, to preach the gospel, having, as he had, great learning and Esthetic knowledge, ^hall he ignore them as did Paul or not? If he be unlike Paul 150 THE PRESENT STATE OP THE unlearned, shall he spend years at classical and theological schools to the neglect of his ministry, to acquire that which Paul repudiated ? surely it would be more conformable both to precept and example to go forth in '^weakness, and in fear, and in much trembling," declaring the revealed truths of the gospel, and looking in faith to the Lord for the "demonstration of the spirit," than to spend years in literary institutions to learn other things *'save Jesus Christ and him crucified." Shall we excuse Paul for not employing the "excellency of speech,'* and the enticing words of "men's wisdom," who was able to do so, and then condemn those who cannot? The very call- ing of God excludes such things; and accords well with the present state of the Old Baptist Ministry, giving rise to pecu- liarities which are neither accidental or affected, as some re- proachfully suggest, but are ministerial characteristics of their "calling." The very objections which are so unsparing- 1-y and unfeelingly urged against our preachers by many, prove their calling to be of Godl How often do we hear it said, there are so few learned men among them. What saith the scripture? Not many wise men after the flesh are called. There are so fevi^ great men among them. What saith the Scripture? Not many mighty, not many noble are called. Still worse, they say there are so many fools among them. Let the Scripture reply again, God hath chosen the foolish things of the world to confound the wise. Rut they are such weak preachers. To which the scripture replies, God bath chosen the weak things of the world to confound the mighty. Finally, they say there are some so base, so despisable, and some who cannot possibly be preachers. Observe, without the scripture we reply not. Base things of the world, and things which are despised, hath God chosen, yea, and things which are not, to bring to nought things that are. 1 Cor. 1, 26, 27, 28. What a com- mentary on theological schools ! ^ These objections which are entertained of by so many, are quasi objections to the very calling of God itself 1 A fact, to OLD BAPTIST MINISTRY. 151 which I would call the attention of the persecutors, defamers, ridiculers and dispisers of the Old Baptist preachers, that they may escape the weighty mill stone and the depth of the sea. Mat. 18, 6. Mark 9, 42, Luke 17, 2. Christ says, (Mark 8, 28,) '^Whosoever therefore shall be ashamed of me, and of my words in this adulterous and sin- ful generation ; of him also shall the Son of man be asham- ed, when he cometb in the glory of the Father with the holy angles." May we not justly fear that they who are ashamed of God's 'calling,' and object so sneeringly to it, are also ashamed of the gospel of Christ, and have not felt in their hearts that it is the power of God and the wisdom of God, unto every one that believes. If the present state of our ministry be plainly and unde- niably sanctioned by the word of God, why so much com- plaint? such unjust reflections ? and sinful reproaches ? For the want, I fear of circumcised hearts, and religious regard for God's method of calling. And if the characteristic peculiarities of the Old Baptist ministers are plainly set forth in the Holy Scriptures, why say, they are accidental or affect- ed? Again I fear for the want of reconciliation to God, to his word and to his people ! If the things to be taught were literary propositions, re- quiring recondite researches, then learned men only should be employed to teach them; the "excellency of speech" would then be available; or if they were problems in science, then scientific savans only could explain and teach them ; the wisdom of men would then be indispensibly necessary ; — but they are revealed truths to be declared alike by the learned and the unlearned, the wise and the unwise, and prevail only through a "demonstration of the spirit." Then all ministerial abilities, agencies and labors humanly considered, are on a common level. Between man and man there is no dider- ence; the difference is of God. 1 Cor. 4, 9. A missionary of the cross must not glory in any thing else but the cross; An Ambassador of God must not declare any message but 152 THE PRESENT STATE OF THE his ; which is not one of genius, learning and aesthetics, but of God! If the weakest of the weak be bibUcally and spiritually taught "the hidden wisdom of God," such knowledge raises him infinitely higher than genius or learning can ever attain He will speak wisdom among them that are perfect, yet not the wisdom of this world. The dignity and character of God's ministers do not con- sist of genius, learning and aesthetics, but of divine endow- ments, which verily if revilers and disclaimers had eyes to see, they would no longer call them ignorant pretenders or affected bigots. Their true character and dignity are not seen and appreciated by them; for if they were, the Apostle says they would not speak of them in that way. 1 Cor. 2, 6. God's peculiar calling excludes all boasting; if any denomination were to boast of many wise men after the flesh, many mighty, many noble, it would be a vain boast of their calling, not be- ing of God, or at least not in agreement with the method of his "calling." We do not set forth these things merely because they accord so strikingly with the present state of the Old Baptist ministry, but because they are plainly and point- edly revealed in the Holy Scriptures, — the chapter and texts whereof have been cited. How many preach as though there was no God to declare according to the revelation he has made of himself; no gos- pel revealing a Saviour ; no word testifying of the Holy Spirit; and no Bible furnishing all things necessary to be taught. And yet such claim a monopoly of all that is worth preaching! boasting of their classical attainments, their theological learning, and long culture of the schools. They after acquiring all their boasted knowledge, shun "to declare all the counsel of God," and seek rather to please men than God. There will be at all times, as in the prophet's days, those who ran and were not called ; prophesied, and were not sent b}^ the Lord. These do not contend earnestly for the faith once delivered to the saints, but strive earnestly to pervert OLD BAPTIST MINISTRY. 153 the very faith which they affect to preach. They are strang- ers to the Cross, strangers to an inward calling, and strang- ers to a spiritual knowledge of divine things; without the lights of grace, without the spirit of the gospel, and without love to God or man ; — they of course bring contempt and reproach sooner or later both on themselves and ourselves. Each one is a "Wolf in the clothing of the gentle lamb; Dark traitor in Messiah's holy camp, Leper in saintly garb, assassin masked In virtue's robe, vile hypocrite accursed." Another peculiarity of the Old Baptist ministry is, that of their believing in, and contending for, an inward, spiritual call to the work ot the ministry more decidedly than any other denomination. Some read this doctrine in their bibles and then reproach us for believing it. They contend for an external fitness in things, and say but little about an in- ward call and spiritual qualification, especially if they con- flict with outward appearances and impediments. An in- ward call, in their judgment, should accord with an outward propriety. Another characteristic of theirs is, that they do not attach half the importance to human learning that others do. They, and they only, of all the different denominations assign human learning its proper subordination in the pulpit. They teach the words of God, and not the words of men; knowing that they "who are of God heareth them" and they who are not of God heareth them not. John 8, 47. Hence, when their message is rejected they know the cause of its rejection. They shape their ministry by the bible, which in- volves many things highly objectionable to many, and ex- cludes many others highly esteemed by all such. The "calling" of God has very little respect for colleges, and the great and renowned ones, the wise and the prudent. The "light of life," and not the light of literature, the power of God, and not the wisdom of men, the presence of Christ and not the influence of "mighty" ones, — are the efficients contemplated in the divine mind in calling men to the work 154 THE PRESENT STATE OF THE of the ministry. Yet, the Lord's Servants, for the want of a regular education, polished manners, and a spirit of com- promise, are called, "the most stupid, sottish and despicable of all men on earth." No one can declare the strong truths of the gospel regardless of the prejudices and opinions of the host of nominal professors, without incurring such reproaches. Thus indeed were God's servants anciently spoken of, and even the Master Himself ! This generation in its opposition to our preachers, employs its peculiar words of reproach, which however have metonyms in the text of the Apostle. 1 Cor. 4, 13. The religious carnalite does not want a better subject to break a jest on; the collegiate theologian a better illustration of stupidity; and the man of "enticing words," a better nullity, than an Old Baptist minister affords. Did the bible de- clare as plainly for, as it does against the wisdom of men, who, I ask, among us would ever dare to preach again? The great savans of the age could only then be trusted. The theological learning of the schools would then be necessary, and mani/ wise men, mani/ mighty and mani/ noble , would then preach authoritatively, and not as now, surreptitiously. And the "weak," the "foolish" the "despised, ' the "base," and the nullities, would have no authority to enter a pulpit ! Such a change in the order of God's ministry on earth, would make us justly obnoxious to the reproachful epithets so unmerci- fully and perseveringly heaped upon us. As it would invert the order of God's "callings," we plead not guilty ! How ap- propriate are th6 words of the poet : "The honest seer who spoke the truth of God Plainly, was left with empty wall ; and round The frothy orator who busked his tales In quackish pomp of noisy words, the ear Tickling, but leaving still the heart unprobed, The judgment uninformed, — numbers immense Flocked, gaping wide with passions high inflamed, And on their way returning heated home, Of eloquence and not of truth conversed; Mean eloquence that wanted sacred truth." OLD BAPTIST MiyiSTRY. 155 A very decided characteristic of theirs is, that they do not gain worldly advantages by preaching, but suffer loss; neither does a large salary decide the field of labor for them, as it does among some other denominations. They for the most part labor with their own hands, and ask for no contributions except those which their brethren are willing, unasked, to give. Many of them preach for three or four churches ; they work and drudge five days in the week that they may preach two, often with but little prospect of temporal reward. They assume no relations to the church but those of Pastor and church, and never aspire to ecclesiastical lordliness whereby they may become '"Lords over God's heritage." Some of them after a call to the ministry, have made great proficiency in acquiring a knowledge of the word of God ; they have studied their message well; and under the blessing of the Lord have put the whole inner man into it, not wishing to know any thing "save Jesus Christ and him crucified." A few have even learned to read and write after experienc- ing a call to the work of the ministry, and afterwards acquired a fuller and better knowledge of the scriptures than many who had the best scholastic advantages. If a man can read and write, or even hear the reading of the scriptures, with circum- cised ears, he can learn spiritually more about Christ and him crucified in a few weeks, than the unsanctified and un- called ever can, in the best schools. The latter may learn more of the history and literature of the bible, but they lack the faculty of acquiring a spiritual knowledge of the gospel. I will cite some instances of the former kind ; the case of Bunyan, Elisha Cole, W. Huntingdon, Joshua Lawrence, Osborn, McConnico, and many others As the hart panteth after the water-brook, so did their souls after a knowledge of Christ; and if I were to judge of a man's calling, I should entertain an unfavorable opinion, did he not study to show himself approved unto God. Grace is active ; its history is one of activity, diligence and suffering; it overcomes all diffi- culties ; does not reason about things, but believes and works. 156 THE PRESENT STATE OF THE After all, it will still be to the end of time a problem, how a man can preach the gospel without general learning. Tru- ly without it a man cannot become a successful "hireling," an archbishop, or an efficient pope. They are of the world, and must speak in the wisdom of men, or the world will not hear them. 1 John 4, 5. Faithful preaching will elicit the sign of either life or death; it is in that respect fearfully ominous. 2 Cor. 2, 16. The plainer the preaching, the plainer will be the manisfestations of life or death. When the gospel is preached with the ex- cellences of speech and literature, many being alive to such things, though dead to evangelical truth, mistake their sym- pathies for them for a love of the gospel; because in their estimation the gospel cannot be preached without them. They mistake logical deductions from assumed premises, fo^ a "demonstration of the Spirit;" the wisdom of men, for the power of God; and their regard for such things, for a desire for the sincere milk of the word, this proves that they have "itching" instead of "circumcised ears; that they are "way side" hearers instead of honest hearted hearers; that they are "carnally" and not "spiritually minded." The best argument which can be adduced by men or angels for the truth of scripture is, that God hath spoken it; which should be more a matter of faith than of logical inference ! When sown only in the light of reason by the "way side ' none retain it; when on "stony ground" in the fullest light of "the wisdom of this world" the ''dead in trespresses and sins" have not eyes strong enough to see it; the "good ground" must be both given and cultivated by the Great "Hus- bandman" in order that its fruit may ripen to perfection. — • Mat. 13, 3. 1 Cor. 3, 6, 7. In conclusion of this part of my subject, f will state another peculiarity of theirs, — they never prepare their sermons by writing them out, nor by taking notes for the pulpit. Their ex- temporizations are peculiar to themselves; they preach often from the same text, but, never the same sermon! Their ser- OLD BAPTIST MINISTRY. 157 mons areas much varied on such occasions as though they had not taken the same text. Some suppose that their indecision as to what text they will take, continuing up to the hour of preaching, is affected and not real, but this is a misconception. They have read, searched and studied their message so thoroughly, that they can preach from one text about as well as another, provided it has a spiritual bearing upon their minds. This is the secret of text-taking with them; which of course, is not appreciated by the "carnally minded." This brings me to the consideration of another characterism of theirs, THEY PREACH MORE DIVINITY THAN THOSE OF ALL OTHER DENOM- INATIONS. This is abroad, proposition but fortunately admits of proof. Observe, the proposition is not that they preach more of the lit- erature of the bible, more of its history, and more of its wordly appendages than others do, but more of its divinity: — Of the reve- lation which God has made of himself as The Father, The Son, and The Holy Ghost; of man, of his salvation, of time and eternity. All other preachers with a few exceptions are Arminians; their gospel leaves out the sovereignty of God, his full foreknowledge; his election, for instance, according to it; also his predestination as revealed in agreement with it. In no less degree does it ignore the personal election of the saints, as plainly taught by Christ and his apostles; of their effectual call- ing; their full justification by faith in Christ, and their final perse- verance through the power of God; the doctrine of imputed righteousness; and the proper subjects and mode of baptism, as well as many other essential tenets. Neither the wisest of men or greatest of angels can preach the gospel, and leave out these revealed truths! constituting as they do the foundation of the Prophets and Apostles. They had as well attennpt to solve a problem in mathematics without numbers or calculations; or teach a science without its fundamental truths. Who, besides the Old Order of Baptists "declare all the counsel of God?" The modern mode of preaching is not to suppress the bible entirely, at do the Catholics, but 158 THE PRESENT STATE OT THE in part, especially the revelations, which give offence to the world; in this way, they humanize the revelations of the bible, and their humanizations take in their pulpits, the place of divinity! "They teach for doctrine the commandments of men; the prudence of men for the foreknowledge of God; the sovereignty of man's will for the immutability of God's; the choice of the creature for the election of God; the free agency of the creature for the power of God; the deeds of the law for the work of Grace; the reformation of man for the work of Christ; salvation in part by man for complete salva- tion by Christ. Now therefore, by thus exalting human pru- dence, powers, agencies, and works, and giving them in their doctrine the place of the attributes of God, they humanize the bible itself! — The divine prescience in their expositions is a human uncertainty! personal election of the saints before the world began, a time contingency! the inward calling of God, often a failure; the perseverance of the saints, a human un- certainty! It is true they teach that there is a God, but a God without a "determinate" counsel and foreknowledge as the Scrip- tures teach; a God without an election according to his fore- knowledge; a God without a sovereign will; a God without grace before the world began; a God who does not work all things after the counsel of his own will. This is not the God of the Bible, nor his revealed Divinity. The Bible reveals, in divine agreement, the foreknowledge and election of God ; his election as personal and sure, and not general and contingent, his calling in divine accord with his predestination; his justification, a fruit exclusively of the work of Christ. How can any declare the divinity of the Father without preaching his "determinate" counsel and foreknowledge, his will, his purposes, his immutability; by leaving them out his his proper divinity would not be taught. — How can w^c preach the divinity of the Son without preaching Saints were chosen in him before the foundation of the world? that the/ OLD BAPTIST MINISTRY. were blessed in Him with all spiritual blessings in divine ac- cordance with their election? that they were given to the Son by the Father? that he died for their sins? that he arose for their justification? — Or how preach the divinity of the Holy Ghost, without testifying of his divine work? Or how de- " clare this work without its divine relation to the work of the Son and the election of the Father? — The work of the Holy Ghost accords with what the Father has done, and with what the Son has done in man's redemption. The divinity of the Father then accords with the divinity of the Son, and the divin- ity of the Son, with the divinity of the Holy Ghost, hence, the Three Persons in the Godhead are One in Divinity. They are One in fore knowledge. One in election, One in re- demption. One in calling. The divinity of the Holy Spirit is practically excluded in the doctrine of many; they say Christ has done all things which were purposed by the Father; and it now only remains for the creature in his free agency, by some assistance from the Holy Spirit — measured according to the degree of arminianism — to employ "the things of Christ," saying in their doctrine that free will and free agen- cy can do the very thing which God is said to perform in the person of the Holy Spirit. Christ who, of free will and free agency^ is made unto us redemption says this doctrine, in direct opposition to the Apostle who says, Christ wlio of God is made unto us wisdom, righteousness, sanctification and redemption. 1 Cor. 1. 30. The "dead in trespasses and sins" can no more co-operate in this work of the Holy Spirit, than they could have co-operated, in the predestination of the Father, or the atone- ment by the Son. The sovereign and divine will, the eternal purpose, and personal election of Saints, are as fully main- tained in the work of the Holy Spirit, as in that of the Father or Son. Any other doctrine would obscure his divinity and Godhead; and yet this is constantly done by Arminians. They who leave these things out of their ministry, preach another gospel; which, however, is not another but merely a human system, without the divinity of the Bible. Such sys- 160 THE PRESENT STATE OF THE terns in many places become more and more popular just as they exclude the sayings ot Prophets, of Christ and his apostles. The more the Bible is humanized, the greater will be the world's sympathy for such systems; the more its strong truths are modified, the better will they be received; and when its di- vinity is reduced to a level with humanity, men of the world think more highly of it. A host of preachers shun to declare the divinity of the gos- pel, and yet maintain the character of gospel preachers- God revealed in the gospel constitutes its divinity — the reve- lations of a Triune God; without God there is no gospel, without the divine prescience and election there is no God of the Bible; and without preaching the doctrine of the old or- der of Baptists, the divinity of the Bible cannot be taught. There are many who shamefully and wilfulh'^ ignore the dis- pleasing truths of the gospel; in that way, they seek to please men and not God; while such preaching plainly confirms the truth, that the things highly displeasing to God, are pleasing to men, and those highly regarded by the Lord, are but little esteemed by men. Lu. 16, 15. Much of the divinity of the Bible is suppressed in this way ; but the old order of Baptists shun not to declare the truths shunned by others. This is the cause of our preachers %;being so much despised and op- posed. They cannot be popular, nor their doctrine approved as long as they preach the divinity of the Bible; for few are chosen. They, and they only, with a few exceptions, declare "all the counsel of God" in regard to the state of the unregener- ate; the revealed truths concerning them fall harshly on their uncircumcised ears; these they preach unglossed, as the reve- lation which God has made concerning man. They teach that sin entered by one man, and death by sin, and that Ad- am's sin and death were imputed to all his posterity, and that as sin hath reigned unto death by one man, so does grace reign through righteousness unto eternal life by one Jesus Christ. Rom. 5, 17, 6 30. OLD BAPTIST MINISTRY. 161 They declare also the unaltered texts of the Bible on the subject of baptism, the Lord's supper, feet washing and church government. Believing that I have proven my proposition, broad as it is, without stating the one hundredth part of proof, that the Old Baptist Ministers preach more divinity than those of all other denominations, I will now confess that I am not unmind- ful of some of their Ministerial Deviations. The scriptural relations between pastor and church is not regarded by us as it should be. Our ministers do not leach the churches their duties towards themselves. Human pride constrains them to shun to declare the counsel of God on the subject; because so many are preaching at fixed rates per sermon, per month, or per year, they forego their just rights, as ordained of God, rather than seem like such are. These have not only caused the way of truth to be evil spoken of, but our ministers to deviate from the line of duty. The plain commandments and exhortations of the Lord have been left unpreached, until some of our churches — judging from their conduct — have forgotten that these duties are enjoined in their Bibles. This deviation is mutual; it is difficult to say which party is most blameable; one fails to teach and exhort, and the other to perform. When the Word of God is plainly, faithfully and frequently preached, it will bring forth fruit in circumcised hearts. Mat. 13. The gross and palpable ne- glect of pastors in teaching their flocks the plain precepts of the Bible, revealed by the Holy Spirit, and recorded by the Evangelists for their benefit, is the cause of so little fruit from that division of the Word of the Lord, abounding to the credit of our churches. This must be the cause, unless they have not "ears to hear,'' when they are taught ! But there are sure- ly doers of the Word in our churches ; all are not hearers only ; it would be uncharitable to complain exclusively of the churches ; the pastors are equally blameable. If aH hearts- U 162 THE PRESENT STATE OF THE are under the dominion of mammon, and none under grace, then and then only can all be hearers only, and none doers of the Word, No fruit, this being the case, can abound to the credit of the church or advantage of the minister, however faithfully he may declare all the counsel of God on this sub- ject. This relation betw^een pastor and church is every where violated, at least in degree. Where, in Tennessee, or in the U. States, is a pastor who faithfully and constantly preaches the duties of the church to her pastor; or the church that fully and perseveringly discharges her duty toward her pastor? Let him and her report themselves ; but observe, the excep- tions will not be admitted merely on account of what they may have done, unless the work accords with the precepts and examples of the N. T. Such an instance, I fear, cannot Idc reported. How appropriate and necessary is the interchange of spirit- xial and temporal things, as instituted by the Lord, between the pastor and church. This temporal relation is lost! I will mot merely refer to the texts in point, but quote them. "Even so hath the Lord ordained, that they who preach the gospel should live of the gospel." "For it is written in the law of Moses, thou shalt not muzzle the mouth of the ox that tread- eth out the corn — but he that plougheth should plough in hope, and he that thresheth in hope should be partaker of his hope." "Who feedeth a flock and eateth not of the milk of the flock"? These texts have died away from our pulpits like the obsolete words of our language, and are forgotten by the churches. I admit, under some peculiar circumstances, the preacher has a right to decline his rights, and to ''suffer all things" lest he "should hinder the gospel of Christ." But, ob- serve, he has no right to shun this part of the message of God to the churches in his preaching. Alas ! are our churches in such a mammonic state, that their pastors cannot insist on their just scriptural claims without hindering the gospel of Christ? Is the gospel hindered by covetousness ? which is idolatry or nvorship of mammon? Let us see. Many of our worthy OLD BAPTIST MINISTRY. 163 preachers are thus gagged and muzzled while sowing spiritual things; they get not the ''carnal things," or the "milk of the flock" as ordained by the Lord. Nor can he with safety de- mand them ! The pastor "sows" the spiritual things on which the church must feed, in holy agreement with the command- ment, "feed the church of God," but the church withholds her *-carnal things," which, we may justly fear, have become in her hands the mammon of unrighteousness, even covetous- ness, which is idolatry! The preacher does not become a beggar until his demands transcend his scriptural rights^ nor a hireling, until his w^ages exceed bible rights. While de- fending and maintaining his just pastoral rights, he is no beggar, cap in hand, beseeching his brethren for some poor pittance or other, but a dignified, independent asserter of his just claims, and should be so regarded by all w-ho have ears to hear the commandments of the Lord, or a heart to practise them. How many debts of this kind, with accumulated interest, rest at this time as so many dark spots, on many of our churches ! Their payment would loosen many pastoral hands that are toiling five days in the week, without time for reading or study, to preach two ! Many hearts that are now burdened almost beyond endurance under a sense of the neglect of brethren, w^ould be made joyful; the w^ay of pastoral duty would no longer be the way of domestic loss and neglect! The only" time which many of our preachers have to read and study the Word of God, is after a hard day's work, when they should be asleep! If they neglect to provide for their families, they are accounted worse than infidels ; and if they do not study to show themselves approved, they are badly received. What straits! and how little regarded ! Many w^orthy pastors are in this condition, and many brethren who seem otherwise worthy, appear not to have eyes to see this state of things — the fruit of their reprehensible neglect. To all such I am constrained to say,— go read the 9th chapter of 1 Cor., read the entire chap- ter, read it attentively, and if you can, after its perusal, lay the holy volume down with a good conscience, unless in pau- per circums^tances, you must be either a worshipper of mam- 164 THE PRESENT STATE OP THE raon, and not of God, or a reader, and not a doer of tbe Wordf Let none suppose that 1 am contending for my own advantage in these things, far from it; I have never received any thing of the kind from any church or people, nor will I do so while blessed temporarily as I am at present; but should this state of things cease, I will then institute a personal plea. Nor do I make these remarks boastingly, but to show my disinterest- edness in those which I have made in behalf of others. Whenever a church receives of her own free will and choice a pastor, she brings herself under scriptural obligations to him, and it is as much her duty, in degree at least, to render unto him "carnal things" as it is his to sow "spiritual things for her benefit." This obligation is mutual, and extends in like manner to all gospel preachers and honest hearted hearers. When a pastor's ministry is hindered, or in any way embarrassed for the want of "carnal things," has he not aright to demand them of his flock; and if he has, should the church complain when such demands are urged in a right spirit, and holy accord with the precepts of the Word of God? The New Testament has no fixed rates, but only plain pre- cepts; gospel charity, which is love, will assess high rates; covetousness, which is idolatry, low ones, if any at all — per- haps reproaches only, should these just claims be demanded. This unscriptural gag must be resisted, before the muzzle will be taken off. Preachers must speak out on this subject, not on their own authority, but on the Lord's ; not in their own words, but in the plain strong ones of the Bible ; not as re- ligious beggars of the day, but as faithful pastors. The cor- rection of this error, now causing so many hearts to mourn, must after all, begin in the pulpit, which I affirm can be done if there be grace among the hearers. Isa. 55-11. Ac. 16-4. Some of our churches are small and the brethren poor in this world's goods, and are not able to contribute much, yet they are for the most part able to pay their pastoral debts ; for where these are equally borne by the members of the church, they do not amount to much; but the misfortune is, these con- OLD BAPTIST MINISTRY. 165 tiibutions are made only by a few — a few only seem to dis- charge this duty, and consequently it is both unequal and dis- couraging. This subject requires plain dealing and a thorough opening, such as it seldom gets. Our ministers must take up the cross and declare all the counsel of God on the subject: What if the churches do complain and reproach? Their com- mission admits of no such contingency. Shall they become enemies because the truth, and the whole truth, is preached? When a deep and painful sense of neglect of the church is en- tertained by the pastor, let him ask his own suffering heart the question, — -have I zealously and prayerfully expounded to her those duties, the neglect of which now, on her part, both pains me at heart, and falls with domestic w^eight on my own family? Ministers cannot excuse themselves by saying the brethren can read their duties in their Bibles, and there is no necessity for preaching them; for in that way may they excuse them- selves for not preaching any other truths therein recorded. Occasionally a circular letter written on the subject has ap- peared in the Minutes of our Associations , but they have been utterly disregarded. Ma.ny w^ortli}^ men, honestly entertaining the "Woe unto me if I preach not the Gospel," prefer hard work, drudgery or what not in that way, to calling on the flock of their care for help! They know from bitter experience, if help be given this week, it may be withheld the next ! If given with "a right spirit'' one time, it may come grudgingly the nevt, they fear their feelings may be hurt, and forego their just rights rather than assert them. The pastor's duty is to preach for the church weekly or monthly, and if he fails to do so, without a good excuse, they charge him, and correctly too, with a ne- glect of duty, and were he to continue to neglect his duty, they might justly deal with him; but, observe, the church fails to perform her weekly, or monthly duties, which she owes to* her pastor, from week to week, month to month, or year to year, and yet she must not be exhorted, reproved, nor dealt 166 THE PRESENT STATE OF THE with. The church perceives, in such an instance, the mote^ but does not discern the beam ! She sees the mote of one failure on the part of her pastor, but not the beam of many years indebtedness ! The manner of performing acceptable services of this kind is sometimes very exceptionable. A discharge of such obliga- tions may be attended by such remarks and insinuations, as to give offence to the pastor, and even cause him to prefer neglect itself to such trials. Besides, some soon become weary of well doing; they give one month, and none the next, or per- form their duty one year, but neglect it the next; raise expec- tations at one time, and disappoint the next. Just about the time he begins to believe that the church will do her duty, and thereby give him an opportunity of reading, studying and preaching, as he should, he is sadly disappointed, by their un- expected neglect. In view of such neglect, might we not ask how can they preach at all? Did we not know they entertain honest senti- ments, which triumph over worldly wants, church neglects, and wicked reproaches. Having food and raiment, they deter- mine to be therewith content ; and that their hands shall ad- minister to their necessities. Thus, in painful neglect of their afflicted and distressed families, they go forth with a full ministry at heart; it wants and must have utterance at all hazards. In this way they sometimes fulfil their ministry ! Their painful solicitude for and acute sympathy with, their families render them truly unhappy at such times. Their sighs, groans and tears are embittered still more by their un- avoidable absence ; an absence which brings to the distressed soul a remembrance of the reflections and complainings of their wives and children. They had said in his hearing how can a good and pious husband, a good and provident father, thus desert his wife and children? They know not, they feci not the crying woe in the souls of such, and cannot make the .iiiecessary allowances. T- The burdened heart of the minister suffers and grogbns -^between two scorching fires — ministerial and domestic duties. OLD BAPTIST MINISTRY. ^ : . 10 those dollars of thine, brother, and other things so un- justly withheld from him from time to time, cry unto the Lord of Sabaoth against you. Isa. 5, 4. It is Saturday — your preacher is coming; he is alone and looks thoughtful. His gait is quite determined by the horse he rides, which shows signs of recent release from gear. He is unshaved, his cloths are soiled, the dust of the plough is still cleaving to his hands, and that of the furrow to his feet. As he approaches behold, his brow is heavy and his countenance anxious. Fierce conflicts are going on within; his bosom is swelling with inward woes. Woe unto me if I preach not the gospel — woe unto me if I provide not for my famil}^ Woe mingles woe with woe until the heart of humanity fails; another strangely takes its place ! and seems to straggle for a deliverance from earthly cares — it triumphs. He enters the pulpit, he believes, he prays, he preaches ; the sacred theme, Christ and Him crucified, is on his heart, bible truths flow from his lips, the world recedes, the pain of neglect subsides, the state of his family is for- gotten, the gospel is preached and the answer of a good con- science obtained. Outward circumstances are nothing. The inner man, and inner invisible power are all in all. A power that demands faith and not erudition, subserviency and not help, a preaching of the Gospel and not a demonstration of the spirit. Although he has not the outward title of D. D., yet he has the inward seal of the Holy Spirit : and in his soul there is a light ; '-The light of life," when compared with which, all worldly wisdom is darkness ! He is heaven's gift, "the messenger of truth," "The legate of the skies," God's Ambassador on earth; and yet how few appreciate or under- stand him or his message ! He is the sower of the good seed, the tender of the flock and the overseer of the church, and the servant of all. Finnally, he holds on his way through all trials, discouragements and neglects, knowing that his re- ward is with God in heaven, and not with men on earth ! The origin of another ministerial deviation may be traced 168 THE PRESENT STATE OF THE to this reprehensible neglect of pastors ; they have to provid© for themselves and families by almost unremitting labor and have but little time for reading and studying the holy scrip- tures, and consequently confine themselves to too few texts. These they quote in confirmation of all their sermons, until they have become stereotyped in their discourses and almost in the minds of their hearers. These texts generally relate to doctrine and experience ; these they must of necessity learn. In this way practical duties and exhortations are sometimes measurably excluded from our pulpits. A greater variety of doctrinal, experimental and practical texts should be studied and quoted. But the v^^orst deviation of all is, that of our not exhorting both saint and sinner as enjoined in the word of God. A gospel without exhortations may not be "another gospel" but it is not a full one; it would want many things which the Lord has ordained for the good of his people. Our cold doc- trinal, non-exhorting way of preaching, has doubtless already produced bad results. Who in the present day exhorts the brethren ''with many words" in regard to christian duties. Ac. 15, 32. Paul employed "much exhortation" we only a little ! Who among us exhorts the gainsayers ? Titus 1 , 9. We have rather "forgotten" the exhortations. Who among us ever repeat the words, repent ye — Believe on the Lord Jesus Christ, without mixing up the strong doctrine of re- pentance and faith with the exhortation? If the texts be used at all, we employ them only'in a doctrinal and not an exhortatory way. We have lost both the spirit and words of exhortation. The very exhortatious, admonitions, warnings and threatenings of the bible itself, when repeated from our pulpits are regarded by some ultraists as Arminianism. At least it v/ouldbe very difficult for any one to preach them in their scriptural fullness without incurring the charge or re- proach of Arminianism. The very way of grace and mercy is to blend exhortation .and admonitions with the commandments. God is a sover- OLD BAPTIST MDflSTY. 169 eign, and could have given his commands without them ; but as a God of mercy he commands and then exhorts, he exhorts and then admonishes, he admonishes and then warns. A stern ruler may give absolute orders without admonition or warning, relying entirely on his authority to command ; but the Lord does not thus deal with us ; his way is a way of Fatherly love ; he commands, and then in mercy exhorts and warns. How great is the grace of exhrotation ! Shall the minister suppress this mercy and grace in the pulpit; shall he deny it utterance there? j\"ow, brethren, I have come to the strong point, an undeniable truth, has not God joined the ex- hortations with the commandments? And how dare we preach one without the other? Vse have become too sensitive, and are not willing to suffer among brethren for the truth's eake. Some do not object if believers only be exhorted, but con- tend it is wrong to exhort the impenitent sinner to repent, or the unbeliever to believe! because the doctrine of repen- tance and faith is that they are both the gifts of God Has not the Lord ordained the preaching of his word to that very end? Rom. 10, 8, 15. The minister must look by faith beyond the exhortation ^'repent ye," "believe" and the like, to God who only can give these blessings. The bow is drawn and arrow shot at a -'per- adventure." This kind of preaching with faith in the prom- ises of God, excludes all Arminianism. They become Arminian only when we disconnect them from the excellency of divine power; or may expect them to take any other effectual way than that of God's purpose and election. Our ministerial call cannot rise higher than an if, or perad venture. Ac. IG, 14, 2 Thess. 2, 13. 2 Tim. 2, 25. Oar not exhorting sinners to repent and believe is a gross deviation from the gospel rule, and a palpable perversion of the great commission under which we preach. Let us pursue the revealed method of God, and not the assumed one which we now follow. If ultraist, in their blindness, call us Arminians, let us bear it for the truth's sake. 170 THE PRESENT STATE OF THE We had better suffer ourselves than deviate from our com- mission. I know I shall have to dispute every inch of ground here; that many are ready to catch at my words, and dispute all I may write; therefore I appeal "to the law and to the testimony." How did the baptist preach? "Re- pent ye, for the kingdom of heaven is at hand." To whom were these words addressed? to the penitent or impenitent? To the impenitent of course. Who gave repentance? The Lord. How did Christ? "Repent ye and believe the gospel. How did the Twelve? "They went out and [^preached that men should repent ! What do we learn from the sacred history of preaching? Peter preached repentance to the great congregation on the day of Pentecost, and to the multitude in the Temple saying ' 're- pent ye." Did not Paul, in declaring the unknown God to the Athenians, say that He "comraandeth all men every where to repent" — to all men, every where is the commandment "to repent." Peter exhorted even the wicked Simon to repent. When these plain and undeniable texts are quoted, showing the proper method of preacliing, some evade their force by saying they apply to the church or believers exclusively; — that they are special and notgeneral. In their doctrinal exposition of them they exalt the preacher, and make him act the part which the Lord only performs. The Lord's inward calling never fails "by the way side," as does three parts of the sower of the seed, the word of God. This inward calling does not, like the outward call, admit of excuses. Luke 14. Our preach- ing is "to every creature, the application is to the elect, our sowing is broad cast, the Lord's only on "good ground." Our preaching is to all in faith and in word only," the Lord's work is a sanctification of the spirit unto a belief of it, on the part of those chosen unto salvation from the beginning. % Thess. 2, 13. This is not only a deviation from the scriptural plan of preaching, but a vain presumption, aiming at specialities, which belong only to God. Who can tell who are the elect of God, OLD BAPTIST MINISTRY. 17! until they see their general call or preaching taking the way of God's election as did Paul? 1 Thess. 1, 4, 5. Were all of John's hearers converted before he said, "repent ye?" Were those repenting and believing to whom Christ preached repentance and faith ? Were those addressed by the Twelve? Were the Athenians? What was Simon's state? Were those "quickened" who were bidden and re- fused to come to the feast? — These questions, when properly answered, show most conclusively that we should preach re- pentance towards God and faith in the Lord Jesus Christ, "to every creature" — to "all men every where." If we say our preaching is to the called of the Lord, and to them only, and make no distinction between the many called and the few chosen, we will involve the tenet of universalism. For if we preach only to the "quickened," all must be in that state, as our commission and work embraces "every creature." The commission includes those who believe not, as subjects of our address, as plainly as those who believe. Mark 16. 16. Has the Lord no message for his people who are yet un- bought? John 10, 16. Is there no violated law to be pro- claimed to them; No commandment, to repent; No exhortation to do so; No declaration to believe on the Lord Jesus Christ; No gospel promises to be proclaimed to them. The'objection is that all such are "dead in trespasses and sins," and that we ^iriovj not who they are, and even if we did, our preaching would not reach their state. But our preaching does in one sense, when "we preach to all unregenerated persons alike, for with us there are no evidences of distinction, we do so in faith, believing that the Lord knoweth them that are his; hence, our commis- sion includes "every creature," but the calling of the Lord, the chosen few. Shall we presumptuously close this part of our ministry against the "other sheep," which Christ said he must also bring. We know them not, but our commission em- braces them, as fully as though we did, provided we address '.'every creature," "all men every where" alike in a state of 172 THE PRESENT STATE OF THE unregeneracy. Assuredly our preaching to them is in holy accordance with The Purpose, which included both the preaching and the blessing. 1 Cor. 1, 21. Their connex- ion with each other involves, in the plainest manner, the duty of preaching to every creature "repentance toward God, and faith in the Lord Jesus Christ." The Lord has ordained this way; our violation of it in the 19th century will not cause it to fail; others will do the work; it needs must be done; and this may be the cause why so few are coming into our churches! We have violated our commission. "Let us search and try our ways, and turn again to the Lord." .-j Let us preach to the "many" as well as to the "few;" take encouragement and call upon "all men every where to re- pent;" and exhort them to do so with that zeal which con- strained Paul to "persuade men." Let us constantly declare that "all things are now ready" both on the high places, and among the hedges, lanes and ditches. What if hearers make excuses, that does not invalidate our commission, it only shows its practical agreement with former results. Are we ashamed to labor, to "compel" them to come in, as did ancient servants? But the objection is, that we cannot "persuade" or "compel" them to come in; and therefore it would be Armin- ianism to preach in that way. What, Arminianism to do the very things which the Lord has commanded? If these things be performed with a reliance on human ability, and not ex- clusively by faith in the power of the Lord, then Arminianism v would be involved, but not without. This violation of our commission has engendered a spirit of coldness and indifference about those yet unbrought; by some they are not cared for, prayed for, nor preached unto; this spirit in like manner extends to the "babes' in Christ, the sheep, and the sheep only are fed ; — Let us examine our commission again and search out the things therein included. What are they? "To feed the Church of God," to "feed" the sheep, to ^'feed" the lambs, to "preach the gospel to every creature.'' Who dare erase any of these items from his message, or neg- OLD BAPTIST MINISTRY. led any of them, seeing that it is the Lord who has spoken them ! The word of God should both bind and direct all the Lord's servants, called to the work of the ministry. The work of the ministry is a great one and has respect to the ingathering of unbrought ones, as well as the edifying of those already brought. The most of our preachers are good sheep feeders, and in that way will often preach more divini- ty in one sermon than many Arminians do in all the course of their lives ! They know how to feed and manage the strong, but are generally bad nurses, indifferent ''hunters" and un- skillful "fishers." The "babes," the ''weak," the sickly" too often suffer in their hands ; and the unbrought have no gospel door opened to them; they stand without, unbidden, unex- horted and unpersuaded ! Suppose a rich man was to make a great feast of meats, of marrow and fatness, of milk, of wine well refined on the lees, and of cordials; and were to invite all the families and strangers around to attend. There would be meat and wine for the strong, milk for babes, wine for the weak, and cordials for the sick — nothing would be wanting. But awhile after- wards another rich man, in imitation of the first, makes a feast, and invites in like manner all the families around him; they come at his bidding with their children, sick and strang- ers, but he has provided nothing but meat for all the variety of guests. The adults|eat and are satisfied; but the children cry, and there is no milk for them; the weak complain, but there is no wine ; the sickly suffer, but there are no cordials ; the strangers stand off, and there is no invitation given to them ! To continue the illustration — sometimes the meats, wines, milk and cordials are so mixed up in the preparation, that none can eat. I shall not stop to apply, the application can be readily made. Whenever one of our ministers ventures to call on sinners to repent and believe the gospel, he begins directly afterwards to explain by preaching the strong doctrine of repentance, in- 174 THE PRESENT STATE OF THE stead of following up the commandment, with the exhortations, warnings and threatenings of the Bible as he should, in con- formity with the divine method. His aim or desire seems to be rather to convince his brethren that he is not an Arminian, than to exhort sinners to repent ! When we compare our ministry with that ordained of God, we discover another palpable and grievous practical deviation: Practical Godliness is not preached as fully and as constantly as the Word of God enjoins; but as this subject is elsewhere treated of in this work; I will add no more here. These deviations, great, grievous and palpable as they are, do not disprove my proposition, that the Old Baptist ministers preach more Divinity than those of all other denominations. With their acknowledged deviations, omissions and faults, they compare more favorably with the ministerial characteristics of the Bible, than all others. The general difference is, that we have omitted a part, without changing any thing, while they have not only omitted many things, but also changed many ! What, in conclusion, shall I say ? What saith the Scrip- tures? They have already spoken, and what more can I add? Only a prayer that their truths may prevail over the hearts of those who deviate from gospel rules in preaching — that the lost call unto them that are without may be found ; that the spirit of exhortation so long quenched, may revive ; that the literal door of the Gospel, so long closed, maybe opened; that practical godliness, too much neglected in our pulpits and lives, may be taught and maintained ; and that we may all be right willing to work faithfully in our ministry, even at a *'per- adventure," "that the excellency of the power may be of Godj -and not of us," PRACTICAL GODLINESS. As some have perverted the subject of practical godliness, by wresting it from its vital connections with the doctrine of Sovereign Grace, it may not be amiss to show how complete- ly it is therein included, and how greatly they have erred. They say that our doctrine does not involve good w^orks, but rather furnishes a plea for the neglect of them ! But I will prove that the efficient cause of all Godliness is excluded by their tenets, and embraced only by ours. And as our brethren can only be reached, in their neglect of practical duties, through their favorite texts, I must obtain a door of access to them, by giving an exposition of all such portions of Holy Scripture. Revealed truths, christian experience, and practical religion, are involved both literally and spiritually in divine agreement with each other; maintaining, both in the Word of God, and in the renewed heart, an inviolable relation to each other — - a relation which cannot be broken without perverting the Word of God, and wounding the conscience of the believer. Nor can one of them be taught to the neglect of the others, without injury. Therefore, whenever doctrine has been pur- sued in the letter to the neglect of experimental and practical truths, hurtful ultraisms have been engendered, such as Anti- nomianism, Parkerism and their various modifications. In like manner, the truths of christian experience have been ob- scured by human fallacies, and practical duties brought down on a level with Arminian works. The great doctrine of salvation by grace, should not be taught without its transforming power on the soul, nor that 176 PRACTICAL GODLINESS. without its practical results. The Prophet, the Lord Jesus Christ, and the Evangelist, have left this subject amidst burn- ing and shining lights, by which it may be seen in its threefold fulness by all who "have eyes to see." But the misfortune is, "no literal light is strong enough for the blind." Hence, the plainest Bible truths are so often perverted. I can only show the subject of practical godliness as revealed in the Bible, and prayerfully leave the issue with Him, who only can "open the eyes of the blind," The constant but erroneous saying, that our expositions of the doctrine of grace, election, and salvation exclusively by Jesus Christ, does not embrace good works, but furnishes mo- tives for the neglect of them, is more a consequence of an irre- conciliation of heart to, than a correct understanding of them. The attention of the reader is particularly called to this sub- ject; let him bear in mind constantly the two propositions, — that our doctrine furnishes, even in the fallen, dead and sinful soul of man, a sure foundation for good works ; and that the Armini an creeds exclude it. The practical duties enjoined in the Bible, denominated "good works," have not only a heaven- ly prospect, but also a sublime retrospect. They look forward to h(5aven, whither they have sent up their memorials, and back to their divine source in God — in his fore-ordination and election. Divine grace in taking the sublime way of salvation by Jesus Christ according to the foreknowledge and election of God, The Father, not only includes practical godliness in the letter of its doctrine, but likewise in the power of its spirit. It not only teaches that man must be created anew in Christ Jesus unto good works before he can do them, but performs the "workmanship" itself; it not only teaches that man must have a new heart before he can do "good works," but also gives the "new heart," with which to perform them. With- out this "workmanship," or "new heart" none could become, or live holy. In this way grace excludes, both in its doctrine and in its work, all those Arminian co-operations which con- PRACTICAL GODLINESS. stitute the basis of that creed. They in their doctrine refer a work to tree will, and free agency, which the Apostle ascribes to God Himself. "Christ" says, he "Who of God is made unto us wisdom, righteousness, sanctification and redemp- tion"; but "Christ" say they "who of our free will and free AGENCY is made unto wisdom, righteousness, sanctification and redemption." To confound spiritual and natural things, divine and human agencies, cause and effect, grace and works, life and death, love and enmity, salvation by Christ alone, and by man in degree, is as absurd in a religious sense, as to teach in philos- ophy that the action of light is promoted by darkness; in dy- namics that one force is increased by the opposition of an- other; or in physiology that death promoted life ! Can death give life? Sin produce holiness ? Enmity beget love ? Con- demnation bring forth justification? Or clay do the work of the potter ? ^ "Go bid the winter cease to chill the year, Replace the wandering comet in his sphere, Then boast, but wait for the unhoped for hour, The self-restoring arm of human power." When these shall have been done^ then may our opponents boast and reproach our doctrine, but until then, we shall re- gard it as the revelation of that grace which only can endow men with the ability, "both to will and to do." The Arminian tenet is that grace is given to all men, and by a proper use of it they may save themselves through Christ, or by a neglect of it, fail to do so. What kind of co-operation is this on the part of the creature? Who has defined it? In what does it consist? It is the help of death toward life! The help of sin in the way of holiness! The helping of a circumcision without hands, with hands! Impenitence helping the act of repentance! unbelief aiding the spirit in the gift of faith! and human power assisting divine power in perse- verance. But on the contrary, we may learn from the word 12 178 PRACTICAL GODLIXESS. of God that the gift of life is fall and complete; bestowed in consideration of what Christ and not the creature has done so, in like manner may we affirm of repentance, faith and perseverance. Is there any division of merit between Christ and the creature? Is there any division of power between God and man in this spiritual work? When spiritual life is giv- en, we manifest the signs of spiritual life, we breathe, cry mourn, hungerand thirst spiritually; when repentance is given, we "bring forth fruits meet for repentance; when faith is giv- en we "believe on the Lord Jesus Christ;" and when we are kept by the power of God, we persevere. And those who are "created in Christ Jesus unto good works" will perform them, in agreement with the ordination of God, and the controling influence of grace, as put forth in the power of the Holy Spirit^ and the merciful exhortations, admonitions and warnings of the word of God. Grace has words of mercy as well as power of regeneration. But more of this hereafter. To show that we are not alone in our doctrinal views on the subject of practical godliness, I will quote the following from Prof. Eadie's commentary on Paul's letter to the Ephe- sians: "Christ Jesus is the scene of creation, or through vital union with Hitn men are formed anew^, and the spiritual change that passes over them has its best emblem and most ex- pressive name in the physical creation, when out of chaos sprang light, harmony, beauty and life. The object of this spiritual creation in Christ is declared to be — Epi ergois agathois — in order to good woiks. Our entire renovation, while it is of God in its origin, and Christ as its medium, has good works /br its object. These works are good as they spring out of a "clean heart," which God has created, and out of the "right spirit" which he has renewed. God for his son's sake, and because they are the product of his own grace, regards them with complacency. Now as already intim.ated, we understand this verse [Eph. 2, 10.,] as a proof that salvation is not of works. For 1. The statement that salvation is of works, involves an anachronism. i^RACTlCAL GODLINESS. Works in order to procure salvation mnst pj^ecede it, but the good works described by the apostles come after it, for they only appear after a man livesj believes, and is in Christ. 2. The statement that salvation is of works, involves the fallacy of mistaking the effect for the cause. Good works are not the cause of salvation; they are only the result of it. Salva- tion causes them; they do not cause it. It is the workman- ship of God— this creation in Christ Jesus, which is their true source, and these preparatory means, imply a previous salva- tion. This runs well with the confessional formula— bona opera non proecedunt justificandum, sed sequntur justifica- tum. The law says, "Do this and live;" but the gospel says, *'Live and do this." * * * * These good v/orks, though they do not secure salvation, are by God's eternal purpose, essen- tially connected with it, and are not a mere offshoot acciden- tally united to it. * ^ ^ Works cannot impart any element to faith, as they are not of the same nature with it. The saving power of faith consists in, its acceptance and continued possession of God's salvation. Works only prove that the faith we have is a saving faith." The way of God in man must be a way of holiness, how marvelous is his work ! how sublime the doctrine of practical godliness I — I knew a man many years ago, who began pro- fessional life hopefully and joyfully ; many were his friends; bright were his prospects, and the world's crowning glories were in hopeful and pleasing anticipation But his way was the way of fallen humanity, with all its natural and moral lesions. He felt in his soul an inherent perversion of all that is good. — lie had read much about diseases and the rem- edies which a Beneficent Creator has provided, but could find none for the moral lesions of the soul. Its way, was the constant way of sin; his judgment sometimes approving and sometimes disapproving his acts; and conscience sometimes excusing and sometimes accusing. He became unhappy, and * discouraged. — The intoxicating bowl presented its fascinating allurements; it was tried. He drank deeply and long; and 180 PRACTICAL GODLINESS. said in his mad ecstas}^ this is the remedy I have so long need - ed! Its hidden poison was not seen, nor its ruinous effects apprehended. Persistence soon stupefied both judgment and conscience; and the sins to which he had been painfully alive, became agreeable and desirable. Friends began to sus- pect, relations to admonish, and a fond mother to entreat; but he had passed the bounds of human restraints ! Attacks of delirium tremens ensued, professional character d(iclined, and property was sacrificed. Hopes of reformation were lost by all except one ; her's was the mother's hope, and it was in God. In the agony of her soul, she said "Turn him, O Lord, and he shall be turned." That prayer was heard by Him who had prompted it. And then was he found by Him Who, in covenant, had said let his sins, hij impviation, be my sins, his curse m.y curse, his death my death, and who had also, when he bore the sins of many and made intercession for the transgressors, atoned for all his sins. He came in the ullness of all the blessings of the Gospel. The soul that was dead in trespasses and sins was quickened into life; and nev- er, no never, can he forget that awful hour, when in the light of life he beheld and felt his sinful state, and sunk overwhelmed under a sense of his practical sins, causing him to feel that he was not only the chief of sinners, but that so great a sinner had never lived before, was not then living, nor could hereafter. — Despair sunk even belov/ the plea of mercy ! not one word of pra^-er could be uttered, and just at the moment when the vengeance of God's |iery law was seemingly about to fall upon his guilty soul, a strange and unexpected sense of re- lief ensued. In a moment all was quiet and peace within, and bright and lovely without. He knew not whence these changes came. Christ was in them, but it was his first visit of love and mercy, and he was not recognized, but brighter and brighter manifestations soon disclosed Him to faith's spiritual vision. Since then he has contended earnestly for that form of doctrine into which his soul was then cast — the moulding of grace — and also for tht^t p^irt of it, for which he now with heart and hand, contends for, "Make the tree good PRACTICAL GODLINESS. 181 and the fruit will be good." Practical godliness can ac- knowledge no other source than God ! It is God that woi'keth ! and through man the work is made manifest. I will now show the inseparable connection between the Old Baptist creed, and our subject, practical godliness, and how the Arminian plan excludes it; for it is my design to provei that the doctrine of salvation, by grace will not admit either of Aniinonianism or Arminianism. I will begin with personal and unconditional election as it is termed, and prove that it involves personal holiness. "Whom He foreknew, them He also predestinated to be con- formed to the image of His Son." Observe, the very persons who were foreknown, were the very ones, who were predesti- nated to be conformed to the Image of Jesus Christ. This conformation to the image of Christ will most assuredly pro- duce practical godliness. The image of Christ cannot be im- pressed by the Holy Spirit without holy results, constituting the good works which God hath before ordained for the glory of that image. If personal election be denied, as it is by the Arminian, the very source and means of personal holiness are thereby excluded. Personal election may be also inferred from the words of Paul in his letter to the Church at Thessalonica. They, through their election of God, had a personal interest in the power and assurance of the Holy Ghost, consequently they believed and became "ensamples to all" that believed in Macedonia. Thess.. 1. 4, 5, 7. Now therefore, without this election of God, and their personal interest in its blessings, how could they have believed, and become "ensa^mples" to all other believers? All of which is denied by the Arminian, and thereby the very foundation of all their good works is removed. Peter says that the strangers — not the Apostles onl}^ — who were scattered throughout Pontus, Galatia, Cappadocia, Asia and Bythinia, were elected according to the foreknowledge' of God, the Father, through a sanctification of the spirit unto obe- dience. Thus, is Christian obedience a fruit of election. And £f the Arminian rejects it, he will of necessity, reject Christian 182 PRACTICAL GODLINESS. obedience also. How can he blot out God's election from Mb creed without likewise blotting ont "a sanctification of the spirit" and obedience to Christ? Or if he be obedient him- self, was he not elected to his obedience through a sanctifica- tion of the spirit, according to the foreknowledge of God? Or if he "be holy and without blame before Him in love," was he not chosen in Christ "before the foundation of the world?" Christ Himself says, "All that the Father hath given to me shall come unto me." As Christ brings none to Himself only in a way of life and holiness ; life and holiness are the fruits of having been g^iven by the Father to the Son. This the Arminian disavows, and by so doing, excludes the true^ source of spiritual life and practical holiness. The words of the Prophet are also in point, — ^'I have loved thee with an everlasting love, therefore with loving kindness have I drawn thee." When the Lord draws the sinner, it is in a way of practical godliness; a holy turning unto the Lord i& a fruit of "everlasting love." Now, if the Arminian deny the eternity of God's love, and of his having loved his people with an "everlasting love" from whence can he get this holy turning unto the Lord ? While Arminian systems thus reject the only foundation for holiness of heart and life in this world, may we not justly fear there are many who affect to believe the great doctrine of fore- ordination, without any concern about its fruits? Even sup- posing that this doctrine is Arminianized wheneveFgood works are predicated of it! Thus, dreading the things of Arminian- ism, they have fallen into many hurtful ultraisms. These ul- traists look upon the admonitions, exhortations, warnings and threatenings of the Lord, almost as a species of Bible- Armi- nianism, or deviation from the doctrine of salvation by grace ; while the Arminian regards ihem as a kind oi Bible refutation of it! I have already proven both are wrong; but I wil! discuss the subject to a still greater extent, as it has been; mistook by each of the foregoing characters The very way of grace involves exhortations, adiaonitioES;^ " PRACTICAL GODLINESS. - vrarnings and threatenings. Grace, in its divine fullness, gives, it is true, a new heart, but the ''inner man" of the heart is left in union with the body of sin. in a world of wickedness, and temptations Its holy sentiment, '-Lord what wilt thou have me to do""'.^ is met by the holy pre- cepts of the Bible : its troubles from the "outer man"* by the exhortation, which accords well with the working of grace in the soul, "put off the old man which is corrupt, and put on the new man, Vvdiich. after God. is created in righteousness and true holiness,"" its trials from the world by the admoni- tion. --Be not conformed to this world, and its temptations from the devil, by the exhortation, to --resist the devil."' Peter says. --Add to your faiih, virtue : to virtue, knowledge; and to knowledge, temperance; and to temperance, patience; and to patiencF, godliness ;. and to godliness, brotherly kindness; and to brotherly kinlaess, charity." For if ye do these things, ye shall never fail — shall never break any bones, never become lame, never become blind, the salt shall never lose its savor, or the cause of Christ suffer on your account. But by a neglect of the exhortations, warnings and threaten- ings, all these evils may be incurred. Evils which are not incompatible with perseverance, but entirely so with a peace of mind, and the enjoymen'; ot the promises of the gospel. The natural man may live in a very sickly state, but he can have but little it any enjoyment of life, so vrith the christian, he may be spiritually alive, but in a sickly, unhappy and doubtful state. The threatening of grace then is, that it will not destroy, but will chastise, and afdict. Then, that we may avoid such sore afflictions and chastisements, exhorta- tions, admonitions and warnings full of mercy and love are given. How can we despise them"? How can we neglect them? Grace in the soul must have an affinity for them, a love of them, and a desire to comply with them. The spiritual way of exhortations is a way of life and not of death — a way of final perseverance and net of apostasy — a savor of life unto life to the true believer, and of death unto death to the pretender; hence, no argument can be deduced 1S4 \ PRACTICAL GODLINESS. from them in support of Arminianism or apostas3^ They are the words of grace, and can only become effectual through the divine povve^ thereof; in no other way will they be enter- tained, borne in mind, carefully heeded and zealously practised. As in our present state, we only see and know in pa?'i, we have great need of divine instruction and guidance by pre- cepts, admonitions, exhortations, warnings and threatenings. And as christians often suffer many evils, crosses, tribulations, trials and alarming dispensations of providence, they have great need of the exhortation, not to despise the chastening of the Lord, nor to faint when rebuked by him; also of the as- surance, that "Whom the Lord loveth He chasteneth, and scourgeth every son whom He receiveth"; and likewise of the merciful assurance, that all things shall work together for their good. Besides, as the kingdom of God is compared to a net, which was cast into the sea, and brought out good and bad, we may expect to find along with these admonitions, in- dignation and wrath against hypocrites and those who draw back unto perdition, those who bring forth no fruit to perfec- tion, and those who are overcome b}^ the world. Christians who walk somewhat in the way of these, should doubt their state, become alarmed at their course, and justly expect the chastening rod of the Lord; and when the stripes come, let them remember the gracious assurance, that the Lord will not utterly withdraw his loving kindness', nor suffer his faithfulness to fail. The church of Christ, in one sense, has two doors ; one for the reception of members, and the other for the expul- sion of hypocrites. Many things are said about the latter, which Arminians are forward to apply to true believers, that they may sustain their notion of the final apos- tasy of true believers. That nominal professors should apos- tatize, is not at all surprising; but that he who is born of the Spirit, should not, is plainly revealed in the Word of God. The true believer may be excluded from the visible church, but not from the spiritual family of the Lord. The exhorta- tions of the Bible extend even to the backslidden, and to those who are in Babylon itself God has declared that he u-ould PRACTICAL GGDLLVESS. heal the backslidings of the christian, not those of the hypo- crite. The latter pursues his way of apostasy while the healing stripes ^vhich are inflicted on the former, gene- rally bring him back to the visible fold of Christ. These things give ample scope for the exercise of faith, for prayer, for patience, resignation, fortitude, and a faithful discharge of duties tovard God. the church, and the world. There should be no idlers here, where such inward and outvrard duties are daily and hourly required. In the church there are many members in one body, and all have not the same office: hence, we have particular directions hou- we should act relatively toward each other : also gifts, differing according to the grace given to us. How necessar}' that we should learn our place in the church, and act our part well, as an eye, hand or foot. In the present state of the churcii, there are masters and servants, parents and children, rich and poor, learned and unlearned: and in a spiritual sense, babes in Christ, and men of full statue, healthy and sick. All these differences of state, may, by a faithful performance of relative duties, be reduced to a church oneness. How essen- tially necessary then for the well being of any church, that all these duties should be zealously discharged. AVe should search the scriptures for a knowdedge of those duties thus in- volved by our relations to others as above specified. As we live in a world of religious pride and self-sutiiciency. and with a part of ourselves in alliance with it, let us take heed to the exhortations to humility. By an humble scriptural course, we may find onr true place in the church, and discharge our obli- gations accordingly — in humbleness of mind in honor prefer- ing one another. There are also exhortations to prayer; and not to be tedious, there is not a precept without a corresponding exhortation, aimonition and warning attending it; ail of which we should carefully observe. And yet many will say if it be the purpose of God to save his elect, of what use are these things? If they be kept by the power of God. of 186 PRACTICAL GODLINESS. what avail are exhortations? In reply, Paul knew the elect of God by the effect of his preaching ; his words went unto them in power and much assurance of the Holy Spirit, show- ing that the Lord adapts the heart to his word ; and that it is the method of grace to lead by that as well as by the Spirit. We have become reprehensibly careless about means, as they are termed. Means in the hands of God partake of his pow- er, in ours, of our strength only. We employ means with a pros- pect of success only in faith, irrespectively of any confi- dence in them apart from the power of God ; hence all our duties, in that way, are performed as fully by faith in God, as though there were no means at all. So the observ- ance of such things, become special duties performed accord- ing to the commandments of the Lord. Hence, it was a duty on the part of the leper to bathe in Jordan, for Moses to smite the rock, for the crew to remain in the ship, for John to say, "repent for the kingdom of Heaven is at hand," for the disci- ples to say, "repent and believe on the Lord Jesus Christ," and for Paul and Peter to exhort and admonish the brethren. We should never attach any essential efficiency to means of this kind; we should regard their employment on our part onl}^ as a duty; in this way the use of means is perfectly con- sistent with our doctrine ; and in this manner they were em- ployed by all the bible worthies. God has assuredly connect- ed his work of grace in this, world with many visible signs, outward duties, commandments, exhortations or means, as you may be pleased to name them. When one says he does not believe in the use of means, it amounts to his saying he does not believe in a performance of christian duties ; for we can- not disparage one without the other. Suppose Mosos had said means are of no use, neither the rod, nor the stretching forth ofmyarmcando good in this extremity; the leper, that the waters of Jordan cannot cure leprosy ; Paul, that it is not necessary for the crew to remain in the ship ; John, that it will be of no avail for me to say, repent ; the dcsciples, that it will be of no avail to exhort and admon- ish the brethren. These servants did not act in that way, but PRACTICAL GODLINESS. were careful to do all the thing? \^ hich the Lord commanded, giving us thereby examples of daty, of faith, and regard for the ways of the Lord. Had vre not better go and imitate their examples than to standstill and controvert about them as many do in the present day? Having given this general out- line of my subject I will now treat of some SPECIALITIES. 1. The Preacher. — The modern bishop, elder, or minister as you mav term him, must have experienced a spiritual adap- tation to his work. "What saith the scripture?" '"If a man desire the office of a bishop, he desireth a good work; must be blameless, the husband of one vrife, vigilant, sober, of good behaviour, given to hospitality, apt to teach, not given to wine, no striker, not greedy of filthy lucre, but patient, not a brawler, not covetous, one that ruleth vrell his own house, having his children in subjection with all gravity, (for if a man know not how to rule his own house how shall he take care of the church of God?) not a novice, lest being lifted up with pride, he fall into the condemnation of the devil; Moreover, he must have a good report of them that are without, lest he fall into the reproach and snare oi the devil." The minister must be an example to the fiock, a pattern of holiness, a model christian ; a teacher of sound doctrine; he must con- tend earnesly for the faith once delivered to the saints; he must feed the lambs — feed the sheep — comfort the people of God ; and he must call on sinners to repent. As this part of our commission is greatly and reprehensibly neglected by us I will make a fe^y remarks on the subject, although I have noticed it in another part of this work. The general and last commission to preach the gospel, runs thus, "Go ye into, all the world, and preach the gospel to every creature. He that belie\'eth and is baptized shall be saved : but he that believeth not shall be damned."' How did John preach ? In those days came John the Baptist, preaching in the wilderness of Judea, and saying, repent ye ; for the kingdom of God is at hand. PI 188 PRACTICAL GODLINESS. How did the Great Examplar preach ? "Jesus came into Gallilee preaching the gospel of the kingdom of God, and saying, the time is falfilled, and the kingdom of God is at hand; repent ye and believe the gospel." The twelve went out and also preached, that men should repent. It is to be greatly regretted that any of our preachers should have supposed that their commission did not extend to sinners, and that it was not consonant with sound doctrine to exhort them to repent and believe on the Lord Jesus Christ. How could this error ever have been entertained for a moment, with the strong bible precept, the plain example of Christ and his disciples before them ? The very commission itself assures us that some would not believe, and yet includes them in the gospel address. It is in this and similar ways that the spirit of exhortation has been grieved and lost in our pulpits. This shows the great propriety of rightly dividing the word of God, and not shunning to de- clare all of it — to feed the lambs, to feed the sheep, to exhort all, every creature to repent and believe on the Lord Jesus Christ. There are "other sheep" yet unbrought, and we as ministers can reach them only by a general address, be- lieving that the Lord knoweth them that are his, and that the excellency of power has not been delegated to us, but is still with God. If our Old Baptist system be right, it will be found in agreement with every text, and if we have to alter or abridge the commission to preach the gospel, it is plain evi- dence of an error among us. The Lord has plainly revealed the great truth, that all Chris- tians are saved by grace, but in our Calvinistic ultraisms we are too little inclined to study the Lord's way of saving his peo- ple; his plan as connected with earthly things, signs, means, methods, or what you please to term them. The Antinomian affects to despise them because the Arminian perverts them. Both are wrong. If it be the Lord's method to have us say to sinners dead in trespasses and sins, repent and believe, we should practice it. Our exhorting sinners to repent and be- PRACTICAL GODLINESS. lieve is according to the Lord's plan, and how can we reject it^ or neglect it, without the very consequences svhich have follow- ed. Our commission, alas ! brethren, has been narrowed down to the words "feed my sheep." There are but few if any lambs to feed, and still fewer of the "other sheep" being brought in by our ministry. To exhort sinners to repent does not con- flict with the doctrine that God alone can give life and repen- tence; or to believe does not conflict with the truth that faith is the gift of God; nor do the exhortations, warnings and threatenings oppose the doctrine that the believer is kept by the power of God; no more indeed than if it were now said that the leper's cure was not of God, because he bathed in Jor- dan; that the bringing forth of fruits meet for repentance was not of God, because John exhorted them to repent. Our ul- traists would then have said why bathe in Jordan, as God only can cure leprosy? Why encompass the walls as God has purposed to throw them down? Why remain in the ship as it is the purpose of God to save all the crew? Just as they now say, why exhort sinners to repent, as the Lord only can give life and repentance? Why exhort men to believe as faith is the gift of God? Why exhort believers to persevere^ as God only can enable them to do so ? The very considerations which in their estimation amount to objections should on the contrary be regarded as induce- ments to preach in that way. one should preach the gos- pel, without the faith of the gospel; he should believe that the Lord gives the blessings of the gospel, even to those who oppose it — God may peradventure give them repentance to the acknowledging of its truths. We preach according to a peradventure — many are called in that way, but few are .chosen — ?na.7ii/ hear outwardly, but few inwardly. We call on sinners to awake from the sleep of death by faith, believing that God will give them life ; to repent be- •cause he has promised to give repentance ; to believe because, he gives faith, to persevere because he is the Finisher of our faith. Shall we give up this part of the work of 190 PRACTICAL GODLINESS. the ministry because it has been Arminianized, and call all Arminians who carry it out? Faith divests all these things of Arminianism; faith which has regard to what the Lord will do, and not a false trust in what we may do ourselves. Have modern preachers become wiser than the "sower" of old? One fourth only of his seed fell on ''good ground.'' The modern servant affects not to cast any seed on stony or thorny ground or by the way side. Our system should not only embrace the doctrine of salvation by grace, but also the method or way of grace. The way of grace is to call on sin- ners to live as well as to give life, to exhort them to repent, as well as to give repentance, to exhort unbelievers to believe as well as to give faith. It both leads by the spirit, and exhorts by the word. But alas ! Where are our exhorters ? They are char- acters almost unknown among us. Where is the preach' er who stops in his ultra doctrinal course to exhort eith- er saint or sinner? Some particular dogma must be proved by a perversion of revealed truth; the sincere milk of the word is withheld, strong meats are poisoned, and the great spiritual interest of the congregation is disregarded — all this and even more, the peace and well being of the household of faith is broken up, if necessary, to establish some ultra tenet. But to return: after all that has been preached and written on the subject of means, the whole doctrine resolves itself in- to this truth, that means are nothing more or less than the ways or methods of the Lord in doing the things whichhe haspur- posed. He could do the same things by any other methods or ways were he disposed so to act, or without any means at all; at least without such as involve human acts. Although we are thus free to believe, yet we are not thus free to act. We are bound as the Lord's servants to regard with much concern his revealed will in all things. We believe the Lord can save sinners without our preaching to them, but that does not excuse us from saying to them, repent ye and believe on the Lord Jesus Christ; that he can save them without water baptism or the PRACTICAL GODLLSESS. - ^ 191 Lord's supper, but that he does not authorize us to dispense with them. But verily we have deviated so far from the bible in our views and feelings, if one were to call on sinners to repent, in the earnest, warm and emphatic "vvay, which Christ and his disciples did, he would be regarded as an Ar- minian. Until the spirit of exhortation shall revive among us — if we are the people of God., that spirit is among us in some state, vexed, grieved or quenched — we shall lightly regard the wholesome exhortations of the bible. ^Yho of as is so meek and lowly as to be taught by another ? Who has determined to preach according to the model preachers of the ZSew Testa- ment? Who like Paul has determined not to know any thing in the pulpit but Jesus Christ and him [crucified? Who of us have resolved to quiet the minds of our brethren about things hard to be understood, the things which engender strife, contention, and confusion^ There is certainly too great a fondness for the like, which must first be corrected in our pulpits. But until the spirit of exhortation shall revive, and cease to be vexed, grieved and quenched, as it has been for a long time^ we need not expect much reformation in our mode of preach- ing. There are, however, a few who have eyes to see, and hearts to deplore the things now under consideration. The errors of preachers are not private ones, but are disseminated from the pulpit among the brethren, and produce among them contentions, divisions, coldness and barrenness;— -they act on their minds as doth a canker on the body. How very needful that they should study to show themselves approved unto God; and not pursue those hurtful things of which I now speak. 2. The Deacons. These should be holy men: they should examine the character of a deacon as described by the Apos- tles; and if found wanting, should endeavor to acquire it. Our deacons are almost passive officers in the church, they wait on the table of the Lord, in the administration of the sacra- ments, once every three or four months, and do not seem to think that any further duties are required of them. l"hey do 192 PRACTICAL GODLINESS. not see that the preacher is well provided for; that the church renders unto him a due amount of her temporal things in ex- change for the spiritual things received by him. A faithful and persevering performance of this duty by them w^ould aid their preachers greatly, by enabling them to give more of their time to study and preaching. They are greatly remiss in that respect. Besides, they should be forward to encourage their brethren to build good and comfortable houses for public worship, and to repair those that are not commodious and com- fortable. There is a fearful responsibility resting at this time on ourdeaconry; a responsibility which many of them do not seem to feel. They as the stewards of the house of God allow the ox that treadeth out the grain to be muzzled; and give themselves no concern about putting a portion of "the milk of the flock" into the "earthen vessel." But as I have given an ex- position of their duties in another part of this book, I will add no more on the subject of specialities, and treat of some General Duties. Shall we profess to have been quickened^ born again, to be new creatures in Christ Jesus, to have been created in Christ Jesus unto good works, to have received a sanctification of the spirit, to have ears to hear, eyes to see, hearts to understand, and then not walk in the ways of practical godliness? To be consistent, we must either change our lives or our creed. If God has quickened us, should we not live to him? If he has given us a new heart, should we not worship him "in spirit and in truth?" If we have been created in Christ Jesus, unto good works, should we not be found walking in them? If we have eyes to see, should vve not walk in the narrow way? If ears to hear, should we not be doers as well as hearers of the Word? If the doctrine of truth be in our hearts, should we not adorn it? If we have hearts to understand, should we not avoid hurtful notions? If God has shed his love abroad in our soulc^, should we not love him, and those born of him? Being risen with Christ, ought we not to seek those things PRACTICAL GODLINESS. which are above? If the Lord has given us talents, ought we not to improve thenj? If he has given us an inward light, ought we not to show it outwardly? And with the divine as- surance that all things shall work together for ourgood, ought we not to be patient in tribulation, hopeful in adversity, and active in all good works? ■ vt> It we profess to be born of God, born of the Spirit, created in Christ Jesus unto good works, and then live no holier than before, we declare practically that Christ is no better than x\dam, which is a contradiction of all christian experience, and a sign that we have deceived ourselves. How unreason- able and derogatory to the glory, holiness and Spirit of Christ, to admit such a thing in doctrine, but in acts we speak it unblushingly ! We profess to have been quickened by Chris t, but walk in Adam ! Let us examine ourselves and try the spirits by which we are governed, that we may prove our state; for as Christianity consists essentially of a state, that state will declare itself by spiritual tests. Christ says, "if ye love me, keep my comma'- dments."' The test of love, then, is obedience Those who love God, love those w ho are born of him: and we know that we have passed from death unto life, because we love the brethren. Then let us seek out the proof of this love of the brethren. Do we watch over each other for good, or for evil? Do we comfort and support each other, or do we bite and devour one another? Do we in a general way walk according to the flesh or according to the Spirit? Do we conform to the image of this world or that of Christ? Are our affections set on things on earth or in heaven? Do we worship God or mammon? Are we forward or backward to do good? Do we love in tongue or deed? Do sve pray day and night, or only occasionally? Do we visit the sick and try to alleviate their sufferings, or do we give ourselves no concern about them? Do we have a scriptural regard for our ministers, and render unto them their just claims, or do we neglect them and their families? Finally, are we persevering in a way of holy obedience, or vainly pre- 13 HI 194 PRACTICAL GODLINESS. sumiDg to do so in a way of sin and disobedience? A can- did reply of conscience to these 'interrogatories ought to settle the question in our hearts, as to whether we be the quickened followers of Christ or not? We are forward to search out the doctrine of christian perseverance in our bibles, but if we be the subjects of it, it may be known and read in our lives also. Let us then turn from the book of God, where- ever it is so plainly taught, to our lives and our works, and see if they accord with its way of holiness, of self-denial, of cross bearing, of striving to enter in at the strait gate, of praying, of watching, and of maintaining good works generally? These are some of the things which accompany perseverance ; they are not the cause of it, but the signs only. It is in this way we become *'the epistles of God, written not with ink, but with the spirit of the living God, in fleshly tables of the heart," from which our lives take shape and coloring. Sorne pretend to find an excuse for their neglect of duties, transgression of precepts, and departures from the way of the Lord, by saying that the flesh, the world, and the devil are so much in their way, they can do no good thing. To such I would say, go and do as did Paul, or as near as you can, and then you may complain of these things as he did. Go, do, and suffer as did primitive christians,] and then you may speak of them as they did. Is the flesh in the way? We know it is. The precept is not to live after the flesh, but after the spirit; not to yield to its influence, but to modify it, to bring it under subjection. Is the world in the way? Be not conformed to the image of this world, is the precept. Does the devil tempt? Resist him, says the Lord. Instead, of finding an excuse for our unchristian course in these opposing powers, our relation and acting to- ward them, iiivolves, on the contrary, a way of holiness in re- gard to them. Putting off' the old man with his deeds; cru- cifying the world to ourselves, and ourselves to the world ; and resisting the devil in all the appointed ways of the Lord., ir\- Yolve no Uttle practical godliness.. This good fight of faith PRACTICAL GODLINESS. 195 really involves a holy incentive to a pious warfare, instead of serving as an apology for a neglect of practical religion. Who is sufficient for these things? If, according to our doc- trine, God be in us, who is greater than all these, the sufficien- cy is just at hand; it is an indwelling sufficiency; not some- thing which is very remote and dubious. Js God, who dwells in you, and the flesh reconciled or in agreement? if not, may we not expect a holy struggle of soul in opposition to it, which through the power of God will finally prevail ; and may we not affirm the same of the world and the devil? Woe, indeed, to them that are at ease in Zion. No rest, no ease, no truce for the christian on earth; the world is his battle field; the con- flict is with foes within and enemies without, and the grave its termination ! Lotus fight a good fight; let us keep the faith which is after godliness ; and let us be encouraged, know- ing that "the Lord of hosts is with us, and that the God of Jacob is our refuge." For how can a man be a christian, without experiencing from time to time, that he is kept by the power of God, from falling, from yielding to his enemies, and from lethargy and ease in Zion. And yet the christian's life abounds with contrarieties — of life and death, of holiness and sinfulness, of faith and unbelief, of obedience and disobedi- ence, of love and coldness, of heighths and depths, of joy and sorrow, of walking and stumbling, of standing still and going forward, of hopes and fears. Of him indeed may be said, he is "half saint, and sinner half.'' There is no way of es- cape from these conflicts in this life; nor can we regard our best works with much complacency. The greatest and most comfortable consideration about them is, that they are wrought under grace and not under the law, and in conformity to that grace which pardons the imperfections of our best deeds. The believer is under grace and not under the law. If God w^ere to mark our disobedience, our transgressions, and our follies, who of us could stand before him? With him^ we re- joice to kno w,, there is forgiveness of sins, and a healing unction for our backslidinga. Let us then search and try our ways,. 196 PRACTICAL GODLINESS. and turn again unto the Lord. As bad as our state is, there is hope that the Lord has not utterly taken awa}' his loving kind- ness, nor suifered his faithfulness to fail. Woe unto us that we have sinned, the crown has fallen from our head — all our ene- mies have opened their mouths against us ; our silver has be- come dross; the fine gold dim; our wine mixed with water. 0 Lord, in thy mercy lead forth the people thou hast redeem- ed! O guide them in thy strength! Grant, O God! that the vine may yet flourish, the tender grass appear, and the pom- granites bud forth! Give ear, O shepherd of Israel! Thou that ieadest Joseph like a flock; thou that dwellest between the cherubims, shine forth! Turn us again, O Lord of hosts! cause thy face to shine, and we shall be saved. O send out thy light and truth, let them lead us, let them guide us in tl:ie way of holiness! Great are the mysteries of grace, who can relate them? Heaven and eternity can only declare them! The w^ay of "grace and truth" is assuredly not of this world, the directing hand is above. Strange is their history, it has been written prospectively in heaven, but revealed only par- tially on earth. The light of divine truth is given to the chosen of God only! All others are "darkness." The first born of earth opposed this light even to the shedding of inno- cent blood. Men multiplied and replenished the earth ; but few were endowed with the light of revealed truth. When the host of Antedeluvians were destroyed, only a few souls, 1 dare not say even eight, were guided by its light to the Ark of Safety. Men multiplied and replenished the earth again, but few heard the still small voice of truth; and with them it passed strangely into foretold Egyptian bondage; but its deliverance was as miraculous, glorious, and triumphant as its thraldom^ oppression, and suffering had been mysterious and unaccoun- table. Even in the chosen land where the light of truth was dis- seminated, from the visible and glorious Shekinah throughout ;all Jewry, hut few were inwardly taught, though many outward- PRACTICAL GODLINESS. li> ! Its letter and outward signs did not restrain carnal Jews from the many abominations, that caused the land so often to suffer and mourn. When the eternal Word veiled Himself in humanity, and spake as never did man befc re, how few heard him inwardly ! the multitudes in their mad indignation heeded not! The master in Israel marvelled at the words of truth, and called them '•hard sayings" as does the world now ! The chief priests and pharisees took counsel against the light which had been ordained for the glory of Israel. In its dark hour of eclipse on earth, friends faltered, and enemies triumphed: but omy oiLtirard!ii. Its in^^ ard light and power took the way of God's counsel in the person of llm, iciio was, and who is, and ir^r, is yd to be the way of trutli in this world.. — The sacrificial blood of the Cross prevailed. Jesus Christ . arose, and with Hni truth was resurrected. It shone in dark- ness, but the darkness comprehended it not, the carnal Jew stumbled in it; the Greek called it foolishness ; but Christ,, the power of God, and the wisdom of God, became to a cho- sen few, the way, the truth, and the life. Its icny and life were ihen, is now, and ever i.dllhe through Christ. His holy message was then disseminated by his chosen few throughout the whole world. Of that immense host hovv" few heard, believed and went in the way of truth? only as many as those to whom the Lord cur God became the way, the truth, and the life. Thence- forth it took not the way ot man's care and culture in Col- leges, Universities and other high places, but heaven's allot- ments — allottments of crucifixions, martyrdoms, imprison- mxcnts, stripes, and all grades of human suffering. Truly may we say that divine truth was then abiding with her cho- sen ones. But false disciples gave the world "another gospel," not of grace and truth, but of worldly interests, powers and expedi- ents. Many true disciples then became '-weak," "sickly" and '•bewitched." until the Author of divine revelation declared b}' his faithful servant that neither men nor angels could give ^ 198 PRACTICAL GODLINESS. another gospel — Great were the perversions of sacred truth ^ yet with "dyed garments" it went forth in the greatness of its strength, in holy defiance of all opposition. When opposition ceased for a season, the way of truth be- came less marked. — One great and potent on earth affected to see the Cross of truth in mid air, with carnal eyes. He per- verted and Romanized divine things, and gave the world still ''another gospel," embracingthe maximumof worldly powers, interests and crafts. The world was soon reduced to heretical subjection. Error then exalted herself above all that is called truth ; took the way of darkness, and wrought fearful works of destiny ! Truth born of God, then fled into the wilderness, where she had a place prepared of God. Its divine light then went forth as in olden time, hiding from the wise and prudent, and revealing itself unto "babes." A wicked and corrupt world had no ear for the still small voice of truth, but sought it in the strong wind of Romish doctrines, in the earthquake of the reformation, and in the fire light of universities, but found it not. A few centuries past, the wise and prudent boasted much of "the reformation," supposing that divine truth could be re- formed! It may revive, maybe born again, but it cannot be reformed. It was a reformation of Romish errors and not of truth, of nations, and not the church of God; when popery took on other forms to the great relief of the world. The re- formation came forth thrall of earthly powers, of kings, princes, ecclesiastical courts, and universities. Truth is free born! and the signs of its spiritual freedom may be retrospected through ■dungeons, racks, flames, torments, blood and death! In our land of religious freedom, the wa}^ of divine truth is noiyct opposed by civil powers, but gloriously guarantied; but there is much opposition in many other ways. The wail and howl of the strong wind that rends the mountains, is heard in many directions; the earthquake that shakes all earthly things threatens to c'estroy; and the flame of the world's :^iire has kindled on all high places. The night is long, TRACTICAL GODLINESS. 101^ the day is cold, the sky is cloudy. Weeks and years are multiplied without increase; friends falter, and pretended ones give way, nevertheless the foundation of truth stands sure, having the seal of God's prescience. The sign of its presence among the people of God is Practical Godliness. It dwells with the doers of the word; with those who adorn the doctrine of God our Saviour in all things; with those who walk after the spirit and not after the flesh; who put off the old man which is corrupt, and put on the new man; who walk blameless in all the ordinances and commandments of the Lord, observing the precepts, listening to the exhortations, heeding the admonitions, and entertaining the threatenings, and living in all good conscience with God and man. Many preach and yet do not adorn their doctrine by a godly conversation and a well ordered walk ; many hear and are not doers of the word; many profess to have received Christ Jesus the Lord, and yet do not walk in him; many profess to love the truth and yet hate the way thereof. * , . : Terrible are thy judgments, 0 thou word of truth! eternity is thine, thy day of vengeance draws nigh, when thou wilt make bare thy right arm and avenge thyself: — will send forth thy plagues, pour out thy vials of wrath, utter thy thunders, and kindle the devouring flame in the place which is made deep and wide for the solemn reception and everlasting pun- ishment of all thv enemies. HEAVEN. In conclusion, this subject comes up most appropriately, as all that has been written doctrinally, experimentalh" and prac- tically, will have its final accomplishment in heaven. The very significant truth, that the christian religion cannot be fully developed in the present world, shows its divine origin? contradistinguished from the sources of all other religions, as do its sublim.e tendencies while struggling with the things of time and earth. It looks hopefully and anxiously to heaven for promised enlargement. Thither must the heavenly plant be removed, by the same divine hand that has planted, water- ed and nourished it here for a season. As our doctrine includes no moral ladder reaching from earth to heaven, nor human pov»'er, by means of which, to ascend the one ordained by the Lord, let us see if it leads surely and safely to the final abode of the just. What says the doctrine of justification by Christ? Does it leave heaven in doubtful attainm.ent or not? The response may be found in ihe plain words, " W/wm He justified, iJiem He also glorified." There is just as much divine certainty of our glorification in heaven, after our justification, as there was of our justifica- tion after our calling, or of our calling, following in the order of God's predestination. Who can attach uncertainty to any of these divine acts without imputing it to God Himself, see- ing that the four distinct acts are all performed by Himself? Our doctrine embraces Christ as the way to heaven, through whom, if saints, we have been made "meet to be partakers of the inheritance of the saints in light." In Christ, there are no uncertainties. Have we experimentally within us the wit- ness of the truth, that Christ is the way, the truth and the 202 HEAVEN. life unto us? If so, we shall never fail or perish by the way, but follow him safely and practically in the joyful hope of eternal life. Were we to look at the things in the way, without looking at the hand that is pledged to remove them, we would be greatly discouraged. How great the difficulties between our pre- destin£|.tion and calling, and who but God could have overcome them; consider for a moment those between our calling and justification, having them ever in remembrance, and then those between our justification and glorification, must by faith be committed to the same divine power, though they in- clude an unfinished race, death, and the grave! Christ will carry on the work which he has.begun ; he has taken away the sting of death, and given hope to the grave itself! The soul's desires cannot be realized in this world ; they pertain to another state and another world. Death is ours — its dreaded transforming power must come, and work its fear- ful changes before we can enter heaven. As the regenerated soul is endowed with eternal life, its destinies extend far be- yond the present world, time, and the things of time. Let us then learn to trust the Lord, even in death, believing that He who has hitherto helped us, will enable us by his grace to overcome^this last enemy. We needs must go hence to obtain deliverance from troubles on every side, and the enjoyment of full communion with Christ and saints. For these we have labored long here in vain, and have fully experienced the great truth that they are not to be found on earth. Then, to die is gain; to ^o hence is to ascend to heaven. The soul can exist without the body, but the body cannot without the soul. The soul cannot die. It is said, it is true, to be dead in trespasses and sins, but that only implies a state of sin and rebellion against God, which may end in the second death; a state inconceivably worse than the first; and in which it will be acutely and painfully alive to the torments of the damned. HEAVEN. 203 It is a matter of surprise that any should have supposed that the soul, after the death of the body, parses into a state of insensibility, which will continue until the morning of the resurrection. The vivification of the soul b\' the Holy Spirit, does not seem to admit of such a state aftervrards. The scriptures by no means justify' such a conclusion, but on the contrary, affirm many things to the contrary. And still more strange, that any should deny the distinctions which the scrip- tures make between the soul and body, though one is occa- sionally put for the other. Their union is so close and con- stant, that the idea of a person may be expressed by mention- ing either. Are our bodies a mere refinement and enlargement of ani- mal matter, or are they endowed with a moral, reasonable, immaterial, and undying essence, which is the source of all human thought, reason and judgment? Does man differ es- sentially from brutes only in his material organization, or from them through the faculties of his soul? Which is the most ennobling? The renewed soul at death is in a state to enter heaven ; and if a thought or word of the soul can, in a moment, be transmitted around the globe, by material means, why may not the soul itself, at death, by its spiritual affinities, wing its flight instantly to heaven, and to Him, who has redeemed and purified it. The wise man says at death, "Then shall the dust return to the earth as it was, and the spirit shall return unto God, who gave it." The term spirit is used for that of soul in this instance. And the term, soul, is sometimes put for the spirit of life, which is common to men and brutes. The body, at death, is not in a condition to be received into heaven. According to God's method, it must go down to the grave, and there rest until he shall bid it arise. He who said, '•Let there be light, and there was light," will in the mornino: of the resurrection say: Let the dead arise, and the dead will arise ! John saw in his sublime vision the souls of Martyrs under 204 HEAVEN. the heavenly altar; and heard them crying unto the Lord for vengeance on their wicked murderers. He says, "I saw under the altar the souls of them that were slain for the Word of God, and for the testimony which they held: And they cried with a loud voice, saying, how long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth ! And white robes were given unto everyone of them, and it was said unto them, that they should rest yet a little season, until their fellow servants, and also their breth- ren, that should be killed as they were, should be fulfilled." Surely this holy vision of the Evangelist, and his infallible record of it, prove the existence and presence of souls in heaven while in a separate state, or "absent from the body." Christ makes a clear distinction between the soul and body in the following words: "Fear not them which kill the body, but are not able to kill the soul: but rather fear Him, who is able to destroy both soul and body in hell." The souls that John saw were certainly not in an insensible state in their graves, but under the altar; they were alive, and exercised all the faculties of their souls, they remembered their sufferings and martyrdoms, and cried unto the Lord for right- eous judgment and vengeance upon those who had inflicted them. What a fearful and solemn thought for the persecu- tors of the Lord's people, that the cry for righteous judgment and vengeance has been raised in heaven against them ! And white robes were given unto every one of them. Th^se bright and heavenly robes with which they were adorned, were made w^hite, not in the blood of martyrdom, but in the blood of the Lamb. They sufl^ered these wrongs, died in charity towards their murderers, and committed their cause to God, to whom ven- geance belongs. They did not take it into their own hands. So, wdien Babylon falls, there will be joy in heaven. "Rejoice over her, thou heaven, and ye holy apostles and prophets, for God hath avenged you on earth." For what were these holy ones killed? might have been the enquiry of angels. And how great v.^ould have been their surprise to learn, that it was HEAVEN. 205 "for the Word of God, and for the testimony which they hekl." I A better representation of heaven by a reference to earthly things could not be given than that which the Evangelist has recorded. Speaking of the heavenly host he says, '-These are they who came out of great tribulation; and have wash- ed their robes, and made them white in the blood of the Lamb, therefore are they before the throne of God, and see him day and night in his temple: and He that sitteth on the throne shall dwell among them. They shall hunger no more, neither thirst any more; neither shall the sun light on them or any heat. For the Lamb that is in the midst of the throne shall feed them, and shall lead them unto living fountains of water: and God shall wipe away all tears from their eyes." These words give us some idea of the blessed state of the redeemed in heaven, and of their immunities from the evils of this present world. Further the Evangelist in rapturous vision, beheld "a great multitude, which no man could number, of all nations and kindreds, and people, and tongues, stand before the throne, and before the Lamb, clothed with white robes, and palms in their hands. And cried with a loud voice, saying, salvation to our God who sitteth upon the throne and unto the Lamb, blessing, and glory, and wisdom, and thanks giving, and honor, and power, and might, be unto our God forever and ever." The saints shall dwell forever and ever with God in the Holy City, New Jerusalem — John beheld and described its re- splendent walls, gates of pearl, streets of gold, and heav- enly light. Christian, when you read John's "faithful and true" record of heaven and heavenly things, do they not make you think that you are "almost there, in yonder bright abode." Faith says, at least, "a better world is in view." These things should be in closer and more immediate pros- pect than we are wont to regard them. In our imaginations we consider them too distantly and obscurely. They who have felt the pow-er of the kingdom of heaven in their souls 206 HEAVEN. should feel that they are more immediately and directly con- nected with all its blessings. The earnest of heavenly joys has already been given to every renewed heart. Think, christian! of your happy and joyful state, when God, The Holy Ghost, shed his love, joy and peace abroad in your heart, and caused you to rejoice in Christ, in hope of the pardon of your sins and acceptance with, tiie Father through Him. Recollect the amount of heav- enly joy and peace youthen felt, which was but an earnest of that to come, as was formerly the earnest sheaf to the whole crop. Pursue this doctrine and it will assure you that the time is not distant when your capacity for enjoyment will be enlarged more than a thousand fold, for the same love, joy, and peace which you have at different times experienced in this life, then you may have some idea of the joys of the redeemed in heaven. And along with all this bear in mind the heavenly image, the glorified body, crown of glory, robe of righeousness, palm of victory, and the title of king, and priest, and the presence of God, in the heavenly Jerusalum. And the doctrine of this glorification is, whom Hb justified, them He also glorified. Its work begins on earth, but is con- sumated in heaven — unfinished here, time yields it up to Heav- en and Eternity for all its promised enlargements and crown- ing glories. ' ; *•* * * * Then will come angels Ordained to guide the embodied spirit home From toilsome life to never ending rest. Love kindles as I gaze, I feel desires That give assurance of their success, \ . And that infused from heaven must thithor tend." 975.806 . W339 164342