The Old Baptist test; or Bible signs of the Lord's people;

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BX 6335 .W377 1867

Watson, John W.

The old Baptist test

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OLD BAPTIST TEST;

OR,

BIBLE SIGNS

OF THE

LORD'S PEOPLE;

BY

ELDER JOHN M. WATSON.
SECOND EDITION, REVISED AND GREATLY ENLARGED.

" Search the Scriptures ; for in them ye think ye have Eternal Life : and they
are they which testify of me. — John v : 39.

" To'the Law and to the Testimony ; If they speak not according to this word ,
it is because there is no life in them." — Isaiah vin : 20.

EDITED BY ELDER R. W. FAIN

NASHVILLE, TENN.

PUBLISHED BY BELL, JONES & CO., "GAZETTE" BOOK OFFICE.
18(37.

United States of America, )
Iliddle District of Tennessee^

Be it Remembered, That on this, the
24th day of June, Anno Domini, 1867, Doctors W. T. Briggs and
R. W. Fain deposited in this office, the title of a certain book,
which title is in the following words, viz: " The Old Baptist Test; or
Bible Signs of the Lord's People; by Elder John M. Watson.

Second edition, revised and greatly enlarged, edited by Elder
R. W. Fain."

The right whereof they claim as proprietors, in conformity with
an Act of Congress, entitled " An Act to amend the several Acts
respecting Copywrights."

E. R. Campbell,
Clerk U. S. Dist. Court.

|fttbar.

Dedication - - - ... 5

Introduction _ ... 9

Eulogy on tiie life and character of the Author, 17

Autobiography - 28

Words of Comfort for a Ffw - - - 55

Hidden Wisdom for Hidden Ones.

Section I. — The doctrine taught by Paul, agrees with that
of the Old Order of Baptists - - 75

Section II. — Proof adduced from Paul's letter to the Corin-
thians - - - • - - 92

Section III. — Paul's letter to the Galatians affords additional
proof - - - . - - 110

Section IV. — Additional proof from Paul's letter to the Ephe-
sians ---.._ J21

Section "V. — Paul's letter to the Phillipians relied on for proof 131
Section VI. — Paul proves the same in his letter to the Collos-
sians - - . . _ 237

Section VII.— Proof continued from Paul's letter to the Thes-
salonians - \±Q

Section VIII— Timotheus, Titus and Philimon add their tes-
timony - - . . - - 150
Section IX. — Proof summed up ... 152
Section X. — Application of proof to the subject - 156
Section XL— Other modes of Worship, Observation, etc., 166
Section XII. — Errors found existing among the Old Order of
Baptists - - . . _ 175
Bible Signs of the Lord's People - 183
Experimental Tests - - - 199
Practical Tests ----- 200
The Practical Evidences of Faith - - - 206
Proof of their applicability to the Old Order of Baptists - 208
Temperance Societies - 216

INDEX.

Opposition to Missionary Societies - ? 218

Errors of Misapprehension - 229

Admissions - - 233'

General Eemarks - - 236
A Refutation of the Manich^o Parkerite Herest.

Section I. — The Imperfection of all created things, the source

of Evil - ..... 243

Section II. — The Argument Continued - - 250

Section III. — The Argument Continued - - 260
Section IV. — Parable of the Wheat and Tares explained 267

Section V.— Election - - - . - 276

Section VI. — The Resurrection - 285

Section VII. — The Resurrection Continued - - 291

Section VIII. — Our Parkerite Ultraisms - - 299

Section IX. — Ultra Parkerism critically examined - 306

Section X. — The New Birth Union with Christ, etc., - 314

Section XL — The Argument Continued - - 321

Section XII. — The Argument Continued - - 330

The Going Out of the Lord Before His People - 343
The Author's Experience as Compared with that of the

Gadarine - - - - - 363

Paul's Defence of the Gospel ... 387

Man's Inability to go to Christ - - 403

The Word of God - - - 417

The Flesh and the Spirit, their Opposition to each other - 435

Our Acceptance in the Beloved - - 453

Rightly Dividing the Word of Truth - - 466

The Present State of the Old Baptist Ministry - - 493

Practical Godliness .... 525

Heaven - - - - - 549

Errata.— In the running title of the Author's Experience, for " Opinion" read
"Experience."

OLD ORDER OF BAPTISTS THROUGHOUT THE SOUTHERN STATES,

THIS WORK IS

RESPECTFULLY INSCRIBED.

DEDICATION.

"He being dead, yet speaketh."— Heb. xi: 4.

These are appropriate words Avith which to begin my
peculiar preface. Abel yet speaks through his sacrifice, which
had the seal of God's approval and acceptance. And it is
the prayerful desire of the Author, by means of this book,
even after he is dead, to speak for the edification and com-
fort of christian readers.

For the preservation of this work, it is most prayerfully
and affectionately dedicated to the Old Order of Baptists ;
who, in subordination to the providence of God, will, I trust,
preserve it. It is committed to their guardian care for the
following considerations :

1. I believe that they generally know and love revealed
truth.

2. That the}* receive nothing on man's authority ; but
refer all things to the word of God.

3. That the}* are the, only people who reject the religious
institutions founded on human authority and expediency ;
and have thereby escaped the religious delusions and fanati-
cism of the times.

4. That no other denomination of christians will appre-
ciate what I have written, but will rather be inclined to
condemn that part which is opposed to their popular, but
anti-scriptural devices.

6 DEDICATION.

5. That a plain, full and uncompromising exegesis of
scriptural truths often involves the opposition of men of
education, character and influence ; for a plain exposition of
divine truth has often met with great opposition from such
characters.

6. In a prospective view of the things just stated, the
writer most prayerfully and respectfully commits his book to
the care of the Old Order of Baptists, who, under the provi-
dence of God, he trusts, will defend and protect it in future
times.

There are some brethren, who are opposed to all works
of this kind, and say in their opposition, that we have Moses
and the Prophets, Christ and the Apostles to teach us, and
that they are sufficient, which in one sense is true, very true,
but do we understand them at all times, and have Ave no
need that some one should expound their writings to us V
Act. viii, 27. This notion excludes preaching itself, as well
as writing. Do we not all, like the Ethiopian, need some
one to guide us in the scriptures ? Such brethren further
say, with some show of truth, that the writings of men,
since the days of the Apostles, have done so much injury
to the cause of truth, the3r will have nothing to do with them.
But I would ask most significantly, if the preaching of
errors has not also done much harm since the times of the
Apostles ? And further would these brethren renounce all
preaching on that account? We will have to judge for
ourselves in both respects ; it is necessary to prove all things
and hold fast to that only which is good. 1st Thess.v, 21.

The Apostles both preached and wrote ; it is true they
did both as they were moved b}r the holy spirit ; but may
not christians preach and write, if not under the guidance
of revelation, under the authority and light of the holy
scriptures ? And while they write conformally to them, and
give us faithful and useful expositions of revealed truth, we

DEDICATION. 7

should not reject their writings, because the}' are not inspired,
as were the Apostles. Although they be not inspired, in the
apostolic sense, yet the}' maj- have the light of life, the light
of grace, and a spiritual understanding of the word of God,
which would qualif}- them both for preaching and writing.
John viii, 12 ; 1st Cor. ii, 15. Much instruction and com-
fort have been derived from the writings of men of this
kind. Although we are not bound to acknowledge their
authority, yet when they expound, and teach according to the
oracles of God, they may in that manner do much good.
Much good indeed has been done in that way. The writings
of Gill, Flavel, Huntingdon, Elisha Cole, Booth, Boston and
Osborne have been a source of great comfort and edification
to the writer ; and he most earnestly and confidentially
recommends their writings to others.

There are many other good writers, whose works he has
read only in part, and cannot therefore, recommend them
with the same confidence with which he does those just
mentioned.

The propriety of giving a faithful exposition of some re-
vealed truths, at present rejected and disregarded, must be
apparent and acceptable to a "few" however slighted such
interpretations may be by the " many." Consequently, 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 according to
the following commandments : " Comfort 3'e my people ;"
" Feed the Church of God ;" " Feed my Sheep, feed my
Lambs."

There are many religionists who avoid all such works just

as they do their bibles ! Their irreconciliation to biblical

truths causes them to eschew all faithful expositions of them.

Nearly the whole Protestant world has become weary .of

the apostolic doctrine of predestination and election, tired

6 DEDICATION.

of an ancient creed, which religious progression 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 few derive any comfort or strength from them. A more
natural theology than that of the bible would doubtless be
better adapted to the religious taste of the present day ; for
great efforts are now making throughout Christendom to
reduce 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 and effect of this scheme is to exclude the
"demonstration of the spirit" by which alone a spiritual
knowledge of divine truths can be acquired ; also to set
aside "the faith of God's elect" by which they can only be
spiritually received and acknowledged. When both of these
are thus ignored, 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 bj1- man}-, 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.

Reader, art thou one of that few '? If so, I am not willing
to part with you, but insist on your going along with me by
reading all that I have written, and I hope we will have full
fellowship in the Gospel, and that you will have no cause to
resrret having done so.

m Wnttobixctotti fessajK

The author of the following work was an honest, conscien-
tious man. Being reclaimed in early life, by Divine Grace,
from the paths of vice and ruin, he experienced a deep sense
of the obligations which he was under to that Almighty
power who had so timely delivered him " as a brand
from eternal burnings." So punctual and correct was he in
his intercourse with his fellow man, that those who knew
him best had reason to believe that it was not his wish or
desire to do wrong, at any time or under any circumstances.
Having experienced pardon on account of his sins, through
vritue of a saviour's merits, he " conferred not with flesh and
blood," but immediately went forth in the direction of
christian duty. After a prayerful and diligent study of the
holy scriptures, he united with the Old Order of Baptists,
believing, as he did, that these people held and entertained
the pure doctrine of faith " once delivered to the saints,"
together with the primitive order of Christianity.

Many of Dr. "Watson's friends were astonished at his
preference for the Old Order of Baptist, but we are satisfied
that a sense of duty alone prompted him in this matter.

The following work exhibits a fair specimen of the great
doctrinal points upon which his soul loved to dwell. Believ-
ing that he was saved "by Grace through faith and that not

10 AN INTRODUCTORY ESSAY.

of himself," he regarded it as a duty to insist and earnestly
contend for the truth of that doctrine which is so generally
esteemed as hard and uncharitable by the world. We allude
to the doctrine of Election and Predestination, a doctrine
hard to be understood, yet abounding in the scriptures.

He held, in common with his brethren, that our " righteous-
ness is of the Lord." In other words, that it is the fruit
of that faith which is the gift of God, and all other character
of righteousness is the fruit of that principle which looks
to an observance of Law requirements for salvation.

For the correctness of his views on this subject, the
reader is referred to the following considerations :

That the doctrine of man's positive free agency, in a moral
sense cannot be proven by the Bible, unless he may be so
regarded prior to the fall. Then he was truly a natural man.
All his faculties were in full vigor and his soul was animated,
no doubt, by a spirit that was natural and common to it.
This spirit, we think, was an innate principle, by which the
soul was governed and influenced in its operations.

No foreign influence had an}' power here. The soul, we
believe, was free. The volition was free and all the powers
of the mind in their fullest exercise. Hence, man may, at
this time, have been regarded as being free from the law of
Grace or Sin, a perfect free agent to all intents and purposes,
except that he was accountable to God for his conduct.

Under this state of things, every act of his was by the
consent of a free will which was not influenced by the power
of any foreign principle.

When he saw fit to disobey bis Maker and commit sin, it
was an act of free volition, there was no constraining power
to force him in the way of disobedience. It is clear, how-
ever, that this act involved an eternal separation of the soul
and that spirit which had hitherto animated it.

We find the man esteemed as dead in a moral sense, " dead

AN INTRODUCTORY ESSAY. 11

in trespasses and sins." This separation, between the natu-
ral soul and the natural spirit, enabled a foreign spirit to
enter, with such animation as he could afford, and to embue
the inner man with a strong sense of the love of sin. This
spirit was nothing more or less than the great embodiment
of sin, or the spirit of the prince of the power of the air,
that dwelleth in the children of disobedience."

This wicked spirit is the "strong man armed" which
"keepeth his palace, and his goods are in peace until a stronger
than he cometh (the Lord Jesus by his spirit) and binds
the strong man, takes away his armor wherein he trusts and
divides the spoil." Ever since the time of his occupancy,
the power of our moral faculties have been weakened, our
affections have been alienated, the love of sin has predomi-
nated in the soul, and we have been justly regarded as the
servants of sin. The ruinous influence of the dominion of
sin upon us, is seen in the corrupt heart, that is " deceitful
and desperately wicked above all things," in a constant wa}-
wardness in sin, and a perpetual disregard of our interests
beyond the grave.

Such is the strength of sin's dominion, that we have found
it impossible to remove his yoke, or break his chain, so as
to relieve us from that tyranny and despotism, which, sub-
jects us to his dreadful influence. This rule has no exceptions,
all the human family are involved, with no ability to redeem
themselves.

In this situation we are destitute of eternal life. How can
we escape ? We must have life before we can live to God.
Shall we do the things contained in the law ? This could
not save us. Since "there has been no law given that
could give life," and life we must have, or we can never be
saved. Now if our doing the things contained in the law,
cannot save us, or recommend us to God, then we have no
other resource for salvation but the merits of Jesus Christ,

12 AN INTRODUCTORY ESSAY.

who has made atonement for our sins, and who only has
eternal life to give.

According to this showing, it follows, that whatever con-
duces to our welfare hereafter, must come through Jesus
Christ. If we want faith, " He giveth faith by the same
spirit." If we want repentance, "He is exalted to give re-
pentance." If we need intercession, " He ever lives to
make intercession for us ;" yea He is our advocate with the
Father. He is our great highway to God. The great em-
bodiment of Truth and our Eternal Life. He is our sacri-
fice for sin, our great High Priest, our " King, our Law
giver, and our Judge. He will save us."

The work of the salvation of sinners is truly magnificent ;
none but a God can accomplish such a work. Who cannot
see that all our preparation for the better world, is of the
Lord, and if so, our righteousness is of Him, or it is the
fruit of that faith which is " the faith of the operation of
God."

We close this part of the argument by saying, that
authorities already mentioned, sustain us in support of the
following doctrine :

1. That no sinner will ever come to Christ of his own
ability.

2. That God's work is always effectual.

1. That no sinner will ever come to Christ of his own
ability, and why? We answer, because he is under the
dominion of sin, and therefore has no ability. He takes
pleasure in the world and its charms, and therefore has no
pleasure in Christ. He is in love with sin, and consequently
not in love with Christ. He began life with a carnal mind
that has not been subdued, with a worldly disposition that
has not been changed, and with a depraved will that has not
been conquered. These things being under the government
of sin, leave him powerless, so far as ability on this sub-

AN INTRODUCTORY ESSAY. 13

ject is concerned ; and of course, if the good work of salva-
tion is ever begun in the sinner's soul, the good Lord must
begin it. This brings us to the second proposition :

2. That God's work is effectual. Should He work
otherwise, He would resemble us in that respect. It
would be like the fallible works of men, but, not like the
unerring works of an Almighty Deity. A gracious purpose
always influences the beginning of the Lord's work with
His people. So that in this matter He never jests or mocks
His creatures. We hear the Apostle saying, "we love Him
because He first loved us." We as individuals, are very
fond of choosing, but take care to choose that which we
love best. Our blessed Lord must be allowed the same
privilege, that is, of choosing those He loves. And so His
first work with the sinner, is to choose him to salvation,
through Jesus Christ. The next thing is to make known
to the creature, his Election of God. This is done by a
process, the outlines of which we will try to describe :

Now is the time when the strong man is bound. Jesus
in His spirit enters the soul of the sinner, binds the evil
power which has hitherto reigned there, and casts him out.
Or thus, the word of God, which is the sword of the spirit
is wielded by the spirit of God, and strikes or enters
between soul and spirit ; this produces a complete and per-
petual disunion, the spirit of God taking charge of the soul
and imparting by His holy presence, Eternal Life to the
inward man, while the evil spirit of sin is driven out into
the members, where it remains to annoy and make war
upon the soul, until the Lord shall see proper in His wisdom,
to relieve His Elect forever from the torments of the
monster.

In this way, the spoil is divided, and repentance fully set
up in the heart, an effectual work is now commenced, which
the Lord will perfect, until it is completed. Repentance

14: AN INTRODUCTORY ESSAY,

with an experimental trial, is sufficient to teach the burdened
soul, its utter inability to obtain relief of his own efforts.
This is sufficient to bring down his hard heart in humble
submission to the Divine will. The fire, so to speak, is
burning all around him, he sees no way of escape, conse-
quently, he can do nothing more but fall humbly at the foot
of the cross, where he finds Jesus, a present help in trouble.

This relief, which is now experienced from the thraldom
of sin, is regarded as conversion. Now the soul is free
from sin. Now it is "justified from all things from which
we could not be justified b}r the law of Moses." From
henceforth our hope of Glory is Jesus Christ, and we wait
with rich assurance until ""we shall be brought off more
than conquerors through Him that loved us and gave him-
self for us."

We propose, in the next place, to offer a few words in
defence of the doctrine of Election. As we have already
said, the Bible abounds with it. All christian experience
agrees with it, and spiritual wisdom, we believe, enforces
it. Why, then, should it be so mooted, so generally reject-
ed by religionists ? Does it hinder Gospel progress ? No.
Does it discourage sinners ? No. Does it force them to
hell ? No. Does it cause the loss of souls or prevent any
sinner's return to God ? No. It does none of these things.
Then, where is the great objection ? If the Gospel progress
is hindered, sin underlies the mischief. If sinners are dis-
couraged it is some freak of the tempter which occasions
it. If sinners go to hell, it is because they would have it so
in their enmity to the Gospel plan of salvation. It neither
causes the loss of souls nor prevents our return to God.
If we are lost, it is because our sins have separated so far
between us and our God, as to cause us to reject the offers
of merc}r, and to choose the way of death. We know
nothing of that doctrine of Calvin [but not of the Bible]

AN INTRODUCTORY ESSAY. 15

called eternal reprobation, but we believe that but for God's
Election of sinners to Eternal life, through our Lord Jesus
Christ, every soul of Adam's race would have been finally
lost. We understand that "God has from the beginning-
chosen us to salvation." This Election or choice is based
on that Divine knowledge which comprehended the end
from the beginning and recorded the names of all the
members of Christ's body " while as yet there was none of
them." As the great leading purpose in making man, was
not that some should be lost, and others saved, but that the
church of God should be saved, complete in all her
members, so the existence of all the people was necessary
in some sense to the accomplishment of this purpose.
For this reason God made them all.

Upon this principle, the Gospel is preached to all, repent-
ance and an interest in a Saviour's blood is offered to all.
The charitable invitation "whosoever will" goes out to all
inviting them to "take the water of life freely."

While all Gospel Ministers feel the weight of duty in
extending this invitation, yet they know at the same time,
that a depraved will is under a wicked influence, and that
such a will never leads a soul to Christ. But that God is
able to subdue the stubborn will, to change the evil disposi-
tion, and to prepare the sinner for salvation, in opposition
to the devil and all his unholy influences.

Then, Brethren in the ministry, we should take courage.
Let us go forth "with the whole armor of God" and do
battle for his cause. Let us preach Jesus Christ our Saviour
" the way, the truth, and the lifer Let us preach Him
a choosing, Electing, and loving Saviour. Let us rear the
blood stained banner of the cross, with the blessed and
heavenly watchword '" whosoever will" inscribed in living-
letters all over its ample folds. Let us take the field in the
name of the great Captain of our salvation, and do battle

16 AN INTRODUCTORY ESSAY.

for the Lord, until, like our precious brother Watson, we
shall conquer the fight, and with his last words ("I am going
in peace") trembling on our lips, ascend to glory and wear
the conqueror's crown forever.

In conclusion, we would say to the reader, that the
Author of the following work was a man of a liberal edu-
cation, of great moral worth, of deep piety, of extensive
influence, and of profound research. Such were his con-
sciencious feelings in regard to christian duty, and such his
continual watchfulness in reference to his conduct, that from
the time of his union with the church to the day of his death,
a period of at least forty years, not a blot or a stain has
been known to attach to his character as a christian. In
the higher circles of life, he was regarded as an honest man
and a courteous, affable gentleman ; to the poor he was kind,
benevolent and charitable. Many of the latter class will
have reason while they live, to bless God for His kindness
in bestowing upon them such a benefactor. For further
information upon this subject, the reader is referred to an
extract taken from a eulogy pronounced upon Dr. Watson,
by Dr. W. K. Bowling, before the Medical Class of the
University of Nashville, which is attached to this work.

Friendly reader, this book is his book no longer. He is
gone and needs it no more. It now passes into your hands.
Read it carefully, attentively, and prayerfully. It is a rich
legacy. Receive and entertain its kind admonitions and its
great doctrinal truths in connexion with the ardent desire
of the author for }rour good.

Reader, Farewell,

R. W. FAIN.

EXTRACT OF A EULOGY,

PRONOUNCED ON THE

Life and Character of Prof. J. M. Watson, M. D.,

BY

PROF. W. K. BOWLING, M. D.,

IN THE MEDICAL DEPARTMENT OF THE UNIVERSITY OF NASHVILLE.

In the wonderful cluster of Evangelists, which, with their
central God, constitutes the most sublime Tableau that ever
decorated Earth or Heaven, Time or Eternity, the profes-
sion of medicine was not unrepresented, for Luke, the
" beloved physician," considering his elegantly written Gos-
pel, and his authorship of the Acts of the Apostles, was not
least among them.

And when Sir Isaac Newton, Charles I, and Cromwell,
with the mighty Milton, had attracted the gaze of the world,
contemporaneous medicine, in the person of her Sydenham,
shone more divinely bright than since the da}rs of Hippo-
crates.

When the mighty trio that made the generation now
sinking below the horizon illustrious, were yet unnoticed, an
orphan boy, of uncommon brightness and comeliness, was
sitting at a widowed mother's feet, in the village of Went-
worth, Rockingham County, North Carolina. The widow
was very young and very beautiful, a Virginia woman, in
good circumstances, and interested chiefly in her pretty

black-eyed child. Looking in her old family Bible, lying

A

18 EXTRACT OF A EULOGY.

open beside her, (for she was a pious, God-fearing woman,)
we see recorded in a bold hand-writing,

"JOHN McCLARAN WATSON,

Son of Peter Watson, and Elizabeth his wife, was born

November the 20th, 1798.

The boy has recorded himself that he was the idol of
that beautiful widow — that he was an only child, and how
well he remembers her unremitting, affectionate solicitude
about him, and a maternal affection which evinced itself
through the whole course of her life — unchanged by him or
the vicissitudes of his own life, some of which, he adds,
were so well calculated to abate.

It does not appear that Dr. Watson was ever regularly
educated. He acquired a very competent knowledge of the
mathematics and the Latin language at schools in his
neighborhood. This was in Williamson County in this
State, where his mother removed when John was about ten
years of age. He acquired a knowledge of the Greek
language, after he was grown. His patrimony being suffi-
cient, in early manhood, he was placed in the office of Dr.
Housack, of the city of New York, the great rival of Rush,
and, next to the latter, the most celebrated physician upon
the American continent. In due time he graduated from
the College of Physicians and Surgeons of New York, and
returned to Williamson Count}*" and commenced the practice
of medicine. The advantages he possessed, his fine person
and handsome face, which he had inherited from his mother,
immediately upon his return to Williamson, threw him at
the head of his profession while a mere boy. In the social
circle he was no less triumphant. The mother's love of the
boy was swollen into idolatry for the hero. These honors
fell upon him too fast, and at an age when few could bear
them unhurt. Dr. Watson did not belong to that few. He
look to drink, and was thrown. He arose, but drank on,

EXTRACT OF A EULOGY. , 19

and was again thrown. He became a common drunkard.
Had delirium tremens, recovered, and drank again, and was
again thrown. He married in his struggle against the
monster, but lost his wife early. Would not this poor,
shivering inebriate, have been bewildered, could he have
penetrated the future and beheld himself the adored apostle
of his people ? While the son was drifting away to perdi-
tion, the loving, ever-hoping mother, hoping when Hope,
in despair, had fled from every other bosom ; hoping against
hope, and ever devoutly trustful of Him she so zealously
served, with face averted from the sad picture of a beloved
son, sinking into everlasting ruin, and always looking up to
Heaven, and ever and anon radiant with that light of which
the throne of God is alone the source and fountain, hoped
on and hoped ever. Oh ! the width, breadth and depth of
a mothers love. In the beautiful language of this son in
after life: "Let no one attempt to describe a mother's
love, for it is a simple fact that expresses itself in conduct
and not in words." He preached his first sermon from the
text " The Scriptures," to the wonder and admiration of a
vast assemblage. On the following Sabbath he delighted a
still larger audience from the text " Thus sayeth the Lord,"
and from that moment until he was no longer able to stand
in a pulpit, he preached the Gospel of Christ. And after
diligent enquiry, we think it very probable that more people
have heard Dr. Watson preach than ever heard any man
since John Wesley. He was, without dispute, the great
Apostle of his Church, and bore through the greater part of
his life the same relation to his congregations, throughout
many States, that St. Paul bore to those which drew from
him those immortal Epistles in our Sacred books. He has
written and printed much on theological subjects, all
of which, together with a large amount of manuscript
never before published, will be shortly in press. This last

20 EXTRACT OF A EULOGY.

work of his life he compiled for the printer when on his
death-bed. "We can not discuss further the theological
phase of Dr. Watson's character. He never wrote his
sermons, and he has told the speaker that notes, long or
short, before him, only confused him in speaking, and that
he never used them. His sermons were regarded models hy
his friends, and I have heard a learned churchman, not of
Dr. Watson's Church, declare that, for compactness, force,
and purity of diction, he had heard no equal of Dr. Watson
in the pulpit.

So far from abandoning medicine when he commenced
preaching, he devoted himself to it with the greatest pos-
sible energy. He settled at Murtreesboro' — married again,
lived most happily, and enjoyed a splendid practice. As a Sur-
geon, he had no equal in the State. Nearly all the grand
operations in surgery he performed with the most brilliant
success. He rose to great distinction in his profession;
3ret his whole object in practicing it, he tells us himself, was
to enable him to preach without being chargeable to the
brethren. His fame as a Physician and Surgeon, spread
throughout the land, and when the Medical Department of
the University of Nashville was organized, no one else was
thought of for the great chair of obstetrics but Dr. Watson.
Just at this time he was overtaken by a terrible calamnity.
He lost his wife, to whom he was greatly devoted ; and just
before, by vesting his means badly, with a hope of getting
a support outside of medicine, that he might devote his
whole time to the ministry, he lost his entire estate, and
was reduced to abject p overt}7, when more than fifty years
of age. Suddenly deprived of his wife and fortune, without
children, and alone in the world, he appeared among us here
in Nashville. He was preceded by his medical fame, and
opening an* office, was immediately in an overwhelming and
most lucrative practice. In the College he sustained him

EXTRACT OF A EULOGY. 21

self to the admiration of his friends and delight of the class.
His younger colleagues will remember how his energy and
activity often put them to shame. He would make distant
professional visits, and leave at day-light and be in the city
to breakfast. Every Saturday and Sunday he was off to his
preaching appointments. Having no family, he established
his lodgings and library in the College. At night he was
the only living soul in it. In the dead hours of the night as
we have passed the College pile, we have thought of its lone,
breathing occupant, with his dispirited surroundings. His
great heart beating on there with the Jfythnt and softness of
a child's, and his dreams as innocent and happy. We would
then compare his condition with what it was a few months
before, in his splendid parlors, gorgeously lighted, and his
loving and beloved wife flitting like a vision of happiness
before him, and in our tumult of emotions, would exclaim
"Paradise Lost!" Yet a better acquaintance proved to us
that we were never more mistaken. The darkness and
loneliness were but seeming. The love of God was shed
abroad in that pulsating heart, and that sweet baby sleep
was watched by Angel sentinels. The mother, too, long
since dead to the world, in spirit, might keep vigil o'er the
sleeping son, who, in by-gone days, through her Christian
prayers, had at a single bound leaped from the lost one's
darkness into the marvellous light of day.

In managing the affairs of the College, though unseen by
the public, his wisdom was always operating. The hand
that held the helm ever and anon felt the gentle pressure of
his fingers, and land-ward or sea- ward, accordingly. Of all
men he was the gentlest in counsel, and for that reason,
perhaps, the most persuasive. It was a pleasure in a
colleague to yield to him, because he never asked it, and
seemingly never desired it. The Doctor prospered greatly
in his new home. Everything went well with him. He

22 EXTRACT OF A EULOGY.

bought a new house and extensive grounds, and a few old
servants, that would'nt be free, came to him, and he aban-
doned the fossil companionship of the College and again
sat with gown and slippers in his own comfortable parlor.
His reputation in his specialty greatly increased, and he
gradually withdrew from general practice. The afflicted
came to him from a great distance, and his fees were enrich-
ing him. That for which he had so long struggled — his
own time to devote to the ministry — was just at hand when
the war came. His fine parlors were converted into wards
of a small-pox hospital, his fences into McAdamized roads
and kindling, his costly shrubbeiy into wreaths of evergreens
and flowers for gala days, his horses for cavahy, and his
gardens for shanties for freedmen and refugees, while, as for
himself, he was sent out, when over sixty 3rears of age, as a
wanderer upon the face of the earth ! Amid his great
labors he found time to contribute valuable observations
and researches to his profession. His work upon Trismus
Nascentium, yields extracts to the standards of systematic
medicine, besides valuable papers, etc., etc., published in the
Nashville Journal of Medicine.

The phrase " a good man," is so trite and so often misap-
plied, and so intentional^, I think, misunderstood, that I
dislike to use it in connection with the memory of Db.
Watson. A gentleman of honor and intelligence, and a
neighbor of Dr. Watson for more than thirty years, told
me in the last few days that the subject of Dr. Watson's
liberality had been discussed by his old neighbors since his
death, and they agreed that he had given away in absolute
dollars, an amount exceeding one hundred thousand. To
the poor he was the kindest of men. Only in etemit}r will
it be known what he did for them. Cheerful himself, he
carried about with him a luminous atmosphere that bright-
ened the countenance of all whom he approached.

EXTRACT OK A EULOGY. 23

As a teacher of his specialty, I believe he had no equal
in our country. As a lecturer, he never strove to be elo-
quent, in his efforts to convey what he felt within him to be
true he totally forgot himself, and the language for that
purpose seemed always at his command. No circumstance
could betray him into an effort beyond this. The ebb and
flow, and sudden alternations of the flash and darkness of
rhetoric — the "quick patter of the rain after the bolt had
fallen," he carefully avoided. He always had his class to
the work, from the opening word to the close of his lecture.
His discourse was carefully prepared, but he appeared on
the stand without a single note. His voice was remarkably
soft, full and rich, and he never abused it, a single octave
being sufficient compass for an entire discourse. As to
" action," or gesticulation, he absolutely had none, if we
except the occasional touching of the palm of the left hand
with the fore finger of his right. He stood precisely on
the same spot during his lecture, and yet he was by no
means stiff and statue-like. The play of his handsome fea-
tures produced a very agreeable effect, and his presence
was at once striking and commanding. Every student pro-
nounced him at once a master teacher.

Last spring he was a very regular attendant upon the de-
bates in our City Medical Society and frequently participa-
ted in them. His health was seemingly never better. Age
seemed loth to fix its signs upon him, but even the destroy-
er was at work ; for at a Faculty meeting in April he gave
a minute history of symptons of an obscure gastric disease
which was then fastening itself upon him. His stomach
had always been his weak point, though the body was
plump and well nourished. Still he had to be particular
in his diet to avoid severe and prolonged attacks of dys-
pepsia. But in April he said there was something at work
there, pointing to his stomach, which was not dispepsia,

24 EXTRACT OF A EULOGY.

and so the result proved. Signs of malignant disease of
the stomach were but too apparent. His flesh gradually
melted away, his smooth, healthy skin became shriveled,
the light of his fine, expressive eye grew dim, "his appetite
departed, and sleep was only commanded by opiates.
Besides all this he suffered dreadful paroxysms of pain,
which only yielded to morphine.

On his death-bed he placed upon record that in the event
of his recovery, he would devote the remainder of his life
to the ministry, that the physician of the body should at
last be merged in the physician of souls.

He says, "While on the subject of my ministry, I will
state that my health at this time, June, 1866, is very bad.
My physicians are very doubtful of my recovery ; in fact, I am
afraid that I shall not live long enough to superintend the
printing of this work. Now, I may say, apparently in the
shadow of death, I have no recantations to make about the
doctrine for which I have so long contended, and trust that
it will stand the test of death. My prayer is, that I may die
with this blessed doctrine as much impressed upon my
heart, as it was while I was trying to preach it. O ! Lord,
let the pulpit and the death-bed be the same to me in that
respect. Should the Lord in answer to my prayer, of his
great mercy spare my life a while longer, I shall regard it
merely as a supplement to my ministry ; the term of which,
to be faithfully and zealously devoted to his services. But
should it be His sovereign will to remove me by death, I
want to feel resigned to His will, and that Death has lost its
sting, and the Grave its victory. Thanks be to God who
giveth us the victory through the Lord, Jesus Christ. Furth-
er, that I may be accepted in the Beloved, and be found in
Him, not having my own righteousness, which is of the law,
but that which is through the faith of Christ, the righteous-
ness which is of God, by faith."

EXTRACT OF A EULOGY. 25

Our friend, a great worker in the world, has gone down
to the tomb. A few of the next generation may tell their
children, in answer to inquiries about him, that he lived in
the world at the same time with Jackson, Clay, Webster and
Calhoun. But it is riot improbable that when many cen-
turies shall have been added to the past, that his name, like
that of Luke, shall be reverently spoken of by men who may
be as ignorant of the defender of New Orleans, the great
American System, the Constitutional Ajax, or the mighty
Nullifier, as we are of the political contemporaries of the
" beloved physician" of the New Testament.

Luiobia^mpljg.

Probably a narration of some of the events of my life
may be agreeable to the christian reader : To gratify this
laudable curiosity, I will now relate some of them ; not so
much biographically, but as severally, They are, however,
just such as are daily occurring in the lives of most men,
particularly in the lives of physicians and ministers of the
Gospel.

By this time I hope the christian reader has become
acquainted with the inner man, hence, I need say but little
more about him ; also, that he has acquired fellowship for
him in the Gospel. Phil, i, 5. I will now leave him there,
whilst I give a short account of some things which pertain
more particularly to the outer man.

My father Peter Watson, well known in his day, as a
merchant of Wentworth, Rockingham County, North Caro-
lina, died when 1 was not quite a year old. He registered
my birth and name as follows : " John McClaran Watson,
son of Peter Watson and Elizabeth his wife, was born
November 20th, 1798."

As soon as I had, in my childhood, attained to the years
of recognition, I found myself the chief concern, if not an
idol — of a lovely and loving mother. As I was the only
child then living, and as she had lost a husband of more

,»

28 AUTOBIOGRAPHY.

by far, than ordinary endearments, she was in some degree
excusable. Even in my childhood I was impressed with a
sense of her unremitting and affectionate solicitude about
me ; a maternal affection which evinced itself through the
whole course of her life, unchanged by time or the vicissi-
tudes of my own life, some of which were so well calculated
to abate it. True maternal affection is not like many things,
which we call affection, amenable to such influences. But
let no one attempt to describe a mother's love ; for it is a
simple fact, which expresses itself in conduct, and not in
words. •

My mother's maiden name was Elizabeth White ; she
was the daughter of Mr. Eppa White of Halifax County,
Virginia. My father at his death left her in comfortable
circumstances, in the midst of many kind sympathising
relatives and friends. Many were wont in the days of my
boyhood to treat me with great kindness on account of
their former acquaintance with my father ; a fact, which in-
dicated very plainly that he was greatly esteemed by those
who knew him.

About ten years after his death my mother married a
gentleman by the name of William S. Watson, though of
the same name of my father, yet they were not related.
They shortly afterwards removed to Williamson County,
Tennessee.

My patrimony, though not large, was sufficient for edu-
cating, supporting and setting me up in domestic life.

I received only an irregular education, at the close of
which I had a pretty good knowledge of the English and
Latin languages, and of mathematics. I have since acquired
a smattering of Greek.

I chose medicine for a profession, and in the spring of
1823, 1 graduated in the Medical Department of the Univer-
sity of the State of New York.

AUTOBIOGRAPHY. 29

Very soon afterwards, I commenced the practice of medi-
cine near Nolensville, Williamson County, Tennessee, under
auspices unusually favorable. I remained but a short time
at that place, before I removed the first time to Murfrees-
borough, Tennessee; nor did I remain there but a short
time before I removed back to Williamson Coiuny, and set
up at Allison's Store. The reader may readily perceive
that I was restless, which is a fact, for no place, nor people
could divert me from the seductive joys of inebriation.
About this time my friends began to suspect, and, warn me
about my habits ; but alas ! their kind admonitions, the
anguished heart of an affectionate and religious mother,
earth's highest interests, and man's noblest honors, were
trifling considerations, in my estimation, compared to the
fascinating but delusive joys of intoxication. Besides they
were shamefully and recklessly indulged to the extent of
great demoralization, mania a potu, and a callous indiffer-
ence to their ultimate consequences.

Whilst at this place one of the most important events of
my life occurred — the conversion of my soul. I use the
term conversion with great confidence, for I know that I
was then converted externally from the error of my way,
but whether inwardly and savingly to Christ, has often been
painfully questioned, though at other times, established —
thank the Lord — almost beyond the shadow of a doubt.
After this I determined not to use alchoholic liquors of any
kind, such as brandy, whisky and rum, but thought I might
with safety, use wines, ciders, and the like, but many months
had not elapsed before to my great mortification, I became
too fond of these very articles which I had supposed were
harmless. I then promptly resolved, with no ordinary de-
termination, not to employ anything of the kind whatever.
So that I have been from principle atetotaller, except when
such things were particularly necessary as medicines, which

30 AUTOBIOGRAPHy.

has been but seldom. I believe I can with as much pro-
priety as any man I ever knew, say by the grace of God I
am a sober man.

It does not hurt my feelings to see sober persons take
any of these articles, but I dislike very much to see others
use them who are said to be too fond of them. My friends
often express surprise at my declining to take a glass of
wine, beer, or cider with them, but I am confident I did
right in abandoning everything of the kind. And I advise
all others, under similar circumstances to do the same. I
feel like I had forfeited all my rights to such things, but
that those who have not, may employ them. For I. do detest
a pharisaical spirit in regard to the like.

Nothing but that grace which abounds to the very chief
of sinners, could have arrested my rapidly downward course
at that fearful time. I should be reprehensibly false in all
my obligations to, and my considerations of, God's mercy
and grace were I not to embrace all proper opportunities of
declaring them. I must not simply speak of mercy and
grace, but of the abounding of grace, and abundance of
grace, the riches of grace, the glory of grace ; nor simply
of mercy, but of plenteous mercy, of tender mercy, of en-
during mercy, of sure mercy ; nor barely of love, but of great
love, of everlasting love, the manner of love, constraining
love, unchangeable love, unfailing love. Is. xxxi,3 ; Ep. ii, 4.
Grace, love, and mercy assuredly magnified themselves in
their abundance and abounding in this instance. Rom. v, 17.
After all, every case is a case of grace, but in such instance,
as mine, I mean the outward circumstances — arminianism
is left without a single feasible plea. Who can blame me
for having zealously and faithfully opposed arminianism
through the whole course of my ministry. It seems to me
that the Arminian himself ought to excuse me. What, I
ask, was there in my case to predicate arminian hope on ?

AUTOBIOGRAPHY. dl

Utterly nothing- ! How was hope of any kind to operate ?
Through the Lord Jesus Christ, as I have always preached,
and through Him only. It was through Him that an affec-
tionate and believing mother hoped and prayed that the lost
might be found ; that the brand might be plucked out of the
fire. That prayer — as elsewhere stated in this work was
heard and answered by Him who had in mercy prompted it.
The prayer was the gift of grace — Rom. v, 15 ; enabling a
distressed mother to trust in God for the salvation of her
son under all the adverse circumstances of his case. The
reader will find a much fuller, and more particular account
of my conversion in another part of this work, which I
need not recapitulate here.

A short time after this most merciful event, I left Allison's,
having been there only a few months, and removed a short
distance to a place known in that day as Hardeman's Cross
Roads, where I remained ten years. I was received into an
Old Baptist Church, at this place, known by the name of
Wilson's Creek Church. Here I also succeeded remarkably
well in the practice of medicine. In 1826 I married the
youngest daughter — Tabitha W. Gentry — of Mr. Watson
Gentry, of Williamson County, Tennessee. Shortly after
our marriage she was attacked with hemorrhage from the
lungs ; her general health became bad, and notwithstanding
the many measures instituted for her relief, she continued
to decline. Her disease, which had been plainly impending
for several months occurred in the fall of 1829. She bore
her affliction with great fortitude, and although she had never
made profession of religion, yet, from attending circum-
stances, Ave had some reason to hope she had been blessed
with the grace of seeking ; and if so, the grace of finding, is
an unfailing continuation of the same grace. John i, 16 :
Mat. vii, 7. So that in our sad and painful bereavement,
we were not left without some hope that she found Him of

32 AUTOBIOGRAPHY.

Whom Jfoses in the laio, and the Prophets, did write, Jesiis
of Nazareth.

Nothing worthy of remark occurred in my life from this
time up to 1831, when I married my second wife, whose
maiden name was Lockie S. Brown ; she was the daughter
of Col. Bedford Brown, formerly of Georgia. I was so
unfortunate as to loose this wife also, but this grievous
event did not occur until the year 1850. Hence I have had
some sad experience in bereavements. The greatest
worldly sorrow which I have suffered was produced by the
death of a long afflicted mother, and my two wives. Other
relatives and friends have died, whose deaths I have
lamented, but not like those just mentioned. I have the
bitterness of that grief still in remembrance; time has
softened it, but I still feel bereaved.

" Human loves' soon part,
Like broken clouds, or like the stream,
That smiling, left the mountain brow,
As though its waters ne'er could sever,
Yet ere it reached the plains below,
Break into floods that part forever,"

Since the death of my last wife, I have lived, in that res-
pect, companionless. We had no children ; they are said
to be a boon of providence, which alleviates paternal grief
under such trials. Doubtless they have a qualifying
influence on such sorrows ; for they become, at least, an
object in what otherwise seems to be utter loneliness, even
amidst other friends; a sense of which subsides slowly
only under the influence of time.

Although I was doing as well at this place in a temporal
point of view, as I ought to have desired, yet, preacher like,
I became restless, and in the year 1835, I returned to Mur
freesborough, where I lived sixteen years afterwards.

For eight years after my conversion, I entertained the be-
lief that I would sooner or later have to preach. The duty

AUTOBIOGRAPHY. 33

of preaching was connected with my christian experience
in such a manner, as to produce the conviction, that if I
was mistaken about one, I was also about the other, there-
fore it was with me an affair of vital concern.

Finding that I coidd have no religious enjoyment without
trying to preach, and believing that the time for doing so
had come, I applied to, and obtained permission from, the
Church to preach. I was shortly afterwards ordained, and
requested to take charge of the Church as her pastor, which
I did. With a few intervals, I have continued to preach to
this Church up to the present time. I refer the reader now
to the remarks which I have made on this subject, in anoth-
er part of this book.

As just stated, in 1S35 I removed to Murfreesborough,
from Hardeman's Cross Eoads. No remarkable event oc-
curred in my life only such as are incident to preaching,
practicing medicine and ordinary pursuits, except a sad be-
reavement, to which I have already alluded — the loss oj my
second wife. This occurred in 1S50. She met her death,
which had been apparently inevitable for several days, with
unusual resignation and composure, relying I trust on the
Lord Jesus Christ for the final victoiy. 1 Cor. 15 : 57.

Death under such circumstances seems to invade one's
own self! We feel like we had died in part ourselves ; that
we had become dead to the best companionship ; dead to
domestic enjo}-ments ; dead to all prospective happiness
based upon such a state.

She belonged to the Methodist society when we were
married. I soon discovered that she was attached to them
from principle, and stated to her that I did not want her to
leave her people and join the Old Baptist Church, unless
she were to do so from religious choice, and not from any
deference to myself. Although nothing scarcely could have
given me more delight, than for her to have joined the Old

34 AUTOBIOGRAPHY.

Baptist Church, from a thorough conversion to their tenets,

yet I was decidedly opposed to her doing so in any other
manner.

We agreed to disagree, and agreed in our own disagree-
ment!.

I would in all probability, have been living in Murfrees-

borough at the present time, but for a particular occurrence.
In 1850 I was offered a professorship in the Medical De-
partment of the University of Nashville, which I accepted,
and removed there the next year. Since then I have been
actively engaged in preaching, lecturing and practicing of

medicine'.

Although I may have preached as much as the most of

our preachers, yet I honestly and painfully confess, that I
wish I had preached more and practiced medicine less.
Were I permitted to go over my ministerial life again, I
would renounce the practice of medicine in toto, and give
myself wholly up to the ministry. Twice I have essayed to
give it up, and have tried in several ways to make it more
and more subordinate to my preaching. I made an invest-
ment in a large steam spinning, carding and weaving factory
in Murfreesborough, so that I might measurably, if not al-
together, give up the practice of medicine. A large amount
of goods and machinery were purchased for the concern, for
which large liabilities were increased. The times changed
suddenly, debts fell due, some of the partners died, and we
were compelled to sell out under very disadvantageous cir-
cumstances. I not onby lost the money which I had invest-
ed, but had to sell nearly all my property to meet my part
of the impending liabilities.

Some of my friends had advised and suggested the pro-
priety of my taking the benefit of the bankrupt act, which
was then very fashionable in high places, but I disdainfully
declined their advice without thanking them, or thinking
any more of them than I did before.

AUTOBIOGRAPHY. 35

I told our creditors to give us time, and we would pay
all indebtedness to the last cent. They seemed inclined to
indulge us, and even some of the Shylocks themselves were
favorable !

I resumed the practice of medicine, and with the blessing
of good health, and the kind co-operation of friends, in
conjunction with other surviving partners, sold property,
borrowed money, and finally succeeded in paying off all the
debts, even the extra interest which we had promised on
borrowed money.

This expedient for the purpose of relieving me from the
practice of medicine failed so signally that I adopted another,
which was of great service. I have in this respect derived
considerable advantage from copartnerships in the practice
of medicine. Two physicians by practicing agreeably to-
gether for a term of years, acquire a kind of professional
oneness, which will admit of one attending the patients of
the other without disconcerting patients or deranging busi-
ness. This was of great advantage to me by enabling me
to attend to my appointments for preaching, without those
derangements, which would necessarily ensue from my ab-
sence, which patients however, call neglect.

I now take particular pleasure in acknowledging many
obligations of this kind to Dr. James E. Wendel, with
whom I was associated in the practice of medicine for many
years whilst I was residing in Murfreesborough ; also, to
my copartner and colleague, Prof. W. T. Briggs, with
whom I have been in copartnership nearly all the time I
have resided in Nashville.

I did wrong. I should have given up the practice of
medicine entirely, after I began to preach ; and it is quite
probable that I would have succeeded better with my
worldly means, had I complied with the rules of the Gospel,
which I have determined to do hereafter.

36 AUTOBIOGRAPHY.

I have not received pay from any of the Churches,
nor from any people, for preaching, except now and
then some small presents, which I valued chiefly on ac-
count of the circumstances which attended these signs of
the approval of my ministry. But, observe, had I not been
pursuing secular employments, and had not acquired ample
means for supporting nryself I would have asserted my
rights as a minister, to reap carnal things. See what I
have written on this subject in the former part of this work.
I have never had any charges preferred against me by any
of the Churches. I have had but few difficulties with the
brethren, and wish I had had none.

In our separation from the Missionaries about 1836, I
had to bear many unkind reproaches and misrepresenta-
tions, but, thank God, I was able to bear up under all of
them. I was very anxious that we should adopt some plan
consonant with the Holy Scriptures by means of which a
separation might be avoided. To that end I worked assid-
uously for sometime, but it became very apparent that it
was impracticable, and I then took a decided stand with the
Old Order ; then came aspersions instead of compliments as
before.

Since our separation I received an apologetic letter from
a revered minister just before his death — in whom I had
more confidence than all the others — exhorting me to hold
on to the good old way. This man's praise had been many
years in the Gospel ; for whom I was always constrained
to entertain veneration and fellowship. His letter was
very consoling to me at that time. I invited the old
father to come out and preach to the Churches which I at-
tended. He did so, and we were much pleased with his
visit.

After our painful separation from the Missionaries in
1836, a number of Churches, in the bounds of the old Con-

AUTOBIOGRAPHY. 37

cord association, met together and formed the Stones Biver
Association. We had then, as was generally supposed, a
strong and happy union ; but alas ! there was an element of
heresy incorporated in that body as bad, if not worse, than
that from which we had just withdrawn. This heresy — the
two-seed doctrine as it is termed — was at the time of the
formation of the Stones River Association, very prevalent
in the Caney Fork Association. Ministers from that sec
tion of the country frequently visited some of the Churches
in our associations. In this manner they preached among
us until it was soon perceived that their words began to
eat as doth a canker on the minds of some of the brethren.
It also soon became evident that we would have to tolerate
the heresy or separate from the Churches which entertained
it.

I wrote a lengthy article against this heresy, which was
published by the section of the association to which I be-
longed. This was furiously opposed by the Two-seeders
or Parkerites, as they were called. This brought down upon
myself the fury of the Parkerites wherever it was read.

Deplorable as was the issue, we had to meet it ; which we
did, at a regular session of our association, about 1848.
Then and there we separated, after which a few of their
Churches, probably four or five, united and formed another
association; since which they have given us but little
trouble, for we then closed our pulpits against them. I
take pleasure in referring the reader to the article just men-
tioned ; which was afterwards reprinted in the first edition
of the Old Baptist Test, under the head of A Refutation
of the Manich/eo Parkerite Heresy. This course,
although hissed at. as it was by the Parkerites, has gener-
ally been highly approved of by orthodox baptists. I
insist 'on the reader giving it a close perusal.

Controversies are often attended with bad results ; from

do AUTOBIOGRAPHY.

my own experience I find it very difficult to controvert in
the Spirit of the Gospel ; the flesh begets another spirit
sometimes in despite of all our efforts to maintain " a right "
one. I think it best to avoid them at all times unless the
cause of truth evidently demands them. We will however,
have to contend with heresies ; there is no safe way of
avoiding them ; but it is our duty to meet them with a right
spirit, the word of truth ; and not to provoke controversies
unnecessarily. Heresies are by no means accidental, nor do
they work to uncertain issues : 2 Cor. 11 : 19. He who con-
tends earnestly for the faith once delivered unto the saints,
and does not shun to declare any part of it will have to
make issue with heresies, sometimes with very popular ones.

I have been in the constant habit of exposing errors
wherever I find them, whether in high or loiv places;
whether associated with great or little men ; whether anti-
quated or modern, and whether such opposition on my part
is likely to damage my temporal interest or not. I have
consequently incurred the displeasure of other denomina-
tions, which I have tried to bear in a right spirit, knowing
that I am accountable to God, and not to them for my
ministry ; to be judged by them is a small affair with me,
though it often distresses me to lose the friendship and
kind consideration of so many clever respectable persons,
I could always be popular in other pursuits ; but in preach-
ing I find there is no place in an honest heart for a man
pleasing spirit. I would rather enjoy the comfort of Gala-
tians 1, 10 than the praise of men.

Unfortunately there are many who claim a kind of pulpit
exemption for denominational errors, and say it is too per-
sonal, discourteous and uncharitable to preach pointedly
against them, as if errors under denominational sanction
ceased to be errors ! Primitive ministers preached against
denominational errors ; the Sadducees, Pharisees, Kico-

AUTOBIOGRAPHY. 39

laitanes and Judaizers were all different sects, but that did
not exempt their erroneous tenets from exposure on the
part of faithful primitive teaching. Shall we imitate their
example, or adopt the fashionable courteous course of mod-
ern preachers ? The latter will secure the good will and kind
commendation of the different sects, whilst the former will
provoke their ill will and unkind remarks.

But some one may say, modern teachers cannot speak
with the authority that primitive ones did, which is true, but
they may speak with the authority of God's word ; they can
speak the things which plainly accord with it, and this is
all we contend for.

If the Holy Scriptures be of such doubtful import that
one man's opinion of their signification is as good as an-
other's, then we would only array one opinion against
another ; but if words have meaning, and sentences declare
things, the affair is very different, and our preaching is not
according to the presumption of opinion, but a plain decla-
ration of what the Scriptures teach. In the first instance
sects would have a right to complain, as they do, but we
contend not in the other : Heb. 12 : 25 ; 2 Tim. 2 : 25.

I cannot boast of my ministry ; I dare not ; I see toq
much to deplore about it ; but if it be of God it is like all
other things pertaining to true believers, all boasting is ex-
cluded in it. The fruit of God's ministry is in one sense a
hidden fruit. None except God knows it in its spiritual
details. I look around and see that my ministry in the
main partakes pretty much of the character of that of our
order. "We occasionally have additions to some of our
Churches, and get assurances from the brethren and sisters
that they have been fed and comforted by our preaching.
I believe if I have a talent of any kind, it is to feed the
sheep and lambs of Christ's fold, to comfort the Lord's
people. This is a great work as we may see by referring

40 AUTOBIOGRAPHY.

to the Holy Scriptures, much as it is overlooked by many :
Isa 40 : 1 ; Acts 20 : 28 ; John 21 : 16, 17. I feel a good
deal comforted in seeing that my preaching is so much like
that of the Old Order generally ; for I do believe that the
secret of the Lord is with them, and that they have seen
His covenant : Ps. 24 : 14. Besides, I believe that they
have a better spiritual perception of divine things than any
other people whatever. Further, unlike others, they speak
mostly of the things which the Lord has done for them,
and not of the things which they have done for the Lord.
Wherefore I have had but little religious enjoyment in talk-
ing with those who boast of the things which they have
done for the Lord ; whilst I have had much satisfaction in
conversing with those who tell of the great things which

God has done for them.

David says : Come all ye that fear God, and I will de-
clare tmto you what He has done for my soul, not what he
had done for Him. The Gadarene was to tell of the great
things which the Lord had done for him, not the great
things which he would do for the Lord. When Paul speaks
of the things which he had done for the Lord, he immedi-
ately says : JSfot L, but the grace of God which was with
me, thereby fully excluding the Arminian I, and establish-
ing the principle under consideration.

While on the subject of my ministry I will state, that my
health is at this time, June, 1866, very bad ; my plrysicians
are very doubtful of my recovery ; in fact, I am afraid I
shall not live long enough to supervise the printing of this
work : and now as I may say apparently in the shadow of
death ' I have no recantations to make about the doctrine
for which I have so long contended, and trust that it will
stand the test of death. My prayer is that I may die with
this blessed doctrine as much impressed on my heart as it
ever was while I was trying to preach it. O Lord, let the

AUTOBIOGRAPHY. 41

pulpit, and the death-bed bo the same to me in that respect.
Should the Lord, in answer to my prayer, of His great
mercy, spare my life awhile longer, I shall regard it merely
as a supplement to my ministry ; the term of which to be
faithfully and zealously devoted to His service. But should
it be His sovereign will to remove me by death, I want to
feel resigned to His will, and to feel that death has lost its
sting, and the grave its victory. Thanks be to God who
giveth us the victor// through our Lord Jesus Christ.
Further, that I may be accepted in the Beloved; and be
found in Him not having mine oivn righteousness, which
is of the law, but that which, is through the faith of Christ,
the righteousness which is of God by faith: Phil. 3 : 9.

As before stated, after my arrival at Nashville, in 1857,
I engaged actively in preaching, lecturing and practicing
of medicine. When I left Murfreesborough my financial
means were very low, having been pretty well exhausted by
pa}dng off the old factory debts to which I have alluded.
Hence I was anxious to make some property, and labored
hard for several years by day and night. JMy practice was
large and lucrative, which, with my receipts from the Medi-
cal College, enabled me in a few }Tears to purchase valuable
property, enough for all domestic purposes. During this
time I generally preached to four Churches, besides making
occasional tours among other Churches. Finding that my
labors were too onerous, I advertised in the city papers
that I would decline attending on all acute diseases, or on
any cases which would conflict with my ministerial duties,
but would attend to chronic cases, and cases of consulta-
tion. This enabled me to devote more of my time to preach-
ing, especially to traveling out among the Churches.

I have not mentioned how well we succeeded with our
Medical College, nor need I say much about it, as its unpre-
cedented success is known to hundreds and thousands of

42 AUTOBIOGRAPHY.

our pupils in many of the different States ; our success will
also ever be a prominent fact in the history of the Univer-
sity of Nashville. Notwithstanding the changes which have
taken place of late j^ears in most things, yet our College has
in a remarkable manner preserved its former state, with its
former facilities for teaching, and with its former faculty,
except two, who have died, and whose places have been
well filled, it offers the same inducements to medical stu-
dents to avail themselves of the benefit of its teaching that
it ever did.

My duties in the Medical College interfere very little with
my preaching, as they have to be performed mainly during
the winter, and never on Saturdays and Sundays.

The Church which I took charge of in the city has a mel-
ancholy history ; it has probably suffered as much in many
respects as one ever did to survive. I have made some
statements about it in another part of this work, and will
only mention here, that about the time of the close of its
great difficulties, Elder Phillip Ball, an able and efficient
minister, took charge of it, and it does seem if any man
could have revived it, and caused it to prosper he was that
man. His acknowledged abilities as a preacher, his amiable
and exemplary life, and unfeigned spiritual mindedness,
made him a very suitable pastor for this Church. No one
who was acquainted with this estimable minister will
construe what I have written into flattery ; for he still lives
in this character in the memory of too many for such a
construction ; but we all, on the contrary, regret that more
has not been said and written in his praise. Well may we
praise the dead in this instance. Eccl. iv, 2.

After the removal of this worthy pastor from Nashville,
I took charge of this Church, which was about 1852,
although I was at that time preaching to three others ; one
at Murfreesboro', Wilson's Creek and Overalls.

AUTGBIOGRAPHY. 43

There were some zealous, determined brethren and sisters
who deserve much credit for maintaining their Church
organization at Nashville, but for which it might have failed.
The Church is still small, pretty much like it was when our
beloved Brother Ball left it. It is very much in the condi-
tion of the most of our Churches. Some have died, some
have removed, and some have been excommunicated, but
we have had occasional additions, which have enabled us to
keep up our organization. Our trust is in the Lord, He and
He only can sustain us. We cannot advance by human
policy, by the world, nor by carnal professions, for we have
made too broad an issue with them.

Primitive christians would not have preferred the charges
against a primitive Church, which modern ones do against
this Church. I will mention some of these charges :

1. That we believe in particular election.

2. That repentance and faith are the gifts of God.

3. That we believe in the effectual calling of God's elect.

4. The final perseverance of believers.

5. Baptism of believers only, and that by immersion only.

6. That we practice feet washing.

7. In not doing anything on man's authority.

8. And that good works are the fruits of God's gracious
work on the heart of the believer, and not the cause of it.

To all of these charges we plead guilt}^. And I will now
refer the candid reader to some plain texts of scripture,
with the request that he will read them, and then say,
whether it is treating the word of God respectfully to
charge any Church for holding such tenets. But before
quoting these references, I will forestall a common argument
used against them, that there are other texts of holy scrip-
ture, which seem to teach differently. Now observe, the
texts to which I refer you, are as plain as language can
express them ; and I ask, strongly in point, will it be fair,

44 AUTOBIOGRAPHY.

as one has well said before, to interpret a plain text by a
doubtful or obscure one. Assuredly lie who is in search of
divine truth should not do so. John %xvii, 2 ; Rom. ix, 11 ;
Ac. v, 31 ; Eph. ii, 8 ; Rom. xii, 3 ; John x, 28 ; Phil, i, 6 ;
Col. ii, 12 ; John xiii, 14 ; Col. ii, 21 ; Eph. ii, 10. Now if
you can produce eight full texts of scripture which teach
plainly to the reverse of these, we will renounce our creed ;
but we will not do so according to what you may regard the
doubtful or contradictory import of some other portions of
the holy scriptures ; for observe, according to the rule just
mentioned, we are never to interpret plain texts by doubtful
ones. '

Out of respect to the world and arminian denominations,
these plain texts but seldom get a full pulpit exegesis,
except, from the Old Order of Baptists, and then the charges
just enumerated, ale urged against them with great vehe-
mence if the policy be to proselyte, or hinder any one from
joining them.

By putting the common false glosses on the doctrine of elec-
tion, by admitting and teaching that any one may repent of
their sins and believe on the Lord Jesus Christ, of their own
free will and moral ability, and that baptism may be received
in any mode, just as the subject may choose ; our numbers
might have been greatly increased, especially, with the pro-
selyting which usually attends the like. To have done so,
we would have been guilty of the following things :

1. Oi handling the word of God deceitfully, and with
cunning craftiness.

2. Of perverting the plain saying of Paul, that it is not
of him that willeth.

3. Of tampering with the ordinance of baptism.

4. Of compassing streets and houses, to make proselytes.
We had rather remain a " little flock," than incur such sins.
Such is the state of religious tenets in Nashville at this

AUTOBIOGRAPHY. 45

time, were Paul to rise up incognito, his preaching would
be very unpopular ! His religion would be called a myth ;
his doctrine, anti-nomianism ; his exposition of the impu-
ted righteousness of Christ to the believer, nonsense; his
abjurement of personal righteousness for justification
before God, an acknowledgment, that he either had no
religion or had lost it; and his affirmation of the final per-
severance of believers, permission to sin !

Who would hear him on the foreknowledge of God,
predestination and election ? Who would prefer the wisdom
which God ordained before the world for the glory of His
spiritual Israel to the excellency of pulpit speech ? Who
would patiently listen to his exposition of the two cove-
nants ? Who would with him, give all the praise of the
obedience of faith to the grace of God ? Who would ao-ree
with him that there was but one baptism, and that a burial
in, and a resurrection from the water, through the faith of
the operation of God, constitute that baptism ? Who would
join him in working with his own hands sooner than hinder
the Gospel, or become chargeable to the brethren ? Who
would acknowledge his exegesis of the potter and the clay,
sustained as he might be \>y the prophet? Isa. xlv, 9.

One answer may be given to all these questions : Fetv,
very few, besides the Old Order of Baptists! Let us pre-
fer the fellowship of Paul to that of those who pervert his
testimony.

But, says one, why insist so much on these things ? Will
not other tenets answer? Are we obliged to admit and
believe all, provided we are conscientious in our views ?
We cannot receive a part and reject a part, without dividing
Christ Himself; nor can we pervert His word without mis-
representing Him. When a part of his word is rejected,
the part retained is apt to be misconstrued. Christ is in His
word, but only in the way of Truth ; and as He is the Life

46 AUTOBIOGRAPHY.

of it also, how meekly ought we to receive His teachings,
looking more to Him for a spiritual understanding of it,
than to the wise and prudent; for the latter often seem to
think it -wise and prudent to gloss over and modify the
things of the Gospel, as well as expedient to substitute
some other things : Mat. 11 : 25.

For some time before the outbreak of the late deplorable
war, I felt and believed, in common with many of our
brethren, that some dreadful crisis was impending, not from
a keener insight into prophecy than others, but from the
little respect which was entertained for the word of God,
even by those who professed to know the Lord Jesus Christ
in it ; and the disposition to change and adopt the things of
the Gospel to the prevailing tastes and interests of the
time.

I have never gone further into politics than to exercise
my political rights as a private citizen. I have always been
a democrat, and voted that ticket whenever legislation was
involved.

I was opposed to the war, and believed that we were
heedlessly precipitating it, when we ought to have been try-
ing by all proper means to avert it. So dreadful did the
horrors of a civil war seem to my view, that I requested
one of our most eloquent speakers to prepare a series of
lectures, and go forth and deliver them to the people, for I
believed that they did not appreciate the consequences of
such a war. From some cause he did not engage in this
laudable work. I also gave in my name for a political
union meeting, hardly knowing the design of it, be3rond an
effort to maintain peace, but before it came off, so many
other issues were developed, that I took hold of only one,
which was a plain one, that I had to side with the
South or the North, and I promptly sided with the
South. I was willing to do all I could to prevent this

AUTOBIOGRAPHY. 47

issue, but felt no hesitancy about my course when it came.
I remained in Nashville after the surrender, and had no
difficulties with General Buel's garrison; but after his suc-
cessor came in, my residence was taken for a' hospital, my
horses for military purposes, and my practice reduced nearly
to city limits. I occasionally, however, succeeded in getting
out in the country to my appointments for preaching. All
this was suiferable, but I could not conscienciously subscribe
to the political oath of that day, and was by request permitted
to go South. According^ in company with several very
clever acquaintances similarly situated to myself, I was
escorted south of the Federal lines early in May 1863.
Fortunately I had many acquaintances among the Old Order
of Baptists in the South. I proceeded directly on to the
neighborhood of Huntsville, Alabama. I stopped awhile
with brethren Crutchers, and preached with them round
about, and in Huntsville for several weeks.

I then paid Eld. James Holman, of Lincoln County a
visit, and he kindly agreed to make a tour with me of eight
or ten days preaching among the Churches of his section
of the country. Although the weather was unusually bad,
we had pretty good congregations, and were much pleased
to find the people so much interested in our preaching. At
the conclusion of these appointments, I ascertained that
General Bragg was falling back from Tullahoma to Chat-
tanooga, and that it would be necessary for me to go lower
down into Alabama or Georgia.

I had received a very kind letter from Eld. James P.
Lyon, of Central Georgia, a short time before this, inviting
me to visit him, and spend my time with him whilst I had
to remain from home. I had made the acquaintance
of this estimable brother while on a former visit to his
State. Besides he, in company with several ministers from
Georgia, had attended some of our associations in Tennes-

48 AUTOBIOGRAPHY.

see, viz : Elders William Mosely, W. C. Cleaveland, G. M.
Thompson, Dozier White, and brother Solomon Blood-
worth. Through these prominent and worthy brethren I
had no difficulty in getting accpiainted with the Old Order
of Baptists in their country.

I spent several months very agreeably with brother Lyon
and his family ; we made several very pleasant tours of
preaching through his section of the country.

In the fall I concluded to settle in Griffin, a neat little city
between Atlanta and Macon, where I remained nearly a
year. I practiced medicine here for a support, as a matter
of choice, as the brethren would have raised any reasonable
sum of money for me, by hundreds or thousands, had I
agreed for them to do so. I do not exaggerate, for brother
Lyon told me that he could raise a thousand dollars for me
himself, and many others would have contributed largely to
me. The sums seem large on account of the depreciated
currency. This I mention, not as boasting, but as fruit that
may abound to their account, although I did not receive it.
Puil. iv, 17.

My health was good, and like Paul, I did not want to be
chargeable to the brethren. I preached regularly while I
was in Griffin. Here I had the societ}^ of that able man in
the ministry Elder William Mosely. I had an opportunity
of both hearing him preach, and accompanying him in his
appointments. Bro. Solomon W. Bloodworth and family
endeared themselves to me no little while I resided there.
Besides these, I still cherish the endeared names of Elders
Dumas, Trice, Dickey, Godard, Bently, Mullens, Simmons,
Castleberry, Morgan, Burnett, Pate, Helm, Williams,
Mitchill, Hubbard, Parker, Guise, Bell and others, as well
as brethren Williams, Head, Trielson, Blalock, Bloodworth
(Morgan) Reeves, Allman, Hammock, McGee, Middle-
brooks, Hicks, and English.

AUTOBIOGRAPHY. 49

While I was at Eld. Lyons, Eld. James King, of Tennes-
see, a tried and worthy brother in the ministry, made us a
visit ; and I was fortunate enough after my removal to
Griffin to engage his company in two extensive tours of
preaching through Georgia and Alabama. We were every
where well received and hospitably entertained by the
brethren. Our congregations were unusually large, serious
and attentive. We had pleasing indications that our labors
were not in vain.

When General Hood moved with his army into Tennessee,
I concluded to leave Georgia and follow him. Accordingly
in company with Brother James King and a niece of mine,
who was under my charge, we essayed to do so. We pro-
ceeded as far as Sommerville, in Alabama, and there we
were informed that he was rapidly falling back. We then
decided at once to go on to Dallas County, in Alabama,
where a particular friend, Brother Elijah Bell resided. I
had previously made his acquaintance at my home in Ten-
nessee. I knew him to be a gentleman " given to hospi-
tality," of wealth and cleverness. He had, during the fall,
written several kind letters to me, inviting me to visit him,
and spend the winter at his house. So that after much bad
weather, bad roads, bad fare, and bad forebodings, we
reached Brother Bell's about Christmas. He entertained us
most hospitably indeed. Brother King after remaining a
few weeks, concluded to visit some of his friends in Georgia.
I spent the remainder of the winter with Brother Bell, and
made several very agreeable tours of preaching with him
through that region of country. My niece got into a very
agreeable boarding house near by, and we were very pleas-
antly situated during the whole of our sojourn there. Many
thanks are due to them.

After the surrender of our armies, we being as much in

the Federal lines as we would be in Nashville, con-
4

50 AUTOBIOGRAPHY.

eluded to return home, which we did, without any remarka-
ble occurrence, although we traveled amidst rumors of
robberies, murders, and conflagrations.

On my arrival at Nashville, I found my residence in the
psssession of the Federals ; but I was permitted to resume
the practice of medicine. This I did under rather favora-
ble circumstances ; my old partner, Professor W. T. Briggs,
who had remained at Nashville, kindly proposed a renewal
of our former co-partnership, which I. gratefully accepted.
I was thereby enabled at once to make some monej', with
which to pay off my taxes and other pressing liabilities.

After having been in Nashville several weeks, on the
consideration of having seen slavery so wide of the Bible
platform, and that emancipation had occurred in the provi-
dence of the Lord, as one of the results of the war ; I, in
all good conscience, took Johnson's amnesty oath, and am
now ready and willing to aid in developing all the good that
may be in emancipation.

I will repeat a little here of what I have written in another
part of this book, to which I refer the reader for a fuller
exposition of my views on this subject.

As slave-holders, with some honorable exceptions, we
forgot that we had a master in heaven, and carried slavery
so far beyond the Bible platform, that it in connection with
other causes brought down upon us the chastisement of the
Lord, and we are now bound according to the law of the
land, in His providence, to regard our servants as freedmen,
to treat them kindly, and cast no impediments hi their wa}\

I have not received any payment for rents, nor for dam-
ages, great as they were to my residence, as I could not con-
scienciously take the oath required in such cases. I feel
thankful that I have enough to support me the remainder
of my life; in fact, I am much wiser about the like,
than I was a few years past. From my present stand

AUTOBIOGRAPHY. 51

point, I can not only say, but feel that all is vanity here.
The reader may probably recollect, that in my dedica-
tion, I prayerfully committed this work, now about passing-
out of my hands, under the providence of the Lord, to the
Old Order of Baptists for promotion and dissemination.
Now in conclusion, I again request them to look after it; it
is theirs. Who else will take much interest in it ? Very
few I fear. Dissemminate it among the brethren, promote
the reading of it, so that it may do as much good as possi-
ble, and when necessary have it re-printed, according to the
suggestions made in the dedication. The reader must
not suppose that I attach too much importance to this work.
Let us see : if there be any good in it, it will be a good
work to develop that good, which cannot be done without
the book being read, nor will it be read generally, unless,
the reading of it be promoted by leading, reading brethren.
The commandment is to feed the flock, to comfort the peo-
ple of the Lord. Now if the reading of this book both
comfort and feed the people of God under His blessing,
should it not be encouraged ? A full and faithful exegesis
of divine truth is one of our best means for edifying, feed-
ing and comforting the "little flock." It is true that
preaching is the best mode of doing this ; but, observe, that
I, being dead may yet speak through this book, when I
cannot through the pulpit, and continue to declare the
blessed truths herein contained. Preaching has its way,
but the tongue bocomes silent sooner or later in it ; the pen
also has its way, and under proper management may bear its
message onward through ages to come.

Reader, I do not feel willing to part with you yet, not
knowing your true character. In order to hold you awhile
longer, I must address you in one of three characters. Are
you a believer? if so, suffer a few words of exhortation.
Search the scriptures, read them prayerfully. God and

52 AUTOBIOGRAPHY.

God only can give you a spiritual understanding of them :
Luke xxiv : 45. Show your love to Christ by keeping his
commandments. Attend faithful preaching where your
mind may be stirred up in regard to christian duties, and
divine things generally. Be careful to maintain good
works. Prove all things and hold fast to that which is
good. Send up material above, and set your affections on
the things above. Love to the spirit and not to the flesh.
Walk worthy of your calling. Abstain from all appearance
of evil. Strive for the unity of the spirit in the bonds of
peace. Live as much as possible peaceably with all men.

" Finally add to your faith virtue ; and to virtue, knowl-
edge ; and to knowledge, temperance ; and to temperance,
patience ; and to patience, godliness ; and to godliuess,
brotherly kindness ; and to brotherly kindness, charity."
Seek that supply of the spirit and of grace which will
enable you to do these things, and then 3^011 will be neither
barren nor unfruitful. You will then break no bones, incur
no painful wounds ; bring no sword over your house ;
involve no grievous chastisements, and raise no doubts in
the minds of brethren about your state.

Give the praise of all these good works, all the while, to
God through Jesus Christ our Lord. Phil, i, 11. Then
there will be no danger of your entertaining a spirit of
phariseeism. The pharisee glorifies himself in his works,
the christian, the Lord.

It may be, that the reader is not a believer, but an honest
inquirer, believing just enough to move his heart in the wa}'
of searching out these things about which I have written.
What shall I write for the benefit of such a character ? I must
speak of the things of Christ unto him. I know no other
way; for He must become the Way, the Truth, and
the Life unto you. I trust that you are feeling
after him ; and happjr indeed will you be, when 3*011 find

AUTOBIOGRAPHY. 53

Him of Whom Moses in the law and the prophets did write,
Jesus of Nazareth. He is in all respect just such a Saviour
as you need. You want holy guidance ; His spirit will guide
you into all truth ; 3^011 want holiness of heart ; His spirit
begets it; you want forgiveness of sins; His redemption
secures it; 3'ou want a better righteousness, faith (his
gift) obtains it.

The very chief of sinners do not need more than these.
Did the wicked king Manasseh? Did Paul? Did Mary
Magdalene ? They were all complete in His fullness ;
besides it is grace for grace.

I can now part with you, in great hope of your finding
Him, whom to know is life eternal ; for the grace of seeking
always ends in the grace of finding. John i, 16 ; Phil, i, 6.

But, alas ! 3^011 may be altogether an unbeliever, but hardly
so, for if that be your character, you would, I fear, have
laid aside this book before reaching the conclusion. But
3'ou may providentially have opened it just here. What
shall I say to you ? I must in meekness and in love instruct
3'ou, if peradventure, the Lord may give you repentance to
an acknowledgment of the truth, as it is in Him. I know
no other way but to declare unto you, Jesus Christ our
Lord. He is exalted to give repentance, and this you must
have or perish. He is the great object of faith, and he that
believeth and is baptized shall be saved; but he that
believeth not shall be damned.

Do none of the things of Christ move your heart ? Have
3'ou no relish for His name ? No concern about His salva-
tion ? If not I must leave you under the law ; I am unwilling,
knowing the terrors of the law, to leave you there. 2 Cor. v,
11. It sa3's pa3^ me all that thou owest. Oh, bankrupt !
how can you ? Had you not better look to Him who has
paid all the demands of the law for the sins of the believer ?
Then call upon Him while He is near,submit to His gracious

54 AUTOBIOGRAPHY.

plan of saving sinners. We regard it as a privilege, and
know and feel it to be a duty to tell you these things,
though it be in word only, praying that they may reach
your heart in the power and assurance of the holy spirit.

The world in which we live is ruined by sin, both morally
and naturally ; and there is but one safe way out of it, or
in it; that way is declared to be a narrow way, with a
strait gate, and the fearful declaration is, few there be that
find it. Christ, Himself, is not only that way, but He is the
life and the light of that way. No wonder then that it is
called a Highway. A way of Holiness.

Although we cannot show this way to the "blind," }-et
we can talk, preach, and write about it, at an if, or perad-
venture that the Lord as the light of it may lead even the
blind safely and savingly into it. 3 Tim. ii, 28. Let us
even labor humbly and willingly even at, an if or, perad-
venture to feed, to edif}r, to comfort, and to bring in the
people of the Lord, then in faith commit our work pra}~er-
full}r to God's merciful disposal.

(porfos of jimnfort for it " J|*to♦,

The Few Chosen— The Strait Gate— The Narrow Way— The Many— The Broad
Way.

As these topics will be fully discussed, I will at once
quote some explanatory texts of Scripture in regard to
them : " Strait is the gate, and narrow is the way which
leadeth unto life, and few there be that find it." " Wide is
the gate, and broad is the way that leadeth to destruction,
and many there be that go in thereat." MATT.vii : 13, 14.

Will only a few be saved ? is still a question which often
comes up painfully in the Christian's heart in view of the
many great religious inconsistencies of our times. Did we
have the privilege, as did the Apostle, of asking the Saviour,
Lord are there few that be saved? The answer doubtless
would be the same ; at least in words of similar import.
The Christian entertains this question, not merely from
curiosity, but also with a solemn restraint to answer it as
did the Saviour; besides it excites in his heart another
question of the most profound personal interest: Am I one
of that few ? The popular religious inconsistencies of the
times in which we live constrain its often to examine and
prove ourselves by the divine standard ; by which only a
few are found to be real Christians. 2 Cor. xiii : 5.

56 WORDS OF COMFORT FOR A " FEW."

The blessed doctrine of election generally exasperates
the "carnally minded;" and still more indeed when the
great truth is proclaimed in it, that only a feiv are chosen!
Matt, xx : 16 ; xxii : 14. Neither our judgment nor feel-
ings are to be relied on here, we must submit to the teach-
ing of the Lord, and acknowledge the revealed truth, that
few there be that find the narrow way! This Bible history
of the " few chosen," like their remarkable history since
the closing of the canon of the Holy Scriptures, teaches us
that they who were Jews inwardly were few compared to
the many who were Jews only outwardly ; the latter for
numbers are compared to the sands of the sea, and the
former to a remnant! Rom. ix : 27.

Church history, when read by those who have an eye to
contradistinguish the " few chosen" from the "many" who
are only called externally, teaches us also that there are few
who are Christians inwardly, compared to the many who
are Christians only outwardly. How many more alas !
pertain to another gospel than those who belong to the true
one. How few were saved between Abel and Noah, be-
tween Noah and Abraham, between Abraham and Christ,
between Christ and the full development of Anti-Christ,
between the decline of Anti-Christ, through the reformation
and the present time. During these periods multitudes of
outward worshippers existed; and since the day of Christ
and the Apostles, their history has been much more fully
written than that of the Lord's few hidden ones. Their
history would abound in names and acts of which we have
no account.

The statement that Anti-Christ declined through the Re-
formation is more significant than the reader may probably
suppose. That the Reformation, as it is emphatically
termed, was not as many suppose, the re-establishment
of true Gospel principles and usages ; but on the con-

WORDS OF COMFORT FOR A " FEW." 57

trary it was a mere reformation of popery and Anti-
Christian powers, which to the world at that time was a
great blessing. Amidst all this outward reformation the
" few chosen " were hidden, unappreciated and unrecog-
nized as such by those who then became Protestants.
They were too "few" to be heeded by the multitudes;
too "foolish" for the "many" to be taught by; too
"base" for those in high places to associate with, and
too "ignorant" to be regarded by the many positive
perverters of that day. They had too few of the " mighty"
and the "noble" to have been acknowledged and received
into the great arena of early Protestantism, when the mighty
ones of that day, in conjunction with all that was car-
nallj- wise, mighty and noble, were engaged, under the
auspices of kings, universities, principalities and powers
to reform popery. This they did, and for which we feel
thankful. But the Gospel needed no reformation, neither
in its doctrine nor ordinances ; and there were in those
days a " chosen few " unto whom it was made of God
wisdom, righteousness, sanctification and redemption.
Their full history has not been written, but enough to
let us know that they suffered much persecution, both
from Catholics and Protestants. So that we may readily
conclude they have been greatly slandered and misrepre-
sented by most historians. Besides, we are constrained to
admit that they were feiv in number ; but strong, strong
even unto death in their principles and usages. Their suf-
ferings, blood and martyrdoms, constitute their chief his-
tory, while one here and there comes into sublime personal
prominence, nobly contending against the multitudes, or
firmly expiring amidst flames or cruel tortures !

The}' were " unknown " in a religious sense, but well
known in other respects, especially as the uncompromising
opponents of the prevailing heresies of their respective

58 WORDS OF COMFORT FOR A " FEW."

times. Religiously, they were God's hidden ones, known
and sanctified by Him, but were " strangers " in that sense
to a blind and persecuting world. 2 Cor. vi : 9. Their
enemies, doubtless, took greater liberties in opposing, per-
secuting or destroying them on account of their number
being so small. They were so few, so scattered, and so
little regarded, that the many in their religious blindness
supposed that they were doing " God service " to destroy
them and their principles. John xvi : 2.

Thus we may see that heresies gain strength by the ap-
proval of the many ; and their authors and propagators
derive carnal comfort and support from the multitudes that
hear, approve and sustain. But the true believer does not
derive spiritual assurance, comfort nor strength from such
carnal sources ; these must come from the word of God
established in his heart by the Holy Spirit. On the con-
trary they may discourage, embarrass and weaken his faith
in the very things which as a believer he is bound to accept ;
for instance the great truth, that " many be called, but few
chosen." He may even make a great mistake here by re-
garding as discouragements the very things which consti-
tute his chief characteristics as one of the chosen few. And
he may want to go along with the many, but the promises
are to the few ; may prefer associating with the wise men
after the flesh, with the mighty and the noble, but there are
few such among the Lord's people.

These unscriptural desires of the flesh are injuring us at
this very time; there are some wdio do not refer these
things to the word of God as they should ; hence they do
not understand why so few believe the great revealed truths
of the Gospel, while there are so many professors of Chris-
tianity who deride and oppose them. The very remarka-
ble manner in which the Lord has, in all ages and countries,
preserved his chosen few, assures us that we should have no

WORDS OF COMFORT FOR A " FEW." 59

less confidence in our cause committed to a few, than if it
had been committed to the multitudes. The heresies and
conduct of the many outward Christians show most fearfully
that few only are chosen, as plainly as did the idolatries and
ways of those who were Jews only outwardly show that
only a few comparatively were Jews inwardly. Matt, xxiii.
28 ; Rom. ii, 28. Therefore we are not to judge of our state,
faith or practice, by the number who may agree with us ;
for had those who were Jews inwardly judged in this man-
ner, they would have been greatly discouraged ; and so
might have been Christ's disciples, and all true Christians
since.

Reader, observe, if 3*011 are discouraged on account of
your lot being cast with a " few " only, that all Christians
are called to walk in the narrow way, and that there be
" few that find it;" it is far better to be among the " few"
who have, in the light of grace, found the narrow way, than
among the " many" who are pursuing the broad way. Our
human feelings dispose us to entertain too much confidence
in numbers ; our sense of safety in number is human, while
our feelings of safety with a " few" is of faith and of the
Lord. How much better to feel safe in God than in hosts
of men. These are also under His divine control, and can-
not pass, in their opposition to His chosen "few," the
bounds of his permissive providence. Well might the
Apostle exclaim : " If God be for us, who can be against
us ?"

A false religion generally has the fleshly prestige of num-
bers ever operating in its favor, in the estimation of the
" carnally minded." This was the case in the days of Noah,
of the patriarchs, of the prophets, of Christ and his Apos-
tles, of primitive Christians, and of medieval ones. And
who dares to say that this great and solemn truth does not
come up fearfully prominent in our own times ? The reli-

60 WORDS OF COMFORT FOR A " FEW."

gious carnalite would not have stood in these relations with
Noah, the patriarchs, nor Christ and his Apostles, but, like
Judas, would have betrayed their cause.

Though we may be tempted and perplexed about there
being so few on our side, yet I ask most significantly, who
of us would be willing to have been one of the "many"
opposed to Noah ? One of the " many " in the times of the
Saviour and his disciples? One of the "many" in the early
days of Christianity ? Or one of the "many" in any age or
country ?

With much meaning, I ask how can one of the " few " go
to the " many ?" He will of necessity have to leave the
" narrow way," and go into the " broad way." He will
have to quit the light of revealed truth, and go under the
shade of human traditions. To get with the " many " he
will have to go in at a gate which he can open and shut.
Rev. iii, 7. All who will go with the " many," must go in
at the wide gate (Matt, vii, 13) of human expediencies.

The Pedo-Baptists have tried to convert the narrow way
into a broad one ; the Arminians to make the " strait gate"
a wide one ; and the man of sin essayed to make them
world-wide ! But I ask, with no little force of inquiry, who
can make that broad which God has made "narrow?"
Who can make that wide which God has made "strait?"
" Strait is the gate," and who can enlarge, open or shut it ?
"Narrow is the way," and who can widen or alter it?
"Few" there be that find it," and who can add to their
number ? To attempt to do these things would be worse
folly than to essay to widen the ocean and multiply the
stars of heaven. And yet Arminianism, in its carnal blind-
ness, is constantly engaged in a vain effort to perform these
very things !

Reader, with which will jow go ? With the " few " or the
"many?" If you are of the world, you will go with the

WORDS OF COMFORT FOR A " FEW." 61

" many," if of the chosen of God, with the " few." 1 John
iv, 5. Let the history of the past reconcile us to the com-
pany of even " two or three," since that number is not des-
pised by Christ, but has promise of his presence in their
social worship. Unfortunately there is nothing in our dajr,
in " another gospel," more fascinating than the charm of
numbers to the carnally minded, their respectability, their
wealth, their popular influence, and many carnal availabili-
ties, which exercise often an undue influence over the minds
of the " few," who should look at these things under Scrip-
tural lights.

Observe, the powers of " another gospel," great as they
are in one sense, could not survive the reduction of the
numbers of its votaries to " two or three." Their costly
machinery could not be worked by a "few," "many" are
necessa^. In true Gospel fellowship " two or three " can
worship together as well as if thousands were present.
Matt, xviii, 20.

The true Gospel would have utterly failed had it been
presented to the world for its approval or rejection accord-
ing to the natural understanding, judgment and reason of
man ; but a false gospel may and does prevail in that man-
ner over the judgment and feelings of " many ;" while the
true Gospel in its hidden power embraces only a "few."
1 Cor. ii, 14 ; i, 23.

I dare not use the word " few" in relation to the people
of God, only with quotation marks, indicating thereb}r that
it is not of my own in that fearful sense, nor of any man,
but of God ! How significant the word is at the present
time, how solemnly true ! Whither shall the Christian flee ?
To the multitudes of nominal professors, or to the chosen
" few ?" Where will he find the truths and ordinances of
the Gospel? Among the "many" or among the "few."
To which do the promises pertain V

62 WORDS OF COMFORT FOR A " FEW."

The " few " are a people saved by the Lord ; the " many "
strive to save themselves by means of their own devising.

The former, in the light of grace, find the narrow way,
and enter in at the strait gate — a way which lies too pro-
foundly deep in God for mortal vision. Christ is that wa}-,
and the Holy Spirit is the light thereof. Many enter in at
the wide gate, and go along the broad way guided and sus-
tained b}r " another gospel" with all of its natural lights
and human availabilities. The vaunted history of these we
repudiate, and appeal to the broken and imperfect account
we have of the Lord's hidden " few." But, alas! the mys-
terious and spiritual things pertaining to them have never
been recognized and appreciated by any except those who
had eyes to see them, and hearts to understand them, in the
light of life. So that we can be heard and understood only
by the "few;" while the "many" contend for the things
which pertain to the broad way, referring occasionally to
the word of God, and by means of cunning craftiness and
deceitful handling of it they make out some show of proof.
And when plainly refuted by a quotation of revealed truths
too strongly in point to be denied, they erroneously con-
tend that the Gospel should have " an expansion of sense
and meaning," or " a prudent and accommodating elastici-
ty," according, I suppose, to times and circumstances. So
thought " certain men" who came down from Judea, and
taught some of these accommodating elasticities, saj-ing
that men could not be saved, except they were circumcised
and kept the law of Moses. In the instance of the Gala-
tians, this principle of expansion of sense and meaning, so
much contended for, converted the true into another gospel.
The Gospel was revealed and expounded under a jjressure
of times and circumstances as great as any which have since
occurred. And had there been any accommodating elas-
ticity in its truths, the times could certainly have developed

WORDS OF COMFORT FOR A " FEW." 63

it ; but on the contrary it was the same Gospel to the Jews,
that it was to the Gentiles. Nor did it accommodate itself
any more to the times of the second, than it did to the first
century, or in any other. Heresies and innovations have
their expansions and contractions, hut divine truths have
not. But men in high places further sajr that Gospel truths
should have only a prudent expansion of sense and mean-
ing. I ask under whose prudence ? Under Presbyterian
prudence we have an expansion of baptism and ecclesiasti-
cal government, which required a good deal of this " ac-
commodating elastichVy " contended for; under Methodist
prudence we had a wonderful expansion in many forms of
Arminianism, which required still greater " accommodating-
elasticity ;" under Campbellite prudence we had some re-
markable expansions and contractions, about which I need
not now treat. These have made the way broader, and the
gate wider, and have become very numerous. Their his-
tory has been pretty fully written, and they boast of their
numbers as recorded by them. But after all there is a
divine depth in the history of the chosen " few," which no
human research can reach. Their history begins most mys-
teriously profound in Christ before the world began ; hence
their number is known only to God ; not the number
which would be made Presbyterians, Methodists, or Camp-
bellites, in time, but the number given to Christ by the
Father before time ; the number chosen in Him before the
foundation of the world. But charity constrains us to admit
that there may be some of the Lord's "few" among all
these denominations, who are Christians inwardly, but
wrong externally.

As the way that leadeth unto life is narrow in the true
Gospel, and " few" only find it, another gospel with a broad
way must be institued for the "man}7." This with many
modifications has existed ever since the days of the Gala-

64 WORDS OF COMFORT FOR A "FEW."

tians. False teachers then brought in " another gospel,"
which has had, in all its changes, all the accommodating
elasticity contended for by modern innovators.

This is a very religious world, and the ruler of darkness
adapts his religion to all tastes from spiritual wickedness in
high places, down to the grossest idolatries.

In the light of Scripture, we shall find Satan at the head
of " another gospel" displaying his powers. Thess, ii, 9.
We shall see that through his wonderfully devised religious
machinery, he can play the part of a Protestant as well as
that of a Catholic. If all his little popes in America were
put together (which he sometimes essays to do) they would
make as great a pope as he has in Italy. His name is and
must be legion in a religious sense. His way is broad, his
gate is wide, and his dupes are " many." The rise of
"another gospel" began in the heretical declaration:
" Except ye be circumcised after the manner of Moses, ye
cannot be saved."

A wrong apprehension of Gospel works and ordinances
has from that time to the present kept up " another gospel,'
in all ages, with its numerous institutions and correspond-
ing works. Only a few have rightly distinguished between
the works of the law and those of the Gospel. The " many"
have not discerned the great principle in doing them : the
works of the law, good as they are, in our imperfect per-
formance of them, can be accepted only on Gospel principles.
The Pharisees and Sadducees thought that the baptism of
John was a legal ceremony, and therefore demanded bap-
tism of John, not knowing that it would be unprofitable to
them, without faith in Christ and repentance towards God.
Besides, they claimed a right to this ordinance as children
of Abraham, not discerning any difference between the
children of the flesh, and the children of promise, the
chosen " few.'

WORDS OF COMFORT FOR A " FEW." 65

The notion of the many is, that the Gospel must be
strengthened by other institutions besides those which God
has ordained ; that a collateral power may be inaugurated
in that manner. Being ignorant of the spiritual powers of
the true Gospel, and its ordinances, they with great zeal and
a fair show in the flesh, devote themselves to another
gospel ; and are very careful to maintain its interests and
crafts, however greatly they may conflict with divine truth.
All of which is indispensably necessary for the propagation
and maintenance of " another gospel."

Human institutions, either from Jews or Gentiles, con-
vert the true Gospel into " another gospel." Paul said they
were removed to "another gospel," because they practised
circumcision, and tried to justify themselves by the works
of the law. Hence I ask with much meaning, what shall
we say of those who maintain modern institutions, and do
the works thereof for justification? Do not all these
belong undeniably to " another gospel?" Assuredly. But
they retort by saying that they have "many" wise men,
"many" rich ones, "many" influential leaders, and
"many" of the most respectable persons on their side,
while we have only a "few" such; and that altogether we
are of but little note or consideration in the world. Rev.
iii, 17 ; 1 Cor. i, 27, etc.

Every institution of this kind, involves for its establish-
ment, the " higher law" mania, a most impious, anti-Christ-
ian principle, which Satan has infused into many minds.
Let others speak and write about Protestant institutions as
they may, they have been brought into existence by their
founders according to an assumed prerogative based on
the wicked and absurd notion of a "higher law." If
Papists instituted things according to this principle, how
can Protestants institute theirs on any other ? Where is the
difference in principle, I ask, strongly in point, between

66 WORDS OF COMFORT FOR A " FEW."

saying mass for the religious benefit of the unconsious dead,
and the Protestant sprinkling of the infant unconscious of the
religious ceremony ? As there is no warrant for either in
the word of God, they both have been instituted on human
authority. What does the Romish mass affect to do for
the dead ? That which the Bible no where suggests. What
does infant sprinkling essay to do ? That about which the
Bible is certainly silent. What do the Romish levies aim
at '? The raising of a larger revenue than the Bible sanc-
tions. What is the design of missionary societies? To
inaugurate a more convenient S3rstem of preaching, and a
more certain method of getting pay for it, than the New
Testament method affords. What do Pedo-baptists aim at ?
To incorporate more members than the baptism of the
Bible will admit of.

The missionary Baptist may say, that infant baptism is a
part of the Catholic sj^stem, but the Pedo-baptist may with
as much propriety say that a missionary system based on
human authority, is also a part of the ecclesiastical policy
of Catholics.

All these manifest the spirit of the "higher law" infatu-
ation and assumed prerogatives based upon it. Why forsooth
should the Protestants deny the right of exercising these
prerogatives to the Catholic, and then assume them himself?
This is truly a dangerous spirit : it exalted itself " above all
that is called God" among the papists, and it remains in part
to be seen what it will do among Protestants. 2 Thess. ii, 4.

Satan seems to have played out among the Catholics :
like some old gambler who was want to cheat by cunningly
devised methods, which he had long kept concealed, but
which have been seen and exposed, so that he cannot play
off his tricks any longer to advantage, then institutes new
ones, and tries his hand with a different people. He had
according to the spirit of the " higher law " instituted many

WORDS OF COMFORT FOR A " FEW." 67

things among the papists, by means of which he succeeded
wonderfully in perverting everything pertaining to the true
Gospel. Hence we may infer that his course will be the
same in principle among Protestants, although the
institutions may be different. We know that he has already
operated among Protestants as he did among Catholics, by
multiplying human devices and institutions, with their
attendant carnalities.

It is true he will not require the Protestant preacher to
say mass for the dead ; but he often tempts him by a good
fee to pronounce eloquent and undeserved eulogies over
the dead, and to ascirbe virtues to them which they never
practiced, and represent them as being saints in heaven in
despite of their unbelief and immoral lives ! He will not
have, like the papist, their priests to forgive sins ? but he
will have them preach for hire ! He will not have them
attain to the pre-eminence of a cardinal or pope ; but he
will allow them to take the title of D. D., Right Reverend
Bishop, etc. He will not have them levy a tax for their
pecuniary advantage, but he will permit them to raise funds
in clivers unscriptural wa}rs for their costly maintenance.
He does not require them to open a door worldwide for the
reception of members, but he institutes many little entrances
by means of which many may climb up without going in at
the Gospel door. John x, 1. He does not tempt them to
preach works of supererogation, but to preach Arminian
works and "perfection" in this life! Nor does he require
them like the papists, to withhold the holy scripture from
the people, but he will have them to assert that the present
translation is fault}'', and that it should be revised, and its
errors corrected ! And that some of its doctrinal truths
should not be preached to the people ?

These modifications, small as they are in some respects,
still partake of the "higher law" prerogatives, that of

68 "WORDS OF COMFORT FOR A " FEW."

altering the things of the Gospel. Some of these altera-
tions resemble the things of the true Gospel so closely, that
were it possible, by means of them, he would "deceive the
very elect."

Many, I fear, are unlike the Apostle Paul : he said he was
not ignorant of the devices of Satan. Some seem to have
an eye to see them among Papists, but not among Pro-
testants ; for they are so well modified and adapted to the
tastes of the latter, that "many" approve of them, while
there are only a "few" who reject them ! There is only
one denomination among which the minister can go and
declare " all the counsel of God," and the ordinances of
the Gospel as revealed, and repudiate all religious institu-
tions founded on human prerogatives, without incurring
loss of character, the charge of folly, and of being behind
the times. This is a sad but true commentary on the prac-
tical religion of our da}^.

As a denomination, we have suffered much in the estima-
tion of others by our constant and uncompromising
opposition to these unauthorized religious expedients.
This opposition however is ancient and venerable, and
began with the primitive Christians, and we rejoice to know
that it has reached our day, even if it be only on the part
of a "few," as a "few" have all the while maintained it.
And as their numerous devotees vainly suppose that they
constitute the chief means of practical godliness, they
know not how any can maintain good works who oppose
them ! The papist himself, doubtless, thinks that there is no
practical Christianity apart from Romish devices !

We do not go about trying to establish our own righteous-
ness, but prefer that which is of faith. Rom. x, 3. We do
not try to blend grace and works, but regard the latter as a
fruit of the former. Rom. xi, 6. Nor do we try to make
even a fair show in the flesh. Gal. vi, 12. Nor do we

WORDS OF COMFORT FOR A " FEW." 69

teach for doctrines the commandments of men. Matt. xv.
9. Nor do we strive unlawfully. 2 Tim. ii, 5. Besides
when we give alms, we do not sound a trumpet. Matt, vi,
'2. Nor do we seek to please men. Gal. i, 10. Neither
do we aid in building up religious establishments, nor deduce
the doctrine of good works from any source, except from
the holy scriptures. 2 Tim. iii, 16. We aim at no higher
temperance than that of the Bible, at no better plan of
preaching and being supported than that revealed in the
word of God. We cannot fellowship infant baptism nor
Church polity founded on human authority. Col. ii, 22.
We do not try to gratify " itching ears." 2 Tim. iv, 3. We
do not suppress any part of the counsel of God. Acts, xx,
27. Neither do we try to proselyte, nor popularize our
tenets. Matt, xxiii, 15. Nor do we hire ministers to preach
for us. John x, 12.

Nor do we falter under reproaches for the truth's sake,
but prefer them to the consideration of the many.
1 Cor. iv, 3.

Now, were we to do these things, though forbidden in the
word of God, and others which I might mention, our
denomination would be about as popular as any other ; but
our non-performances, as just stated, have brought down
on us the reproaches of all other denominations. And the
most unreasonable one of all is that we are not practical
Christians, because we do not perform duties which the
word of God does not enjoin, but on the contrary forbids.

Of what does practical godliness consist ? Surely not in
doing the things which the Lord has forbidden, but in doing
the things which He has commanded ; and in not doing
those which He has prohibited in his word. So that we
have, of all others, the best claim to practical godliness,
which must ever be " the acknowledging of the truth which
is after godliness." Titus i, 1. Thus practical religion

70 WORDS OF COMFORT FOR A " FEW."

consists in performing the duties which Christ has com-
manded, and at the same time in not doing the things He
has prohibited. Christian duties, when properly performed,
have no great outward show or pomp, but are rather hidden"
in one sense from the unregenerate. Their performance, it
is true, may be seen by the natural eye, but their spiritual
import is neither understood nor felt. Even the plainly
revealed ordinances, in this sense,, are hidden in their spiritu-
ality from the unborn " again." John iii, 3 : Col. ii, 12 :
1 Cor. xi, 29 : Matt, vi, 6. Here, also, in the great affair
of practical Christianity, the "few" are contradistinguished
from the " many."

There are " few," indeed, but what have been entangled
in the institutions which have been so agreeable to the
" many." The evil tendencies of these religious societies
established on human authority were clearly seen hya "few,"
and the results of their operations most faithfully and
truthfully foretold. It has been a constant prediction
among the Old Order of Baptists for more than thirty
years past, that these institutions would eventually do great
injury, by breaking and perverting Gospel truths.

The writer can most truthfully say, that he tried again
and again to have fellowship for these things, seemingly so
expedient, and for those who were so zealously engaged in
them, but he could not, and was often tempted to fear that
the fault was with himself. But a sure ivord of prophecy
has taught him that the fellowship of the saints is in the
Gospel, and in the things therein revealed. Phil, i, 5. And
that it is dangerous, both to the Church and nation, to per-
vert the testimony of the Lord. Rev. xxii, 18, 19. Reader,
are you willing to go along with us, with a " few," in the
"narrow way?" Or had I not better ask you another
question: Have you received "an abundance of grace,
and of the gift of righteousness ?" If not, I know vou will

WORDS OF COMFORT FOR A " FEW." 71

be unwilling to go with us. We have no pleasing flatteries
for the hypocrite, no agreeable religious externals for the
Pharisee, no perversions of grace for the Arminian, no
religious means of climbing up some other way, no fellow-
ship for men's religious devices, no broad way for the
" many," no religious carnalities for securing the world's
esteem and co-operation.

We can only offer the things which Christ and the
Apostles have set forth : Cruel persecutions, fiery trials,
unavoidable tribulations, carnal mockings, unmerited dis-
honor, evil report, imprisonments, scourgings, and death.
To be hated by the world, despised by the "worldly wise,"
to be counted nothing in a religious sense, to be set at
nought as a teacher, to be ridiculed as a lay member, are
things which the religious carnalite cannot endure. He is
all the while looking to this world for his reward; and
when his religion conflicts with his temporal interests, he
modifies it so, that it may not impair his respectabilhy, his
popularity, his character nor fortune ; — these, with him, are
paramount to all religious principles. He needs must con-
form in his religion to this world. 1 John iv, 5.

Truty may we say, as daily we feel, that Christ's kingdom
is not of this world. The religion of Christ is not at all
adapted to it ; but is in direct antagonism to it, just as much
as natural things can be in opposition to spiritual things.
Nor do we expect the natural man to love the things of Christ.
The spirit that was in Christ exalted Him and His
religion above all that is called good and great in this
world ; and the same Blessed Spirit must operate effectually
in the hearts of his followers, before they can be raised to
a state wherein persecutions, worldly hate, trials, sacrifices
of worldly interests, and deprivation of carnal enjoyments
will be far preferable to honors, riches, and pleasures of this
world.

72 WORDS OF COMFORT FOR A " FEW."

The Christian may be rich in Christ, though he have no
where to lay his head to rest ; honorable in Him in despite
of the detractions of the " accuser ;" happy in Him amidst
all the disturbances of this life ; and may enjoy the com-
pany of a " few," though he be deprived of the society of
the "many."

Were Christ to descend personally from heaven to earth,
and to declare the same truths, and reveal the same Gospel
ordinances, natural men would, notwithstanding all this,
continue to hate his truths, and oppose his ways. Their
state requires something beyond this — the birth of the
spirit, the very blessing which He has secured to them,
given to Him in the election of the Father.

How forcibly the exhortation comes up : "Be not con-
formed to this world." Its ways are the ways of death,
and its religion, seem it as it may, is of anti-Christ. Let
us set our affections on things above, not on things on
earth. The things which are above ! How shall I speak
of them? They constitute the inheritance of the saints,
which is pure and undefiled and fadeth not away. In these
are the riches of faith. By faith we enjoy them here, and
though we have but a foretaste, it is an unfailing earnest
of the fulness which is to come. Reader, if you have faith,
come and go along with us ; if not seek it, and may God
of his infinite mercy grant it. The way, it is true, is narrow,
but Christ is that way, the company is small, but they are a
chosen " few." Their full inheritance is not here, but it is
reserved for them in heaven. Here we may moan, but
there we shall rejoice ; here we may be poor, but there we
shall be rich ; here we may be hated by men, but there we
shall be loved by God and angels ; here we may have no
titles, but there we shall be kings and priests unto God ;
here we may appear in vile raiment, but there we shall walk
in white robes, the garments of Salvation, with a crown of

WORDS OF COMFORT FOR A " FEW." 73

gloiy on our heads ; palms of victory in our hands, and the
eternal hallelujah on our tongues. And may we not begin
our praise on earth, and with David say : Praise ye the
Lord ! And with the Levites of old : " Stand up and
bless the Lord j^our God forever and ever : and blessed be
thy glorious name, which is exalted above all blessings and
praise." Praise Him for His mighty acts : For having
chosen us to salvation from the beginning; for having
given us grace in Christ before the world began ; for having
blessed us with all spiritual blessings in Him according to
to that choice ; (Eph. i, 3 ; 4 :) for having predestinated us
to be conformed to the image of his Son ; for having called
us, for having justified us, and for the hope that he will
glorify us, and for having said to the little flock : " Fear
not it is your Father's good pleasure to give you the
kingdom !"

^jibteti ||lisb0m foi* ^ibbtu |jtws.

THE DOCTRINE TAUGHT BY PAUL AGREES WITH THAT OF THE
OLD ORDER OF BAPTISTS.

"Other Sheep I have which are not of this fold, them also I must bring ; and they shall
hear my voice ; and there shall be one fold and one Shepherd."— John x : 15.

SECTION I.

The practical illustration of this text as recorded in the
New Testament, proves undeniably the present tenets of the
Old Order of Baptists ; not only as it confirms their pecu-
liar views of the ingathering of the Lord's people, but also
as it includes, in its practical demonstration, every thing for
which they contend. Follow me, inquiring reader, and I
pledge nryself, by all that is truthful, to prove each proposi-
tion, and not leave the shadow of a doubt on your mind
about the weighty subjects of which I shall treat ; provided,
that you are prepared to acknowledge the authority of the
holy scripture ; if not, by what authority, I ask you, shall I
write ? To that, and to that only, I now confidentially
appeal !

Were I to select only one text from the New Testament,
by which, to prove our views, this should be the one, because
it has been practically expounded, and the exposition written
out by inspired writers. Hence, we have not only the text
from the New Testament, but also its practical exposition, a
fact which must be particularly regarded by the reader. The
light of the practical exposition of this text, as it shines on

76 HIDDEN WISDOM FOR HIDDEN ONES.

the pages of inspiration has been more heeded by the Old
Order of Baptists than by any other sort of Baptists or other
denominations. From some pulpits, it has been nearly exclu-
ded, and the system of modern missions comprehends it not !

The design is to manage the subject in such a way, that
if the reader object to our views, he shall first make issue
with the word of God itself; then take care reader, that
your opposition — if entertained — do not arise from an
opposition of heart to revealed truth. The heart must,
therefore, be guarded, examined, and its qualities tested, as
well as the understanding ; for we may see things plainly
expounded and yet not approve them.

With this introduction, I shall proceed :

The words of the text prove undeniably that Christ had a
people, given to him by the Father ; not only among the
Jews, but also among the Gentiles, of whom He spoke in
the words of the text. To deny this would be to deny a truth
as plainly revealed as an}r other in the Bible. Those among
the Jews were " a remnant accordingto the election of grace."
And those among the Gentiles are called " other sheep."
About these, I shall now write out some things which our Mis-
sionary friends have not duly regarded ; and to which man}r
professing christians seem to give scarcely any attention.

How did Christ become possessed of these " other sheep ?"
Let him answer: "My Father who gave them to me is
greater than all, and none is able to pluck them out of my
Father's hands." They are given to Christ, but are still in
the Father's hands — what a safe place. And }ret they are
equally as safe in the hands of the blessed Saviour, for he
says: "land my Father are one." As these truths will
acquire additional proof from the holy scriptures constantly
as I proceed, I shall not stop here to quote, in a formal
manner, the numerous texts of corresponding import, but
proceed to the consideration of other things.

HIDDEN WISDOM FOR HIDDEN ONES. 77

Were any of these " other sheep," brought in, in the day
of the Apostles ? What saith the scripture ? " Then hath
God also to the Gentiles granted repentance unto life."
This proves that some of them were brought ; and now for
the question, how were they brought ? The answer to this
question, which is a very interesting one in the present day,
must be deduced with great care and circumspection from
the Bible. I shall first treat of those who were brought, in
the times of the Apostles ; the difficulties which were in the
way : and the manner in which these difficulties were over-
come, great as they were ; and lastly, the consequences
thereof.

In making out my examples, I will not stop to mention
particular individuals, but proceed at once to the considera-
tion of entire Churches of the Gentiles : and will begin in the
order of the New Testament, with the Romans, who were
Gentiles. How did Christ stand related to these " other
sheep " among the Romans ? Did God foreknow them or
not ? Answer. Is Christ equal with the Father in know-
ledge, or not ? The Father and the Son are one in this
knowledge. Then, I may proceed. Did the Father pre-
destinate them to be conformed to the image of his Son, or
not ? Answer again. And whom He predestinated to be
conformed to the image of his son, did He call them or not ?
Who dare say He did not? Whom He called did He, or
did He not, justify? Arminianism, with all its cunning
craftiness must be silent here — as mute as though it had
never spoken a word against the effectual call of God!
Lastly, whom He justified among these Roman Gentiles,
will he glorify or not ? Thus we see clearly their doctrinal
relation to Christ, and well might He say : " Them also
must I bring." Observe, I have quoted the Apostle's own
words of doctrine, written to these very Gentile christians.
Having shown their doctrinal connection with Christ, I may

78 HIDDEN WISDOM FOR HIDDEN ONES.

now mention some of the great obstacles in the way of their
being brought by Christ. First, their state : They were
mostly Gentile, heathens, gross idolators, without a knowl-
edge of the One True God. They had " changed the glory
of the incorruptible God into an image made like to
corruptable man, and to birds and four-footed beasts,
and creeping things." What worse things could have
been written about them in a religious sense ? It is
true, things more degrading to human nature are said of
them, but they relate to their physical as well as moral
degeneracy. How vile their state*. The very term Gentile
in the holy scriptures, conveys the idea constantly of alien-
ation from God ; not only in knowledge, but also, in state,
in way and practice. They were by nature no better than
" vessels of wrath fitted to destruction." How deplorable
was their condition, and how awfully far from God in them-
selves ! Who can predicate hope for them, in that state, in
any other way, than in that which the Apostle revealed —
according to God's purpose in regard to them ? Even if
there were Jews among them, their outward advantages as
Jews were of no avail; for they were ignorant of God's
righteousness — of his justifying righteousness — and were
tiying, by the deeds of the law, to establish their own
righteousness — just as many, with all of their present out-
ward advantages, are laboring to do at this time. The Jews
in religious externals, were constantly receding from God,
and His spiritual worship, even to such an extent that the
Apostle wrote that he was not a Jew who was one outwardly.
The delusions among the Jews were very great, hence, the
Gospel, as it embraced Christ, was to them, in their outward
Jewish state, a stumbling block ! And no more hope could
have been entertained of their embracing the Gospel in that
condition, than ot the Gentiles themselves. In short, the}r
could only have been brought according to the doctrine just

HIDDEN WISDOM FOR HIDDEN ONES. 79

quoted in regard to the Gentiles. I should here state that
I shall not quote any portion of scripture, which has been
written to any of the Churches, scarcely except the one
which may he under individual consideration ; hut in con-
clusion will show most triumphantly and conclusively, that all
these different portions of scripture, which I shall cite from
the Apostle's writings, to the different Churches, harmonize
and concenter in the great tenets for which we earnestly
contend in the present day. This is no vain boast ; if the
reader will follow me, and can be bound by holy writ, he
shall admit that I have established our tenets by full scrip-
tural proof.

The state of these Romans, in their idolatries and igno-
rance of God and Christ, with their great fondness for Pagan
institutions, show most conclusively that nothing short
of Divine Power could have brought in these " other sheep."
And I ask here, did this " Mighty Power " and "abundance
of grace" take in, in its practical operations, those whom
God foreknew or not ? Let Paul's letter to them answer.
They were evidently " comformed" to the image of Christ
in direct 2)ersonal relation both to God's foreknowledge and
predestination, as the reading plainly imports. God's
power and abundance of grace did not go beyond his pre-
destination, nor fall short of it in this affair. Thus the
doctrine of election is sustained by the practical operation
of grace. " Whom He predestinated, them He also called."
These Gentiles were under all these great disadvantages
when Christ said " them also I must bring." More directly
to the point : they were in a state of sin and moral death ;
they were under the curse of God's holy law ; and were
under the dominion of Satan, pursuing the sinful way of
fallen, depraved humanity ! All these difficulties must be
removed : He must lay down his life for these " other
sheep ;" He must bear their sins in His own body ; He

80 . HIDDEN WISDOM FOR HIDDEN ONES.

must suffer the just for the unjust ; He must save them from
their sins. Besides, He must be delivered for their offenses,
and raised again for their justification. He must ascend on
high, and intercede for them. He must go away, that the
Comforter might come, to give efficacy, unfailing efficacy to
all the means which He ordained for the ingathering of
these " other sheep." Means which, when instituted and
employed by the Divine Spirit, will take the way of God's
predestination, in all their efficiency; hence, they derive
both way and power from God.

When we look at the state of these Pagans, we see that
there was nothing on which Arminianism could act. There
was no religious vitality in it, nothing that would respond
spiritually to any of its boasted powers. Arminianism is
powerless here. The curse and death of sin must be re-
moved, and Arminian works cannot do it ; life, divine life,
eternal life, must be given, and Arminianism has none to
give, for it cannot even operate in the way of justification
when there is life. This the Romans obtained by faith.

Christ in his great love ordained higher and better pow-
ers, than any pertaining to any of the different forms of
Arminianism. Christ's practical way of bringing these in,
excludes all Arminianism. Grace, for instance, puts away
all their sins through Christ ; gives them eternal life ;
creates its own help in the soul — repentance towards God ;
forms its own will in the heart of the creature ; and gives
its own faith through the mighty power of God! And
then gives assurance of perseverance through the same
Power. Reader, what effect has grace on your heart?
Does it engender Arminian powers, or does it repudiate
them? If so, then he that enjoys the most grace, has the
least Arminianism ! May not grace exclude it entirely from
the soul, and bring the " new creature to trust in Christ by
faith only for salvation ? It surely acted in this way in the

HIDDEN WISDOM FOR HIDDEN ONES. 81

case of the Romans. " It was of faith that it might be by
grace ; to the end the promise might be sure to all the seed"
of -which these " other sheep 'J were a part. Rom. iv, 16.
The promise is sure; we see through grace and faith. And
the Apostle plainly intimates that it could not have been
sure in any other way. So, those who were predestinated
to be conformed to the image of Christ were called. This
then brings me to the subject of their calling. This was of
God, and gave efficacy and certainty to all other callings —
by the preacher — by the written word, or by an}*- means
whatever. Grace creates its own helps — its own works,
and its own plans — all of which will be fully discussed.

Grace creates its own ministry, and its own preaching ;
it also directs and seals its own blessed truths on the hearts
of its oxen subjects. Hence, Paul in his letter to the
Romans defines the Gospel to be the " Power of God unto
every one that believes." The power of God unto whom ?
In this instance they are termed the predestinated of God —
wherein we learn that the Gospel was ordained unto them
as the Power of God : a very sure and effectual power,
verily ! sure unto them as some of the seed, called in his
letter, the predestinated ones, a term synonimous in a Gos-
pel sense with that of seed. Thus, the Gospel as the power
of God could not fail to reach them with its blessings bad
as their natural state was. Any inferior power would have
failed. The Gospel as the Power of God must accord, in
its practical course, with the foreknowledge and predestina-
tion of God. It is absurd to entertain a thought to the
contrary.

How did the Gospel become the Power of God to these
"other sheep" which Christ brought in from among the
Romans ? Not by Paul, nor by those who had previously
preached to them; for Paul admits that his preaching, and
that of others also, was, unto them who were not called of

82 HIDDEN WISDOM FOR HIDDEN ONES.

God, foolishness to some, and a stumbling-block to others !
We may therefore learn that the preaching of Paul, and of
others was included in tlje calling of God. Hence, the
Apostle asks the questions, how can they hear without a
preacher ? And how can the}^ preach except they be sent ?
And may I not ask most significantly here by whom are they
sent ? Will our missionary Baptists allow Christ to answer ?
" Pray ye therefore the Lord of harvest, that He will send
forth laborers into His harvest." Herein we are taught
they are sent by the Lord ; and we ask, no less significantly
than in the former question, where? To a theological
school ? Naj-, to the harvest, to the field of active labor.
Not one of these "other sheep" was brought in, by any
means connected with a theological school, missionary
societ}r or missionary pay per job of any kind. But their
preachers were the servants of the Church for Christ's sake,
for the sake of the Gospel and for the sake of souls — doing
their work all the while under the power of inward grace,
and not from outward constraints ; hence, Paul says, " not I,
but the grace of God which was with me;" while we fear
some, in our times, might with equal propriety say, not by
the constraint of grace, but by those outward considerations
which are offered. The ministry of Christ has a Bible
feature in this respect, which has distinguished it irom every
other, in all ages ; one which it has not yet lost, nor ever will,
as long as He, in answer to the prayers of his people,
sends laborers into his harvest.

For the bringing in of these " other sheep" Christ sent
preachers to them ; they spoke, the Lord opened the heart,
and the hearer attended to the things spoken. If this three-
fold cord will not bind modern Missionaries, and constrain
them to pursue the Lord's way of bringing in his "other
sheep " of the present day, we ask what will ? Our only
resource is in the prayer, that God of his great power and

HIDDEN WISDOM FOR HIDDEN ONES. 83

mercy will grant them repentance unto an acknowledgment
of bis own Divine Plan. They seem indeed to have for-
gotten that Christ is still in agreement with his word, and
that some of these " other sheep " are now being brought,
and if so, on the same divine plan ; for they are in the same
relation to Himself both doctrinally and ministerially
that the Romans were, as far as regards the promises of
the Gospel. For they are made sure to all of them. Rom.
iv, 16.

But to proceed with the Romans : A failure of the Gos-
pel to these Gentiles, whom Christ said, He must also bring,
would have been, as we have seen, through the power of
God! Just as if those " other sheep" unto whom Paul and
Barnabas preached at Antioch in Pisidia had not believed,
the failure would have been through the ordination of God!
Acts, xiii, 48. A thought too wicked, and too absurd to
be entertained for a moment! As far as preaching the
Gospel was concerned they were brought in under the last
general commission. " Go ye into all the world and preach
the Gospel to every creature, and he that believeth and is
baptised shall be saved, but he that believeth not shall be
damned." Every creature, bond and free, male and female,
all sorts, all grades, from the king to the peasant, in all
countries and in all times and ages are included in this
broad and general commission. But, observe, preaching
the Gospel according to this commission, latitudinous as it
is, never did, nor ever will add to the number of God's
chosen ones. Christ still says in his word, " many are
called, but feio are chosen." Further, that this commission
does not extend to airy who are incapable of believing,
under the operation of the blessings of the Gospel. Hence,
infants and idiots are not subjects of Gospel address ; but
we know they may become subjects of its grace when the
Gospel becomes the Power of God unto them in the

84 HIDDEN WISDOM FOR HIDDEN ONES.

bestowal of grace. And, inasmuch as christian baptism
can be received only through the faith of the operation of
God, they cannot become visible subjects of the Church.
Therefore, we see no account of infants having been
brought into Christ's fold from among the Romans. Had
there been as much ceremonious sprinkling of them in those
days as in ours, he, who did not shun to declare all the
counsel of God, surely would have given full instructions
on the subject. Nay, when " the Lord added daily to the
Church such as should be saved," not a single instance is .
recorded ! Therefore we with confidence assert there were
no infants in the Church at Rome.

Although the holy scriptures are thus explicit on the sub-
ject of preaching as ordained in subordinate agreement with
the inward calling of God, they are no less plain in regard
to the general call of the gospel as proclaimed under the
last commission which embraces every creature. As it is
very necessary for us to entertain correct views of this part
of our subject also, I will offer a few remarks just here for
the consideration of some of our ultra brethren, who, I
fear, have imbibed erroneous views on this important, and
just at this time very interesting subject. And I further
fear that all such will object to my exposition of it; but
see, brethren, that you do not, by so doing, refuse the testi-
mony of the Bible !

There is, strange to sa}r, an error entertained by some
brethren, that the minister of the Lord should not call on
"all men everywhere to repent;" on sinners to look to
Christ and be saved ; nor on unbelievers to believe. They
are constantly saying, to preach in this way betrays Armin-
iauism on the part of the ministry which thus exhorts its
hearers, and also on the part of the Church which tolerates
such preaching ! Observe, shall we become Arminians by
faithfully preaching according to the commission given b}r

HIDDEN WISDOM FOR HIDDEN ONES. 85

the Saviour ? Some, indeed seem to think so ! For when
the minister discharges his duty zealously, faithfully and in
a gospel manner, there are certain ones who cry out, he is
an Arminian ! The great error, that this is one of the
varieties of Arminianism, is affecting both our pulpits and
Churches ; for instead of requiring this kind of preaching,
and sustaining it as a Church, we fear some are opposed to
it, and use their influence to suppress it? I ask now, in
the name of this world-wide commission, including as it
does every creature capable of hearing, and which author-
izes and commands the ministerial servants of the Lord to
preach the gospel to every creature, who does so ? with that
love, zeal and regard for the sinner, I subjoin to the ques-
tion, which the Lord enjoins. Further, is it not to be feared
that we have in this way grieved and silenced to some extent
the spirit of exhortation in our pulpits ? The spirit of exhor-
tation which spoke out plainly and fulby, through primitive
ministers in the great affair of bringing in these " other
sheep " we fear is now with us only in a grieved and vexed
state ! Primitive preachers did not suppress it, nor attempt
to confine its word of exhortation to believers only, as
some affect to do among us ! The following scriptural
truths may be read with profit b}7 all. Yes, reader, I am
willing for you to lay down this production until you search
the Scriptures and examine the subject according to the
following references : Luke iii, 18. Acs. ii, 40 ; xiii, 15.
Kom. xii, 8. 1 Tim iv, 13. Others of equal force might
be added. It is high time that our Churches were looking
after their preachers in this respect, and calling on them for
those pointed warm gospel exhortations which accom-
panied Christ's primitive ministry. Brethren, have we not
deviated somewhat in this particular from the Apostolic
mode of preaching ? If so, let us correct our errors by the
word of God. Who is willing to attempt it? Who is

86 HIDDEN WISDOM FOR HIDDEN ONES.

ready to lead off in this great but neglected work as
"examples" to more timid and fearful ones? Let those
undertake it who are able to convince the gainsayers from
the word of God, that such preaching was commanded by
the Lord ; and that the preaching of his servants as long
as we have a Scriptural history of it furnishes a practical
example of this mode of preaching the gospel.

A gospel without exhortation; without a call on the
sinner to repent and believe ; a gospel which does not in
word address itself to all ; is not the gospel which Christ
ordained subordinately for the bringing in of his "other
sheep." And for the benefit of the Arminian I will also
add, nor is a gospel without the power of God, without
predestination, without election, without spiritual blessings,
the gospel ordained of God for the bringing in of those
"other sheep." So that we are bold to affirm that the gos-
pel embraces all these things.

Let us take a practical example. We have it on record
in the 13th chapter of the Acts of the Apostles. When Paul
and Barnabas preached at Antioch of Pisidia, had any of our
ultra brethren been there and heard their zealous appeal to
all those present, they would have called them Arminians.
And Arminians in their objection to the revealed history,
that " as many as were ordained to eternal life believed,"
contradict it hy saying that all might have believed, one as
well as another. Thus we perceive, that the notions of
each are wrong.

While we combat this ministerial deviation of ours on the
part of some, which affects to find Arminianism where there
is none, let us carefully guard against those tenets which do
really involve it. For instance, when we in our doctrine
maintain that by means of our own devising, we can extend
the spiritual blessings of the gospel beyond the ordination
or election of God, and employ such means for such a pur-

IIIDDEN WISDOM FOR HIDDEN ONES. 87

pose, we then deviate both from the principles and practical
course of the gospel, and thereby plainly indicate that we
are Arminians in the proper sense of that term, so justly
opprobious to the Old Order of Baptists. But as long as
we call on all men to repent every where, believing that
God only can give repentance, and that he will give it to as
many as are ordained unto eternal life, even if He does not
to as many as we may address, we may escape all Arminian-
ism, and more especially if our practical course in preaching
does not involve any nnscriptural methods.

Let us see : The zealous preacher calls on all to repent,
earnestly, faithfully and I may add, gospelly, but alas !
the old brother whose head has got wrong, whose heart has
grown cold, says all cannot repent, some have not the
power to do so. How does he know ? Peradventure the
Lord has given the power to repent to the very ones whom
he has in his feelings excluded. The secret power, and
merciful grace of repentance may have pervaded their souls
hidden and unseen \>y him, and be moving their hearts in
the sure way of repentance towards God and faith in the
Lord Jesus Christ. Forgetting that He who gives repent-
ance and faith, also gave the word ; and that he who is
exalted a Prince and Saviour to give repentance unto the
elect, also commanded that his gospel should be preached
in the letter to all — to every creature. But the objector
here repeats that all men will not receive its blessings, and
why call on all to receive them ! But how dare any to sajr
when the faithful preacher is calling on a congregation to
receive these blessings, that some of them may not be at
that time receiving them. The gospel may be going forth
to them not in word only as they suppose, but " in power,
in much assurance and in the Holy Ghost."

The gospel must be preached in all of its fullness in the
word, for that which goes forth in word only is the same

88 HIDDEN WISDOM FOR HIDDEN ONES.

gospel in the letter, which goes forth in power through the
Spirit. Then it is God who makes one hearer differ from
another, and not the preacher. While it is foolishness and
a stumbling block to some after the best efforts of the
preacher ; through a demonstration of the Spirit it becomes
to others the wisdom and power of God. So, it is the same
gospel all the while, which Christ has commanded his min-
isterial servants to preach, with all its merciful promises,
and exhortations, warnings, doctrinal teachings, glad tidings,
ordained ordinances, etc., to every creature, not allowing
them to make any kind of exceptions in that respect.

How mortifying to the feelings of a faithful preacher to
be called an Arminian on account of preaching according
to the very commission which Christ gave for the rule and
government of his ministry. Brethren preachers, it is high
time that we strive to please God in this affair rather than
men. It is high time indeed that some of us were waking
up on this subject ; let us rather exhort our opposing breth-
ren to pray the Lord that he would open the hearts of our
hearers to attend to the truths which we may preach, know-
ing that none will heed to profit without this blessing, to
the great end that the " other sheep" of our clajr may be
brought in. Here again the objector says, why pray for
that which is sure ? This, verily is the very reason why we
should pray for it ; for we can only have hope in prayer
which seeks the things which God has ordained for us, and
which may accord with His will to grant. Christ said in
his day, that He must bring them ; and did that declaration
hinder the prayers of his primitive ministers ?

Before closing the subject of preaching I will state, that
the word of God must also be* rightly divided. Both the
sheep and the lambs must be fed ; they must be directed
to the " Plant of Renown." The man of full stature in
Christ, and the babe of his bosom, must be fed. Strong

HIDDEN WISDOM FOR HIDDEN ONES. 89

meats must be dealt out for one, and the sincere milk of
the word for the other. These specialties were plainly com-
manded by Christ, for he said to his servant, Feed my
sheep, Feed my lambs ; and after the general commission
had been given by Him, it was again enjoined by his apos-
tle : " Take heed therefore unto yourselves, and to all the
flock, over which the Holy Ghost hath made you over-
seers, to feed the Church of God, which He hath purchased
with his own blood." The Old Order of Baptists have
been more mindful of these specialties than any other
people, and although some have deviated in their preaching
from the general commission, all have not. There are yet
a few who contend for the general outward call of the
Gospel, but we doctrinise it to much, lest some ultra brother
should conclude that we are Arminians.

Having given an exposition of the state of the Roman
Christians before their conversion to Christianity, and of
the Lord's practical way of bringing them in ; it remains
to treat of them in their renewed state. They were, accord-
ing to a plain scriptural exposition, justified. By whom?
By Him who called them, for whom He called, them He
also justified. Then it is God who justifies. By whom
does He justify? By Christ; for, it is Christ who died, yea
rather, that is risen again, who was raised for our justifica-
tion. Hence, they were in a justified state ; a state which
did not admit of condemnation, for there is no condemna-
tion to them who are justified by Christ according to Apos-
tolic teaching.

Reader, were they justified, I ask most significantly, by
their own works of righteousness or by the imputed right-
teousness of Christ, which is by faith, " unto all and
upon all them that believe, for there is no difference ?"
Thus we are plainly taught that the Romans were justified
by Christ's righteousness, and not by their own. The

90 HIDDEN WISDOM FOR HIDDEN ONES.

righteousness which justified them was by faith, and not by
their works.

In this renewed state they were sensible of their union
with Christ, and were led by the Spirit, and were held in
this love by a tenure that nothing on earth could break.
Rom. viii, 35, 36. Their justification was indissolubly
linked with their glorification in heaven, and not their
apostacy on earth through any of the opposing powers
thereof. Then, reader, why blame the Old Order of Bap-
tists for preaching the final perseverance of those called of
God ? Of those " other sheep " brought by the Lord ?

I ask, were all things working together for their good ?
Or were any of these things working together for their
ruin ? Now if all things good and bad, agreeable and disa-
greeable, grievious and pleasant were all under the care of
the Great Shepherd working together for their good, by
what means could they apostatize ? Just, Christian reader,
as all things are strangely Avorking together for your good,
in the same mysterious manner, in which they did for the
Romans ! And yet this state did not exempt them from suf-
ferings, from trials, from chastisements, from inward fears
and outward conflicts, nor from the counter influences of
the outer man, of the world and Satan. These were actu-
ally felt by the Apostle himself, when he cried out : " O
wretched man that I am !" Nor did their Christian state
exempt them from preaching, the employment of ordinances,
and the assembling of themselves together. Nor from
exhortations, admonitions, and warnings. He who taught
them that they were called according to the election of God,
also exhorted them to make their calling and election sure
to their own consciences, by giving diligence to add to their
faith knowledge, temperance, patience, godliness, brotherly
kindness, and charity. And He that taught them that they
were led by the Spirit, also exhorted them not to grieve the

HIDDEN "WISDOM FOR HIDDEN ONES. 91

Holy Spirit. And he who said they were called to be saints,
also admonished them to live as saints.

From all of which, brethren, we learn, not from inference,
but from plain teaching, that the Romans were Practical
Christians; a confirmation of the doctrine which Christ
had taught, "Make the tree good and the fruit will be
good." Have we also confirmed this doctrine in our lives ?
Their faith was not onby the faith of God's elect, but was
also " after godliness." Their faith showed itself by good
works, and was spoken of throughout the whole world.
But, observe, the doctrine of their good works excludes
boasting; for they were "fruits of righteousness, which
were by Jesus Christ, unto the gloiy and praise of God."
So that their perseverance was not by their works, but in
the way of good works ; it was not, in other words, pro-
duced by their works of righteousness, but ordained and
maintained according to the divine plan which has been
just indicated. And I may further add, that the foundation
for their perseverance may be seen in the declaration,
" Whom He justified, them He also glorified." Thus it is
strongly expressed in the letter, as strong as words can
make it without any Arminian qualification whatever ; and
it is corresponding^ strong in the spirit of the case, which
merges it in the love of God, which is in Christ Jesus our
Lord ; and as sure as that unchanging love is there, just as
sure is the perseverance of the saints. Here I must leave
the Roman christians in their state of perseverance, look-
ing hopefully for their crown of glory as it relates to their
justification, while fighting the good fight of faith; that
faith which wrought righteousness, met and overcome
fearful trials, and obtained the final promise of glorifica-
tion, and the joj's of the redeemed in heaven.

I would again apprise the reader, in the conclusion of
the present section, that as he proceeds he will find that

92 HIDDEN WISDOM FOR HIDDEN ONES.

I have sustained my promise, to show that the Old Order
of Baptists will be found more in agreement with the
things which attended the ingathering of these " other
sheep " according to the teachings of sacred history than
any other people. Further, that the " other sheep " from
among the Corinthians, etc., were in the same state
of nature, and were brought in the same practical
way, in which the Romans were. All these are varied
only by name, by circumstances and different modes of
expression, all signifying the same in principle.

SECTION 2

PKOOF ADDUCED FROM PAUL'S LETTER TO THE CORINTHIANS.

In the order of the New Testament the Corinthians
afford the second example of the bringing in of some
of the "other sheep" which Christ said He must bring:
wherein we have undeniable precedents of the practical
way of predestination, of effectual calling, and of the
subordinate work of the ministry as ordained and directed
by the Lord.

We have full proof of the personal election of these
Corinthians. Acts xviii, 9, 10. These "much people"
were on a common level in their natural state with the
other Corinthians. They were not chosen on account of
any superiority of nature, or of works, but were some of
the " other sheep" which Christ said, " I also must bring."

Their state was no better than that of the Romans. Paul
says, " such were some of you." Examine 1 Cor. vi, ix,
x, etc., and you will see what kind of characters the word

IIIDDEN WISDOM FOR HIDDEN ONES. 93

suc?i defines adjectively : fornicators, adulterers, drunkards,
extortioners, and others more degraded still. They could
not have been chosen on account of having merited their
election ; for when the Lord assured Paul, that he had
" much people " in Corinth, they were corrupt licentious
idolaters ! The very swine of a debased idolatrous city,
going, in their depravity, the length of all its wicked abomi-
nations.

One of the weakest tenets, and yet one on which Armin-
ianism mostly relies is, that the Lord chose his people on
account of foreseen good works which he foreknew they
would perform, which tenet violates both revealed truth,
and christian experience ; and is one which the natural con-
dition of these Corinthians, will not admit. The Apostle
teaches plainly that they were made " to differ " from others,
both in heart and practice by the Lord. 1 Cor. iv, vii.
The difference between them was of God : and none ot them
had any cause to glory in themselves. If God foresaw
good works wrought by his people in their times, they
were only those which he ordained for them to walk in, by
working in them both to will and to do of his good pleas-
ure. All these works anterior to their calling were of an
opposite character. Directly in point I ask, if these Corin-
thians were chosen on account of foreknown good works
before their conversion, in what did their meritorious works
consist ? In what way did they differ from other fornica-
tors, adulterers, drunkards, and extortioners V Their Ar-
minian glory in that sense would have been only in adultery,
fornication and the like ; for in glorying as though they
had not received all from God, they would have fallen back
on their former state and works, of which there was noth-
ing to boast, and nothing to have determined their election
of God ; this they could have referred only to the purpose
of God.

94 HIDDEN WISDOM FOR HIDDEN ONES.

But as no revealed truths, however lucid, and strong in
point, can bind the spirit of Arminianism ; nay, nothing-
short of that power which met and overcome it on its way
to Damascus; we will have to bear with its perversion;
and in meekness and love, instruct its votaries, praying that
God would put forth his merciful power, and rebuke them
in the same way.

Now let us consider the practical manner in which these
" other sheep " were brought in. Paul was assured by the
Lord, that he had ' much people ' in Corinth, and was com-
manded to preach and not to fear — " Them I also must
bring." How? Paul is the preacher, and though an Apos-
tle, God will direct his ministry. This is entirely subordi-
nate to God and not to man, or any association of men.
No not even if it were composed of Apostles ! A ministry
which is subordinate to men, to an association of men, and
considerations offered by men is not of God. Did these
Corinthians hear through the preaching of Paul, by his
words, or through the " demonstration of the spirit ?" By
both. Then one was of the preacher, and the other of God.
Who dare separate them ? Who can unite them ? God
and God only. How do they become united? By the
things ordained of God, and not by those instituted by men.
This vital union of the word and the spirit is of grace ; is
not of the power of this world. "The excellency of the
power" is of God and "not of us," says Paul. But the}'
could not hear without a preacher, hence the divine plan
included preaching, and inasmuch as it was embraced in
the divine arrangement, it must be directed and maintained
by the Lord, as it has always been and ever will be. " God
who commanded the light to shine out of darkness," shined
into their hearts, not only in the light of Paul's preaching,
but also in the light of the demonstration of the Holy
Ghost. Otherwise Paul's preaching would not have been

HIDDEN WISDOM FOR HIDDEN ONES. 95

heeded. But to these " much people " whom God claimed
for himself it was the wisdom of God and the power of
God. Hence their faith stood in the power of God, and
not in wisdom of men. God did not call from among the
Corinthians many wise men, many mighty or noble, but
mostly opposite characters. Neither did the Lord lead
them in the ways of worldly wisdom, but in the light of
" Hidden Wisdom" which God ordained for the glory of
his people, and which these Corinthians then received
through a demonstration of the spirit. Thus Christ teas of
God, made unto them wisdom, righteousness, sanctification
and redemption. Then, truly were the}'' brought accord-
ing to the Divine Plan.

When Christ was op God, made Wisdom, Righteousness,
Sanctification and Redemption to these Corinthians, He un-
deniably became The Way, The Truth and The Life to
them. Thus was Christ formed in them as the way of holi-
ness, the light of truth, and the life of all their practical
religion. Do we not see here a thorough preparation of
heart for good works, a spiritual qualification for a belief
of the truth, and an endowment of eternal life for the mer-
ciful basis of their final perseverance !

The Hidden Wisdom which God ordained for the glory
of His people prevailed over their former wisdom — the
wisdom of the world — by which none, not even the wisest,
could know God. Their righteousness, which was by faith,
was full and complete, and infinitely above any of their
own, having been wrought by Christ, and imputed to
them, without works of that kind on their part. A sanc-
tification of the spirit took the place of mere moral ability.
Who will compare a sanctification of the spirit, with Ar-
minian moral ability? or Redemption by Christ to the
works of the creature ? All this is done in the light of
that Hidden Wisdom, which God ordained to tbis end.

96 HIDDEN WISDOM FOR HIDDEN ONES.

Thus we see Beauty is given for ashes. Well might the
Apostle say to these Corinthians : " In every thing ye
are enriched by Him." And may not all such in their
religious retrospect ascribe all their good works to these
sublime adaptations of the heart to Christian duties, and
fruits of righteousness of all kinds. In this merciful and
sure way, these "other sheep" brought in from among
the Corinthians, became the worshippers of the True God
instead of idols ; the followers of Christ, instead of idol
priests ; the examplars of Christian piety, instead of lead-
ers in heathen vices.

Well may grace claim all the praise and glory of the
good works of these once lewd idolatrous Greeks ; and in
its majesty ask, who hath made thee to differ from other
Corinthians ; and what hast thou that thou didst not re-
ceive ? Here we again have a confirmation of the doc-
trine of the Saviour. Make the tree good and the fruit
will be good ; in this instance bad as it was.

Be assured the doctrine of grace does not exclude good
works, but embraces them, and without them, grace could
not prove its existence in the soul. So the greater de-
gree of grace in the soul, the greater will be the mani-
festation of its presence by good works. " Grace for
grace" all the while, is the doctrine, and not grace for
works; but the proof of the gift of grace by works.
" Unto whomsoever much is given, of him shall much
be required." Does not this doctrine exempt us from the
slanderous charge of preaching a doctrine which does not
' include good works ? The holy guidance of the revealed
word, the divine leading of the Holy Spirit, acting on the
renewed heart, do not admit of men folding up their arms,
and saying, that nothing is required of them, and that
they have no disposition to work for the Lord ; but on the
contrary they say, Lord what wilt thou have us to do ?

HIDDEN WISDOM FOR HIDDEN ONES. 97

•

And the reply, Nothing, cannot be found in the Bible. The
soul which has been justified by the Lord is always zeal-
ous of good works ; and without this zeal for good works,
there can be no purification ; for both the spirit and the
word connect them together in the purified heart. Titus
ii, U.

Then Arniinian reader, why say that the Old Order of
Baptists preach a doctrine which is incompatible with Chris-
tian works ; that we have no use for them in our system ;
and that if they believed as we do they would feel exempted
from them : as well as many other similar sayings so dis-
paraging to grace and the purification of the heart, by the
washing of regeneration and renewing of the Holy Ghost.
When grace saves, it also prepares the heart for obedience
and not for disobedience ; not an obedience which saves, but
which accompanies the work of saving. While the real Chris-
tian discerns these important distinctions, we fear there are
many pretenders who have neither eyes to see them nor
hearts to understand and appreciate them. Grace never
deceives, but works do. All hypocrisy is inclined to de-
ceive by means of good works. Satan may transform him-
self, in that way, into an angel of light, and so may his
followers. In this instance works are wrought from bad
motives ; but observe, the works of grace are always done
from good motives. Christ presides over the latter, and
Satan over the former. So, works without grace in the
heart, are dangerous things, let them appear comely as they
ma}' ! Not that they are so in themselves, but in the power
which produces them, a power which is always opposed to
the way of grace in the soul, and in the life of the
Christian.

We learn in the case of these Corinthians not only the prac-
tical way of the Lord in bringing in his " other sheep,"
and the power of his grace on their souls in this life, but

98 HIDDEN WISDOM FOR HIDDEN ONES.

also His prospective way with their bodies. We have just
seen that their souls were vile in all their affections, and
exercises ; and are taught further on in this sacred history
that the same divine power is pledged to change their vile,
corruptible bodies ! 1 Cor. xv, 53; Rom. viii, 11.

As we are indebted to the Apostle's letter to these Corin-
thians brought in by the Lord, for the fullest account of the
resurrection of the body, I will treat of that vital subject in
connection with them.

This great truth, like all others, has been perverted, de-
nied or modified according to the particular notions of dif-
ferent expounders ; men of perverse minds, even among
our own selves have done this, greatly to our hurt ! His-
tory will record to our shame and disparagement a " spot"
of this kind which now marks some who call themselves
Old Baptists ; who, although excluded from our union, are
so identified with us in many other respects that we suffer
in public estimation on account of their heresy which they
maintain and propagate. These Manichreo-Parkerites say,
there will be no resurrection of the body ! Hence I will
have to treat this vital truth somewhat in a controversial
way, which I greatly deplore. It is verily like contending
with some deluded person as to whether the sun will rise in
the east or set in the west to-morrow, to dispute with a
Baptist about this plainly revealed truth, especially in this,
the 19th century. But the painful truth, that "there must
also be heresies among you," may be confirmed among us
as fully as it ever was in past times. The advance of time
does by no means exempt us from heresies. These must
come, and work to the prescribed issue, to make manifest
those who are approved.

I shall in the first place notice some of the metaphori-
cal or figurative expressions predicated of the resurrection
of the body; for without the admission of the literal

HIDDEN WISDOM FOR HIDDEN ONES. 99

thing itself a metaphor emplo3red in regard to it, would
be without meaning. There can be no signification by a
figure, nor metaphorical teaching without a literal truth,
to which it must refer. Some have doubtless erred by
confounding literal truths with metaphorical or figurative
expressions; these should.be carefully contradistinguished,
lest like the Manichreo-Parkerites, we mistake the literal
truth of the resurrection of the body for a mere figura-
tive or metaphorical expression ! By a careful examina-
tion of these figurative allusions we may see that they
all refer to the great truth of the resurrection of our
bodies. Hence, such metaphorical allusions strengthen,
instead of weaken the doctrine of the resurrection.

I will now adduce some of these figurative expres-
sions. " But we had the sentence of death in ourselves,
that we should not trust in ourselves, but in God which
raiseth the dead : Who delivered us from so great a death,
and doth deliver : in whom we trust that He will yet
deliver us?" 2 Cor. i, 9, 10.

They regarded themselves as dead men according to
the dangers which then were present, with no hope ac-
cording to human means of deliverance ; but God of his
own mercy and power raised them above these perils,
from the grave itself in a figurative sense. " Come and
let us return unto the Lord : for He hath torn, and He
will heal us ; He hath smitten and He will bind us up.
After two days will He revive us, and the third day He
will raise us up, and we shall live in His light." Hos.
vi, 1, 2. The wretched condition of the Jews both in a
civil and spiritual sense is here first alluded to, then their
restoration, which in a metaphorical sense, will be a res-
urrection from their state of sin and death. See Rom. xi, 15 ;
Ezek. xxxvii, 12, 13, 14. This metaphor is very appro-
priate and highly significant, being based upon the verita-

100 HIDDEN WISDOM FOR HIDDEN ONES.

ble, literal resurrection of our bodies, at the Lord's ap-
pointed time. Persons when " born again" are said to be
raised from a state of sin and death to life. " Verily, verily,
I say unto 3^011, the hour is coming and now is, when the
dead shall hear the voice of the Son of God, and they that
hear shall live." John v, 25. " If ye then be risen with
Christ seek those things which are above." Col. hi, 1.
These are also figurative expressions predicated of an
actual resurrection of our bodies. The morally dead are
here spoken of, those who are quickened into spiritual life
from a state of sin and death ; and are in that sense risen
with Christ. To arise from our Adamic state of sin and
death into spiritual life with Christ is highly significant
of the resurrection of our bodies from their state of death
to life and glory. Who dare deny the figurative allu-
sion.

Thus may we safely approach this great subject by the
figures, metaphors and pointed allusions to it, as recorded
by the inspired writers. The shadows which have thus
been cast, accord well with the object which produced
them — the resurrection of our bodies. This will be literal,
and without its literal truth, there could not have been
any figurative expressions concerning it, nor metaphors
based upon it. Through these figurative texts, or divine
shadows we arrive at the main subject, corporeal resur-
rection, plainly revealed and explained in the Apostle's
letter to these Corinthians who were under consideration
as some of the "other sheep" brought in by Christ.
" Now if Christ be preached that He rose from the dead,
how say some among you that there is no resurrection of
the dead ?" Thus we learn that the heresy of the non-
resurrection of our bodies is not a new one ; and the
non-resurrectionists, from whom we have withdrawn are
in the same heretical category with those who in the Apos-

HIDDEN WISDOM FOR HIDDEN ONES. 101

tie's day said, "there is no resurrection of the dead," for
the refutation of which the Apostle wrote the most of the
15th chapter of his first letter to these Corinthians. Paul
says : " It is sown a natural body," in other words, it dies,
and takes on corruption, and is afterwards by a change of
state, raised a spiritual body, incorruptible and glorious.
There is a broad distinction between a body changed and
a body created for the occasion. The revealed truth is that
we shall be changed in our bodies, not that bodies will be
created for us. The change will be a great one : From a
natural one to a spiritual one ; from a corruptible to an in-
corruptible one; trom a mortal to an immortal one; from
the vile Adamic body to the glorified body of Christ. In
all of this change not one word do we find about the Par-
kerite's body held in reserve in heaven for saints ! An un-
defined something of which the Bible says nothing, and
which they have never explained ; it has only heretical forms
and shapes which vary according to the vague fancies of
these deluded Baptists !

The Apostolic mode of illustrating this vital doctrine of
Christianity is worthy of our particular consideration :
" How are the dead raised up ? and with what body do they
come ?" are two questions asked and answered by Paul.
The questions are strongly in point ; let us attend to the
solutions thereof as given by him. He says, the natural
body must die before it can be changed into a spiritual body.
And that after death in the resurrection God will produce
such a change as hath pleased Him, just as He has given to
every seed its own body. Then it is the will of God to
give to our mortal bodies, by changes, which He will work
in them, the likeness of the glorious body of our Lord Jesus
Christ. This will be done by the spirit of Him who raised
Christ from the grave. If God can clothe the grass of the
field with an earthly glory, and impart, by an ordained veo-e-

102 HIDDEN WISDOM FOR HIDDEN ONES.

tative process, such floral beauty to the rose and tulip,
which came forth from their diminutive and unattractive
seeds, why may he not raise, by the putting forth of his
power, our bodies into spiritual life and spiritual forms,
adapted to the glo^ and eternity of heaven ?

" Why should it be thought a thing incredible with you
that God should raise the dead ?" The philosophical argu-
ments or objections which have from time to time been
urged against the resurrection of our bodies, lose all their
force in the consideration that it is the revealed will of God
to raise the dead, and change the bodies of the living. This
is to be done in a moment, in the twinkling of an eye ! And
philosophy, in its blindness here, may as well object to the
length of time assigned for the performance of this stupen-
dous miracle, as to the mighty act itself ! Hence, the cau-
tion of the Apostle : " Beware least any man spoil you
through philosophy and vain deceit, after the tradition of
men, after the rudiments of the world, and not after Christ."
Christ's kingdom is not of this world, and therefore the
great things pertaining to it are not amenable to philo-
sophical reasoning ; if they were, they would after all be
found in natural agreement with the things of this world ;
and it might then be said that Christ's kingdom is of this
world ! He who brought b}'- ordained laws all the materials
which compose our bodies into their atomic relations to
each other, can, notwithstanding their constant changes,
amounting in death to dissolution itself, bring them to-
gether, by the fiat of a mighty sjmthesis — of which no philo-
sopher ever conceived — so as to constitute the identical
bodies ; and then in a moment in the twinkling of an eye,
form them like unto the glorious body of our Lord and
Saviour.

Besides, shall we allow the soul all the advantages of a
body here, and in our doctrine withhold one from it in

HIDDEN WISDOM FOR HIDDEN ONES. 103

glory ? The booty in its present state would be injurious
to the soul in heaven ; wherefore, it will be changed into a
spiritual adaptation to the soul. The glorified body will be
adapted to heaven and eternity. The head will be a crown
of glory to the soul. The eye that has become dim in years
here, will never suffer dimness of vision in heaven, that has so
often been suffused with sorrow's tears here, will gather
none above, that which" has so often looked out on scenes
of horror, wretchedness and death, will ever gaze on the
glories of Deity and Heaven, that which has been closed in
death, will re-open in the morning of the resurrection, never
again to be closed by sleep or death ! And then enjoy eternal
immunity from tears ; from scenes of sorrow, and from mor-
tal changes ! The ear that has so often heard and felt the
sounds of woe and lamentation will re-open to the melo-
dies of heaven, the songs of the redeemed and the voice of
the heavenly bridegroom. The tongue which may have
uttered blasphemies here will in its changed and glorified
state sing the praises of the Redeemer, and ever declare the
wonders of love, mercy and grace. Thus, will all the soul's
radiance be through the heavenly body, which will adorn
the soul, while the soul will also adorn the body, imparting
glory mutually to each other. Without this re-union of
soul and body, the glory of the saints would not be com-
plete in heaven. The body will attend the soul in all its
spiritual motions of vision, of hearing, of speaking, of feel-
ing, and of acting. The body being spiritual, will be free
from all gravitating hindrances in its movements which
will be as quick as thought, or the lightning itself, in all of
its heavenly relations to space. Thus our belief in corpo-
real resurrection accords with that taught by the Apostle in
his letter to the Corinthians ; and interesting as the subject
is, I must now pass from it to the consideration of other
things.

104 HIDDEN WISDOM FOR HIDDEN ONES.

As there are certain practices maintained by the Old Or-
der of Baptists, of which the world and other denominations
complain, I will now attend to this part of my subject.

1st. They will not commune with other denominations.
Is there, I ask in point here, a single instance of a sprink-
led communicant among these Corinthians ? Observe, we
are proving our Church state with theirs.

2d. That we will not engage in modern religious institu-
tions. Again I ask with no less confidence, is there an
instance among these " other sheep " brought in from
among the Corinthians by the Lord and constituted into a
Church by His servant, of any of them having gone out
into an institution for the purpose of educating preachers
in a theological school, of hiring and sending any out to
preach, subordinately to the begging or collecting of funds
for the maintenance of any institution whatever ? Is there
the record of a single case, of any person having been on
specified pay for any work of this kind ?

3d. That we do not take infants into the Church. Were
there any among these Corinthians? No, not one. Thus
we see that we have fellowship with the Corinthians in all
these acts ; though we have not with other denominations.
And we might adduce other things equally in point, but we
will ask at once the general question, with which should we
desire to be found in Church agreement, with primitive
Churches, or with those who have departed from the ancient
land-marks ? Who brought these Corinthians in ? Christ_
By what kind of ministry were they brought? By one,
according to God's calling. By whom were they consti-
tuted into a Church ? BjT an Apostle. Of whom did they
receive laws and church rules ? Of the Great Head of the
Church. Who has a right to change or add to these ? No
one on earth.

These very things, so much complained of, and spoken

HIDDEN WISDOM FOR HIDDEN ONES. 105

of in opposition to, and in ridicule of the Old Order of
Baptists, cause their great resemblance to these Corinthians,
in their church state. And were they to revive in our midst,
we are the only people with whom they could have church-
fellowship ! How could they commune with the sprinkled
among others ? How could they tolerate the various modi-
fications of Arminianism every where to be found except
among us ? How could they listen to a hired preacher, or
contribute to a salary of one or two thousand dollars ?
How could they deny the Lord's way of calling preach-
ers, and sending them out according to the prayers of
his people ? How could they bear modern railings at the
doctrine of election ? How could they bear to hear preach-
ers trying to establish the righteousness of the creature and
denying the doctrine of the imputed righteousness of
Christ ?

Finally, well might they ask, has the Lord changed his
plan of bringing in His " other sheep " since we were
brought ? Who but the Old Order of Baptist could answer
negatively by their conduct ? They verily might say as
you were brought so were we ; as you abided in the ways
of the Lord so do we.

Reader, these striking and undeniable characteristics on
our part found in such perfect agreement with these primi-
tive churches, must be gathered from the Bible, in the light
of that "Hidden Wisdom" which God ordained for his
people. The world has no eye, no ear, no heart for them ;
and in its presumptive blindness overlooks them.

Our denominational views of personal and unconditional
election were plainly taught to them by Paul. Their state
of utter depravity before conversion is what we now con-
tend for. Their calling was of God, as we say ours was.
Their ministry was of God, without the intervention of
missionary societies, as ours is.

106 HIDDEN WISDOM FOR HIDDEN ONES.

Nor alas ! do we lose Church identity with them in their
conflicts with each other, in their trials, and deviations from
Gospel order. Money, the bane of all other denominations,
had its scriptural place among them as it has among us.
There are, at least, no positive evils produced by it among
us though there may be a few incidental ones.

Who ever saw a Baptist of the Old Order, in fellowship
with his brethren, in a " Poor House ?" Who ever saw one
begging bread? Who ever saw one hiring himself to
preach for a modern institution ? Who ever met one on a
mission of proselyting? Answer.

Differing as we do from all other denominations, and
being out of communion with them in the externals of
Christianity, it certainly behooves us with great concern to
make out our identification with primitive christians from
the word of God, especially from their history as therein
revealed. With these we much prefer to be found in scriptural
agreement, than with any modern ones who may differwith us.

Charity, however, constrains us to state, that we make a
distinction between outward and inward Christianity.
Although we cannot have fellowship for many in their
external ways, being in many instances modern and unau-
thorized by the word of God, yet when they tell us of a
blessed work of grace in their souls, we have an inward
fellowship for them as brethren in the Lord. But how can
we walk together in those things which our very souls
loathe and detest ! Impossible, without hypocricy, and a
violation of a principle which has ever existed among the
Old Order of Baptists. Hence, among the many false
charges brought against these people, one is, that they do
not believe there are any real christians among the other
denominations. But we believe there are many inward
christians who are in disorder — unbaptised, bewitched,
sickly and weak. With these we sympathize, and at all

niDDEN WISDOM FOR HIDDEN ONES. 107

times labor, when opportunities offer, to teach them the
ways of the Lord, and exhort them to walk therein, that we
may also have outward christian fellowship for them.

How can Ave reform others while we fellowship the very
things which we condemn ? Let us then continue to lift up
our voice, however feeble it may be, and to utter the words
of truth, however unheeded they may be, against the relig-
ious errors of our day. Oh ! for the constant speaker and
doer of Bible truths.

The hand of fellowship is on the paper, for the man who
in the spiritual strength of, and love for, Gospel Truth,
shuns not to declare all the counsel of God, however greatly
it may affect his secular interests, and who will not, for any
considerations, teach religious things on human authority.
Shall, we recreant to our trust, teach for doctrine the sayings
of men? No, let us as faithful ambassadors declare the
message of our King, and that only.

Are we unwilling to suffer the frowns of men, the sayings
of a blind world, or the loss of any thing for the Truth's
sake ? May not Truth yet clothe herself in a vesture dip-
ped in blood ! Shall we, or shall we not, identify ourselves
with those who have died, rather than acknowledge human
authority in religious things ? This was the final test with
many primitive christians ; and how great and fearful is it
when compared to a few reproachful sayings and the loss
of a little popular favor. What are our wordly interests ?
Are they greater than those of primitive christians ? Are
our names greater than those which were in earty christian
times cast out as evil ? Are our characters purer than those
which were then traduced ? Are our homes dearer to us
than were theirs? Are our lives holier than those which
were then destroyed ? Shall we then for a moment hesitate
to decide between the cause of Gospel truth and our inter-
ests of this kind ?

108 HIDDEN WISDOM FOR HIDDEN ONES.

Does it not seem that our very calling — Paul called upon
the Corinthians to look at their calling — is well calculated
to exclude these worldly interests from the Church and
ministry. And he that hath an eye to see it, may see it in the
Apostolic declaration, not many wise men, not many mighty
nor noble are called. So that there is not much
of the world's might, power or influence to lose, or to rise
up in the heart in opposition to faithful preaching; not
much of its nobility "brought into the Church in the way of
temptation, nor much of its wisdom, which the scriptures
call ignorance of God, to get in the way of the Hidden
Wisdom which God ordained for the guidance and glory
of His spriritual Israel.

There are some who would have outward fellowship for
Gospel truths, were they popular among the multitude or
spoken in high places, but cannot endure them when faithfully
declared by the "foolish," the "weak," the "base" and
those who " are not." They then persecute and flee from
it, forgetting verily, that Christ is of God made unto such
teachers, wisdom, righteousness, sanctification and redemp-
tion. Thus endowed with spiritual qualifications for
preaching the Gospel, they go forth, and are rejected by the
worldly wise, but approved by all those, unto whom Christ
has in like manner been made of God wisdom, righteousness,
sanctification and redemption. Hence, the fellowship of
real christians for the truths of the Gospel, let them be
spoken by whomsoever.

Brethren, while we thus, in degree, compare ourselves
with the Corinthians, and claim Church fellowship with them
in our doctrine, and experimental knowledge of Christ, let
us earnestly strive to imitate them in practical Christianity,
being ever mindful that practical godliness is the best
earthly test, without which, none of us dare compare our
Church state or ourselves with primitive christians.

HIDDEN WISDOM FOR HIDDEN ONES. 109

Finally, while there is much to discourage us, both in our
Churches and in the world, there is much to encourage us
in the Bible. Are not our discouragements like those of
which primitive christians complained ? Can any be exempt
from them in this world? Every christian's heart must
answer, no ! Brother Albert Moore has written out some
comfortable things on this subject, which I hope he will
gather up, enlarge, and publish in pamphlet form. Just
such a pamphlet is much needed at this time ; for we fear
many are almost ready to faint by the way, not fully know-
ing their kindred relation to primitive christians in" all these
discouraging particulars. So that, if our very discourage-
ments strengthen our bond of union with early christians,
the}* should be brought to view for the comfort and relief
of present ones. Therefore, we hope Brother Moore will
do his duty in this affair.

In taking leave of these " other sheep," the Corinthians,
and passing from them to the Galatians, I feel assured that
I have made out an Old Baptist identification with them, in
their doctrine, experimental knowledge of truth, and their
practical duties, in degree, at least ; the differences between
us are in degree, and not in the things themselves.
Reader, compare our doctrine with theirs, the experimental
truths for which we contend, with theirs ; the duties which
we enjoin with theirs ; our baptism with theirs ; our ministry
with theirs — in principle ; the source of our faith with that
of theirs ; and our lack of perfection with that of theirs ;
and then decide, recollecting all the while that this claim of
ours is not to be decided in the light of that wisdom which
knows not God; nor in the strength of that human judg-
ment which does not conceive of these spiritual things ;
but the decision must be made according to the revealed
things which the Apostle wrote concerning these Corinthians.

110 HIDDEN WISDOM FOR HIDDEN ONES.

SECTION 3

Paul's letter to the galatians affords additional

PROOF.

I now turn from the Corinthians to the Galatians, not for
the want of fellowship for thern, but because I have proven
our agreement with them, and now propose to show our
hearty acknowledgment of the truths written by the Apostle
to the Galatians. The sacred history of those early chris-
tains, contained in Paul's letter to them, teaches us that
their state, after having been brought in as some of the
"other sheep," from among the heathen Galatians, did not
exempt them from the pernicious influence of false teachers ;
that their perversions of the Gospel had a bewitching and
stultifying power over them ; and that they thereby removed
from Him that called them, unto " another Gospel.

How needful for the well being of christians that the
Gospel should be preached in all its doctrinal purity !
Lest we, like these false teachers, hurt and mislead our
hearers.

"Yes, 'tis better to die

Than to strangle in the birth

The free thoughts which cry

For deliverance on earth.
Far better the prison, the iron, the sword,
Than to quench but one spark of the God-given word.''

Have we not, brethren, often felt the effects of false
teaching among us, as did these Galatians, whereby many
were bewitched and stultified, and thereby became weak and
sickly among us ? These have occasionally given us much

HIDDEN WISDOM FOR HIDDEN ONES. Ill

trouble ; and we probably have not cared for them as did
the Apostle. We have been generally too much inclined to
withdraw from them, without taking the proper measures to
reclaim them. It is true that we pursue one of the Apos-
tolic modes in dealing with such ; we make no attempt to
gloss OArer the plain truths of the Gospel in order to retain
them ; but speak them out as plainly as if they had not
been denied, knowing that they, and not the Gospel truths,
to which they may object, are wrong. We say with Paul :
"Though we or an angel from heaven, preach any other
Gospel unto you than that which we have preached unto
you, let him be accursed."

And does not every minister of the ancient order feel and
know within himself that if he pleases men — men of the
world — and often men of christian denominations — he can-
not please God — cannot be the servant of Christ ? How
acutely painful does the truth arise in the soul of the
honest preacher, that most men have more fellowship and
concern for " another Gospel " than for the true one !
which, however, is not another Gospel, but a perversion of
the true one ; — endless are such perversions !

Do we not, according to the example here, call our min-
isters to an account, if they pervert Gospel truths, let tliem
stand however high they may among us. We know no man
after the flesh in instances of this kind. Paul not only
censured, condemned and abjured the false teachers who
had misled the Galatians, but withstood both Peter and
Barnabas when they dissembled before the Jews. We rejoice
to know that there is no human authority tolerated in our
Churches, by means of which Gospel perversions ma}*- be
maintained in them, either as regards our Church, or minis-
try. Neither can any be discerned in the light of that
" hidden wisdom " which God gave for the guidance of His
" hidden ones."

112 HIDDEN WISDOM FOR HIDDEN ONES.

I repeat, we have no human authority in our Churches
for the maintenance of errors. Neither a Fuller, a Camp-
hell, nor a Carey could set up and maintain such a power
among us. These men of great learning, of great influence,
and of great names, shared the same fate of other common
perverters of the Gospel. We, like Paul, see all the Gos-
pel in Christ, with its own inherent, unchangeable truths,
and none in the creature before he receives its blessings,
though Arminianism has all the while been trying to estab-
lish something of the kind in the creature's heart.

The blessings of Abraham — of the Gospel — came upon
these Gentiles, by Jesus Christ, and not by works of
righteousness, which they did. just verily as we say, they came
to us. Their state, being under sin before conversion, is
the state which we know we were in. To be under sin, is
to be under the curse of sin, and to be under the curse of
sin, is to be under the death of sin. Nothing, then, but
the Gospel, as the power of God, can deliver from this
actual state of things. The soul must have life, it must re-
pent, it must believe, it must persevere. Gospel blessings
only, through Jesus Christ, not works of merit on our part
— can produce these spiritual — not fleshy — results.

Reader, they " were in bondage, under the elements of
the world" — whence we also came. They were redeemed
from under the law, and of course, also from under its
curse, and its death, so that, neither the law, its curse,
nor death could prevail over them. All this, we are
plainly taught, was done by Christ, that they might receive
the adoption of sons. Being sons — adopted sons — God
sent forth the spirit of His Son into their hearts, whereby
they cried unto God, Abba Father ! Thus their per-
sonal election of God is plainly taught by the Apostle. For
this adoption of so)is is according to God's predestination
and election. Eph. i, 4 ; 5 ; 6.

HIDDEN WISDOM FOR HIDDEN ONES. 113

Equally evident was their calling of God. For while
thej* were under sin, in bondage, under the elements of the
world ; in a state of metaphorical minority, God sent forth
the spirit of His Son into their hearts, and thereby made
them open manifest heirs of the blessings of the Gospel.
This gracious adoption embraced them according to their
election of God, even in their state of sin and death, or as
the Apostle has it in this instance, in their state of minority,
or minor-heirship, the relation of their election to them
while in a state of unregeneracy, uncalled, unsanctified,
unbrought.

There are two great subjects which remain to be dis-
cussed, of which the Apostle has given us an exposition in
his letter to these christians : the Law and the Gospel con-
tradistinguished from each other, and the two Covenants as
expounded by him.

Much has been written on the subject of the two cove-
nants. What are they ? How shall they be defined ? The
definitions are just as different as are the doctrinal views of
sects. The holy scriptures are much perverted on this
vital subject and their perversions constitute " another Gos-
pel." They teach us that one covenant is predicated of
works, and the other of grace. Which will you accept ?
The Arminian says a little of both! He blends them
together as did the false teachers among the Galatians.
The Baptists of the old order say give me an " abundance
of grace, and the gift of righteousness." Rom. v, 17.
Add not grace for works, but works by grace.

The condition of the first covenant was violated by man ;
the conditions of the second are maintained by the Lord
Himself. What a difference ! The Gospel takes the way
of the latter, and the law of the former. How they diverge !
Just as widely as justice and mercy, works and grace, par-
don and condemnation, life and death, salvation and des-

114 HIDDEN WISDOM FOR HIDDEN ONES.

traction, heaven and hell ! Could the divergence he
greater ? Thus we see a broad, clear, and fearful difference
between the Law and the Gospel. There would be no
greater impropriety in the attempt to confound pardon and
condemnation, life and death, salvation and destruction,
heaven and hell, and the law and the Gospel. No one but
the consistent Predestinarian can, in his doctrine, show
and maintain the distinct character of each of them. For
the law was given by Moses, but grace and truth came by
Jesus Christ. John i, 17. The law reveals divine wrath
against sin, the Gospel, the pardon of it.

Nor does the Gospel make void the law ; nor conflict with
it in the least; for we are taught that it establishes the law,
not by requiring its fulfillment by the creature, by his
works, but by the believer's faith, which recognizes in
Christ a perfect fulfillment, a full satisfaction of its demands,
and an end of its curse and condemnation to all
believers.

In this letter of the Apostle to the Galatians, he says :
"The law is not of faith." Faith does not deal, so to
speak, with the law, only as it apprehends its end through
Christ for righteousness. Nor does it make void the law,
but in that way establishes it, in divine agreement with the
grace and truth of the Gospel. Rom. iii, 31. He who may
attempt to attain unto righteousness by the law will be like
these foolish Galatians — will be found working according
to the flesh — and will be removed to another gospel. Have
not many already taken up these plans, being so much taken
up with them in the present day, that we fear they cannot,
as were the Galatians, be reclaimed. This heretical com-
pound of Law and Gospel, in its various degrees of
admixture, constitutes the other Gospel of our time. There
are three popular ones of this kind : One adapted to the
flesh for its glory ; it can win none in the true Gospel. 1

HIDDEN WISDOM FOR IIIDDEN ONES. 115

Cor. i, 29. One for the world, through which it may put
forth its power, for it has none in the true Gospel. John
xviii, 36. And one] which Satan can manage, change, and
adapt to all sorts of religious notions, for he can do nothing
with the true one. I.John v, IS. But these three may, be
resolved into one, through which the devil can act, in the
three different ways indicated, by his oavii power, by the
flesh and by the world; hence it may be called the devil's
gospel — not a gospel, but a Satanic imitation ! When the
true Gospel is shorn of its divine doctrine of election — of
personal election — sovereign grace, special blessing, effec-
tual calling, final perseverance, its ordinances and Church
government, Satan himself will not object to it. Do we
not hear just such a Gospel preached in our midst, and in
one sense, well maintained by the world, the flesh, and the
devil ? It gives free religious scope to the powers of the
world, to the efforts of the flesh, and the cunning of the devil.
The wisdom of the world may be exalted in it, the flesh may
glory in it, and the devil find an abundance of work in it !

Many complain of us, saying that we condemn things
which are in themselves good. In reply, we ask are there
better things than those prescribed by the Lord ? And yet
the Apostle, like the Old Order of Baptists of the present
day, shows that works of this" kind will be of no avail in
our justification. Who dare complain of Paul because he
reproved the Galatians for trying to justify themselves by
the law of Moses ? which I think was much better than
tiying, as many are now doing, to keep the Arminian law
of Whitby, of Wesley, of Campbell and others, in order to
justify themselves. And if they do not blend Law and
Gospel, as did the Galatians, under their false teachers,
they blend Arminian duties and the Gospel, as the basis of
their justification.

The teachings of the Apostle in this letter to these " other

116 HIDDEN WISDOM FOR HIDDEN ONES.

sheep," brought in by the Lord, do not allow us to look for
justification from any other source than by faith in Christ's
justifying righteousness. The Apostle does not condemn the
moral requisitions of the law, only as they are relied on for
justification; nor do we condemn Arminian works when
they accord with the holy precepts of the New Testament,
only as they are relied on for salvation. Though there are
many Arminian works for which there is no authorit}' in
God's word; these rest on human authority, and are not
binding on us. We teach christian works, good works,
obedience, and holy living, just as the Apostle has done
in this letter, which subject now demands particular
regard.

I will again remind the reader that I am not writing a
regular commentary on Paul's letter to the Galatians, but
merely adducing proof of our agreement with the things
which he wrote. Do we not constantly contend for the
plain distinction which the Apostle makes between the
works of the flesh and fruits of the spirit. The warfare
between the flesh and the spirit, is also plainly declared by
the Apostle, for which we profess not only to have a doc-
trinal, but an experimental knowledge of, and say more
about it in our pulpits than all others.

The doctrine of the Saviour is most fully maintained and
written out by the Apostle, that good works must come
from a good source, and bad works from a corrupt one.
The fruits of the flesh are enumerated by him. How bad,
how humiliating, to recount them ! The tree is corrupt,
and it must be made good before it can bear good fruit.
The Father is the Husbandman, and He will change it.
But the garden for its perfection is above. Here its fruits
must grow in the shade of the flesh, in an uncongenial clime,
and exposed all the while to the disturbances of Satan.

Whence comes the love of God ? From the Holy Spirit.

niDDEN WISDOM FOR HIDDEN ONES. 117

How ? It is shed abroad in the soul by the Holy Spirit.
In this divine work we have a confirmation of the Apostolic
teaching, that we loved God because He first loved us. He
loved us with an everlasting love, and in the person of
Christ, gave Himself for us. With God, the divine love is
in agreement with grace, mercy, and salvation, when shed
abroad in our hearts, it is always associated with joy, peace
and goodness. If we love God, we must rejoice in Him,
and if we rejoice in Him, we must have peace in Him, and
if peace, long suffering, gentleness, goodness, faith, meek-
ness, temperance. What blessed fruits ! Where are the
people who ascribe, in their doctrine, all these so fully and
particularly to God, as do the Old Order of Baptists ?

If we love God, we must love the brethren, the Church,
its government, and ordinances. This is the practical way
of divine love. Do we not contend all the while, even to
the great annoyance of those who are fond of human insti-
tutions, that the love of God has fellowship for the com-
mandments of the Lord, and strives to maintain them
regardless of the " commandments of men ;" none of which
do we teach, or feel bound to practice. The Saviour saj's,
" He that hath my commandments and keepeth them, he it
is that loveth me." "And this is love, that he walk
after His commandments. None in their preaching make
as plain a scriptural distinction between " the command-
ments and doctrines of men," and the commandments and
doctrine of Christ, as do the Old Order of Baptists. Many
seem to think and act as if one would do abont as well as
the other. To all such let the Apostle speak, " Whosoever
transgresseth, and abideth not in the doctrine of Christ, hath
not God." Transgresseth what ? Not the commandments of
men, for they have no authority. Therefore, the Apostle's
meaning is, a transgression of the commandments of the
Saviour.

118 HIDDEN WISDOM FOR HIDDEN ONES.

Divine love has a holy, constraining, efficient power in the
soul ; a power which manifested itself in the lives of primi-
tive christians.

" The lamp that was lit at the altars of love
Burning brightly they kept, fed with oil from above."

These exercises of the soul, by the holy spirit, are the
sources of all our practical religion, which constitute the
memorials which are regarded in heaven. Acts, x, 4.

Under the power of this love, not only a new heart is
formed, hut a new will; a will to serve the Lord most
lovingly, j 03- full}', and peaceably, with all long suffering,
gentleness, charity, faith, and goodness. Can such a will
be found among the fruits of the flesh ?

The blessed spirit not only, in this way, begets a new will,
but a new power ; a power to love and keep the doctrine and
commandments of Christ. Hence, we constantly affirm
that it is God who worketh in us, both to will and to do ;
and that all our fruits of righteousness are by Jesus Christ,
to the praise of the Father, which they must ever be, accord-
ing to the doctrine just indicated.

This we preach in all its plainness, to the great astonish-
ment and dislike of Arminians. Who, except the Old
Order of Baptists, in the present day, maintain this plain
Bible doctrine of good works ? And are they not re-
proached for so doing ? Some ascribe it to our ignorance,
others to our indifference about good works, while others
suppose that our doctrine excludes good works !

The very distinction which the natural man makes be-
tween will, motive, and power, in a metaphysical sense, we
make in a spiritual one. The Holy Spirit creates a motive,
and the will acts in the power of the Divine Spirit, accord-
ing to that motive. Just as if the world, the flesh, or the
devil were to develop a motive, the will would act according
to such a motive through any of these powers. The natu -

HIDDEN WISDOM FOR HIDDEN ONES. 119

ral man knows, feels, and understands these movements of
the will ; hut he does not know, feel, and understand those
of the spirit. Alas ! they are foolishness'unto him, because
he can neither discern nor understand them, for the}r are
spiritually, and not naturally, discerned. Hence, brethren,
think none the less of the " doctrine of Christ," on that
account. Were a blind man to tell you that he did not
like the colors which you held up before him, would you
think the less of them ? Were a deaf man to express dis-
like of 3Tour music, would 3^011 like it any the less ? And
more in point, when a spiritually ignorant man — his
knowledge, otherwise, however great — tells you he does not
believe your doctrine, will you relenquish one grain of it
for that cause ?

Thus we get, through the Spirit of God, a new will,
acting according to strong motives, and the heart is right
willing to turn to God in the way of good works. This
new will differs just as much from the old one, as do the
works of the flesh from the fruits of the spirit. It is no
less a new love than a new will, nor less a new will than a
new joy and a new peace; in fact- if any man be in Christ
Jesus, he is a new creature — with a new will, of course.

After all our old Baptist preaching and writing on this
subject, some will say that man's will is free, and his acts
equally so, thus claiming for him free will and free agency,
the carnal heart's vain boast ! The flesh being enslaved by
Satan and the world, cannot boast of any freedom or power
beyond these. So that, if our religion be of what is usually
termed free will and free agency, it must have come from
these sources !

I will relate an anecdote strongly in point here : A young
dissolute, eccentric, though sprightly, young man, wishino-
to create a laugh at my expense, in a mixed company,
accosted me a little unceremoniously, as follows : " Doc-

120 HIDDEN WISDOM FOR HIDDEN ONES.

tor," said he, "you believe in free will and free agency, do
you not? I know you do, you can't help it." I very
good naturedly asked him if he believed a man could be
free, a free agent, who was in the hands of the devil ?
Being such a good illustration himself of the force of my
remark, the laugh fell on him, to his great mortification and
confusion. In this instance, and in every other of the
carnal heart, both will and agency are subordinate to earthly
powers. I feel confident that we are not understood by
those who misrepresent our views, ridicule, and denounce
them ; nor do we believe that they understand Apostolic
teaching on this subject. But, brethren, go on in the rigid
maintenance of this doctrine, in your pulpits, in your
Churches, and above all, in j^our lives. Remember that
Paul's preaching and teaching were evil spoken of. They
said that he taught that men should sin, that grace might
abound — that, according to what he said, God could find
no fault with the sinner — that His will had not been resisted
b}' the transgressor ! Christ Himself was despised and re-
jected, and was regarded as a root out of a dry ground ;
and with how few did He have form and comeliness. Do
not many in the present day cause the way of truth to be
evil spoken of V Christ is yet without form and comeliness
to the carnal professor of His religion. Neither the pro-
phet, apostle, nor preacher, in all their teachings, can give
Him form and comeliness to such.

Do your duty, brethren ; let your chief answer be to all
such slanders, a " blameless life." We want " brave
hearts " for this work, and " true as brave."

I now take leave of the Galatians, believing that the Old
Order of Baptists have full fellowship for the Apostolic
doctrine taught them, and christian sympathy for all who
suffer from false teachers as they did.

HIDDEN WISDOM FOR HIDDEN ONES. 121

SECTION 4

ADDITIONAL PROOF FROJI TAUL S LETTER TO TOE EPHESIANS.

With great delight and confidence, I now take in hand
Paul's letter to the Ephesians. In this he has given ns a
clear, full, and strong exposition of the blessed truths which
constitute the broad, deep, immovable basis of our creed ;
and for which we earnestly contend, even under the world's
religious frownings, its Arminian clamors, and constant
opposition. These, indeed, are plain and strong enough,
were it possible, to silence forever everything of the kind ;
but alas! this cannot be done while a devil dwells here,
capable of transforming himself into an angel of light, and
communicating the same power to his ministers. 2 Cor.
xi, 13 ; 14 ; 15. He is not only able to raise up " false
apostles" and "deceitful workers," but also to bewitch the
Lord's servants themselves. Gal. iii, 1.

He tempts the tender-eyed to the shades of Arminianism,
strives to beget an itching in circumcised ears for popular
preaching, and labors, often not in vain, to get up a spirit
of compromise, under the spacious name of Christian
charity. Were his power not limited in these devices, he
would decieve the very elect.

Who, I ask, besides the Old Order of Baptists admit
without Arminian qualifications or Predestiuarian glosses,
the plain and strong doctrine of this letter? Few, very
few.

Suppose this letter had not been written, and were to

122 HIDDEN WISDOM FOR HIDDEN ONES.

appear anonj-rnously in the present da}', need I ask to what
denomination it would be ascribed ! After a careful perusal
of it, finding no allusion to infantile members of the
Church ; not a word about sprinkling them, nor adults ;
nothing about Church titles ; no, not from the Pope down
to a class-leader; nor from the right honorable Bishop
down to a sexton ; nor titles indicated by D. D. ; nor the
signs of life membership ; nor accounts of salaries, high
or low ; nor of fairs for building Churches ; nor abuse of
the doctrine of election ; nor ridicule of the Old Order of
Baptists, these omissions would be quite satisfactory to
many that this letter had been written by one of the Old
Order — as it really was !

Who, besides them, amidst the strong opposition to their
doctrine, has a pen brave and true enough to write that
God has blessed His chosen with all spiritual blessings in
Christ, according as He chose them in Him before the
foundation of the world, without trying afterwards to raise
around them the fog of modern interpretations ; or that
such a doctrine cannot be true, because it is calculated to
produce carelessness and disregard of christian duties,
obligations, and the like ? But the Old Order, in their de-
fense of this doctrine, prove from the text itself that all
this was done to the very end that all such should become
" holy and without blame before Him in love."

Here we have not only proof of personal and uncondi-
tional election of the Ephesians for which we contend, but
also of their having been prospectively blessed, personally
and unconditionally with all spiritual blessings in Christ,
which we also maintain. All this was done " according to
the good pleasure of His will." The Father gave them to
Christ, chose them in Him, gave them all spiritual blessings
in Him. " Them also / must bring," says Christ. How
appropriate is this declaration in regard to such, and dare

HIDDEN WISDOM FOR HIDDEN ONES. 123

fin}' say that He brings in any other kind in the present
clay ? We read of no other kind having been brought in,
in this or any other letter of the Apostles; and it is this
very doctrine which gives so much offense when preached
by the Old Order of Baptists. Thus it would seem to
Arminians generally, from Whitby to Campbell, that this
letter had been written almost for the exclusive benefit of
the Old Order. Many, under that belief, would be forward
to condemn it most unceremoniously, and cry out, that we
had, in the nineteenth century, became ultra in our creed.
That we were getting further and further from the religious
availabilities of this century; and that the doctrine of this
letter would do great injury in the religious world, were it
accredited and received. Thus according to the supposition,
would this rich, clear, and strong letter of the Apostle be
treated ! No one would charge a Methodist with writing it ;
true Methodism has ever been at war with this letter ; nor
is its warfare over, it will have to fight it to the last, if it
maintain its tenets !

Nor would the pedo-Calvinist be chargable with it, as it
does not contain a word about sprinkling, nor any bitter
strictures on the subject of the true mode of baptism. The
Campbellite would of course be excused, as the great work
of the Holy Spirit in quickening and creating anew in
Christ Jesus is so plainly taught. And the Missionaries
would be exempted, as it makes no express or extra provi-
sions for preaching the Gospel in the nineteenth century,
according to the modern machinery, embracing as it does,
principles and practices, about which not a word is to^be
found in this letter. Hence, it would be condemned and
rejected as an old Baptist document ! But, as it is of divine
authority, the plan is to raise heretical mists around these
lucid truths, so that personal election may appear to be of
the creature, according to works of righteousness which

124 HIDDEN WISDOM FOR HIDDEN ONES.

he lias done, and not of God, according to His predestina-
tion, purpose, will, and grace. That the blessings where-
with they were blessed in Christ were not given uncondi-
tionally in Him, according to what He would perform for
them ; but conditionally in Him, according to what they
would do for themselves ! Hence, their calling is not in
strict agreement with the declaration. " Them also I must
bring," but them I may probably bring, if, and if — what?
One raises a contingency here, and another there !

This letter not only levels, but nullifies them all. It
teaches us as plainly as one of the Old Order ever taught,
that Christ found these " other sheep," which He said He
would bring, " dead in tressx>asses and sins,'''' walking accord-
ing to the course of this world, according to the prince of
the power of the air, worshipping the heathen goddess
Diana ; and were, by nature, the children of wrath, even as
others. And observe most particularly, that God, for His
great love wherewith He loved them, and not for their good
characters or works, quickened them into spiritual life.
Thus by grace were they saved, just as we say sinners are
saved in the present day; not by works, but hy grace,
through faith, and that not of themselves, for it is the gift
of God. Thus do we approach in our doctrine the subject
of good works. This quickening or creating in Christ
Jesus is unto good works ; but remember good works are
those which God, and not man, has ordained that christians
should walk in. These are binding on us, and are plainly
taught, with many exhortations, admonitions and warnings.
These we teach constantly, but because we do not preach
the commandments of men along with them, we are falsely
charged with the odious omission of preaching christian
d uties !

We teach no duty which is not enjoined by the Lord ;
and in this we have fall fellowship with the Ephesians, who

IIIDDEN WISDOM FOR HIDDEN ONES. 125

were brought in agreement with the way which God or-
dained that they should walk in.

This blessed doctrine has a self-sustaining power in the
soul, when received in much assurance, and in the Holy
Ghost ; but for which, it would in early times, have fal-
len into utter disrepute, never again revived in this world,
hating truth. By the Holy Spirit, love for it is begot-
ten in the heart, the way of life is disclosed in it, and
the soul's eternal interests in it, x>ast, present, and to come,
arc revealed in it. The believer reads and learns that
these spiritual blessings were given to him before the
foundation of the world, feels their gracious influence on
his soul, and looks confidently to heaven for their ulti-
mate fruits. The soul that is saved by grace, must admit
that it is by the grace, the very grace given for its sal-
vation personally in Christ before the world began, and
that through Christ it never fails — a failure of grace would
be equal to a failure of Christ ! A remark to be tole-
rated only by which to illustrate the power and specialty
of sovereign grace. Grace came in toto by Jesus Christ,
and not as Arminians contend, in some degree by our
works.

No wonder, then, brother, as the elect Gentiles were
blessed with all the spiritual blessings in Christ, accord-
ing as they were chosen in Him before the foundation of the
world, that He should have said : " Them also I mast bring."
He thus had great things to give them, and " of His fulness "
did these Ephesians receive ; and the way of it was grace for
grace, and not, as Whitby and others say, " grace for works."
But there is " another Gospel " precisely of this kind, grace
for works. Who has not heard it ? Who does not hear
it almost every Sabbath ? Are not men hired to preach it ?
The religious Carnalite much prefers the offer of grace by
Arminian works than by the blood of Christ !

126 HIDDEN WISDOM FOR HIDDEN ONES.

" Of His fulness," we must all receive. Receive what ?
These spiritual blessings which will make us holy and with-
out blanie before Him in love. These will constrain and
move the heart in the way of holiness, of duty, and of good
works. Grace has Christ for its centre, and when imparted
to the soul by Him, it leads the heart to Him in love, in
submission to His commandments, and in the keeping of
the same. Here is the origin of good works.

Taking the scripture account of these " other sheep "
among the Ephesians, which expressly states that they
" were dead in trespasses and sins," walking " according to
the course of this world, according to the prince of the
power of the air, the spirit that now worketh in the child-
ren of disobedience ; and were by nature the children of
wrath, even as others." I say, taking their condition of
sin, of death, of practice, and relation to the devil, what
doctrine can reach them savingly? The doctrine of " an-
other Gospel," so very popular in our day, could not. They
are dead, and must have life ; they are under the power of
the devil, and the strong man armed must be cast out ; they
are by nature no better than others, and the election must
direct the blessings to the chosen ; their practices are sin-
ful, and they must be created in Christ Jesus unto good
works — those God ordained for them to walk in.

Observe, can any other doctrine except that which is
preached constantly by the Old Order of Baptists, reach
such as were these Ephesians before thej^ were brought in
by the Lord by the subordinate preaching of Paul and
others ? Surely not. Hence, we have fellowship for them,
and the Apostle's doctrine, most heartily; nor can this be
a vain boast in the estimation of the candid christian
reader.

The doctrine preached by us would have been received
by these Ephesian brethren. Yes, we may call them breth-

HIDDEN WISDOM FOR HIDDEN ONES. 127

ren, through the Apostle's doctrine. It is pleasing to do
so. They would not have reproached nor ridiculed us for
our acknowledgment of God's predestination and election,
as taught in His word, and His grace and mercy as expe-
rienced in our hearts ; hut I ask most significantly, are
there not many who would? Are we not constantly re-
proached in that way? Do not many say that our doctrine
will die out, not seeming to know that such a saying is ut-
terly inconsistent with the doctrine of election? Election,
keeps its own doctrine alive in this world. The teaching
of the Apostle is that the elect were chosen unto salvation
from the beginning, through a sanctification of the spirit
unto a belief of the truth. Hence, as long as these " other
sheep" are brought in, there will be a belief of the truth,
through a sanctification of the spirit. It cannot, therefore,
die out until all the elect are brought in. Then there will
be no divine power on earth to maintain it, and if the
world continues after that, Arminianism may then realize
its prediction. I doubt not but what the enemies and op-
posers of these Ephesians thought, as did ours, that this
doctrine would soon come to an end. Strange indeed to
the worldly wise, that a doctrine for which the world and
so many professors have no fellowship, but on the con-
trary, hatred and disgust, should, notwithstanding, con-
tinue to prevail. They know not its hidden power, its hid-
den wisdom, nor its hidden ones ! " The darkness " of this
world comprehends them not, and in its mad opposition
and Arminian boast, says they will soon come to an
end. I will pursue this false prediction no further.

Some interesting incidents in regard to the baptism of
some early christians occurred with Paul while he was
at Ephesus.

There are some obscure texts in the nineteenth chap-
ter of the Acts of the Apostles relative to John's bap

128 HIDDEN WISDOM FOR HIDDEN ONES.

tism. And as there is a great contrariety of opinion
about them, I will offer a few remarks on the subject.
Some suppose that the twelve disciples with whom the
Apostle met at Ephesus, saying that they had been bap-
tized unto John's baptism, were re-baptized, while others
maintain they were not. Dr. GilFs exposition is that
the plural pronoun they, in the text : 5th v. of the 19th
c. of Acts, relates to John's hearers, and not to the
twelve disciples. That when they, the peopjle, heard John
say that they (the people) should believe on Him who
should come after him, that is on Christ Jesus. When
they (his hearers) heard this, they were baptized in the
name of the Lord Jesus. But if the pronoun they refers
to the twelve disciples, and not to John's hearers, Dr. Gill
is wrong, and the disciples were re-baptized. Even if
they were, it does not invalidate John's baptism, nor
prove that his was different in mode or principle from
the Apostle's. Observe, it is stated in the context, that
Appollos had received " only the baptism of John ;" and
although he was instructed more perfectly in the way of
God by Aquila and Priscilla, yet there is nothing said about
his being re-baptized. Hence, we may infer if the twelve
were re-baptized, it was not because John's baptism was
different from Paul's, but must have been on account of
some irregularities in the administration of it. John's bap-
tism was liable to abuse, as is the ordinance in the present
day. These may have been baptized by an improper ad-
ministrator, as we old Baptists say. Baptism is adminis-
tered in our day by improper persons, and we, like Paul,
re-baptize all such when they join any of our churches ; and
if Paul did re-baptize them, we are in full agreement with
him in our practice.

Let us suppose a case, just such as occasionally occurs :
A preacher rails at baptism by immersion in his pulpit,

HIDDEN WISDOM FOR HIDDEN ONES. 129

comes down from it, sprinkles two or three infants and as
many adults, and then goes down into the water and im-
merses as many more ! Some of the latter join our church,
and tell us that they have been baptized according to our mode,
and yet we constantly object to their baptism, and re-baptize
all such ; for we cannot have fellowship for the acts of any
minister who would tamper with this sacred and plainly re-
vealed ordinance in that way. Oh ! Pedoism, where is the
blush of thy shame ? In all thy bulk, length and breadth,
thou canst not give scriptural authority for such acts!
Canst thou, in all thy learning, tell us who among the earlv
christians sprinkled infants or adults V Does the Bible
mention a single case of valid baptism without faith ? It
does not. So that an infant cannot receive christian bap-
tism, for faith is as essential as water or mode ; nor can
the unbeliever receive it, for faith is indispensably neces-
sary ; without it no one can be really baptized. How can
any one, even with a decent regard for the Holy Scriptures,
believe that any subject can receive baptism without faith ?
Why are such practices continued among us ? It cannot
be for the want of plain Apostolic teaching on the subject
of baptism, but because divers are hardened, and speak evil
of the proper way. Who are guilty of this ? All sprink-
lers ! It is in this way that the public mind has become
hardened on the subject, and the right mode and principle
evil spoken of. Let us rejoice that we have not done it!
The point in the case is this : Our history — the history of
the Old Order of Baptists — will be as free from any accounts
of sprinkling infants or adults, as is the history of the Ro-
mans, Corinthians, Galatians, and Ephesians. We find
nothing of the kind in their scriptural history, and there-
fore have full fellowship for them also in these particulars.
Then outward Christianity conformed to the teaching of the

Lord, and not to the commandments of men ; and, forsooth,
9

130 HIDDEN WISDOM FOR IIIDDEN ONES.

because we try to imitate their examples, we are reproached !
But the consolation is, that if they were now living, they
would not reproach us, but would be bound to entertain
fellowship for us. Brethren, let us seek for a perfection of
this fellowship above !

As English grammar admits of the following text being
read in different ways ; and as there is an old Baptist inter-
pretation of it, which is doubtless wrong in exegesis, though
right in doctrine, I will give an exposition of it. The text
is in the 1st chapter and 12th verse of Ephesians. " That
we should be to the praise of His glory who first trusted
in Christ." Some of our preachers say very improperly,
that the meaning of this text is that God the Father first
trusted in Christ.

Observe, according to English grammar, the relative
" who " in the text may agree with a noun expressed or
understood either'in the singular or plural; hence some of
our ministers make it relate to God the Father in the con-
text, instead of the pronoun " we." But in the Greek text
the words tous Proelpikotas, first trusted, have only gram-
matical agreement with the word emas, us, translated tee in
the text. Nor, indeed, can they by any rule of Greek gram-
mar refer to O Theos kai Pater, God the Father in the
context, nor to any form of relative employed afterwards in
regard to Him. Besides, both the article tous and the par-
ticiple proelpikotas are in the plural, and cannot agree with
a noun in the singular. So in English the text is indefinite, as
" who " in our language, may be put in agreement with
God the Father, or with "we" believers, according to the
fancy of the exegete. But in the Greek language the mean-
ing is definite, plain, and undeniable that the Apostle meant
either the Jews " who first trusted in Christ," or both Jews
and Gentiles who had previously believed. I am aware,
however, that some have supposed, but I think very erro-

HIDDEN WISDOM FOR HIDDEN ONES. 131

neously, that the Apostle might have used a plural noun to
signify himself, according to the royal custom of speaking
of one's self. But this is mere supposition, without any
reasonable foundation. Thus we may see the grammatical
defects of the English relative " who," when it follows ante-
cedants both in the singular and plural. In consequence
of this some have misunderstood the true import of this
text ; and this is my apology for writing out the foregoing
particulars about it.

SECTION 5.

PAUL S LETTER TO THE PHILLIPPIANS RELIED ON FOR PROOF.

The Phillippians : Before I concluded my remarks in my^
last number on the subject of Baptism, I should have writ-
ten a few things on the erroneous notion that in the christian
dispensation, baptism came in lieu of circumcision. This
pernicious notion admits of plain and easy refutation. It
would, verily, be folly to attempt to administer baptism
without water, and it would be no less so to essay to do so
without faith on the part of the candidate ! One adminis-
trator might ask with as much proprietj^, " where is the
faith?" as the other, "where is the water?" When one
said, anciently, " here is water," the administrator asked for
faith ; knowing, and thereby teaching that baptism could
not be received without it.. Acts, viii, 36 ; 37. Who would
act so absurdly as to say to an infant, " If thou believest
with all thy heart, thou maj^est" be baptized ; and yet these
words are strictly applicable to all who may ask for baptism.
Thus we see that infants cannot receive christian baptism,

132 HIDDEN WISDOM FOR HIDDEN ONES.

inasmuch as they cannot believe ; for baptism without faith
is no less a contradiction than would be baptism without
water ! Circumcision did not require faith in the child ; a
great difference indeed — enough, verily, to make them very
different things. Besides, circumcision was a national sign,
and as Christianity has no national sign, and can never
become national in the true sense of that term, baptism did
not come in the place of circumcision, but came from
heaven as a Church rite, and not as a national mark. And
there is just as much difference between baptism and circum-
cision as there is between Church and nation. This untenable
notion serves often as a pretext for sprinkling infants !

It is with regret that we now take our leave of these
Ephesian brethren. We have obtained, through their doc-
trine and exposition of Christian life, such strong fellowship,
that we feel some comfortable assurances that we old Bap-
tists of the nineteeth century may be some of the " other
sheep " which the Lord said He must also bring, especialby
™s we have some experimental knowledge of having been
brought, as were the Ephesians.

Suppose that some ancient orthodox brother, in taking
his leave of these Ephesians, and while traveling from
thence to Phillippi, had fallen in with an Arminian teacher,
contending for the apostacy of true believers, and, after
much disputation, had been told that Paul had lately writ-
ten a letter to the Church at Phillippi, and that they had
mutually agreed to go thither, and learn as to whether he
had said anything .on the subject of their disputation,
mutually agreeing to abide by what he had written ; and on
their arrival had inquired promptly for the epistle, and on
reading the fifth verse of the firs't chapter, would not the
controversy have been plainly decided between these dis-
putants ? " Being confident of this very thing, that he who
hath begun a good work in you will perform it until the day

HIDDEN WISDOM FOR HIDDEN ONES. 133

of Jesus Christ." Paul not only teaches the doctrine of
the final perseverance of the saints, but also declares his
confidence in it. We have this doctrine written out in all
our Church books, as an article of faith, and we preach it
constantly from our pulpits.

The apostacy of saints, as taught by some Arminians, is
a most nauseating dose. Who can take it, and afterward
accredit the word of God ? " They shall never perish,"
says Christ. If they do, in what will they perish ? In
eternal life ! No one shall pluck them out of my Father's
hands. If they finall}'- fall away, from whose hands are
they rplucked? From the Father's. By grace are ye saved ;
if not saved, where is the failure ? In grace ! If grace fails,
through whom does it fail ? Through Christ ! Grace can
only operate through Christ, kept by the power of God
through faith unto salvation. If this safekeeping fails, by
whose power will it fail ? Or to whom shall we ascribe
this lack of power ? To God ! If they be separated from
the love of God in Christ Jesus, by what power or means
shall it be done ? Paul sa}Ts there are none, and yet Ar-
minians tell us of many ! They say, contrary to Paul, that
things present, or things to come, may and do separate
believers from the love of God which is in Christ Jesus.
But the love of God in Christ is in divine association with
all spiritual blessings given to saints in Him, and a failure
would be through all spiritual blessings ! Enough to know
then, that the perseverance of the saints is of God. The
doctrine of Paul ascribes it to Him. For instance, when
carnal professors fall awa}-, he saj-s, "Nevertheless the
foundation of God standeth sure, having this seal, the Lord
knoweth them that are His," teaching us therein that all
who rest on the foundation which God has laid in Christ
will never apostatize — that as long as the foundation stands
sure they will be safe.

134 HIDDEN WISDOM FOK HIDDEN ONES.

It is truly lamentable to see how the public mind is
hardened in regard to great Bible truths. How shall we
disabuse it, seeing that they have Moses, the prophets, and
the evangelists? Can we teach plainer than they? No.
It remains only for us to teach their teachings, to preach
their written revelations, to cry aloud, and spare not the
errors of our da}'. The Lord requires us to preach and
teach His word. When men say that God's plan of preach-
ing is deficient, let us show it, and contend earnestly for it;
and give a full exposition of it. When they preach the
heresy of apostacy, let us show the sure foundation of
christian perseverance. Thus let us deal with all the errors
with which we may meet. Thus far we proceed in full fel-
lowship with the Phillippians, having perfect agreement
with them in the great doctrine of the final perseverance of
the saints.

Our fellowship for the Phillippians will appear in other
particulars : There is a text in this letter which is often
divided by quoting only one-half of it ; and is grossly per-
verted by Arminians by wresting one part from the other,
as it can only in that way be Arminianized. " Wherefore,
my beloved, as ye have also obeyed, not in my presence
only, but how much more in my absence, work out your
own salvation with fear and trembling, for it is God who
worketh in you, both to will and to do of his good
pleasure."

Christians are the subject of this address, and not unbe-
lievers, as manjr teach. Besides, we have full fellowship
for both parts of the text. We believe, just as the Phillip-
pians were taught and believed, that God works in the heart
of the believer both to will and to do; and then the christian
works this out with fear and trembling. Thus do we fully
agree with them in the doctrine of good works. That the
will to do them, and the power to perform, are, in this way,

HIDDEN WISDOM FOR HIDDEN ONES. 135

both of God. In other words, "fruits of righteousness,
which are b}r Jesus Christ, unto the praise and glory of
God," and not to our Arminian credit.

We also agree with them that it is right to communicate
again and again with brethren in distress by sending them
pecuniary relief, just as they did without any adventitious
institution for that purpose. That this is a Church duty,
and should be performed in the Church. And our want of
fellowship for missionary institutions, based on accumulated
funds, does not deprive us of the fellowship of these an-
cient brethren who performed this duty in the Church, and
in the Church only. Let us take earnest heed to this exam-
ple of these " other sheep" brought in by the Lord, lest we
be found out of agreement with them, by neglecting this
important christian duty.

Although there may be some like ourselves, who, as a
matter of choice, never receive any pecuniary considera-
tions for preaching, yet we desire to see fruit abound to the
credit of brethren, by their communicating freely to the
wants of others.

Like these Phillippians, our fellowship is in the Gospel.
/We old Baptists affirm fellowship of nothing else. We
must have fellowship in the Gospel or not at all. A king
himself, were he to join one of our Churches, would have
to come up to the heights of this fellowship, not down to it,
before we could openly acknowledge him as a brother in
Christ. Fellowship in the Gospel excludes all isms, all
hurtful carnalities. This fellowship is of God ; hence Paul
prayed for it, as an old Baptist does, knowing that no other
kind will secure union and oneness in Christ. Hence, the
low estimation put on fellowship in the modern institutions
of our day. As the Phillippians were safe without them,
why should we value them as do so many at present?
They seem indeed, to seek fellowship in such things

136 HIDDEN WISDOM FOR HIDDEN ONES.

rather than in the Gospel itself! Is the Gospel so defective
as to require us to go out into other things in order to
maintain a christian union and fellowship ?

We, therefore, do not acknowledge anything binding on
us which has been introduced on human authority; and
strange to say, that in contending earnestly for fellowship
in the Gospel, and in the Gospel only, we have lost the fel-
lowship of all Missionary Baptists ! With which of the
two should we prefer to have fellowship, the Phillippians or
Missionary Baptists ? Our doctrine and practice assuredly
resembles the former more than the latter. What a specta-
cle, in the present day, to see a people admitting and
receiving nothing but what is taught in the Gospel, nothing
but what is therein enjoined as duties, and preaching noth-
ing but what the Lord has commanded, having fellowship
in the Gospel. Who are they ? The people of the Lord,
created in Christ Jesus unto good works which God has
foreordained for them to walk in. These are they who
abjure all other modes of working which have been institu-
ted on human authority. Thus, brethren, we have fellow-
ship with the Phillippians in the Gospel. Eighteen hundred
and fifty-six years have not changed the principles of this,
blessed fellowship, nor will the world's allotment of years
alter it !

How well we could have agreed with these Phillippians in
receiving the declaration of the Apostle : That he wanted,
above all other considerations, to be found in Christ, not
having his own righteousness which is of the law, " but
that which is through the faith of Christ, the righteousness
which is of God by faith." This is what we call imputed
righteousness, for if it be of God by faith, it is not of our
works. Hence, it must be imputed by the Lord. Therefore,
"blessed is the man unto whom the Lord imputeth right-
eousness without ivories." Did Arminianism ever conceive of

HIDDEN WISDOM FOR HIDDEN ONES. 137

such a thing? Does it not, in its blindness, call it "impu-
ted nonsense ?" Christ brought in, by His obedience to the
law, a righteousness which we are taught to receive by
faith, and not to expect to get it by works of righteousness
on our part — "not by works of righteousness which we
have done." How many preach a Saviour, who do not
preach a Saviour's righteousness, by which the sinner is
justified.

SECTION 6.

PAUL PROVES THE SAME IN HIS LETTER TO THE COLOSSIANS.

Having established our fellowship with our Phillippian
brethren, we will now, spend a while among the " other
sheep " which the Lord brought in at Colosse. Paul's letter
to them, of course, constitutes the basis of our agreement
with them. This letter settles a great question, a vexatious
one, which has grown out of the subject of slavery ; which
now agitates, perplexes and divides the religious world, and
is more anxiously and painfully felt in the United States
than in any other country.

It was at Phillippi that the great question of perseverance
was settled ; and we may as confidently appeal to this letter
for a decision of this one, so universally mooted.

One great principle of the Gospel, so much respected and
maintained by the Old Order of Baptists is that the Gospel
does not interfere with the civil enactments, rights, or insti-
tutions of any people. No people have a greater aversion
and horror of an union of Church and State than they ; and
they equally despise that affected sanctity which objects to

138 HIDDEN WISDOM FOR HIDDEN ONES.

things plainly and undeniably tolerated by Apostolic teach-
ing, and practiced by these Colossians. They " were saints
and faithful brethren in Christ," translated from darkness
into the kingdom of Christ. Thus do we prove their chris-
tian character before we take their example for the rule of
our conduct in reference to the agitated question of slavery,
This Church, like many of ours, was composed of " mas-
ters " and " servants," and their relations to each other were
just such as we insist on in the present da}'. We regard
ours as servants in earthly things onby, leaving them free
to serve the Lord according to the dictates of their con-
sciences.

The Greek words 01 douli signify servants, captives, in
the fullest sense of these English ones ; especially when
joined with tous idious despotas, leave no chance for quib-
bling. Even the modern heretical pliancy of Greek will
admit of no other signification but master and slave, or
servant in the sense of slave. 1 Tim. vi, 5. In Colossians
for masters, we have the words oi kurioi, which literally
signify masters, proprietors, possessors, etc., which are
strong English words. But some may claim another rend-
ering, and say that they mean also fathers, husbands, and
the like, for instance, proprietors of hired servants. But
the word despotas, used in regard to the same subject in
Timothy, will not admit of any such interpretation. Des-
potes, in the singular, here means property, the possessor
or master of slaves, admitting of no such latitude of mean-
ing as in the other instance. If the relation of master and
slave is not mentioned by the Apostle, we need not attempt
to form any doctrine or practice from his writings ; to give
up this plain teaching of his letter would be little short of
giving up the Apostle himself as ateacher of modern chris-
tians. But he is alike regarded by us as an Apostle and a
teacher in all our Churches, to the exclusion of those wdto

HIDDEN WISDOM FOR HIDDEN ONES. 139

pervert his words, or will not be governed by his authority.
To what extent was slavery tolerated by Apostolic teach-
ing ? In a political sense, just as far as it existed ; and in a
religious way, just as long as the following principles are
maintained : " Masters, give unto your servants that which
is just and equal, knowing that }re also have a master in
heaven." " Servants, in all things obey your masters ac-
cording to the flesh ; not in eye service, as men pleasers,
but in singleness of heart, fearing God." Here we have
the relative duties of master and slave set forth, plainly
teaching both how to conduct themselves towards each
other. The master is to be governed by religious conside-
rations, in rendering to his servant " that which is just and
equal." This involves every duty of kindness, protection,
of clothing, feeding, and providing for in sickness, and in
old age. Servants are directed to obey their owners, to
serve them faithfully, not as serving men only in the per-
formance of these duties, but also the Lord, intimating
that such duties were acceptable unto him, as well as the
master — that both the Lord and the owner of the servant
were served in this obedience — that it was not orily unto
men. Besides, may we not further infer from this that
there is a special providence in the relations of master and
servant, which the Apostle, with the light of inspiration,
recognized and provided for in teaching the duties of the
one to the other mutuall}' ? Had it been otherwise, he
doubtless would have condemned slavery as a vice among
these Colossians. Who shall then lay anything to the
charge of the slaveholder ? Not the Lord, unless he vio-
lates the duties enjoined by the Apostle. Who shall lay
anything to the charge of a slave because he is a slave ?
Not the Lord, unless he fail in his duties to his master.
Hence, both can meet together in the church as brethren in
the Lord. The Lord does not judge them in their outward

140 HIDDEN WISDOM FOR HIDDEN ONES.

relations to each other. He is no respecter of persons.
Here all things are leveled, as far as grace, mercy, and
truth prevail. Outward distinctions may seem great with
us, but not so with the Lord. Slave holders, with some
honorable exceptions, forgot that they had a master in
heaven, and carried slavery far beyond the Bible platform,
hence ensued the severe chastisement of the Lord, and we
are now bound to regard our servants as freed men in the
Providence of the Lord, and to treat them kindly and put
no impediment in their way.

As I have alluded to the Providence of God in relation to
slavery, I will now extend the subject a little. In the first
place, I will give an example of the mysterious yet recog-
nizable way of the Lord, for many years past, in bringing
in his elect from Africa. Remarkable indeed is the man-
ner in which Ethiopia stretches " out her hands unto God."
Psalms 68, 31.

The declaration of Christ, " Them also I must bring,"
embraces all His " other sheep " in this distant, barbarous
country. The Apostle said the Ephesians were " far off,"
but these, humanly speaking, were further off; j7et neither
were too ufar off" to be " made nigh by the blood of
Christ," as the following example proves :

Afar off in African darkness dwelt a little girl, six or
seven years old, with three linear scars on each cheek,
the marks of her tribe, and the signs of her heathenish
state. She was one of God's elect, one of the " other
sheep " which Christ said He must bring. How was she
brought ? She could not believe on Him of whom she could
never have heard in her own country and language; nor
could she have heard without a preacher; but observe,
she was brought to a preached Gospel by a Divine Provi-
dence, which operated through slavery as a subordinate
means.

HIDDEN WISDOM FOR HIDDEN ONES. 141

A slaver anchored near the hut of her family; select
men were sent ashore ; one of them kidnapped her ; thrust
a pocket handkerchief into her mouth to prevent her cries
being heard, and took her forcibly off to the ship. In
due time, in company with others, she was offered for
sale in one of the slave markets of Virginia, and was pur-
chased by a planter of that State. There she soon learned
our language, and in early life acquired a knowledge of
the leading truths of Christianity. The Lord opened her
heart as in the case of Lydia, and she attended to the
things which she had heard and learned, and in early
womanhood gave pleasing and satisfactory evidence that
the Lord had called her to be a saint.

For seventy years afterwards she persevered in the
way of holiness, giving all that time, evidences of her
"holy calling," and of her being one of the "other
sheep," which Christ said He would bring into His church-
fold. "I know them," said the Saviour. He knows them
in their day and times in Africa, as well as in England
or America. He will as certainly bring them in as if
they were born in either of these christian countries. His
foreknowledge and predestination has the same connec-
tion with them in their calling and justification that it
has with those in the most enlightened christian countries.
I need not insist on this particular example, for there
are doubtless thousands of others.

Thus you see that the relation of master and slave
secures to the poor benighted African a dwelling place
among christians, and at the same time prompts men —
let their motives be bad as they may — to kidnap them
and bring them to the United States where they hear and
learn the truths of the Gospel.

I am aware that I have arrived at a very critical point in
my subject. Some will say that if the Lord brings such

142 HIDDEN WISDOM FOR HIDDEN ONES.

great good out of the slave trade, why oppose it? So
might one of Christ's disciples have said, if the death of
Christ be necessary to the salvation of his people, why op-
pose or condemn His crucifiers ? Let us do evil that good
may come ! Not so, by any means. But we may contem-
plate, admire, and speak of the good which the Lord brings
out of evils, which take the certain way of His permissive
providence.

How important, brethren, that we should teach our ser-
vants the truths of the Gospel, and let them have all the
benefits of evangelical preaching, believing, as we do, that
the great design of this providence about which I have been
treating, is to bring in God's elect among them, as I have
before stated. This I confess has reconciled me more to
African slavery heretofore, than any other considerations
whatever ; otherwise I should have felt very different about
it. And after they are brought in, through a sanctification
of the spirit, unto a belief of the truth, let us treat them as
brethren in our churches ; and out of them — I mean in our
outward relations to them — according to the plain exhorta-
tion of the Apostle : " Masters, give unto your servants
that which is just and equal, knowing that ye also have a
Master in heaven." After all, we must confess that ser-
vants suffer occasionally under christian masters. But this
is only in particular cases, for we can say that no minister
or member of our church can treat his servants much amiss
without a loss of his christian character. Positive cruelties
and reprehensible privations should not be tolerated by the
churches. Who can have full fellowship for his brother
who treats his slaves cruelly ? I cannot. Our ministers
would do well to give an exposition of these duties more
frequently. There are many masters as well as servants,
who might profit by faithful preaching of this kind.

To return : I find that my remarks have involved the

niDDEN WISDOM FOR HIDDEN ONES. 143

profoundly notorious subject of an All-wise Providence,
in its connection with the evils of this world. Therefore, I
will discuss this part of my subject more fully hereafter.
It is necessary to pursue the subject of Divine Providence
some further, lest it may be inferred from my general re-
marks on the subject of the bringing- in of the " other sheep"
from among the Africans, that the slave trade was right in
se, and should be continued for that subserviency. All this
admits of an easy explanation, according to similar exam-
ples recorded in the Bible. The conduct of Joseph's breth-
ren was overruled in like manner. The crucifixion of
Christ is a most remarkable example, for it is plainly re-
vealed that that occurred according to the determinate
counsel and foreknoivledge of God. Hence, may we not
infer that all the mal-treatmentj such as imprisonments,
stripes, persecutions, and martyrdoms of the followers of
Christ, which have followed that great event were also ac-
cording to the determinate counsel and foreknowledge of
God! And that all such things will take the same way as
long as the world stands. There are, I admit, two things
which, although true, are hard to reconcile, as has been be-
fore said by a good writer :

1. That God is not the author of sin.

2. That God permits sin.

One is no less true than the other. He does not tempt
to sin, nor does he prevent. Were it His pleasure He could
have hindered it, but He permitted Adam to sin, and yet
if e could have restrained him as He did Abimelech. Gen.
xx, 6. He permits it in His providence. Acts, xiv, 16.

God is holy, and nothing but what is good and holy can
proceed directly from him. Yet He permits both nations
and individuals to sin, and their sins are overruled in His
providence, often in a visible manner in the production of
our greatest good. This overruling of sinful deeds may be

144 HIDDEN WISDOM FOR HIDDEN ONES.

regarded as the direct work of the Lord, while the acts
themselves are simply permitted by Him, and pertain to
His permissive providence. Acts ii, 23. It was as fully
determined in the counsel and foreknowledge of God that
there should be a traitor Judas as an evangelist John ; a
wicked Simon as an holy Paul ; false as well as true teach-
ers ; opposers as well as lovers of truth ; and anti-christian
powers as well as christian ones !

Thus we see that neither good nor evil take the ways,
as some suppose, of chance in this world, but those of a
complex providence which no man can comprehend ; for
God's providence, like Himself, is incomprehensible. But
we must learn to make a broad distinction between the sin-
ful act of the creature and the permissions of it by the Lord.
His permission evidently relates to good, but the creature's
act is in relation to sin.

The nrysterious subserviency of evil deeds in producing
good in the providence of God is as apparent as the result
of good deeds ! The greatest blessings which any have
realized came through the "hands of wicked men!" The
greatest temporal blessings which Jacob ever received were
obtained through the sinful conduct of Joseph's brethren !
And the greatest dispensation of Gospel truth which the
world has ever had was the result of cruel and 'wicked per-
secutions ! So that truth's greatest triumphs have been at
the martyr's stake, and faith's greatest strength has been
developed amidst fiery trials ! Well may we say that He
who gives strength of faith also permits fiery trials. Further,
that these fiery trials came to the christian according to
the determinate counsel and foreknowledge of God, and
must therefore come indirectly in a way of mere}' — trials
which God in His merciful providence will overrule for the
good of all true believers.

But the reader must not conclude that we believe that we

HIDDEN WISDOM FOR HIDDEN ONES. 145

should do evil that good may come. The Lord forbid that
we should. Therefore, we will not justify the kidnapping
and enslaving of Africans, because the Lord has in His
gracious providence made it subserve his purposes of mercy,
grace and salvation to thousands of them, anymore than we
would justify them who took Paul a chained prisoner to Rome,
or those who persecuted the early disciples, and thereby
caused them to go forth and preach the Gospel everywhere.
The spiritual way of the Gospel on earth, in the ingath-
ering of the " other sheep," let them be of whatever people
they may, is the way of Christ in the affair. " Them also
I must bring," says the Lord. And this bringing of them
involves many strange and incomprehensible providences ;
for the hand of the Lord is more decidedly in this work
than Armmians ever conceived of. How deep, how dark
the unsolved problem of this permissive Providence ! None
have brought it within the ken of finite mind. The Apos-
tle anticipated human perversions, of his teachings on this
subject, and anticipated the sayings of his opposers, as
follows : Why doth he yet find fault ? Who hath resisted
His will ? Shall we do evil that good may come ? Shall
we continue in sin that grace may abound? But he
says, " God forbid." And may I not ask, shall we deceive
our fathers as Jacob did ? Shall we act as did Joseph's
brethren? Shall we crucify the Lord afresh? Shall we
persecute his disciples ? Shall we engage in the sins and
cruelties of the slave trade ? To all of which we reply,
" God forbid." Some, in our day, by perverting or misun-
derstanding what I have written, may ask these latter
questions just as Paul's opposers did those of him.

If we cannot explain and reconcile all these things, we can
learn our plain duty in regard to them. To abstain from
all evil, to avoid sinning as far as possible, and to be zeal-
ous of good works.
10

146 HIDDEN WISDOM FOR HIDDEN ONES.

The Colossians were, the Apostle says, some of the elect,
some of the " other sheep " then brought in by the Lord,
and he exhorts them to perform good works ; and he ex-
horts them as the elect, intimating thereby, that as such
they were qualified for doing works of practical godliness.
Like the Colossians, we have fellowship for servants as
brethren in the Lord, and many of our churches, like
theirs, abound with members of this kind. And in view
of God's Providence in regard to them, their relations to
us as servants, and our obligations to them as brethren, we
should not neglect them, but afford them, as well as uncon-
verted ones, every reasonable opportunity of hearing the
Gospel, and of practising its precepts.

SECTION 7.

PROOF CONTINUED FROM PAUL'S LETTER TO THE THESSALO

NIANS.

Having obtained full fellowship for the Colossians
through the Apostle's letter to them, I will seek for the
same among the Thessalonians.

Let us imagine a few things ; it will not require much
fancy to do so. Suppose that awhile before the Apostle
wrote his letters to them, some one among them had
conceived and propagated the tenets of Campbellism ; that
much confusion and controversy had by that means been
engendered; and that in the midst of these contentions
Paul's letter had been received by them. May we not
easily imagine that they would have examined it care-
fully and inquiringly in reference to the things in dis-

HIDDEN WISDOM FOR HIDDEN ONES. 147

pute: One contending that the Gospel in word only was
sufficient for the conversion of the unbeliever; and the
other that without the demonstration of the spirit it would
not be received. The latter party would have heard this
clause read with great delight : " For our Gospel came
not unto you in word only, but also in power, and in the
Holy Ghost, and in much assurance." No words, no decla-
ration could have been more in point. Those who had
said that it came in word only would have been plainly
contradicted by the Apostle, just as all others are who
say so in the present day ! This would probably have
settled the controversy then forever; for Apostolic au-
thority was greater in the churches at that time than it
is now in assemblies called churches. Men can contra-
dict the Apostle and carry along with them a host of
followers; and, were it possible, would deceive the very
elect. But all have not been deceived; all have not be-
come the followers of false Apostles. Out of thousands
I will mention an individual case :

I knew a man who, in 1827, took and read a religious
paper, entitled, the Christian Baptist, and afterwards Mil-
lennial Harbinger. An article appeared in it subversive,
in its import, of Christian experience. This he saw, read,
and felt, and stated at the time to the agent of the paper
that he had no further use for it, and wanted it discon-
tinued. That which contradicts the Christian's experience
cannot be agreeable to him. Not a single Thessalonian,
after the reception of Paul's letter, could have tolerated
the tenets of Campbellism, and, like the man in 1827,
would have repudiated the Christian Ba-ptist. The Gos-
pel came not to that man in word only, but in power and
demonstration of the Spirit. His heart, like Lydia's, was
opened for the reception of it. He had felt its spiritual
power, and realized in his soul that it was the power

148 HIDDEN WISDOM FOR HIDDEN ONES.

and wisdom of God unto salvation, and not the word
only in the letter to the natural understanding. No, he
did not so learn Christ nor his Gospel. Had he received
the Gospel in word only, he might then, like thousands,
have given up his experience, and the Bible also, for the
Christian Baptist. But having an inward witness oppo-
sing it, and a surer word of prophecy, he was able to
withstand "the wind of doctrine" which he then encoun-
tered. To the praise of God's grace, he was enabled to
receive, believe and maintain the truth " through a sanc-
tification of the spirit." Thus is the Christian's faith the
gift of God, the product of His power, and not of "the
wisdom of men." This faith which is the fruit of spirit,
secures the soul against all such delusions ; and the plain
letter of the inspired teacher furnishes positive proof in
support of the same. Thus, with a few pebbles gathered
from the crystal stream of truth, we may vanquish all
the Goliahsof Campbellism.

But, alas ! the Campbellite is as far removed in his state
from our teachings, as we are from his ; for the natural
man receiveth not the things of the spirit. And while our
expositions are foolishness to him, his tenets are heresy to
us. Whence this difference ? We say with primitive chris-
tians that we have nothing but what we have received.
Though we differ with the Campbellite friend, we do not
boast as though we had made ourselves to differ from him.
We sympathize with him in his fleshly errors, and recom-
mend Paul's letter to him, that he may see how these " other
sheep " were brought in ; how Paul knew their election of
God ; how they believed the Gospel through a sanctification
of the Spirit, and how plainly it is said not to have been
received in word only. So that, if they are unwilling to be
taught by an Old Baptist the same things in the 19th cen
tury, they ma}' go back and learn that which was taught in

HIDDEN WISDOM FOR HIDDEN ONES. . 149

the first century, for which we have full fellowship, and
constantby teach. Thus, brethren, we have full felloAvship
with the Thessalonians if not with the Campbellites and
other Arminians. Though the church be distant and the
age remote, yet the fellowship is good — it is of the same
power — of the same spirit — of the same assurance.

I do not design to give offense, unless it be unavoidable,
in contending for the faith once delivered unto the saints ;
in that event I must abide the consequences.

How did Paul know the election of these Thessalonians ?
By a sign which the Campbellite does not acknowledge, the
going forth of the Gospel in power, in the Holy Ghost, in
much assurance. This he ignores, and it cannot be a test
of any one's election with him; but with us it is. When
any one gives reliable evidence of having received the Gos-
pel in this way, we recognize his election of God.

The way of election which the Gospel took among these
Thessalonians, is either ignored or denied by all Arminians,
though plainly taught by Paul, both in word and example.
So that, we cannot get fellowship in this church without
fellowship for the doctrine of election, even the doctrine of
a choice from the beginning. The Apostle taught these
primitive christians that they were chosen unto salvation
from the beginning;. that they became believers through a
sanctification of the Spirit ; and that he was bound to thank
the Lord for them. Thus do we teach and act. We alwaj-s
feel bound to thank God for the manifestation and fellow-
ship of His elect. This fellowship, alas ! takes not the way
of Arminiauism; how can it, according to Paul's letter now
under consideration ?

150 , HIDDEN WISDOM FOR HIDDEN ONES.

SECTION 8.

TIMOTHEUS, TITUS AND PHILEMON ADD THEIR TESTIMONY.

Just after having had a pleasant and instructive interview
with the Thessalonians, by means of the Apostle's letter
to them, I met, so to speak, with three orthodox ministers :
Timotheus, Titus, and Philemon. Knowing that each of
them had received letters from Paul, I determined to inquire
particularly of them about the " other sheep " which Christ
said he must bring. Timothy said that they were saved,
and called with a holy calling. I asked if this was done as
the Arminians say, according to their works ; and he re-
plied, not according to their works, but according to God's
own purpose and grace, given to them in Christ Jesus be-
fore the woj-ld began. This he said was " a form of sound
words," which all teachers should " hold fast." Titus then
said, also, it was not by works of righteousness which they
had done, but according to the mercy- of God the}r were
saved, " by the washing of regeneration and renewing of
the Holy Ghost." And that these things should be con-
stantly affirmed, especially that all believers should " be
careful to maintain good works."

Timothy further said, that all preachers should " study to
show themselves approved unto God workmen that need
not to be ashamed rightly dividing the word of truth." I
then inquired about theological schools, and he said that
the King in Zion had said nothing about them, and that
there were none in his church or country ; and that He had

HIDDEN WISDOM FOR HIDDEN ONES. 151

not directed any to be instituted for the bringing in of the
" other sheep," or " the remnant according to the election
of grace among the Jews." That the " hidden wisdom "
which God ordained for the glory of His spiritual Israel
could not be taught in schools ; and the plain command-
ment Was tO SEARCH THE SCRIPTURES, TO PREACH THE WORD ;

and that God — not the schools — would give the demonstra-
tion to His hidden ones.

Besides, he said many things about the qualifications of
bishops and deacons, all of which I knew had been read and
approved in our churches, whether we have complied with
them or not. Let us examine ourselves according to them,
and see if we can in that way prove ourselves to be bishops
or deacons. They furnish a proper standard. We judge
no man, let him thereby judge of himself. Nor does this
qualification require the appendage to the name of M. A.,
D. D., or L. L. D. These letters may be of great import
elsewhere, but we prefer in the church of God, the words
servant, faithful steward, watchman, one taught and called
of the Lord.

I further ventured to ask a few questions about the eter-
nal life which Christ said he would give to his sheep. Timo-
thy replied : God only hath immortality in the full sense
of the term. He has this attribute in a sense which no
creature has, neither angels nor saints. They are endowed
with eternal life, and in that life are immortal ; they take
on immortality through the eternal life which Christ gives ;
but this immortality does not pertain to them as it does to
God Himself, but is derived. All life, except the life of
God, is derived from Him. In Him are life and immor-
tality, in a sense different from all other beings. In that
sense He only hath immortality. No soul ever did or ever
can possess immortality as does God ; but He can create
the soul and endow it with eternal life, and thereby impart

152 HIDDEN WISDOM FOR HIDDEX ONES.

immortality to it ; and in the same way will the body itself
put on immortality in the resurrection. Hence, in a Parke-
rite sense, in regard to immortality, we had just as well
contend that the body is uncreated and eternal and a part
of God, as that the soul is !

Having retired from the feet of these teachers, I find
myself among the Hebrews, and as Paul's letter to them
did not refer to the "other sheep" which Christ had else-
where, but to the "remnant," according to the election of
grace amongst the Jews, I inquired for the " one fold,"
wherein both Jew and Gentile are one. They were both
to hear the voice of Christ through the same spirit ; were
to receive the same life and change of heart ; and in that
way to become one in Christ, and sheep .of " one fold."
This seems like owning a King in Zion, and like reducing
all things to one Lord, one faith, and one baptism. This
must be done if there be but " one fold and one Shepherd."
Of this one fold and one Shepherd, I will treat in my next.

SECTION 9.

PROOF SUMMED UP.

Christ not only said that he had " other sheep " which he
must bring, but also that he knew them. " I know mi-
sheep," said the Saviour. This declaration implies a pecu-
liar knowledge of them, which must be contra-distinguished
from his knowledge of all creatures. In what sense then
did he know them ? In the manner for which we earnestly
contend. in the present day. .1 will now adduce the proof:
He knew them among the Romans, as they were embraced

HIDDEN WISDOM FOR HIDDEN ONES. 153

in the Father's predestination to be conformed to the image
of the Son. Had he foreknown all according to his predes-
tination to conform them to the image of His Son, then the
doctrine of Universalism would be true. Hence his knowl-
edge of His " sheep " is strikingly peculiar, as in the present
instance, and no less so in others which follow.

How did he know them among the Corinthians ? He said
he had " much people " at Corinth, before he manifested
them to Paul. They were his unbrought sheep ; he knew
them as such, and in that peculiar knowledge were distinct
from all other Corinthians.

The same may be said of the Galatians ; Christ knew who
were the heirs of the promises of the Gospel, while they
were in their figurative minority. And as all the Galatians
were not heirs, this peculiar knowledge embraced only such
as were.

This knowledge becomes synonymous with the election
in the case of the Ephesians. They were chosen in Christ
before the foundation of the world. And yet this did not
give him a more distinct knowledge of them, than that
which is signified in the other expressions employed in re-
gard to the Romans, Corinthians, or Galatians. The words
"chosen in Him" are used, which imply a personal knowl-
edge of them very clearly, and so do the other terms when
understood.

The Phillippians were doubtless the " sons of God," in
the same sense.

The Saviour speaks, by the Apostle, of the Colossians
"as the elect;" and their election bespeaks his full knowl-
edge of them.

The Thessalonians were " chosen unto salvation from
the beginning;" and they must have been personally fore-
known. Besides, all these were given to the Son by the
Father ; and is it not impious and absurd to say that he did

154 HIDDEN WISDOM FOR HIDDEN ONES.

not foreknow them individually, nor their number collec-
tively ! This is the doctrine which we maintain, in regard
to Christ's knowledge of his people; and as it has been so
plainly set forth by the Apostle, why blame us for preaching
it ? The reply we make is, because it subverts so many
popular systems !

Christ knew them and gave his life for them ; redeemed
them " from all iniquity," and secured to them all spiritual
blessings.

My text further says, "They shall hear my voice." The
natural man asks how ? Let the word of God answer :
"Whom he predestinated, them he also called." Will not
the dead hear when Christ gives life? "I give unto them,
these sheep, eternal life." In that life they hear his voice.
In that life, the Romans were called and were brought in.
This is what we, in the nineteenth century, regard as an
effectual call. A work of the Lord which many professing
Christians affect to despise, and even ridicule. How could
Paul, or the Romans have despised or ridiculed the Lord's
effectual call, as we term it ? The remembrance of Jerusa-
lem and Damascus would sooner have passed from his
memory than this gracious call of the Lord ; nor could the
Roman Churches ever have become unmindful of it. They,
like Paul, heard the voice of Christ, not with natural, but
with circumcised ears. In this instance the voice of the
Saviour was heard only by the predestinated ones. In the
next, by the "much people" at Corinth, and by them only,
and it is there called a " demonstration of the spirit," the
still small voice of truth pervading the whole soul in the
power of the -Holy Spirit.

The Galatians began in the Spirit, by hearing the voice
of Christ. The Ephesians through the quickening of the
spirit. The Phillippians by the Lord working in them,
both to will and to do of his good pleasure ; and the Colos-

HIDDEN WISDOM FOR HIDDEN ONES. 155

sians in their deliverance from the powers of darkness, and
their translation into the kingdom of God. The Thessalo-
nians undeniably " through a sanctification of the Spirit."
Thus did these "other sheep" hear tbe voice of Christ
according to the different modes of expression, as just
cited, meaning in every example the same thing — the hearing
of the voice of the Son of God inwardly, mystically, effec-
tually. Christ never brought one of them without this ;
we had as well speak of an individual being brought from
England to the United States without his leaving that
country, as to say that one of these other sheep was brought
in without hearing the Saviour's voice, in this sense, stated
in diversified ways, and yet the same in principle and effi-
ciency.

He that has heard the voice of Christ has also in the
same spiritual way heard the thunders of Sinai ! has experi-
enced a sense of the wickedness of his heart, and the curse
of sin ; has mourned over his sinful state and repented of
his sins, and found relief in Christ and in Him only.

"And they follow me," says the Great Shepherd. This
is a practical sign of their having received the gift of eter-
nal life, and of their having heard his voice. Brethren,
have we this sign ? We claim fellowship in doctrine, have
we fellowship in this practical characteristic ? This we
must examine into according to the one fold, and the one
shepherd. In the conclusion of my last, I was further off
from this subject, the one fold and the one shepherd, than
I supposed, hence I will have to defer it until my next.

As the}r are all brought by the same spirit, the same gos-
pel, and according to the same predestination, choice and
election, if I maintain the apostolic doctrine, I shall not have
to treat of but one fold and one shepherd. But the world
perplexes us with many. Many are constantly trying to
climb up some other way into the fold. And the very

156 HIDDEN WISDOM FOR HIDDEN ONES.

things which the Apostle has disowned and repudiated, are
emplo3red as a means of doing so.

Suppose an individual having a great interest at stake,
and were to tell a good counselor that his only plea was
based on enactments which had been positively vetoed by
the Governor of the State, or by the President of the
United States. Would that attorney undertake a case of
the kind? And when our souls' highest interests are predi-
cated on things which the Apostle has repudiated, how shall
we maintain them? How many say in contradiction to
Paul, say it is of him that willeth and runneth ? How
shall we defend a claim to Heaven based on such a decla-
ration ? Others say, it is in some way by works of right-
eousness which we have done ; hence that claim will fail.
The Apostle says " not I," but the Arminian says it is I ?
Again, he says, the natural man cannot understand these
things of the spirit, but some say he can. How shall we
defend such, seeing that whatever the Apostle has bound
on earth is bound in Heaven. But, alas ! alas ! how many
thousands act, as if the things which the Lord has bound on
earth were to be loosed in Heaven !

SECTION 10.

APPLICATION OF PROOF TO THE SUBJECT.

And there shall be one fold and one shepherd. Observe,
Christ speaks as authoritatively and explicitly about this as
he did about bringing in the " other sheep ;" one is as cer-
tain as the other. Hence, we learn that these " other sheep,"
when brought in, belong to one fold only. I mean in an

HIDDEN WISDOM FOR HIDDEN ONES. 157

open manifest manner. Will Christ be shepherd of any
other fold but this one ? If there be two folds there must
be two shepherds, and two flocks ! We cannot, therefore,
treat of but one. Great as were the characteristic distinc-
tions between the Jews and Gentiles, between the Romans,
Greeks, bondsmen and freemen, they all became one in Christ
and the " sheep " of one fold ; and are fed on the one Plant.
" The Plant of renown" The religious and national differ-
ences between the Jews and Gentiles were great and strong,
yet they met together in this onefold, in spiritual agreement
and union ! Where all religious distinctions between Jew,
Greek, circumcision, uncircumcision, barbarian, Scythian,
bond and free, were reduced to a Christian oneness.

To excite a personal interest in this subject, I will remark,
that if we have been brought in by Christ, as some of his
" other sheep," we belong to this " onefold" for there is no
other. How shall we tell, amidst the vast amount of church
agenda as to whether we belong visibly to this one fold or
not ? Only by searching out its signs. These may be
found in the New Testament. They do not justify the dis-
tinctions of Methodists, Episcopalians, Presbyterians and
Baptists. These distinctions cannot be predicated of the
Bible. Thejr have come in from other sources, and greatly
disturb the harmony and peace of the onefold.

The Church, as a bocby, can only manifest its existence by
the signs or outward practices which Christ ordained. No
others belong to this one fold. Believers may be hidden
under Protestant agenda ; and may belong mystically and
spiritually, but not openly and manifestively to it.

We had just as well say that there are two Lords, as that
there are two faiths and two baptisms ! For the word of
God teaches us that there is " one Lord, one faith, one bap-
tism." Yet many kinds of faith and of baptism are advo-
cated and accredited by many !

158 HIDDEN WISDOM FOR HIDDEN ONES.

There is but one head, one spirit, and one rule, and we
had just as well contend for two heads and two spirits as to
contend for two rules or constitutions for this one fold! I
mean in point of consistency.

This one fold is the Church of God. Where is it ! is a
question almost hopelessty asked by many ! They who are
born again, maintain the truths of the Gospel in their ex-
positions of them, employ the ordinances as instituted by
Christ, obey his commandments, and keep the unity of the
spirit in the bonds of peace, when associated together in an
assembl}', constitute a visible church.

Let us attend carefully to these particulars. They are of
God, and deserve our most profound consideration. With-
out them there can be no visible church.

The birth of the spirit is indispensable ; without which
these outward things will be of no avail ; with it their
advantages are too great and useful to be neglected, or to
be superseded by any kind of substitutes.

Baptism. This has been bound on earth, and is bound in
Heaven, and who has attempted to loosen it on earth ? The
sprinkler, I reply ! How presumptuous is that man who
tampers with things bound in Heaven ! To contend for
two baptisms would be as absurd as to contend for two
folds for one baptism. This oneness must be maintained
on earth for it is bound as one in Heaven. Besides, this
one baptism can be received only in the following manner ;
From the hands of a proper administrator, through the
faith of the operation of God, in a burial in, and resurrec-
tion from, the water. Col. ii, 12 ; Bom. vi, 3 ; 4 ; 5. This
is the manner in which these " other sheep " were manifest-
ed by baptism. Not one of them was sprinkled, not one of
them was baptized in their infancy. They belonged to
onefold, and were subject to one Shejiherd; and he enjoined
but one baptism, and gave but one faith, the faith of God's

HIDDEN WISDOM FOR HIDDEN ONES. 159

elect. When baptism is received " through the faith of the
operation of God," it must be the one baptism, which the
one Shepherd ordained for the one fold. No other can be
received in that way. We must preserve with great care in
our teaching the one faith, and the one baptism, or we shall
not maintain the one Lord, nor the one fold. To get
another baptism I will have to go out of this fold in pursuit
of it ; it can not be found in the one fold. I may find it
among the human agenda of the times ; and then it would
not be another, only as it might pertain to another Gospel
and to another fold.

As there is but one baptism it is strange that they who
are inwardly Christians should differ so greatly about it. It
cannot be in consequence v of defective teachings on the
subject in the word of God. Shall that teach us that there
is but one baptism, and then fail to let us know what is that
one baptism ? No, verily, for the latter as well as the for-
mer is so plainly taught, that I think no sprinkler who is
inwardly a Christian can read the teachings of the word of
God on that subject, and feel the answer of a good con-
science. I do not think that the Christian's conscience ever
becomes seared, so as not to respond to plain duties enjoined
by the Lord ; but by crafty devices, the conscience may be
quieted from time to time. Reader, art thou in this condi-
tion ? Grieve not thy conscience, lest you grieve the Holy
Spirit !

I have now to deal with the Achillean heel of our order
of Baptists : hitherto we have been invulnerable at all other
points in our outward agreement with the " one fold " under
consideration. The word association cannot be found in
the evangelical history of the " other sheep" which Christ
brought into the " one fold." The best synonymns may be
found in the words "the unity of the Spirit," " the unity of
the faith." As associations are formed to maintain a com-

160 HIDDEN WISDOM FOR HIDDEN ONES.

munion of the kind expressed by these synonymns, they,
when managed according to the word of God, seem to re-
ceive sanction therefrom. An association, therefore, is not
an institution, but a communion arising out of a general
union on gospel truths and principles. With this definition
of Baptist Associations, I will proceed to defend them, but
not according to any other will I do so. For I am fully
aware that they are liable to great abuses. Christ may
loose his authority in them just as in other institutions !
evangelical procedures may be disregarded by them, and
they may aspire to control the Churches. Besides, they
may devise plans, and expedients on human authority, and
become institutions, so strong in themselves, that the
Churches will have either to submit to their requisitions or
withdraw from them. We had better dispense with them,
than to submit to the like ; there is a great difference between
communion and institution, especially if we say christian
communion, and human institution. OhJ Lord, deliver us
from the latter. It is not uncommon to meet with great
efforts at lording it over them ; but to the great credit of
the Old Order of Baptists, they have more completely sup-
pressed everything of this kind than any other people now
in the world ! What a great institution, with the name of
General Association, have our Missionary Baptists gotten
up ; for which they can find neither name nor precedent in
the New Testament. So that, their " unity of the faith"
must be maintained in their communion according to the
things which they have devised on human authority.

I again repeat that an association based on the word of
God is a communion, and not an institution ; and even
viewed in this favorable light, there is, notwithstanding, a
great contrariety of opinions about associations ; some are
disaffected towards them, some condemn them, while others
approve of them. Their advocates think they see an exam-

HIDDEN WISDOM FOR IIIDDEN ONES. 1G1

pie of them in Acts 15. The Church at Antioch sent mes-
sengers to the Church at Jerusalem in regard to certain
particulars, about which a general understanding was
necessary. We send messengers to one Church from an
indefinite number of Churches, and in conference adopt
such measures as seem best to preserve the general union —
"the unity of the faith," taking great care to observe the
plain teachings of the New Testament. This is more par-
ticularly necessary, from the fact that the one fold under
the one Shepherd exists in many separate bodies, termed
assemblies or Churches. Though divided into distinct
bodies, they belong to the one fold; the gospel union of
which can only be preserved according to the regulations
prescribed by the King of Zion. Of what avail would it
be, in a gospel sense, to maintain a general union in regard
to human institutions ? One chief aim is to correct every
thing by the word of God already revealed, which may dis-
turb the union of our Churches. The example in the
fifteenth chapter of the Acts of the Apostles is aimed at in
our associations ; and everything which does not conform
to it, we endeavor to suppress. It is true that we have no
inspired Apostles, unto whom we may appeal in our cases
of difficulty, but we have their revelations unto which we
may with great confidence, appeal. If it be asked who is
now to interpret the word of God, and decide its meaning
in regard to our difficulties in associations, I will reply,
not preachers only, nor particular members, but the Churches
themselves. Thus, in view of annual difficulties, or things
which may disturb our oneness in faith and practice, we
send messengers from several Churches to meet at a particu-
lar Church, where we get intelligence of the affairs of these
Churches. If any matter of difficulty is communicated,
and if, in the judgment of these messengers, it is likely to

disturb the general union, it should be referred, in all of its
11

162 HIDDEN WISDOM FOR HIDDEN ONES.

details, to the Churches composing such an association, and
let them by their next messengers and letters give their
views, judgment, and discussions about it; or, if the affair
be grievous and weighty, a call might be made on the
Churches to meet earlier. But, says one, suppose the
Churches cannot agree, what can then be done ? Let as
many as can harmonize on the word of God unite ; no
other kind of union will answer. Besides, the Churches
which preserve their union on gospel principles will be sus-
tained by other associations. Hence, we see the importance
of the union of associations, as well as that of Churches.
Thus our general union extends beyond an association to
all the associations in our correspondence. So a union of
correspondence must also be maintained. For this, one
association sends messengers and letters to others, which
are either received or rejected, according to circumstances,
without infringing on its rights further than a preservation
of the union of the associations may require.

Thus, all the while, associations are mere instruments of
the Churches, and not the Churches those of associations.
Churches only can act in associations, and then only about
the things pertaining to the general union ; preachers nor
particular members cannot ; and when the personal leadings
of such, exceed those of the word of God, they become
dangerous members thereof; for, through their ambition,
errors, and lording, great mischief may be done in associa-
tions, as the history of the past proves most grievously!

How were the errors which originated in the seven
Churches of Asia exposed and corrected? By the word of
the Lord revealed to them. How may the errors of seven
modern Churches be detected and rectified '? By the word
of the Lord already revealed. Who shall explain and apply
this correction ? The Churches themselves. How ? By
means of an association ; not, however, to be instituted as

HIDDEN WISDOM FOR HIDDEN ONES. 163

an ecclesiastical tribunal, but merely to be put in requisi-
tion as a medium by which the Churches can confer by
letters and delegates with each other, after having previ-
ously investigated prayerfully and carefully, the existing
deviations. Wherein Pastors are not to rule as lordlings,
nor particular members as dictators. But the whole affair
mu^t be most explicitly referred to The Shepherd of the
one fold. How ? To His revealed word. If that governs,
the King in Zion will rule ; if not, errors through men will
prevail. Things in the latter instance would rest on human
authority, and a human tribunal would be necessary. Just
as man}' of the kind have been established, and are now
appealed to in all matters of difficulty over which they have
jurisdiction. About which the Church of Christ, in its pure
scriptural organization, takes no cognizance ; hence, both
the things and laws to govern them have been instituted on
human authority — an authority which all true Baptists have
ever abjured. This authority is engendered, maintained
and exercised mainly by human organizations added to or
engrafted on. the Church. They then gave free scope to
human pride, ambition, and lording. Look, for instance,
at an Episcopal Arch-Bishop, or Methodist Bishop, and I
may add, even a President of a General Association —
another name for a great missionary institution — and do we
not see that their powers are earthly, and their laws are
human, while the}- affect to discharge greater duties than
the ones required of Paul himself? And if our associa-
tions ever partake of this spirit or conduct, I will most
heartily renounce them, believing, that although when pro-
perly managed, they may subserve the interests of the
general union, they are nevertheless so very liable to abuses,
that I am sometimes almost ready to give them up.

But to return : Before the errors of the seven Churches
of Asia were corrected by the revealed word of God, they

164 HIDDEN WISDOM FOR HIDDEN ONES.

could not have united in an association, in christian com-
munion, but after these corrections they might have done
so. And may not seven Churches, now, by means of the
word of the Lord, with the mind and spirit of Christ, come
together, with an expression of their views, by letters and
delegates ; the former having been made out by faithful
Pastors and brethren in the Churches, and come to a gen-
eral agreement about modern departures ? If not, what
shall be done ? Let as many as can, unite on the revealed
word of the Lord, and appeal to the general correspondence.
Our associational correspondence is jealous of all innova-
tions ; hence, any association that may depart from ancient
Baptist usages will be rejected. Shall we contend for a
union of the members of a Church, and for a union of the
Churches of an association in another way ? This we shall
be guilty of whenever we convert an associational union or
communion into an institution of any kind. Still plainer :
we had just as well presume to enact human rules and regu-
lations for a Church, as for an association. If we endeavor
to maintain the authority of the King in Zion in one, we
must also in the other. We cannot, therefore, go in fellow-
ship with a modem order of Baptists who have instituted
on human authority, an assembly, governed by enactments
of their own, and called a general association. Through
this assembly modern missionary operations are performed
in a manner which Primitive Baptists never practiced. To
this departure from primitive missionism I rejoice to know
there is one exception.

At the present day are there any of the "other sheep"
which have been brought in, and are guided and governed
by the "hidden wTisdom" which God ordained for their
glory ? If so, they belong to the " one fold," and to the
government of the " one Shepherd.'" Let this principle be
once violated, and a common Baptist association at first

HIDDEN WISDOM FOR HIDDEN ONES. 1G5

designed merely for a manifestation of a general union,
may be converted into a modern missionary society, into a
general association for the executing of human plans and
devices of any kind. Besides, on the same authority an
association may resolve itself into an institution of any
kind; for instance, it might do the work of a Methodist
Conference, of an abolition society, or even a Romish coun-
cil ! There is no setting bounds to this human authority- —
if not in conduct, in theory at least, it goes the whole
length, breadth, height and depth of anti-Christ! Tell me,
pious reader, how much human authority we may admit?
What shall be added or subtracted from the word of the
Lord by it? What things shall be thereby changed, and
what things allowed to remain as they are ? Shall we alter
only a few as the Missionary Baptists have done ? or shall
we change them as the Methodists have ? or as the Presby-
terians, the Episcopalians or Catholics ? No. Let there be
one exception. When the great question shall come up in
the future, who were the people in this day of human expe-
dients that made the word of God their only rule of faith
and practice, the candid Church historian will be bound to
record — probably then as much to our credit, as it is now
to our disparagement — that they were the Old Order of
Baptists.

No historian outside of the Waldensian communities
would scarceby have dared to write favorably of them in
their dajr ; but many did so in after times. Thus brethren,
our true history belongs to the future, just as theirs did.
But let us be careful rather to maintain the way of the Lord
than be over solicitous about our history.

Having concluded my remarks on associations, I will
now close the subject with the following suppositions : As
fancy knows no impediments, and can ignore the past as
well as shape the future, I will compromise many centuries

1G6 HIDDEN WISDOM FOR HIDDEN ONES.

and their events, and fancy that, after having spent much
pleasant and profitable time among the primitive Churches,
"where I had often heard Paul, Barnabas, Silas, and Timothy
preach, I had come directly to my own city. Here I gladly
learned there were many christians ; but to my great sur-
prise, that there were mairy varieties of them? Hearing
this, I inquired for those who were like those I had just left.
I soon learned that there wrere great differences among
them, and that I "would have to go among them all and see
and hear for myself. Having performed this duty, I will
give the results in my next, which I hope will be interesting
to the christian reader.

SECTION 11.

OTHER MODES OF WORSHIP, OBSERVATIONS, ETC.

Having learned that there are several varieties of chris-
tians here, I earnestly inquired for the one which most
resembled the primitive brethren I had just left ; when I
was told that one of them claimed for their ministers a
direct succession from the Apostles. This decided my
determination at once to hear one of them first of all. I
accordingly attended their next sabbath meeting. Being
rather late, their service had begun before I entered the
house ; and to my great astonishment I saw the people
seated in boxes, slips, or as I have since learned, provinci-
ally termed pews. Some of the congregation looked around
at me with supercilious surprise when I entered one of
these boxes, with half-open door, and seated myself in it.

HIDDEN WISDOM FOR HIDDEN ONES. 167

Even Mr. Formula, as I afterwards learned was his name,
looked up for a moment from the paper which he was read-
ing. I soon perceived that it was not a transcript oi any
portion of the revealed word of God, but some strange
things which he had written, either on his own authority or
that of his people. He read about episcopacy, — of its
great orthodoxy — of its divine right to change the things
of the gospel or to add things to it ! — of its great strength
in civil law — of its scholastic culture — of its great wealth
and literary strength. He read much about a great South-
ern University, which seemed a very good thing in itself,
but he associated it too close with the spiritual vitality of
the gospel of Chnst, and I began to fear he was reading
about " another gospel." After treating of the great and
vital importance of this institution, he read about Arch
Bishops, Arch Deacons, curates, catechists, catechumens,
chatechisations, beneficiaries, salaries. His reading then
turned on the subject of Puseyism and Pusejdtes ; and he
concluded these strange things by referring to confirmations,
infant baptisms and several other religious anomalies, which
I could not receive in a gospel sense from him ; no, verily,
not even if an angel from heaven had been reading them !
After getting through with these adjuncts, the half seem-
ingly not having been read, he read some fine compliments
about Christ, rather, however, of the Nicodemian kind ; but
still from his great gravity, and apparent sincerity, I hoped
according to the charity of the gospel, that he was better
prepared than was Nicodemus to receive and teach the
fundamental truth of Christianity as was taught to him by
Christ.

Having listened to such a mixing and blending of things —
of civil law and church government — of the "world" and
the church — of gospel ordinances and human institutions — •
of gospel teaching and human learning — of Christ and the

168 HIDDEN WISDOM FOR HIDDEN ONES.

bishop — of the adult and the infant — of riches above and
wealth below — my heart grew worse, and I felt greatly in-
clined to leave, which I did unobserved, as soon as the
minister sat down and another took his place. I left indeed
with a heavy heart, wondering how great and complicated
must be the machinery which carries on the religious affairs
of these people, but still hoping there may be some inward
life among them, greatly as it maybe obscured by the things
which I had just seen and heard. Thus grieved and per-
plexed, I had scarcely passed the shadow of this house
when I heard a great noise in another large building just
before me. Almost unconscious^ I went in, and saw some
standing, some sitting, some kneeling, and others prostrate.
Some were singing, some praying, some speaking in whis-
pers, while loud outcries and shoutings proceeded from
others. The most surprising of all, some of the principal men
seemed to be very anxious to keep up this strange state of
things, in which men, women and children were so zealously
engaged ! !My mind turned to the Bible for a parallel of
what I was looking on, but could recollect of none.
Neither the conversion of the three nor five thousand as
recorded in the Acts of the Apostles afforded one. They
were said to be drunk on one of those occasions, but not
so much on account of the conduct of the hearers, as in
consequence of their speaking in so many tongues, " as the
spirit gave them utterance." " They were amazed, and
Avere in doubt, saying one to another, what meaneth this ?"
Then the mockers said, these men are full of new wine.
There was no confusion — simple amazement and rational
inquiry on the part of those who heard them speak in their
own tongues. Just as we would suppose illiterate men to
be drunk in the present day, who would attempt to speak
to a mixed congregation of English, Germans, Frenchmen,
Italians, Spaniards and Mexicans in their own tongues.

HIDDEN WISDOM FOR HIDDEN ONES. 1G9

The Apostles on that occasion had to speak in more than
a dozen tongues, and no wonder that they who were igno-
rant of the miraculous gifts of the Holy Spirit, should have
concluded that they were drunk. Besides, when they were
afterwards cut in the heart their words were orderly and
much in point, saying " to Peter and the rest of the Apos-
tles, men and brethren what shall we do ?"

Thus I referred these new exercises to the word of the
Lord, which I perceived was not sanctioned by any portion
of it, and felt so much confounded that I left the house. I
was soon told in the street after leaving the house, that they
were a very wealthy, respectable, and devotional variety of
christians ; but that unfortunately they were governed in
their doctrines and external worship by one John, of
Britain, more than b}* the Evangelist, that he has taught
them to believe and speak harsh things about the doctrine
of the Apostles, and even about those who still taught it,
that their religion was very active while it lasted! That it
was liable to great fluctuation, but that it generally acquired
great strength in the fall season ; and }7et, after all, men
and women would frequently loose it, and never find it
during its most favorable season. Yet, he said, neverthe-
less, it must be admitted that they have done much good
notwithstanding their delusions. And many of them are
pious, exemplary christians, serving the Lord with rever-
ence and godby zeal, drawing nearer unto the Lord in their
inward feelings of love, devotion and fear, than they do in
their outward worship. I also learned that they were the
most numerous variety of christians here, and had it in their
power to dispense more loaves and fishes than any others.
Besides, I was told that they had a great official, who pre-
sided over an institution, that gave carnal direction to all
their ecclesiastical affairs !

Just about this time, having gone slowly down the street,

170 HIDDEN WISDOM FOR HIDDEN ONES.

we saw a large assembly coming out of another house, veiy
large, with two towers on the fronting end. I was told that
they were very orderly people, and quite the reverse of
those I had just left. And on hearing that they would hold
one of their meetings at 3 o'clock, r. m., I was much pleased
and felt greatly inclined to attend. I did so. Here I also
found podia or pews ; but a grave looking old gentleman,
perceiving that I was a stranger, kindly invited me into the
pew in which he was sitting, with an assurance of counte-
nance that I was very welcome to the seat. About this time
a select few commenced singing a beautiful hymn in the
gallery, and as the3r were closing the song of praise, I be-
gan to look around for the select few who were to do the
praying, which I concluded would be in conformity with
the singing, but to my agreeable surprise an elderly, venera-
ble gentleman then arose and offered up a solemn and ap-
propriate prayer; though a little longer than I had been
accustomed to, 3'et of which I will not complain. He then
read a portion of Holy Scripture, and spoke of man}'
blessed and familiar things, to which my heart responded
with hearty approval, and I began to feel like I had found
some of the primitive brethren, with whom I had so lately
been ; and }'et think so ; butj one circumstance arose in the
conclusion, which greatly disturbed my feelings. The
preacher announced to the assembly that he was going to
baptize the infant which was then held before him in its
mother's arms ! Had he said that he was going to circum-
cise it I would have been less surprised ; for I had read in
the Bible of the circumcision of infants, but never of their
having been baptized. Nor did I ever see or hear of any-
thing of the kind all the time I was among the primitive
churches.

A strange scene was passing before me. The venerable
minister, who had just won my christian respect and affec-

HIDDEN WISDOM FOR HIDDEN ONES. 171

tion, was speaking of baptism; a small vessel of water was
on the little table near him ; a lady held a tender infant in
her arms, which, after he had prayed, she presented to him.
He put his fingers into the little vessel and sprinkled a few
drops of water which adhered to them into the face of the
child. The babe cried,, and the mother made a suppressed
effort to quiet it, when the official pronounced it fully and
duly baptized ! Had he not made frequent use of the word
baptism, it would not have occurred to me that the strange
ceremoiry which I was witnessing was in any way intended
for christian baptism ; for it was entirely different from any
thing I had ever seen among the people I had so lately
been among. In every case I had seen there was a baptizer,
a believer, a "river" or "much water," a declaration of
faith — the faith of the operation of God — a dipping or
burial of the subject in the water ; and a raising of him
up out of it, the answer of a good conscience, an em-
blematical washing away of sins, a rejoicing, a bringing
forth of fruits meet for repentance, and a walking in new-
ness of life. Not a single thing of the kind was seen in
connection with the strange ceremonies I had just wit-
nessed. No, not even a baptizer, for Mr. Pedo Erudite,
as was his name, was in that respect a mere mocker !

At this place of worship I was made both to rejoice
and to mourn. I felt jo}^ and gladness in a high degree
while I listened to the able expositions which the preacher
gave of the word of God, but felt great grief and morti-
fication when I saw the strange-looking ceremony over
the infant. By the performance of these unwarrantable acts,
my outward fellowship for these people was broken, al-
though an inward union and communion had been pro-
duced by the gracious words the minister had spoken.

I left this place no little perplexed in mind, and in-
quired of one who went out at the same time, what these

172 HIDDEN WISDOM FOR HIDDEN ONES.

things meant? He said, the ceremony which I thought
was so very strange, was called Infant Baptism. I recol-
lected that little children were brought to Christ, and that
He put His hand on them and blessed them ; but He
neither sprinkled water on their faces, nor commanded
His disciples to do so. Hence, I perceived at once that
this was an assumed rite or ceremon}', no where to be
found recorded in the word of God, either in the way
of precept or example. I could not forbear making these
remarks when my companion informed me that there was
a certain variety of christians who condemned this prac-
tice, and would not, on any consideration, sprinkled in-
fants. That they will baptize none but believers, which
they do by burying them in the water, and raising them
up out of it, in the name of the Father, Son, and Holy
Ghost. This inspired me with the hope of getting outward
fellowship with this class at least ; and I impatiently in-
quired where they met for public worship. The house was
indicated to me with great precision, all of which I most
carefully noted, with a determination to attend the next
meeting. Learning that they would not meet before the
next Sabbath, I thought the time long ; but passing through
the part of the city where this house was, a few days after-
wards, I saw a number of persons passing in and out of it,
when I also went in expecting to enjoy outward and inward
communion with them ; but great was my disappointment
and astonishment, when I was met at the door by a gay
lady who took my hat and put it in durance until I should
redeem it. My surprise excited a good deal of laughter,
and I soon perceived that all was mirth, laughter, and social
levity. A great variety of merchandize was seen in differ-
ent parts of the room, as well as a number of stalls or
frames on which many fancy articles were exposed for sale.
Some were selling, others were buying, while some were

HIDDEN WISDOM FOR HIDDEN ONES. 173

talking and laughing, and great pleasantry and gallantry
seemed to prevail throughout the mixed coming and going
assembly. iAIy first impression was that I had gone into
the wrong house, but recollecting how closely I had ob-
served it, I corrected the impression and began to look
around again, and see if I could observe in all I saw any
thino- like the worship of the Lord, but could not. It
seemed to be, indeed, from what I had heard, a Baptist
meeting of some kind, but I could regard it in no other
liaftt than a Baptist frolic ! where great social glee prevailed,
where extravagant prices were asked and given for frivo-
lous articles, one of which was presented to me at quadru-
ple estimate, and my declining to take it provoked an expla-
nation. The vender said that it had been gotten up and
brought there to sell for the benefit of the church ; and that
I ouo-ht to buy it to aid them in paying for the building of
their house and other purposes. I then perceived that this
social frolic had been instituted for the purpose of raising
"funds." I remonstrated, but was openly laughed at! The}*
said it was a Baptist Fair. I had read that Caesar " made
suite unto the consuls for a license, to hold fairs and mar-
kets for his own private manors and lands," but no where
that the Lord had ordained anything of the kind for his
church. And I had also read the following in regard to
them :

" Sweethearts, we shall be rich ere we depart,
It fairings come thus plentifully in;-'

But nowhere in regard to the rejoicings of the Lord's peo-
ple in them. Greatly was I pained at heart to find the
term Baptist reduced here to a carnal level with that of Fair,
which I interpret to signify a market place, especially for
fanciful articles.

I inquired if all the members of the church sanctioned
these proceedings ? and was told that the Baptists of this

174 HIDDEN WISDOM FOR HIDDEN ONES.

kind generally did. Are there Baptists of different kinds
in this place ? I inquired with mixed apprehensions, fear-
ing lest there might he, yet hoping that there might be a
better sort. I was told with fair-levity that there were all
sorts of Baptists in the city and country, from the Old
Order down to sub-Campbellists. Who are the latter ? I
asked. The reply was, those who hold their meetings at
the theatre. They attend the theatre during the week, and
then meet there on Sabbaths to preach and worship. It
was further said, that their religion was on a par with the
theatrical proceedings of the previous days of the week ;
and that their speaker was very eloquent and the auditory
very respectable. Be serious, said I, and mention the dif-
ferent varieties of Baptists who worship in this place. First,
said he, there are a " few" of the Old Order, who have not
departed from the revealed way of things ; they are far be-
hind the times, and will not participate in any of the im-
provements of our place ; what kind of improvements does
he mean ? was the question which arose in my mind. Im-
provements on the gospel order of Christ and His apostles,
I suppose he means ! In reply, he further said, there are
Baptists called Campbellists, and others who are called
Missionaries. Such as we are, he said exultingly. All
these, he said, had become much more numerous and re-
spectable than the Old Order ; especially the Missionaries
who had learned preachers on high pay ; and that they had
missionaiy boards, that hired man}'' missionaries to go
forth and preach the gospel in all the world. That they
are not after the slow way of praying unto the Lord of the
harvest to send forth more laborers into the harvest, that
they had only to offer a few hundred or thousand dollars,
and they could get a missionaiy for any field !

I however learned with some relief of mind, that two
learned and prominent men among this variety of Baptists,

HIDDEN WISDOM FOR HIDDEN ONES. 175

had ventured to condemn these deviations, and proclaim
the revealed way of the Lord, and assert that it ought to
be pursued in all things, yet to my great mortification I
also learned that even after they had found the " old
paths " and pointed them out to others, they had not the
christian courage to walk in them and renounce all
others.

I inferred from the statements of the social stranger
with whom I had been conversing, that if these two preach-
ers had possessed true christian courage they would have
squared their conduct with their precepts, and many, from
their example, would have rallied around the Old Land
Marks, and would now in the light thereof be walking in
the old 2)ciths. These Old Land Marks or Bible-Indicators,
it seems, have been lost sight of by many of this variety
of Baptists, and when the}' were shown by these two able
expositors, many were ready to take holy guidance from
them, but alas ! they faltered and quailed where I had never
seen Apostles or primitive ministers give way. Besides, I
was told that a certain church official, high in authority
among these people, the Rev. Mr. Modus Mundi, had
always contended that these Baptists had devised a better
plan for preaching the gospel, especially in distant coun-
tries, than the one which Christ and his Apostles had insti-
tuted and practiced. Seeing that some of his long cher-
ished idols were about to fall, he came to their rescue with
all the strength of his pulpit, pen and t}rpe, and thereby
saved several of them ; for these Dagons trembled in the
light of divine truth which was then cast around them ;
and firm hands and stout hearts might then have dashed
them down to the ground. But heroism of this kind
comes onby from God, and not from flesh and blood.
Where, when, and how the controversy will end, the
stranger could not tell, but he had interested me so much

176 HIDDEN WISDOM FOR HIDDEN ONES.

about these Baptists, that I could not forbear making some
further inquiries about them. lie spoke of the "world's"
very favorable opinion of them, of their great respectability,
of their great religious activities, that they educated many
promising young men for the ministry ; that they had insti-
tuted theological schools for that purpose. He also men-
tioned other things which were entirely new to me, such as
missionary societies, boards, general associations, and funds
to pay ministers for preaching at home and abroad ; and
that without these funds their plan of preaching, both at
home and in distant places would fail ! And that this fair
was only one of their means of raising funds.

I had thought, until I fell in at this fair, which seems
to belong more to Caesar than to the Lord, that nothing
should have prevented me from hearing their minister
preach ; but finding the term Baptist associated with these
new and strange things, it lost much of its interest with
me, for heretofore it had been associated in my mind
with only the things of the Bible. The stranger per-
ceiving that I had no fellowship for these things, said
with a significant smile, that he knew of a kind of Bap-
tists, who would not receive anything taught or insti-
tuted on human authority ; and that they had made no pro-
gress in human institutions! That they were strangely
content to preach the plain truths of the Bible, to prac-
tice the precepts of the New Testament, and to conform only
to the ordinances instituted by Christ, and to acknowl-
edge him Kins; in Zion, to the entire exclusion of all
others. But, said he, they are very "few" in number;
the very leavings of Campbellists, and of Missionaries,
and of Arminians, and of Menichseans ; that before these
went out from among them the}^ were numerous and re-
spectable. But that their " hard sayings," Bible-ways,
and disregard of the " world's " opinion, had provoked

HIDDEN WISDOM FOR niDDEN ONES. 177

much opposition and denunciation. He concluded by say-
ing that this sect was every where spoken against. Every
word which he uttered In regard to these people, instead of
lessening, raised them in my estimation, for I had just left
a similar people, and I determined to search them out. In
this there was no difficulty, for the courteous stranger had
only to point across the street from where we were, to the
house where the}r meet to worship after the manner of the
primitive churches I had so lately been among. Even the
exterior of the humble building to which he pointed, was
prepossessing to my mind, dwelling as it had been so long
on scenes which I had begun to fear I should never real-
ize again. I learned the time of their meeting, and felt
great impatience in awaiting it. The time came, and I at-
tended the meeting with more confidence than I had done
since my arrival in this city. It was Saturday. The con-
gregation was small, the interior of the house was plain
and comfortable. The minister read a hymn, then repeated
two lines at a time, which the brethren sung. He then
prayed, and afterward read the first portion of Paul's letter
to the Ephesians, but confined his remarks chiefly to the
following sentences : "Blessed be the God and Father of
our Lord Jesus Christ, who hath blessed us with all spirit-
ual blessings in heavenly places in Christ : according as he
hath chosen in Him before the foundation, that we should
be holy and without blame before him in love." From
what I had previously seen and heard, I felt surprised that
any one should have read such a text in the hearing of a
religious congregation, in this cit}r, and my surprise was
still greater when I heard the minister preach out, most
unflinchingly, its true scriptural import, expecting that his
faithful expositions would give o flense even to the mem-
bers of the church, as well as to the congregation generally.

But I learned none were present but members of the church,
12

ITS HIDDEN WISDOM FOR HIDDEN ONES.

and that the Campbollists and Missionaries had left them;
and that the "few" who remained could endure sound
doctrine.

SECTION 12

ERRCRS FOUND EXISTING AMONG TnE OLD ORDER OF BAPTISTS.

A CHALLENGE FOR DISCUSSION THROUGH THE

MEDIUM OF THE HERALD OF TRUTH.

Having attended a regular meeting of these people, the
Old Order of Baptists, and having had full fellowship, for
the first time, for all I saw and heard, I resolved to go out
among them in the surrounding country and towns.

I was told that Anti-Christ had a very extensive organi-
zation in the city, but on hearing of some of their gross
absurdities, I felt no inclination to attend any of his meetings
and will, therefore, confine my visits henceforth, to this
Old Order of Baptists. The first thing I saw while travel-
ing among them, which did not accord with the practices of
those I had so lately left at Rome, Corinth, etc., is their
custom of meeting monthly, instead of weekly, for public
worship. For this they have an apology, in the fact, that
many of them attend public worship at other places every
Sabbath.

The second deviation is probably the cause of that just
mentioned : some of their elders have two, three, four, and
sometimes even five Churches in charge ! I occasionally
heard the question asked of some of the elders — how many
Churches do 3-011 attend ? and there seemed to be some pride
in the reply — I attend four and sometimes five ! None of

HIDDEN WISDOM FOR HIDDEN ONES. 179

these Churches can hold regular weekly meetings, as their
pastor has four Churches in charge, and consequently meet
them only once a month, so as to include a Sabbath. 1 had
not met with anything of the kind among the people with
whom I had been ; nor could I make out an}r rule or pre-
cept of the kind from the word of God, but on the
contrary, I found a statement in opposition to it.
Acts, x iv, 23.

If any one " can act as pastor in two Churches, he may
in ten and twenty more, and so become a Diocesan Bishop ;
yea, an universal bishop or pastor, as the Pope of Rome
pretends to be ; and popery stopped not until it came to
that, to establish an universal pastor ; and to which such an
anti-christian practice leads and paves the way ; and it is an
affectation in some, to be thought of more moment and
importance than they are; and to grasp at power and
authority, and to appear in a character and figure which do
not belong to them, if not something else, which tempts
them to give into such an unwarrantable practice." Thus
did one of these wise ones speak in regard to this depar-
ture of pastors from scriptural rules, whose words ought
to be heeded, and lest they should be lost among us, I have
recorded them in the foregoing quotation.

When one pastor replies that he attends only one Church,
in the presence of him who had just said that he serves
four, he may feel less than the other, or may seem so in the
estimation of others. No one can have charge of all the
Churches, except he be an Apostle in the fullest sense of
the word. This is a subject which I would like to discuss
with some of these pastors of four Churches, and who
would probably take charge of twenty more, provided the
Sabbaths of the month would permit ! There is a paper
called the Herald of Truth, which is generallv taken and
read by these people, and in that paper let us discuss the

180 HIDDEN WISDOM FOR HIDDEN ONES.

subject. I hope some will do so, and I will contribute my
mite.

Another new thing came up among- them : their large
assemblies which they call associations. Some ten or
fifteen Churches unite and form one of these bodies, and
then appoint delegates to meet annually at one of these
Churches ; and they there read letters from the different
Churches composing this ecclesiastical assembly, and then
discuss the different things which may be brought before
them by a select committee. Having never witnessed
anything of the kind before, I determined to try them
by the word of God. I saw at once that they were well
calculated to develop a dangerous power, which, whether
it be subordinate or paramount to that of Church power,
may be emyloyed for the accomplishment of ambitious
designs.

Though all the constitutions of these bodies declare tha
all their acts shall be subordinate to the Churches, yet it,
may be readily seen that there is a disposition on the part
of ambitious leaders, and even some Churches led by them,
to appeal to this ecclesiastical tribunal. This is another
subject which I would like to see discussed through the
medium just indicated, for I think there are elements at
work in these bodies, which may engender a controlling
power exterior to the Churches composing it, and which
may re-act on the Churches in the production of much
distress.

I observed another variation, which, although small,
violates a principle which they seem to wish to maintain :
In speaking of their ministers they occasionally designate
them as the moderator of an association, even after its
adjournment, and another as the pastor of four Churches,
objecting all the while to all other ministerial titles.

Nor are they careful, as was the first practice, to lay up

HIDDEN WISDOM FOR HIDDEN ONES. 181

'; upon the first day of the week as God hath prospered"
them, that there be no gathering at improper times. 1 Cor.
xvi, 2. This custom is not regarded by them as it
should be.

Further, I was much surprised as well as mortified that
they evinced so little concern about the umbrought " other
sheep " which the Saviour said he must bring. They lay
great stress on these words of the Saviour, but do not
regard other things which he connected with the bringing
them in as they ought to do. I heard but few prayers
for the sending forth of laborers into his field ; nor did I see
much concern in any way about them. The Lord's fore-
knowledge, predestination, calling, etc., have the same rela-

f ox

tion to them, in principle at least, that they had at the
beginning — the same to the last one which he will bring
that they had to the first. He does not foreknow the first
one that he brought more fully than he does the last one
that he will bring. Nor is his predestination any weaker
toward that one, or his calling less sure! They preach
well about the " effectual call," as they term it, but not
so well about the outward one. No one should dare
to limit the Lord to any rules which he may have pre-
scribed for us to pursue for the accomplishment of great
ends ; but this does not release us from an obligation to
employ them.

I felt inclined to ask these orthodox christians, if they
believed that any of the " other sheep " are now among the
heathen nations ? and if the}r were watching the providence
of God in regard to them ? Moreover, if they felt under
any obligations to search them out; to pray unto the Lord
to bring them in ; and to encourage, aid and send out any
who may feel called of the Lord to preach to them ? I
find that the great extravagance of many who have engaged
in this work has had a very bad influence on these people.

182 HIDDEN WISDOM FOR HIDDEN ONES.

and probably prevented them in some instances from per-
forming their duty toward the " other sheep " which may
be in distant countries. And I really fear should any one
profess a call of this kind, he would not receive the fellow-
ship and assistance which he would be entitled to. Thus I
fear they do not act as did those who heeded all the com-
mandments of the Lord.

I also discovered that their elders, or pastors, pursued
secular emplojnnents to a surprising- extent, and that they
were not cared for b}r the Churches as they ought to be ;
and that the pastor of four Churches did not get even a
necessary support from them. Hoping that some of their
wise men will engage in a friendly controversy on these
subjects, I will say no more about them now.

I will also close my fanciful sketch of realities, and
entertain the fact that we are the Old Order of Baptists of
the nineteenth century, justly chargeable with the devia-
tions acknowledged, looking prayerfully and hopefully for
their correction by the word of the Lord, and the light of
grace in the hearts of our brethren.

How shall these errors be corrected ?

1. By weekly meetings instead of monthly ones.

2. Let our elders take charge of one Church only.

3. Let our associations be means of communion and not
institutions.

4. Allow no standing titles of moderator and pastor of
four Churches.

5. Lay up on the first day of the week as the Lord has
prospered us.

6. Perform our duties to the " other sheep " which may
be in heathen countries.

7. Let not elders entangle themselves too much with the
things of the world.

HIDDEN WISDOM FOE HIDDEN ONES. 183

S. Let the Churches do their full duty to their pastors
and traveling ministers.

9. Let the deaconry be revived among us.

The manner of these reforms is now open for discus-
sion, and I suggest that it be carried on in the Herald of
Truth.

ible §i0tts 0f the forb's |3 copl*.

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 relig-
ious claims may be biblically tried. The Bible is the divine
standard to which they have ever appealed with great con-
fidence. 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 Hoby
Scriptures, by which 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 propa-
gating and defending their unpopular tenets — called hereto-
fore, as well as at present, "hard sayings" — yet the}'
contend for them no less earnestly on that account. The
history of the early propagation and defence of revealed
truth teaches them, that a faithful declaration of the doctrine
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 ;

186 BIBLE SIGNS

nor, verily, should they be less regarded merely because
only a relative 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 superceded here. Unaided by
divine illumination, how dare men speak about the deep
eternal things which appertain so strangely and mysteriously
to the people of God? Who, 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 arrange-
ment befo re 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 ; IPe. i, 2; Eom. viii, 29 ; 30;
2 Tim. i, 9 ; Jer. xxxi, 3. Scriptural lights extend far )
back before the world's beginning. By these strong and /
far-extending lights we obtain 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 tilings in se have a beginning, a development, and a
final state. Time, in regard to eternity, is like the diverging
of a small stream from the great ocean, which, after run-
ning a long course, again discharges itself into the same
fountain. So it is with time and finite beings — one is a
mere divergance of eternity and the other only a manifes-
tation of the "eternal purpose," or counsel of the divine

OF THE LORD'S PEOPLE. 187

will from which all things take their rise, shape and destiny !
The mind that comprehends the affairs of eternity is cer-
tainly capable of taking 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 the knowledge
of God, such events would be the most remarkable of any
which have occurred in this world ; they would constitute
an era in eternity itself — an epoch in the decline of God's
knowledge, power, and providence, from which might be
dated the origin of divine uncertainty, 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 in se and will have an end, or
change of state, in themselves, but none of these things
are so with God.

The history of " God's elect " could not 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 were blessed with all spiritual blessings before
the foundation of the world. Eph. i, 3 ; 4.

3. God gave them grace in Christ before the world began.
2 Tim. i, 9.

4. They were chosen unto salvation from the beginning.
2 Thess. ii, 13.

5. They were ordained unto eternal life. Acts xiii, 48.

188 BIBLE SIGNS

6. They were predestinated unto the adoption of children.
Eph. i, 5.

7. According to the foreknowledge of God, they were
predestinated to be conformed to the image of his Son.
Roji. viii, 30.

8. Before the world, God ordained the hidden wisdom for
their glory, contradistinguished from the wisdom of the
world. 1 Cor. ii, 7.

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 (hosen people "be-
fore the world began." These are distinct acts, and as
plainly revealed as airy performed toward his people since
the world began. Besides, they are conceivable acts,
numerical ones, having names signifying their peculiarities,
and are expressed in plain language. The mystery is not
in the modes of expression, but in the acts themselves.
The word of 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 con-
tend that grace was not given personally to the Lord's

OF THE LORD'S PEOPLE. 189

people before the world began ? Or, that they were not
ehosen in Christ before the foundation of the world,
because these and similar acts of his are to us, in some
respects, incomprehensible or objectionable V These sub-
lime acts of eternity have an exclusive reference to the
" elect of God," called in the holy scripture the people of
God, who were "from everlasting" contradistinguished
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
•mconditional election is not to be mereby inferred, but is
clearby expressed in the words, "Whom He did predestinate,
them He also called." In the ordering of the everlasting-
covenant, 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 myself to them and to them alone. These scriptu-
ral tests may be appropriately resolved into three varieties :

DOCTRINAL, EXPERIMENTAL, and PRACTICAL, which Order I

shall adopt.

1. Doctrinal. — How sublime the consideration that God
performs acts of grace and mercy towards his people, in
time, in strict conformity to those done in eternity, "before
the foundation of the world !"

The Bible-test of having been ordained to eternal life is
believing. Acts xiii, 48.

The scriptural proof of having been loved " with an
everlasting love," is that of being drawn to the Lord " with
loving kindness." Jer. xxxi, 3.

The sign of having been elected from the beginning,
becomes manifest in the following wa}-, according to Paul :
Knowing, brethren beloved, your election of God. "For
our gospel came not unto you in word only, but also in

190 BIBLE SIGNS

power, and in the Hoi}' Ghost, and in much assurance."
1 Thess, i, 4.

The indication of having been predestinated to be coin-
formed to the image of Jesus Christ, is that of being
called. Eom. viii, 30. The evidence of grace having
been given before the world began, is that of being called
with a holy calling. 2 Tim. i, 9. The sign of having been
blessed with all spiritual 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. Eph. ii, 1. 2 Thess. ii, 33.

The assurance of having been given to Christ by the
Father is given when the subject is drawn by Christ to him-
self. 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 identi-
cally the same who are called and regenerated in time, and
afterward evidence the same by doing those good works
which God ordained for them.

Again, Christ says, ' Other sheep I have which are not
of this fold, them I must also bring.' John x, 16. 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 quicken-
ing, washing of regeneration, renewing of the Holy Ghost,
being born again, etc., etc., are true evidences of having
been blessed with all Spiritual blessings 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 themselves ? The
holy scriptures teach us plainly how this was done, in

OF THE LORD'S PEOPLE. 191

the ensuing texts : God ' calleth those things, which be
not, as though the}' were.' ' Declaring 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 myste-
rious subject, in some degree, within our comprehension.
The}', by no means, have received that consideration which
they merit. If God can call up 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.
exxxix, 16. Thus did God elect, love, ordain and predes-
tinate them whom He fo renew 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 glorified, while they were
passive nonentities in themselves, when as j^et they were
none of them, only as they were entertained in the divine
mind. Consonant with this divine plan, the mind of the
evangelist was lighted up with 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, which extends through many centuries,
and goes beyond the world's present state, and embraces a
distinct object that does not exist in itself, and yet was 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 after-
wards ! In that way the Lord arranged and spoke of things
that were not, as though they were. Hence, Parkerites even

192 BIBLE SIGNS

suppose, greatly to the shame and distress of their brethren,
that all such things did actually exist in themselves ; and
also what John and others foresaw, concerning the Church
in her glorified state, was then actually so. We might as
well contend that Avhat Paul saw and recorded concerning
antichrist were then existing actualities, and not things
which 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
b3r the name of grace ; and when that deceit was discovered,
he acknowledged no other grace but outward instruction, or
the benefit of external revelation, to discourse, and put men
in mind of their duty. Being }'et driven farther, he acknowl-
edged 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 exam-
ple of Christ, which both doth secure our rule and en-
courage our practice. And last of all his followers owned
some kind of internal grace, but they made that to con-
sist in some kind of internal illumination of the under-
standing, or moral persuasion, by probable arguments to
excite the will, and this not absolutely necessary, but
only for facilitation, as a horse to a journey, which other-
wise 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 propound the object, hold forth inducing conside-
rations ; give some remote power and assistance ; but
still there is an indifterency 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

OF THE LORDS PEOPLE. 193

most absurd form, up to its most refined aud popular
modifications.

As all Arminians are constrained to admit some grace
in their respective plans of salvation, The Apostle says —
1 Cor. i, 30 — that Christ, "Who of God is made unto
us wisdom and righteousness, and sanctification, and re-
demption ; but the Arminian in his doctrine says that
Christ, Who of free will or free agency is made unto U3
wisdom, etc., 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 run-
neth, but of God that sheweth 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 tflieir 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,
1 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 re-
plies again, ' according as God chose them in Christ, before
the foundation of the world.'

4. How does grace save? The scriptural answer is,
' Not by 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 Arrninian, when hard pressed by the foregoing testi
13

194 BIBLE SIGNS

mony, 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 examina-
tions, to weaken them. Such theologians ask, very signifi-
cantly, if Paul did not sa,y, ' Work out your own salvation
with fear and trembling,' without quoting the doctrinal part
of the text, ' For it is God who worketh in you both to will
and to do of his good pleasure.' Again thejr ask, is it not
plainly said, ' Believe on the Lord Jesus Christ and thou
shalt be saved,' irrespectively again of the doctrine of faith,
which 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 which writers differ.
For instance, the following 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 are 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 misinterpreted,
some further elucidation of it may not be amiss. There are
no external conditions which hinder the operation of sav-
ing grace, let the subjects thereof be either Kings, poten-
tates, men of authority, high or low, rich or poor, for in
Christ Jesus none of these orders avail or hinder in the
salvation of any such.

An Arminian interpretation of this and similar portions

OF THE LORD'S PEOPLE. 195

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
Anninian notion, there would be a failure in both the pre-
destination and will of God ! If the will of God be so
interpreted as to embrace all men, instead of all orders of
men, the Universalian exposition would be more consistent
than the Anninian.

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 special
pleadings, which are addressed with great earnestness to
them 'who are without,' whose uncircumcised ears and
carnal minds are prejudiced no little against doctrinal
truths, and from them a favorable judgment is elicited, and
a supposed triumph obtained. Thus with all the arguments
they can advance against the spiritual 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 deceitful handling of the word
of God. When these means fail, they resort to another
cunning subterfuge ; they affect great learning, and insinuate
that the true meaning of the original text has not been fully
given in our English translation. Stubborn Greek is then
made to bend with a flexibility which adapts itself to the
whim, opinion or tenet of the translator. Modern theolo-
gians 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 signification
of Greek words become so heretically pliant !

Divine truth has never been agreeable to 'uncircum~
cised ears,' and the worst forms of its perversions have, in
consequence, occasionally gained great secular favor, au-

196 BIBLE SIGNS

thority and respectability. In this wa}r, were it possible,
'the very elect' would be deceived. Here we have another
Bible-sign of the Lord's people, which is the impossibility
of their being deceived, in the foregoing way, as are many
others. Christ has set bounds to all modes of deception,
and well indeed it is for his people that he has. Matt.
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
fundamental truths of Christianity — such as would be in-
compatible with the light of regeneration and the witness
within. 1 John v, 10. Titus i, 1. 1 Cor. ii, 14.

The elect, before their spiritual birth, have no personal
characteristic marks, by which they may be known from
others; yet some hidden things pertain to them which,
though not perceived by any except the Lord himself, are
truly worthy of our most particular consideration :

1. They are no better by nature than others. Eph. ii, 3.

2. They are preserved from death before their conver-
sion. Jude i, 1.

3. Not one 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 out of the ' host' that no man can number,
not one has died before being ' born again.' An unseen
but effectual Providence sustains and preserves them until
they are regenerated. Otherwise the predestination of God
would not reach the ' calling;' the election would not obtain
the sanctification 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

OF THE LORD'S PEOPLE. 197

are set forth by the apostle : The hidden ' heirs of the king-
dom' are for the most part ' poor,' ' not man}r wise men
after the flesh,' ' not many mighty, not many noble.' They
have nothing in themselves, or in this world of which to
boast.

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 includes them ; his providence em-
braces them ; and his love secures them. Truly, ' his great
love wherewith he loved them, even when they were dead
in sins.' Eph. ii, 4. This union is of course, different from
the positive spiritual union, which ensues after their regen-
eration. 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 tempo-
ral. They were not such as would make them ' wise men
after the flesh,' but wise in ' the hidden wisdom, which God
ordained before the world unto their glory ;' — not such as
would render them 'mighty' in worldly power; but mighty
in the might and power of the Holy Spirit : not such as
would constitute them ' noble' by family descent ; but noble
by a spiritual birth. Their wisdom, 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 un-
regenerac}', the}r are no better than others ; they are sub-
jects of the universal depravity, incurred by the disobedi-
ence of our first parents ; and they in common 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

198 BIBLE SIGNS

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 di-
vine love ; for so displeased was the Lord with their natu-
ral state and works, that he made a blessed provision in
the Lord Jesus Christ for a radical change in both. When
these spiritual blessings are imparted b}^ the Holy Spirit,
they produce a new and spiritual state, which is truly con-
sonant with those ' good works which God hath before or-
dained' 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 condition than others, or for
any forseen good works. The erring Parkerite supposes
that thejr were chosen in consequence of an undefined some-
thing in themselves, which appertains exclusively to them,
and renders them different from all others, which they call
a seed ; while the confident Arminian believes that all per-
sons have, in some unexplained way, derived a spark of
grace, which, if improved, determines their election of God !
This shows how these extremes meet in the inconsistencies
of their error.

It may be asked, with significancy, from what source
came their marks of distinction ? Who makes them 'to dif-
fer' from others ! Does this difference arise from the de-
velopment of something inherent in themselves, or do they
receive it from some other source ? ' What,' sa}^s the apos-
tle, ■ ' have thejr, they did not receive ?' 1 Cor. iv, 7. All
the spiritual changes which are wrought on the subjects of
divine grace, and all the spiritual blessings they receive,
have a positive tendency to exclude all manner of boast-
ing. In that way, a strong counter-current to Pharasaism
is established, and ever afterwards maintained. This is a

OF THE LORD'S PEOPLE. 199

clear and positive bible-sign of the operation of grace,
mercy and truth.

Having deduced from the holy Scriptures some of the
doctrinal signs of the Lord's people, I may now, in con-
formity with a previous arrangement of the subject, treat
of the second variety.

EXPERIMENTAL TESTS.

Experimental religion has its distinct signs, which are
produced by the operation of the Holy Spirit in imparting
those spiritual blessings given to the elect in Christ. A
holy series of effects result from their being called ' with
a holy calling,' from being ' quickened' by the Holy Spirit;
also from the ' gift' 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 grace, which become obvious
in a hatred of sin ; in a sorrow for sin ; in the fruits of re-
pentance; in the joy of faith, and in a holiness of life.
The Lord Jesus says, ' they that mourn,' the}r 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 hath the witness
in himself.' A holy ' fear and trembling' is felt when the
Lord graciously constrains the soul both ' to will and to
do.' Perseverance in the way of obedience and holiness is

200 BIBLE SIGNS

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 con-
stant warfare between the lnew 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, ' in 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
controlled by the influence of the ' new man,' by admoni-
tions, warnings, and threatenings ; when these bring him in
subjection, 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
apprehension 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 now close this part of my subject, the internal
evidences of spiritual life, as felt and experienced by true
believers, and treat of

PRACTICAL TESTS.

These become apparent by doing the ' good wrorks 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 the}^ are done. The Pharisee
does his 'to be seen of men ;' the Christian for ' the answer

OF THE LORD'S rEOTLE. 201

of a good conscience.' The former makes no distinction
between grace and works, as does the latter. Grace ex-
cludes the Arminian doctrine of works, and maintains, in
the renewed 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, knowing that if salvation be by Christ, it cannot 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 there-
b}r a characteristic mark of its divine origin. Many are
very zealous of works which the Lord has not commanded,
and evince great zeal in performing them, while the}r neglect
the weightier ones plainly enjoined by the Lord. The mere
outward sign of works is by no means a certain evidence of
internal Christianity, as they are performed by different in-
dividuals from very different motives. He that performs
them to gain worldly advantage, is a Irypocrite ; he that
boasts of them, is a Pharisee ; he that contends there is
merit in them, is an Arminian ; he, and he only, that main-
tains good works because 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 Cod I am
what I am.' Christ says, ' If ye love me, keep my com-
mandments,' and when wre keep them from a principle of
the foregoing kind, we manifest a sign of our love of Christ.

202 BIBLE SIGNS

Paul, in speaking of his relation to others in that respect,
said, ' I labored more abundantly than they all ; yet not I,
but the grace of God which was with nie.

The beliver 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 good 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 or-
dinary acceptation of the term, but when spiritually under-
stood, is a great affair.

Christ says, ' Except a man be born again, he cannot see
the kingdom of God ;' he cannot recognize its king, appre-
ciate its laws, nor 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 fel-
lowship of spiritual' brethren, a sincere acknowledgment of
the truth, an honest compliance with Gospel ordinances, and
a deep interest in all the concerns of the Church.

It is to be greatly feared that niairy attach themselves to
particular denominations without a spiritual knowledge of
'the kingdom of God;' without Christian fellowship for his
people ; without an acknowledgement 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 natu-
ral fellowship for members of such societies, and object to
doctrinal truths as 'hard sayings.' The}' allow themselves
gr eat latitude in interpreting the Holy Scriptures, shaping

OF THE LORD'S PEOPLE. 203

all things conformably to the prevailing tastes, and popular
views, and natural course of things, deeming it worse heresy
to oppose 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 Laz-
arus, or between an honorable 'seller of purple' and a Mary
Magdalen. They regard each other as brethren in the Lord,
in one common bond of union, believers of the same scrip-
tural truths, and doers of the same good works. No out-
ward circumstances 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 kins-
man by his spiritual birth, though not related by a natural
one. He is an heir of the Heavenly kingdom, and an ex-
pectant of a crown of glory. The practical test of continu-
ing 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 a servant of all. Other signs
follow, such as the ensuing : They bear each other's bur-
dens, watch over each for good and not for evil, administer
to each other's necessities ; pray for one another ; when one
suffers, all suffer: when one rejoices, all rejoice; they con-
tend 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

204 BIBLE SIGNS

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 operation of God.' The outward form and act are
mere nullities without the faith of God's elect. Christ or-
dained this baptism for his people, whom the Father gave
him, and no others can get it. It can ouly be obtained by
'the faith which is of the operation of God.' Without this
faith neither the Pharisee, hypocrite or unbeliever can ob-
tain the Christian's baptism ; nor can the true believer him-
self receive it, without its scriptural mode : for he must be
buried in the water, 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 operation 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 household, all of
whom were baptized by Paul or Silas, but the text contra-
dicts that notion ; for they all believed, and infants, of
course, were excluded. In fact, baptism wherever set forth
in the Holy Scriptures is always associated, either directly
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 cere-
monial law, he was circumcised ; and in agreement with a
Gospel ordinance, he was baptized. Shall the head of the
Church receive one baptism and the members another ?
Christ received the baptism of John ; his early followers
the same. John's baptism was from Heaven, and was the
baptism which Christ commanded his disciples to adminis-
ter. The true believer, in the present day, finds it to
be, not the putting away the filth of the flesh, but the answer

OF THE LORD'S PEOPLE. 205

of a good conscience. I will briefly recapitulate the signs
of the Christian's baptism : A going down into the water —
a coming up out of the water — an avowed 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. Matt, iii, 16 ; Acts viii, 30,
39; Col. ii, 12.

5. The Lord's Supper. The believer partakes of this
discerning, by faith, the Lord's body. He shows forth in
the ordinance, the sufferings and death of Christ, as he did
his burial and resurrection by baptism. Faith is indispen-
sable here likewise; without it, the wounded body 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
of the ordinance, and yet, strange to relate, some Arminian
pastors are in the habit of administering the sacrament of
bread and wine to unbelievers! notwithstanding the Scrip-
tures 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 Supper, 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 opera-
tion of God, wrought in the soul by ' the exceeding great-
ness of his power to usward, 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
wisdom of men, but in the power of God.' It is not a bare
assent of the mind to Gospel truths apart from spiritual
assurance, called in the Holy Scriptures a ' demonstration
of the spirit;' but on the contrary it is the 'gift' of God;

206 BIBLE SIGNS

the ' fruit ' of the Holy Spirit. Its practical tests will shortly
come up for particular consideration.

I will oiler, iu 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 imposing token an honorable
mark of personal distinction on some two or three of his
disciples, and then commanded them to observe the same
ceremon}^ in regard 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 perform-
ance of this humble ceremony, which has nothing besides
humility, charity and dependence to recommend and pre-
serve it ; hence we but seldom 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. I
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,' endowed with Ihe
qualifications just enumerated.

THE PRACTICAL EVIDENCES OP 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.

OF tiie lord's people. 207

6. It establishes the law by recognizing its perfection in
the obedience and sacrifice of Christ.

7. It overcomes the world.

8. It resists the devil.

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 prac-
tical signs ; and }ret one more I will relate.

12. The best test of faith is its reliance on the declara-
tions, 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-defying, cross-bearing, following Christ, walking in
him, are favorable signs. Watching, fasting and praying,
are koby indications of spiritual life. God's ' own elect'
evince their renewed 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 delivered 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 noth-
ing, 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 nor depths'
separate 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, while his inward, or hidden state is known to

208 BIBLE SIGNS

God and to God only. The failings, backslidings and de-
partures of true believers, have, in the main, strong peculi-
arities, which contradistinguish such defections from those
of the Pharisee or hypocrite. ' Their spot is not the spot
of his children,' as I will now show. Deut. xxxii, 5 ; Jud.
i, 12,

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. lxxx, 33.

4. Their chastisements yield unto them ' the peaceable
fruits of righteousness.' Heb. xii, 11.

5. All things, whether they be good or evil, work to-
gether for good to them that love God ; to them who are
the called according to his purpose. Eom. 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,
constraining the sufferer to seek that forgiveness, which is
realized through Jesus Christ. Mat. xiv, 72.

Having adduced some of the Bible-signs of the people of
God, I shall now take in hand the second division of my
subject :

PROOF OP THEIR APPLICABILITY TO THE OLD ORDER OP
BAPTISTS.

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

OF THE LORD'S PEOPLE. 209

their tenets, which, when critically examined, amount to
quasi exceptions 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 belong to Christ in this
world ! Among the multitude of rational creatures, inhab-
iting this world, how few, how very few are new creatures.
It is the observation of the learned Mr. Brerewood, that if
the world be divided into thirty pails, nineteen parts are
heathenish idolaters, six parts Mahometans, and only five
out of thirty which may be in a large sense called chris-
tians ; of which the far greater part is overspread with Po-
pish darkness, separate from the remainder, the multitude
of profane, merely civil, hypocritical professors of religion,
and how few will 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 sub-
ject: « Strait is the gate and narrow is the way which lead-
eth unto life, and few there be that find it' Matt, vii, 13.
'Many be called, but few chosen.' Matt, xx, 26. 'Fear
not, Utile flock ; for it is your Father's good pleasure to
give you the kingdom.' Luke xii, 32.

Who would not rather be one of the few who find the

narrow way— one of the few ' chosen '—one of the little
14

210 BIBLE SIGNS

flock to whom the kingdom is given, than one of the al-
most countless Roman Catholics, or one of the millions of
Russo-Greek heretics, or even one of the multitude of mod-
ern Protestants ? The word ' few,' may- be regarded as a
numerical adjective, belonging, in a scriptural sense, to the
Lord's people, while the word 'many' is seldom applied
to them relatively, but only collectively.

Here the word ' few,' in its comparative sense, is of sol-
emn import. Let our feelings be what they may on the
subject, it is too plainly revealed to be denied. Nor can
the Old Order of Baptists be reproached consonantly with
the Holy Scriptures on account of being few in number, on
the contrary, they derive from the very objection itself, one
of the characteristic marks of the people of God.

2. Many object to the Old Order of Baptists because of
their opposition to all innovations in their ecclesiastical
affairs ; supposing that they are opposed to all changes and
improvements in like maimer, in temporal affairs. But
this is not the case, for . they make a broad and necessary
distinction between the things ordained of God and those
instituted by men. The former admit of no change, but
the latter do. They maintain the doctrine that literary
institutions should teach the things of literature ; that scien-
tific establishments should demonstrate the things of science ;
and that these, in common with all other human institu-
tions, are amenable to such innovations as may be deemed
necessary at any time. The best known plans for the man-
agement of temporal affairs may often be beneficially
changed ; the best works of men greatly improved ; and
their greatest discoveries still extended. But they contend
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 nor added to. They
admit no authority for changing any of these things, since

OF THE LORD'S PEOPLE. 211

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 conjunc-
tion with others, to alter the things which have been re-
vealed 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."

How lamentable the fact, that literary and scientific lights
often become, in a religious sense, the very darkness of
infidelity 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 know religiously a
more excellent way.

The Waldensian Church was charged with being " anti
quated in its ideas, slow and timid in its movements, and
incapable of meeting the wants of a people or country,"
such as Italy, for instauce. And may we not expect to
incur similar reproaches ?

We do not expect the sympathy nor co-operation of other
denominations. Arminians of all kinds deprecate our doc-
trine, and even the other predestinarians cannot endure our
strong Bible words on the subject of Baptism and Cburch
government !

Because these people do not adopt the innovations of the
day, termed modern improvements in religious affairs, they
are regarded by other denominations as being far behind
the times.

Pudor est referre — That the word of God itself is behind
the times ! and should be so interpreted or modified as to
suit the present times ! A belief that the sun, moon and
stars were not ordained of God for all ages and times, and
an attempt on that belief, to alter their relation to this

212 BIBLE SIGNS

world would not be more absurd, than to suppose that God's
revealed truths, were not designed for the present times —
"fast" as the}* are — and that they should be fashioned to
suit them.

/ Let us see if it is not best, in a religious sense, to keep
behind them ? Christ, in accordance with the times when
he was on earth, was contradicted, mal-treated, and finally
crucified. The religious times of the apostles sanctioned
their persecutions and martyrdoms. The succeeding reli-
gious times developed anti-Christ. And the times of
religious improvements also brought forth different orders
of Baptists ; and it is now necessary to test the claim of
each, not by the times, but by the standard of Holy Writ.
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 dangerous and hurtful, and should
be cautiously guarded against. How can the sincere be-
liever of the Bible accommodate his faith to the changing
notions of the times ? The truths and blessings of the
Gospel are alike applicable to all times. They imply a
change in the subjects thereof and not in themselves. The
Gospel reveals the same Saviour for every age ; the same
grace and truth at all times, ' 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, con-

OF the lord's people. 213

sequently 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 inhni-
crI to many plainly revealed truths ; and rather let their
course in that respect be regarded as one of the distin-
guishing characteristics of God1s ' peculiar people.'

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 predicted for the last thirty years that these insti-
tutions would ultimately degenerate into politico- religious
powers, and assume the right of intermedling with reli-
gious and political affairs. This prediction has already
been fulfilled, most ostensibly in the great Know Noth-
ing 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 republican
form of government. For this wise foresight they have
been often greatly ridiculed !

These incidental but necessary remarks have not been
made to get up political issues between brethren. The
writer has higher 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 maintain membership in them :
such an act has always been regarded by them as an offense
against their church, and has involved church dealings and
the exercise of church discipline. This is known and ad-
mitted by all true baptists. Such acts not only violate one
of their strong principles, but endanger strife, disunion and

214 BIBLE SIGNS

distress, and surely no good baptist would, in that way,
compromise 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 result
of a violation of it as just stated, make a disregard of it
far worse, than if such things had not existed among them
heretofore.

There is certainly a broad and palpable distinction be-
tween 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 catho-
lic society, and maintain a membership in it according to
its requisitions, but can a member of the Baptist church do
so, and maintain the fellowship of his brethren ? Thus we
perceive that we may as citizens, do many things compati-
ble with civil government, which would be incompatible
with our church government. Shall we in. wise foresight,
look steadily for many j^ears 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
political societies of any kind. Before we can do so, as
true baptists, we must unchurch our churches, unbaptize
our baptisms, disprofess our profession, unsay our sayings,
and unwrite our writings for many j^ears past ! The very
profession, sayings and writings which so clearly identify
us with the Waldensian church.

Christian reader be not alarmed ; the hand of a brother
is on the paper, backed b}'" a heart full of love and sympa

OF THE LORD'S PEOPLE. 215

thy for erring brethren, and out of the fullness thereof,
allow him to write kind words of entreaty. If you are en-
tangled in this medley of politics and religion, come out at
once, and henceforth 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 lis from all other denominations, for the sake of
maintaining membership in a secret politico-religious soci-
ety ? Shall we pursue such things until we shall be reck-
oned among the sects of the day? Shall we not rather ad-
here more steadily to our ancient principles, and stand more
firmly by our old landmarks ?

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 ivories ; to guard you against the evil ten-
dencies of the Know Nothing society ; some of wrhich are
obviously dangerous.

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
regard to foreigners.

4. To coalesce with anti-Christ : — Extremes meet in all
cases. A secret politico-religious society, established and
maintained b}r protestants, will sooner or later bear the
fruits of Jesuitism. The buddings of which may be
already recognized even in the incipiency of the one now
under consideration. 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,

216 BIBLE SIGNS

would be like apologizing to a friend for an attempt to turn
him aside from a dangerous precipice !

FIRST. TEMPERANCE SOCIETIES.

Provision was made for the temperance of the Church in
the gift of the Holy Spirit ; it is especially stated in the holy
Scriptures, that temperance is a fruit of the Spirit. Gal.
v, 2, 3. If it be, as is faith, love, joy, etc., a fruit of the
spirit, why should it require temperance societies for its
maintenance 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 organi-
zation, its subject of spiritual life, and with its abounding
fruits of love, faith, joj', peace and charity, require the aid
of an adventitious institution, to maintain temperance
amongst its members ?

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 with us, and were
He to eat and drink as of old, this same spirit in view there-
of would, in some of its high places, cry out, through cer-
tain persons, ' wine bibber, friend of publicans and sinners !'
Then let us beware of a spirit that would reproach Christ,
His truth and Church. I will ask a question here which in-
volves a serious answer at least : Shall we abandon the
Scriptural doctrine of temperance, and adopt another which
vainly assumes 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 im-

OF THE LORD'S PEOPLE. 217

plied approval of the reproaches of the old Pharisees, that
Christ was a wine Libber, etc., or an admission of defective
Church discipline, to say the least. If the precepts and ad-
monitions given to the Church on the subject of tempe-
rance do not prevail, 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 l 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 iniqui-
tous anecdotes, are related at such times, which never oc-
curred among them ; and unjust aspersions are heaped upon
them with an unsparing hand, and with the intolerance of
that spirit which knows no difference between that tempe-
rance 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 tempe-
rance society, for the cultivation of temperance, because the
human institution is more holy ? Shall we leave the word
of God to seek counsel from men ? Shall we prefer the
Pharisaical product of a temperance institution to that tem-
perance 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 maintain 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 drunkenness occurs among them, Church d isci

218 BIBLE SIGNS

pline is employed for its correction. They do not object
to habitual drunkards forming and maintaining a tempe-
rance 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 offer on human institutions general-
ly ; for the present I will drop the subject.

THEIR OPPOSITION TO MISSIONARY SOCIETIES.

Their non-participation in Missionary societies is every
where 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 fear you may
loose your patience, as I must request you to follow me on
while I adduce a biblical doctrine on this subject. Our
opposition to Missionaiy institutions is not understood ; it
needs an explanation, 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 make a fair show by associating themselves with
certain undeniable religious duties, and when opposed b}r
faithful men, to insist that such things are taught in the
Holy Scriptures. When they secure the judgment and sym-
thies of the world in their favor — which they soon do —
they sneer at all those who question their authority or
course. The commandment to preach the Gospel to every
creature is plain and undeniable. But this commandment
was given to individuals, and not to the Church generalby.
But where is the scriptural authority to institute a society
collaterally with the Church for carrying out this broad
commandment ? "We affirm and maintain that He, who gave
the commandment likewise devised the plan for its execu-

OF THE LORD'S PEOPLE. 219

tion. This plan is revealed in the New Testament ; and
is yet binding on all who profess to be governed by divine
truth. The old order of Baptists contend that it is yet in
force ; they have traced it out with great care, and are able
to show it, to all who have eyes to see it, and hearts to em-
brace it.

As the Scriptural mode of preaching has its essential par-
ticulars, so must every Gospel minister be endowed with
such spiritual qualifications as will secure a conformation
of heart and practice with the same. He must be a Chris-
tian inwardly. 2 Cor. v, 17. His call must be of God.
Rom. i, 1. He must be a minister ' of Jesus Christ, accord-
ing 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 ; hut he is governed by a holy
concern of heart and conscience, which speaks out in over-
flowing fullness. ' Wo is unto me if I preach not the Gos-
pel !' This constitutes the 'necessity' of which Paul speaks,
1 Cor. ix, 16. The minister whose heart and conscience
are exercised in this way needs must preach ; for a ' neces-
sity' is in that manner, 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 ' man}'.' He is not greedy of
filthy lucre, but having food and raiment is therewith con-
tent. He does not strive to please men in his ministry, by
suppressing or perverting Gospel truths. His commission
is to declare the literal truths of the Gospel to all, ' in meek-
ness instructing those that oppose themselves; if God per-
adventure will give them repentance to the acknowledging

220 BIBLE SIGNS

of the truth ;' without which he knows that none will re-
ceive 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 Pro-
vidence and takes the way thereof; and not the direction
which may be prescribed b}' 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, some other mode of preach-
ing should be adopted; which, if admitted, would justify
changes in all other things which appertain to the Church
of Christ. The question then arises, are we living in a day
when, according to human polic3r, we should embrace the
Lord's way, as revealed in the New Testament, or adopt
some other which may suit the times better ! Gospel truths,
and consequently all true Gospel ministers likewise, have
ever been at issue with the times, and ever will be ; and he
that attempts 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 who preach ' another
Gospel' are.

Were it revealed anywhere in the word of God, that tem-
poral powers could, in any age, take the place of miracles ;
human wisdom, the office of the wisdom of God ; a call
from a Missionary society, the place of a divine call ; and
human foresight, precedence of God's Providence and
guidance ; then, and not until then, would human institu-
tions for preaching answer. We know that no such things
are authorized by the Holy Scriptures ; and we also know
that just such a course of things developed anti-christ and
yet sustains him I

OF TIIE LORD'S PEOPLE. 221

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 arrangement 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, as well as pride, ambition and boast-
ing, and involves the faith of God's elect, in the employ-
ment of the plain means which God has ordained. The
preachers, 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 Missionary societies cannot qualify an individ-
ual for preaching the Gospel on the Lord's plan.

And yet, strange to relate, many insist that, as the church
is not endowed with miraculous gifts, as in the days of the
apostles, human substitutes should be employed ! The
divine plan is yet in force, for although its external signs of
miracles have passed away, yet its internal vitality, force
and economy have been continued, whereby the revealed
word shall accomplish the pleasure of the Lord, and shall
prosper in the thing whereunto he may send it. Isa. lv,
11. The world's different plans required a great amount
of preaching, of talent, of policy, of money, and of labor,
in order to develope anti-Christ. The very perfection of
human plans, when adopted irrespectively of the Lord's,
may he clearly seen in the rise, development and progress
of the ' man of sin,' as well as the sad consequences 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

222 BIBLE SIGNS

not have been revealed ; his revelation required ' another
Gospel' as well as another mode of preaching. Ever 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, as many suppose, that Scriptural rules
amount to nothing more than mere morality ; 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
superior to all others. By His plan all false preachers, hire-
lings, archbishops, priests, and popes would 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 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
modern 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 Avhich
are therein revealed. He who contends for a strict con-
struction of the word of God in regard to all things which
accompany salvation is Avantonly ridiculed, or openly
laughed at. He is said to be behind the times, which say-
ing involves man}r absurdities. All plans for preaching,
devised on human authority, require the aid of adventitious
institutions for their fulfillment. The Church organization
according to Gospel rules will not admit such plans, hence
the forthcoming of Missionary institutions among the bap-

OF tiie lord's teople. 223

tists. No one can show from the history of the Church
that it has ever, in an}' age, or in an}' country, been bene-
fitted by incorporating any human institution 'with itself;
but man}- instances can be adduced of the Church having
been seriously injured by the like; and of its being greatly
improved by casting off such things. I am aware that
many think there is no danger or harm in Missionary socie-
ties, supposing they are doing just such things as the word
of God commands. Take the least exceptionable of all
of them, a Baptist Missionary society, for example, and
we shall see there is no authority in the Bible for its estab-
lishment. The divine method of preaching does not em-
brace 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
organization of the Church is defective, and that such de-
fects must be provided for by instituting human measures,
such as Missionary societies, theological schools, levies on
public charity, and the enactment of constitutions and by
laws for their government, and the creation of a host of
officers — all of which was unknown to the apostles and
primitive Christians. For instance, the Scriptural organi-
zation, in the estimation of such, is defective in its requi-
sitions 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

224 BIBLE SIGNS

'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
3Tou can get around it," and the other said, "I did not in-
tend 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 preacher is bound by the word
of God, 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 wickedness? For, in accordance with this
plan, men's pockets as well as hearts must be reached ; and
if their religious views be opposed too honestl}r they will
be offended ; and if their vanity, as natural men be wounded,
they will not contribute 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 vine3Tard ; to trust in a special Providence,
or expect success beyond the limits of worldly means !

The Church should certainly give her fellowship, her
oversight and assistance to all and every one who may pro-
fess a call to preach for heathen or others. But, says one,
none would be willing to go in that way; and in reply, I
must remark, 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 Roman Catholics propagated their Gos-
pel, on their Missionary plans. The results proved it; and
may not the final results of all preaching on other plans
beside those of the New Testament be very different from
what many now suppose ?

Let none infer, for a moment, that we are opposed to
teaching Heathen the word of God, or that we would hinder

OF THE LORD'S PEOPLE. 225

any one from preaching among them. Like Paul, we rejoice
that Christ is preached among them by Missionaries or any
others, even if such preaching should add to our reproach,
though we ourselves would not, for any consideration
preach in accordance with humanly devised plans. Phil.
i, 16.

Arminianism is not in her pupilage, hut has long since
taken the highest degrees of all earthly institutions, and
presides over all of them, giving laws, spirit and power to
each and every one. From her high places she proudly
waves her avaunt to all Gospel measures not in alliance
with herself. She has clone many wonderful things in all
ages and countries, and will, doubtless, make many b.oad
and deep marks in times to come.

It is said the work of modern Missionaries is a gre-t one
and should not be opposed by us in our pulpits. To which
we, in turn, reply, by asking a significant question ; What
are we to say when the subject of preaching requires a pul-
pit exposition ? Shall we declare the Lord's way, or the
the devices of men ? Both are before us, highly antagonis-
tic to each other, and which shall we teach ? We feel con-
scientiously bound to contend for the Lord's way in all
religious affairs whatever; and we should think very
strangely of the reproaches which we incur by so doing,
were it not for the declarations of Christ Himself in regard
to the subject.

Suppose that all nations were taught the literal truths of
the Gospel, what would then be necessary ? Would a 'de-
monstration of the Spirit' take any other way but that of
election, predestination and foreordination ? If not, some-
thing besides preaching is essentially necessar}^, b}' which
we discover that preaching is different from all other kinds
of public speaking. Its success depends more on the elec-
tion and foreordination of God than anything else. As the
15

226 BIBLE SIGNS

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
•ther sheep, other chosen ones, who did not belong to the
Jewish fold ; and that He would bring them into His Spirit-
ual kingdom. These were scattered throughout all the na-
tions of the world ; hence it was necessary to enlarge the
commission for preaching, as He did at the time of His
ascension. The apostles, acting under this commission,
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. i, 1.

With such evidences of Christ's regard for these ' other
sheep,' and with His avowal to bring them in, can we sup-
pose, for a moment, that God has withdrawn His special
Providence 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 was 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
attempted the same thing, in wa3rs of their own, how very
different have been the consequences !

I repeat that we are willing to give our fellowship and
assistance to any who may profess a call to preach to any
people, in accordance with Gospel rules. But the objector
says, none are willing to go in that way ; and we reply, if
not, the way of God in the matter has not been recognized
in demonstration of the Spirit, in power and in full spirit-

OF THE LORD'S PEOPLE. 227

iial assurance. The sentiment ' Woe unto me if I prefetch

not the Gospel to the Heathen,' has not taken full posses-
sion of the soul, if there be no confidence in the di-
vine 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 manner which the New Testament enjoins ; and the
most unfavorable, to behold it going forth in the ways of
human devices.

' G o 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, which 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 to the word
of God, and to none of the popular adjuncts of the day.
Our Missionary brethren cannot carry out their plans of
preaching without some of these hurtful adjuncts. These
have divided us, and but for them, we might now have been
united doctrinally and practically in the Church of God,
wherein all Christians may unite, and maintain the doctrine,
ordinances and commandments of the Lord free from the
interference of human institutions. Will our Missionary
brethren meet us there ? Have they kept the faith of God's
elect? Have they become tired of their Arminian Institu-
tions ? Whenever they shall respond yea, to these inter-
rogatories, we will feel bound to reunite with them, provi-
ded the vexatious subject of re-baptism can be settled anions
us on the broad principles of the Gospel. At present we
cannot own, nor can we disown them as brethren in the
Lord ! Although our relations to each other are not as an-
tagonistic as heretofore, yet they are by no means such as
we would have them to be.

228 BIBLE SIGNS

Another very common objection to these people is that
of their being so frequently disturbed by heresies, conten-
tions and divisions. These things constitute plain charac-
teristics of the peculiar people of the Lord. Let us see if
they do not : ' For there must also be heresies among you,
that they which are approved, may be made manifest among
3'ou.' 1 Cor. xi, 19. 'Also of your own selves shall men
arise, speaking perverse things to draw away disciples after
them.' Act xx, 30. 'You should earnestly contend for
the faith once delivered unto the Saints1' Jude 3. ' Now
we commend you, brethren, in the name of the Lord Jesus
Christ, that ye withdraw yourselves from every brother
that walketh disorderly, and not after the tradition which
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 these facts before us, that there must be heresies
among Christians, whereby approved ones are made mani-
fest; that we are commanded to contend earnestly for the
truth of the Gospel ; and 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 imperative 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 pos-
sibly avoid them, unless it does so by unscriptural meas-
ures. Let none suppose that we glory in such things; no,
far from doing so ; we have suffered too much from them
to rejoice in anythi g of the kind. Nor do we provoke
such things, but by all lawful means avoid them ; but when
they do come, we try to meet them with a right spirit, and
in a Scriptural way.

OF THE LORD'S PEOPLE. 229

Arminians object to them, because they, forsooth, believe
in the great doctrine of predestination and election. This
objection 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
objection predicated of election, will apply with equal force
to Christ and His apostles. The only point in the case
then, is the difference in the persons against whom the ob-
jection is now entertained. There are many objections
against these people, which, when examined into, would be
found in agreement with the Bible-signs of the Lord's peo-
ple, but I shall not trouble myself or the reader about them
at present ; but treat of some

ERRORS OP MISAPPREHENSION.

1. Many infer that they are opposed to colleges, univer-
sities and literary institutions generally, because of their
opposition to theological schools ; but this is not the case.
They are decidedly in favor of human learning and educa-
tional means, as far as they relate to worldly things ; but
for a correct understanding of divine things, they go to the
Bible, which teaches divinely and not humanly. If the
Holy Scriptures enjoined the establishment of theological
schools for the guidance of the Church in religious affairs,
they would be found doing greater things for their promo-
tion than many who are engaged in them.

2. Because they will not commune with other denomina-
tions, some think they do not believe there are any real
Christians among them, than which a much greater misap-
prehension could not be entertained. Thej believe there
are g->od Christians in all Protestant denominations, but
cannot commune with them at the Lord's table without com-
promising the ordinance of baptism, which they dare not
do.

230 BIBLE SIGNS

3. It is erroneously believed hy many that they have no
concern about the unconverted, as they stand aloof to some
of the modern means of converting sinners. This is also
a misapprehension ; for they employ all the Scriptural
means for that purpose : at least their doctrine embraces
them. They, however, make a Scriptural distinction be-
tween the duties of men and the work of God. They per-
form their duty by faith, trusting more in the Lord than in
their own efforts. They do not expect, like many, to suc-
ceed by virtue of their great efforts. They do not predi-
cate the conversion of sinners on human effort, but on the
mercy and grace of God ; the way of which, however, in-
volves certain Scriptural duties to the unregenerated, which
they are willing to perform in faith.

4. As thejr do not become members of temperance socie-
ties, many conclude that there are many drunkards among
them. But this is an erroneous conclusion. They exclude
drunkards from their churches, whenever it is ascertained
that the discipline of the church will not reform them.
Some, who have been excluded from our churches, continue
to get drunk, and are, by man}', 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 soci-
ties for sending the Gospel to them. The things to be
inferred from this objection are : 1. That the Church of
God, when fully organized on Gospel principles, does not
admit of sympathy for the heathen. 2. That some adven-
titious 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
institutions, for the conversion of Pagans, implies a want

OF THE LORD'S PEOPLE. 231

of confidence in the divine organization of the Church —
indicating also a belief that human benevolence, in its Mis-
sionary allotments, can do more for the conversion of the
world, than the means, which God has ordained! It is not
only worthy of remark, 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 expressed some misapprehend
them, and conclude that we are opposed to the ' spread of
the Gospel,' as they term it. This we deny, but acknowl-
edge 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, and then
exalt and incorporate it with our churches, by uniting them
with any of its modern institutions.

But as the institutions of Arminians are far more popu
lar than those of the Bible, we do not expect to be patiently
heard and fully understood by any except those who have
' ears to hear ' and hearts to understand.

6. As we are opposed to all modes of ministerial support,
except those which are taught in the New Testament, many
conclude that we are opposed to ministerial contributions
of all kinds. This is another misapprehension, for we con-
stantly contend for the divine plan in these things also,
which when fully executed answers all the purposes of
grace, however short it may come of the demands of Ar-
minianism !

Because we do not sprinkle infants, and receive them
into our Church, another error of misapprehension is enter-
tained 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

232 BIBLE SIGNS

of believing the Gospel, and of receiving, by faith, any of
its spiritual blessings. But observe, we do not sa}T, they
cannot receive Spiritual blessings without faith ; but on the
contrary, believe they are saved by grace, through Jesus
Christ, without Church ordinances, and, I will add, without
sprinkling; without Catholic or Protestant ceremonies of
any kind! Our doctrine secures to them the blessings of
grace without faith, and yet maintains, that as ' flesh and
blood cannot inherit the kingdom of God,' the}r 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 unnecessary. This
opinion is the fruit of a wrong apprehension of the doctrine
of grace, for the way of grace is a way of holiness ; with-
out 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 creature in Christ,' and he will love,
serve, and worship him — give him a new 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 obe-
dience is a fruit of election. 1 Pet. i, 2. Our doctrine
does, by no means, exclude practical godliness, but, on the
countrary, evidences its Spiritual influence on the soul in
the production of those good works which God has com-
manded 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

OF tiie lord's people. 233

holiness of heart or life. On the contrary, it secures the
only foundation for practical Christianity which can he
firmly fixed in the soul.

8. For the want of a Scriptural knowledge of grace, and
of salvation hy Jesus Christ, we are accused of inconsisten-
cies. We have often heard certain persons sa}', if they be-
lieved the things which we do, they would not exhort
believers to perform their duties, or sinners to repent.
They do not perceive how such exhortations and warnings
may be transformed by the power of God into grace itself!

]>y 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 declara-
tion of Gospel truths by the minister and a demonstration
of them Ivy 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 our doctrine whenever we exhort ; but such a
conclusion is very erroneous. The Gospel must be preached,
in its literal fullness, to all, though a 'demonstration of the
Spirit' be confined to a chosen few. Matt, xx, 15,22;
chap, xxii, 16 ; 1 Thes. 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

ADMISSIONS.

1. Painful and unpleasant as it may be to confess our
errors and improprieties, amounting, in some instances, to
denominational sins, yet to do so, well accords with the

234 BIBLE SIGNS

word of God. We are great sticklers for the Holy Scrip-
tures ; we deduce our doctrinal creed from them with great
care, but do not conform our lives to their practical pre-
cepts as we should. This want of practical conformity is
not as great, after all, as many suppose ; for there is so
much Pharisaism everywhere, that many of them have be-
come too indifferent to outward appearances. They seem
to have forgotten the exhortation to ' abstain from all ap-
pearance of evil.' 1 Thes. v, 22.

2. They have been much opposed, greatly misappre-
hended, and unjustly reproached by the leading members of
other denominations. These provocations have sometimes
caused them to forget the proper modes of Christian war-
fare, as well as the weapons to be employed in the good
fight of faith. They have not, in agreement with the
divine commandment, instructed such in meekness, 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, for-
gotten ; and also that the way 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 in divine things. They do not, there-
fore, 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 commen-
tators as the}r 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
enjoined in the word of God.

5. They are too" much inclined to contend for scriptural

OF THE LORD'S PEOPLE. 235

particulars in the letter, and then neglect their practical
fulfillment.

6. Humiliating as may be the concession, yet it should
he 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 which must be admit-
ted.

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
appearance 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 wor
ship.

11. Some of them cannot 'endure' sound practical
preaching !

12. They do not, in their intercourse with each other,
make the necessary allowances for the different states of
christians. The strong do not bear with the weak as they
should. The man of full statue 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 con-
stantly as it should be. 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 meek-
ness. Many of the practical rules, so mercifully and appro-

236 BIBLE SIGNS

priately given for the maintenance of church fellowship,
are too frequently violated.

13. Some of our ministers confine themselves in their
preaching too much to specialities, and fail to declare
all the counsel of God, especially in regard to practical
godliness.

14. They do not itinerate enough, nor do they preach
as often as they should to their respective charges.

15. They fail, in some instances, to study to show
themselves 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 ! constitute some of 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 things
with the Old Order of Baptists, after a few

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, logically
deduced from questionable premises. As long as the au-
thority of the Bible is admitted, they must be also. But
alas ! special regard for the word of the Lord has not been
promoted by modern usages. The numerous 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 of God, in its holy organization, is admira-
bly adapted to things which accompany salvation by Jesus

OF THE LORD'S PEOPLE. 237

Christ; while the tilings instituted by men can only suit the
changing forms and spirit of Arminianism. The Church
repudiates an alliance with them just as she does with civil
institutions. The Church and State must he 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 spir-
itual culture by the great ' Husbandman,' who has ordained
appropriate laws and regulations for the same, which no
man should dare to 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 his-
tory of the Lord's people, and to that alone, in regard to
their characteristics, as any other history would 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 false
charges, gross misrepresentations and malicious aspersions
of their enemies, have, in that way, been historically coun-
teracted by the sacred record of their faith, forbearance and
exemplary lives. Were I to refer to the history of the
Baptists since the days of the apostles, I would endeavor

238 BIBLE SIGNS

to trace them out separately from the multitudes of nomi-
nal christians whose history has been so copiously written
by many. But I have neither time nor space to do so ; in
fact, my subject as proposed and discussed, does not make
it necessary. I will, however, just remark, that an elabo-
rate historian amidst all his ecclesiastical lumber, traced
them b:tck to the remote depths of antiquity ; and it is pro-
bable, with a little more fellowship and sympathy for them,
he might have identified them in their church, faith and
practice with primitive Baptists themselves ! That such a
people as those, termed from time to time, Regular, Predes-
tinarian, 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 written. They have ever been a ' hidden
people,' who can only be spiritually discerned ; a poor and
afflicted people, with whom the circumcised in heart can
alone sympathize ; and a ' peculiar people,' who can alone
be heard by those who have ' ears to hear.'

Their names are all recorded in the Lamb's book of life.
The very foundation of Christianity is sealed with God's
prescience of them. The lord knows them that are his. 2
Tim. ii, 19. When the great secrets of eternity, with re-
spect to them are revealed, they can be known only by
those who have ears to hear, eyes to see, and hearts to un-
derstand them. Thess. i, 4.

Enough of their history has been foreshadowed by the
Lord and his apostles to extend its great outlines, not only
through the first centuries of Christianity, but also through-
out the whole course of time. It is truly remarkable, that
if we could rightly interpret these prophetic lights, they
would afford an unbroken chain of all the leading events
of the Church of God in this world.

The immediate and urgent concerns of primitive chris-

OF THE LORD'S PEOPLE. 239

tians engaged them so constantly, as not to allow them
either time or opportunity for writing a regular history of
themselves. While their lives, characters, property and
homes were in jeopardy every moment, they could have had
but little opportunity or inclination to record the painful
events attending them. Their nominal history, as written
by others under such circumstances, could not consist of
anything else but malicious perversions of their faith and
lives. However greatly we might have esteemed a faithful
record of God's elect during the past ages, in all the differ-
ent countries, God has, in His providence, withheld it. We
for the most part, have only ' broken glimpses' of them, as
they come up before us in general ecclesiastical history.
Their principles and usages as Baptists, prevailed long be-
fore they obtained their denominational name. Although
the}' are generally ranked among the Protestant sects, yet
they do not claim to have been seceders from Catholicism;
but on the contrary, contend for a direct line of identity
with the Church in the wilderness, and with primitive Chris-
tians. It is probable that the}' derived the name of Bap-
tists about the time they become contradistinguished du-
ring the Reformation, from other sects, in consequence of
maintaining the scriptural mode of Baptism. Before this
time they were known obscurely among the followers of
Berehgarious, 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 con-
stituted in London. Their enemies have often tried to
identity them with the Ana-Baptists ; but even the imper-
fect ecclesiastical history of those times, shows most con-
clusively, that they always disclaimed the fanaticism of that
sect.

Even their candid opposers admit the foregoing facts.
The Baptists do not, like some sects, trace their origin to

240 BIBLE SIGNS

the Reformation, 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 oppo-
sition to reform the ivorld, 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 — more particularly before them as the great
object of their labors ; or were engaged in seceding from
the Roman Catholics, or in instituting different modes of
Christian worship from theirs. Here we have a visible dis-
tinction between 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 may be preached by a ' few,'
after having been changed into another baptism by 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 preach-
ing the Gospel ; of setting forth extensiveby their doctrine,
their mode of worship ; and of becoming more generally
known b}r the Protestant sects, as they have been termed
since the Reformation.

But after all, we should feel far greater concern about
identifying ourselves in our faith and lives, with those
whose history 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 re-
probation, 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, foreknowledge and justice, and
to the state of the non-elect both in time and eternit}", as

OF THE LORD'S PEOPLE. 241

therewith connected. It will require eternity itself, and
not merely time, for its exposition. We can only speak of
it in Scriptural language and terms ; it would be unsafe to
deal with the subject in any other way.

To conclude — let us examine ourselves as to whether we
possess, doctrinally aud 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 com-
passed 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
Finisher of our faith.'

16

A REFUTATION

OF THE

Mixnxclito ^iitktxitt Scrusg

SECTION I.

THE IMPERFECTION OF ALL CREATED THINGS THE
SOURCE OF EVIL.

Did not a great contrariety of opinion exist among the
Old order of Baptists, in regard to certain religions sub-
jects, which have been heretofore so improperly made moot-
points among us, we would not thus address you. We
would be very far from proposing such things for your con-
sideration and discussion, did the}' not already prevail
among you, as topics of painful controversy, producing
distressing and divorcing results. Our aim is rather an en-
deavor to show, in the spirit of meekness, love and for-
bearance, that some of our much esteemed brethren do not
interpret certain portions of Scripture aright — that then-
expositions lead themselves and their hearers into the Par-

244 A REFUTATION OF THE

kerite heresy;* and to rescue such texts as haA-e, by per-
versions, been forced into the support of that heresy, from
such service.

Our design is not to attack Parkerism in a regular wa}?-,
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 hope constrain such brethren to reconsider 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 seri-
ous 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 charitably.

We are not without the hope that if we will rightly con-

*The Manichaen heresy as modified and propagated by Elder Daniel Parker, of Old
Baptist notoriety ; and yet it is due to his memory to state, that he was orlhodox, 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 he would never
have published them.

MANlCHiEO TARKERITE HERESY. 245

aider 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 understand-
ing about them, whereof union and fellowship maybe predi-
cated.

Even with the facts before us, as just stated, did we be-
lieve that anything which we shall say, would admit of he-
retical perversions, or could be used for the strengthening
of any religious error, we would at once desist, and forego
all its prospective advantages. Its 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 God, the Great First Cause of all
things. Then will follow the truth of the fall of all the
human family in Adam ; sin, a consequence of disobedi-
ence ; 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 onty the denial of them which
does — and it is a matter of surprise that any of the Old
Order of Baptists should have ever entertained any notions
in opposition to such evangelical truths.

As we have to shape our address according to the sub-
jects of controversy among us, we will proceed according
to the following order : to show,

1. 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.

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 expos i-

246 A KEFTJTATION OF THE

tion of the two texts of Scripture which they quote in con-
firmation of that error.

3. Set forth the Scriptural account of the different kinds
of Union between Christ and His people, contradistinct to
theParkerite 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 im-
perfection of all created things is the source or origin
of evil, and not an eternal principle of evil, or an eter-
nal Devil !

As we approach the great lab^u-inth 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 to pass safely with our reader through many of its
resolvable intricacies, and, as we proceed, show that all the
windings and doublings of the Parkerite Pagan Philosophy
lead to a Minotaur of heresy, more to be dreaded than the
Cretan monster of old — likewise indicate the true source
of evil, and in the light of analogy, show the origin of Sa-
tan himself — then in that stronger and clear light, which re-
veals Mercy's only guaranty against such things, find an
easy and safe outlet from all these labyrinthian mazes.

We wTill at once put forth our lights and proceed. Here
they are : " I am the Lord, and there is none else ; there is
no God beside me. I form the light and create dark-
ness ; I make peace and create evil. I, the Lord, do all
these things." Is. 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." Job iv, 18 ; xv, 5.

MANICHjEO PARKERITE HERESY. 247

It is impossible to conceive of evil antecedents to crea-
tion, when God, 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 some other
form of good or light was created— -finite^ for instance.
And as creation involved necessarily a, finite state of things,
we shall find in this finite state of things the true and un-
deniable source of evil. Finite good must be created be-
fore 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, etc.

Man was created good — pronounced very good by his
Creator, but the good there spoken of was finite — was im-
perfect, and, therefore, contained in itself a liability to per-
vert itself. Thus we may expect to find a source of evil in
man himself, before his fall, before Eve was tempted by
Satan, or Adam by Eve. Let the reader be not alarmed ;
we have abundant proof just at hand, or be assured we
would not put forth such a proposition.

In connection with the finite state of things, which crea-
tion 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 admit-
ted, as an incontrovertible fact, a great truism, which devel-
oped itself in the Garden of Eden, that, in the state of our
first parents, as created, there was a liability to deception^
to temptation., disobedience, sin and death, which, although
a source of evil in itself, was, we admit, latent, a mere state
or condition, and was not acted on by the Lord in the pro-
duction of open or manifest evil, but was rather guarded by

248 A REFUTATION OF THE

Him as a quarter from whence evil might emanate, by pre-
senting to our first parents the dreadful consequences of
yielding to temptation. Gen. iii, 17. This liability to de-
ception, to temptation, and disobedience, was acted on by
Satan, and the latent evil made manifest by him.

We are aware that it may be said that, if Satan had not
tempted Eve, she would not have disobeyed the Lord ; yet
we must affirm, notwithstanding, that her disobedience
emanated 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 prevailed in tempting Eve, nor Eve Adam. This
liability to deception, 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 excluded, that of tempting,
and that of a capability of being tempted. Neither could
Christ be tempted ; in His state there was no liability to de-
ception, temptation and disobedience, and, therefore, Satan
could open no fountain of evil there. Mat. iv, 1. We
have plainly shown a source of evil in the state of our first
parents contradistinct from Satan as the only origin of it ;
for he 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
disobedience, but found it there and acted on it ; and
although it was latent, yet its latency did not prevent it
from being a source of evil.

The state of our First Parents was amenable under the
influence of an Evil Power, to temptation, disobedience, sin
and death. Liabilities to such things surely constitute, in

MANlCniEO PARKERITE HERESY. 249

themselves, a source of evil. To tempt, as Satan did, was
an evil act, and a capabilit}^ 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 reason 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 domin-
ion of God ; or that he is as independent of God in his acts
as he is in his existence. The first would involve an un-
reasonable paradox; 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
goodness, and that the perfection of the godhead must
necessarily exclude it ; and we will now show just as plainly
that the imperfection 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 per-
vert itself through any degree 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 the imperfection
of created good comes evil ? Through the imperfection of
moral power the evil of disobedience ensues ; reason is a
consequence of the imperfection of the human intellect,
and its conclusions are often foreign to truth. Through
the imperfection of created things we have become familiar

250 A REFUTATION OF THE

with opposites — as when we think of wisdom we also think
of folly, of power and weakness, of good and evil, of right-
eousness and sin, life and death, lime and eternity, etc. But
observe, none of these things are applicable to God ; they
can only be referred to created beings, finite, inferior and
imperfect, when compared to God. His infinite and perfect
wisdom admits of no ignorance. Wisdom must be created
in some other form before ignorance can exist. Infinite
power excludes weakness ; then power must be created in
some other form before weakness can obtain. Infinite
perfection will not admit of imperfection ; then some-
thing imperfect must be created before imperfection can
ensue. Infinite good, as we have seen, excludes evil;
then finite good must be created before evil can ensue
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 dark-
ness, and in the creation of finite lights, whether those of
the human mind or of the universe, He created darkness.

SECTION II.

THE ARGUMENT CONTINUED.

Anterior to creation, there could not 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 principle of evil, for we have seen that this
could not have originated from the attributes of God,
neither have existed of itself as a prevailing power against

MANlCn.EO PARKERITE HERESY. 251

God. Its primordium, rise, or commencement, must have
been in the imperfection of the creature, in his state : the more
he 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 His own glorious perfections, contra-
distinct from His works ; and, if it he asked why all His
works are not as perfect as Himself? we answer, this
could not have been the case without confounding them
with Himself, and then Spinosa the Pantheist would have
written to some purpose. God would, 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-
stance, 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
Godhead could not have been seen apart from such a crea-
tion— 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 all
beings would at the same time be in possession of the same

ONE WISDOM, ONE ROWER, ONE PURPOSE, ONE PERFECTION, ONE
ESSENCE, ONE MIND, ONE HOLINESS, ONE WILL, ONE GLORY,

wherein God would be One with His creatures, and not
One in Father, Son and Holy Ghost alone, as he has re-
vealed himself. These divine perfections cannot be multi-
plied, and are, therefore, incommunicable ; for the idea of
two infinite Essences, two infinite Powers, etc., is incom-
patible even with common sense. Then we are not to look
for divine perfection 011I3* as we see it in Three divine and
unoriginated persons, equal in all things, and therefore,
only One God, a Tripersonality, but aTriunityin o/^eunde-

252 A REFUTATION OF THE

rived infinite existence, in one infinite impassable perfection,
in one 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, there
may be a plurality of persons, but there can be but one
Godhead — only One God. 1 John v, 7.

We will reason a little further on this subject according
to an idea which I have read somewhere. 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
power, one will, and one course, in relation to all things.
Thus a tripersonality is resolvable into a unity of mind, of
judgment, mental power, will and action, by virtue of being
precisely alike ; and why may not a tripersonality in the
Godhead resolve themselves into unity by being also pre-
cisely alike, equal and impassable ? differing not in God-
head, but only in personality, as the Son 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 Spirit. Here we see a difference in personality
plainly indicated, which should be regarded, yet strictly in
connection with the foregoing principles in regard to the
Godhead.

Having treated of the doctrine of a tripersonality in
divine unity in the Godhead, or one God, I will now offer
a few remarks on the subject in its sublime relations to the
Christian religion. " For there are three that bear record
in Heaven, The Father, The Word and The Holy Ghost;
and these Three are One." The doctrine of the Trinity
constitutes an essential article of the Christian's creed ' its
vital importance appears in the fact that no worship with-

manichjEO parkerite heresy. 253

out an acknowledgment of it, is accepted of God. The
failure 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 per-
sons. Decidedly in point is the consideration, that out of
thousands and thousands of worshippers in this creed,
bowed in professed reverence before God, and praying in
Islamitic zeal, not one obtains acceptance with God ! If
the Arian ask why not? the answer is, because they wor-
ship without a sanctification of the Holy Spirit, and with-
out faith in the Son, and consequently, do not have access
unto the Father.

Having also shown the divine harmony of Three persons
in all the perfections and attributes of the One God, I will
now refer to their perfect agreement in all the profonnd acts
of salvation by Christ. The Father, the Son, and the Holy
Spirit are one in divine foreknowledge of the elect; one in
the eternal purpose to save by grace ; one in election ; one
in redemption ; and there is but one will in the gift of all
the blessings thereof. Without this divine agreement in all
these respects, our doctrine of the Trinity would involve
three Gods in disagreement instead of three persons in di-
vine harmony in one God.

Hence the error of supposing that the Son died for any
more than the Father gave Him ; that the Spirit wills the
salvation of an}' but those who were chosen unto salvation
from the beginning, through a sanctification 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 Him, in order that the divine and eternal oneness may
subsist! A general atonement and special application, as

254 A REFUTATION OF THE

it is termed, makes an issue between the Holy Spirit and
the Son !

A general atonement by the Son, and a special justifica-
tion 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 regenera-
tion. 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 experience 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 discrepancies here, such as imply different
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 predestinarian tenets, as
they have been termed. No one can maintain their divine
unity consistently with the Arminian creed. The scriptures,
according to the following references, prove most conclu-
sively what has been said about the divine harmony of the
three Persons in the Godhead, in all things which pertains
to a man's salvation and his regeneration. Eph. i, 3, 4 ;
John x, 11 ; Thess. ii, 13.

But to return more directly to the subject .

Creatures from all that has been set forth, must, in all
respects, be inferior to God, and in that inferiority we per-
ceive the great fountain of evil ; for, before the act of cre-
ation, there was no angelic folly, no impurity of the stars,
no uncleanness of the heavens, no angelic or human liabili-
ties to temptation, deception, disobedience, pride, sin and
death, as we see was the case after creation. Job iv, 18 ;
xv, 15 ; xxv, 5.

MANlCn^EO PARKERITE HERESY. 255

The objectors may contend, according to our view of the
subject, that the saints in heaven will not be exempt from
this source of evil, as their state will be inferior to the per-
fection of God. This would be true, were we to consider
th cm in themselves, as being there under a law and not
under grace. They will then be under the power and con-
trol of the Spirit of Christ, which will exclude all liabilities
to evil. For grace does not pervert itself, neither can it be
perverted. They will there have a perfection in Christ,
which will remove the fountain of evil connected with their
creatureship in Adam — Christ will be made to them wisdom,
and righteousness, and sanctification, and redemption ; and
for further confirmation, Christ saj's, " 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 for-
ever excluded and shut out by the perfection of Christ and
his equality with the Father. The peculiar safety and ex-
emption of the saints from all evil, in heaven, as secured by
Christ, in contradistinction to the danger and perversion to
which 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 perveited itself, not according to the
commandment of the Lord, but contrary to it. But, con-
tinues the objector, He created good finite — very true, for
no other kind could have 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 perver-
ted itself, through its innate or inherent liabilities to evil ; and
we must also admit that creation not onby necessarily in-

256 A REFUTATION OF THE

volved a finite state of things, but likewise a source of evil
in tliat state.

" It is a deep, dark thought, and needeth to be dilligently studied,
But perchance evil was essential that God should be seen of His creatures ;
For where perfection is not, there lacketh possible good,
And the absence of better that might be, taketh from the praise of it is well,
And creatures must be finite, and finite cannot be perfect:
Therefore, though in small degree, Creation involveth 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 light that blazeth but in One must be softened with shadow for the many.
There is, then, good in evil, or none could have known his Maker,
No spiritual intellect or essence could have gazed on his high perfections,
No angels' harps could have tuned the wonders of His wisdom,
No ransomed souls have praised the glories of His mercy,
No howling fiends have shown 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
rational and accountable creatures whom the Lord brought
into existence, throughout the whole created universe, is a
gross violation of revealed truth and human reason ; also
of the lights of astronom}^ and analogy; and though we
might deduce much confirmation of our views from these
other sources, yet we shall confine ourselves strictly to
scripture testimony.

" In the beginning God created the heavens and the earth."
" Thus the heavens and the earth were created and all the
host of them."

For by Him were all things 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 premise a little. The heavens, we see, were created,
and all the host of them. By the word of the Lord were
the heavens made, and all the host of them, by the breath

* We have made this quotation, from Titter's ''Ppoverbial Philosophy," not as the
source of our views, but in corroboration of them not only as set forth here, but as pub-
lished before Tupper wrote his book, in a treatise on the Origin of Evil in the Signs of
the Times, of October, 1842.

MANICHVEO PARKERITE HERESY. 257

of His mouth. Psalms xxx, 3 ; 6. And what do we un-
derstand 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 s3-stems ad infinitum? Be this as it may, we have
besides this a surer word of prophecy in relation to the
creation of " angels, who kept not their first estate, but
left 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 darkness to be reserved unto judgment." 2 Peter, ii, 4.
Christ says, John viii, 44 : Satan was a murderer from the
beginning, and abode not in truth ; b}^ which it seems he
was once in an abode of truth, and, from the time he be-
came Satan, from the very beginning of that state, he was a
murderer. We also read of elect angels. 1 Tim. v, 21.
From all of which we learn that angels were created some-
where in the heavens, but we know not whether in the first
or second heaven ; not in the third, we presume. 2 Cor.
xii, 2. The}'', however, had a habitation, somewhere in the
created heavens. Further we read in the word of God that
those who kept not their first estate 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, how-
ever, abode not. John viii, 44. Being lifted up with pride,

he sinned, and was cast down and cursed with a change of
17

258 A REFUTATION OF THE

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 from the beginning of this
state, when he ceased to abide in the truth. His involving
other angels, and soon afterwards Adam and Eve, in dis-
obedience, sin and death, show his murderous course vevy
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, when 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
many.

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
kim's of devils.

But, after all, we must forestall the Parkerite here, as he
will say that all we have quoted from the word of God, in
relation to angels, has reference to Adam and Eve, and
their posterity. But this he cannot do, with any kind of
consistency, according to another tenet of his — that souls
cannot be lost — cannot go to hell. As he is bound to ad-
mit that they had souls — Adam, at least, according to his own
notion — these scriptures, of course, will not apply to them,
as the angels 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

MANICHJEO PARKERITE HERESY. 259

persons — ministering spirits nnto the heirs of salvation, and
that they will abide together in ultimate glory and bliss,
while the 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 involved finite
creatureship, 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 condi-
tion of all creatures, whether of human beings or angels,
involved the necessity 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 viola-
tion of such a law, or commandment, as in the instance of
human beings, was attended with dreadful consequences;
those just in point were a sad change of state, and an ex-
pulsion 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 transgression of the
law ;" they must have transgressed a law which was given
to them when they were created. Further : may we not ex
pect that similar consequences ensued in their case as in
that of Adam and Eve — a change of state, and an ejection
from their habitation. Adam and Eve, after they had
sinned, were "driven out" of the Garden of Eden, and
went forth fallen sinners. " The angels who sinned were
cast down to hell, and delivered into chains of darkness;
who like Adam and Eve, kept not their first estate, but
were changed into devils. They, however, according to an
unresolveable 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

260 A REFUTATION OF THE

come into this world ; and Satan was suffered to enter the
Garden of Eden, and to tempt and seduce our First Parents ;
Satan as the chief devils, then became 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 was, and
is yet kindly 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 law, or commandment, for the exercise of their moral
powers, obedience and free agency, which bj'e-the-bye, has,
in all instances 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 commanded. This has been the only
safe way for the creature, and, in its different ways, con-
stitutes the sum and substance of Divine Grace.

SECTION III.

THE ARGUMENT CONTINUED.

In this way, we presume, the elect angels were 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 seethe grace of internal guidance and safe keeping, but
not the grace of redemption, as they never sinned, through

MANICHJEO PARKERITE HERESY. 261

which grace, however, 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
instances.

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 rather 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.

We have proved 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
analogy, that the origin of the Satanic state is the same, or
analogous to that man. But we will look at it under a
clearer and surer light. Not a novice, lest being lifted up
with pride he fall into the condemnation of the devil. 1
Tim. iii, 6. Satan was lifted up with pride, and was there-
fore condemned, and became Satan, devil, etc. Man diso-
beyed, and was condemned, and became a sinner, etc. How-
ever exalted the state of Satan may have been before he fell,
there was in it a 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 elements of his state or nature, infe-
riority to God might originate it, in violation of a precept

262 A REFUTATION OF THE

to the contrary. For God, and God alone, can glory in
his state without pride. There is no lifting up with Him ;
but Satan through the imperfection of his state, could origi-
nate 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,
2 Thess. ii, 9. Anti-Christ, the very personification of
Satan, is thus described in connection with 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 which originated pride, and that he was con-
demned for " being lifted up with pride," and that his lia-
bility or tendency to pride has as a curse, become also
greater, and is now capable of engendering pride to the
extent we have just seen in 2 Thess. ii, 9, and yet tries to
appear as he once was, an upright angel, by deception,
and transformation. Our analogism might he carried still
further, but we must desist, and proceed to the considera-
tion of other things.

We have been thus particular, in order to show the dif-
ferent sources of evil, as they exist in the finite state of all
created things, as many of our good brethren have turned
Parkerites, because the}- could not trace evil to an}^ other

MANICHJEO PARKERITE HERESY. 263

source than Satan, and then, tkot 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 Proposition: To 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.

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 bod}7. Yet, strange to relate, many of our preachers
are often heard to say, in our pulpits, to the great hurt and
anno3'ance of many, that all who fell in Adam will be saved
in Christ — indicating, thereby, darkly and vaguely, their
Parkerite doctrine, leaving their hearers to form whatever
conjectures 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, can-
did 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 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, see,
in his own perverted judgment, how six and six make

264 A REFUTATION OF THE

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 children." 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 suffer
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
would 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, }■ et
we will show, very plainly, the absurdities which they lead
to. In the first place, they attach great importance to the
word multiply, and suppose that the non-elect are all em-
braced 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 multi-
plied. These, as they come into the world, bring with them
a seed from the devil, with which he was eternally united,
and which exists in them instead of souls — so they have
derived nothing from Adam and Eve but a bod}' — the rest

MANICHjEO PARKERITE HERESY. 265

from the devil, 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, the multiplying of
the human species.

Surely the Lord knew, precisely, how many elect and
non-elect would be born into the world; and we find that
there was a prospective arrangement 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 multiplied into many of the
non elect, as well as elect, as in the instances of Koratk,
Datham, Abiram and Ishmael, these were as fully a multi-
plication 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 earth, and sub-
due 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 incurred death, was to multiply and replenish
the earth ? And we know that Abraham was multiplied
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 multi-
plying of Hagar's seed, or the multiplication of Abraham
himself, be considered so great a blessing, especially as
they must have been multiplied into many of the 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

266 A REFUTATION OF THE

of the state of the non-elect here and hereafter ; an innate
state derived from the perverted, primordiate stock nowise
different 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 in-
fusion from God, or portion of his essence, something
which they say "is as old as God!" Then the elect and
non-elect maj' be alike in their bodies, according to their
notions, but not in their souls ; hence the elect in their nat-
ural bodies, may be the children of wrath even as others.
We ask how 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 were 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 general
course of Parkerism is, to exclude soul from the non-elect,
and to establish an innate difference between the elect and
non-elect in that respect; but to admit that they do not dif-
fer in natural things, which does not include human souls,
which they say are old as God, and constitute the church
which always existed with God ; aud if so, must have been
a portion of Himself; and yet, these very souls became in
time " dead in trespasses and sins" and that 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 with God — that
was infused as a portion of Himself into Adam. No, 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 given the elect souls of too high an order

MANICH^EO PARKERITE HERESY. 267

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 from* Satan, with which 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 dwells in them, as do human
souls in the elect ; and that when the non-elect die, the human
body goes clown 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 resur-
rection of the body.

SECTION IV

THE PARABLE OF THE WHEAT AND TEARS EXPLAINED.

If human souls be of the high origin that the Parkerites
suppose, and the Satanic seed of the low wicked sourc
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 observa-
tion make any difference. But it is time for us to quote
the text which they bring forward in confirmation of these
views : " I will put enmity between thee and the woman,

268 A REFUTATION OP THE

and between thy seed and her seed ; it shall bruise thy head
and thou shall bruise his heel. 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 them. And there
is also an enmity between the children of God and the chil-
dren of the devil, as in the instance between Cain and Abel,
Isaac and Esau, etc. 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 " another gospel," and
what we may now term the various modifications of Juda-
ism, Romanism and Arminianism, etc. All fleshly converts
to these false systems, may be called the children of the
devil, in a figurative sense : while spiritual converts to the
good seed sown by the Son of Man, through his ministers,
in demonstration of the spirit and of power, are the chil-
dren of the Kingdom. These have to live together in the
same church here on earth, and in the same world during
their natural existence, and the parable \\\n,y have two mean-
ings 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

MANICH^EO PARKERITE nERESY. 269

in this life, in either respect, without rooting up the wheat.*
In the church it is often impossible to distinguish between
the tares and the wheat, and sometimes when we think we
can, we are afraid to remove such, least we thereby hurt or
drive away others, in whom we have confidence. We are
therefore cautioned not to be over nice about the like. It
is probable, that we have not as a denomination, profited,
as we should have clone, 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 the meekness and in love, as we have
been commanded to do ; j^et, after all, we are not to com-
promise or dissemble with such characters, but to contend
for the truth of the Gospel, let the consequences be what
they may. Again : this parable was well calculated to re-
buke the spirit which the apostles entertained when they
asked the Lord to command fire to come down from heaven
and consume their opposers. As the wheat and the tares
grow together in the world, united by natural ties and in-
terests, in such a way as would render it impossible for
them to be separated here, Christians are directed in the
parable to bear with them. As the apostles asked the Lord
to consume such, what might not succeeding believers do
in regard to them? the}', like the apostles, might have
thought it right for such to be rooted up out of the world,
the field in which they have been sowed. But this would
have been in violation of the Christian spirit and command-
ments of the Lord. Besides, many of the elect have parents,
brothers, Sisters, friends and benefactors among such, consti-
tuting earthly ties which cannot be broken without mar-
ring the happiness, peace and well-being of Christians here.

*The field is the world. The Kingdom of God is in the world, and the tares and
wheat are sown in the Kingdom. Hence, when the harvest is come, the angels will be
s ent forth, and the offending tares will be gathered out of the Kingdom, Mat 13 En

270 A REFUTATION OF THE

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 prac-
ticable.

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 entirely 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 ridiculous ! 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 ground, in an
honest heart. The devil has great power over it, according
to the parable when 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 working :
2 Thess. 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, Ju-
daism, Arminianisin, and thus go forth "with all power
and signs, and lying wonders," and with all " deceivableness
of unrighteousness in them that perish ;" besides all this,
he can, if necessar}r, transform himself into an angel of

MANICHJEO PARKERITE HERESY. 271

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 saying 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
innate ? is it in the hearer himself? Even Paul asks a simi-
lar question: "Who maketh thee to differ from another?
and what hast thou, that thou not receive ? Now if thou
didst receive 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 dis-
ciples 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 enmity under
consideration, took place between Cain and Abel ; and we
desire to approach it carefully with Scripture lights, that by
one plain statement of it, we may do more to bring it
plainly in view of all, than we could by any kind of
arguments, or reasoning : " Cain was very wroth," this is
the first instance of it; why was he very xvrotlif Because,
" The Lord had respect to Able, 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 the gift of God, says Paul.
Then it was the Lord who made him to differ from Cain,

272 A REFUTATION OP THE

not in his natural fallen state, by having in his providence,
given him a soul, and having withheld one from Cain, hut
by bestowing on him spiritual blessings, Eph. i, 3 ; John
iv, 23.) and witholding them from Cain. This enmity did
not originate from any inborn, innate difference, but took
place just as soon as Abel was bom 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 Mar-
tyrdom; (Acts viii,) and was heart and hand in many sub-
sequent acts of cruel persecution. Observe, there was no
enmity between Paul and the 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
heir enmity towards him. Further in regard to Paul's
case, if he was not personally among those unto whom
Christ said, "Ye are of your father the devil," yet he was
there in state, character, enmity, opposition, &c, just as
fully then as any of them, and might thus have been inclu-
ded 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, 16,) mentioned in the text, and then we find it in-
variably to put itself forth in some form or another, as the
history of the church in all ages shows. The latter clause
of the text confirms beyond all dispute, this view of the
subject — that the seed, means Christ; " It shall bruise thy
head and thou shalt bruise his heel" In giving an exposi-
tion of this part of the text we shall have an opportunity
of both refuting and showing 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

MANICEUEO PARKERITE nERESY. 273

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 consid-
eration ; 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 they
would have been emplo}red as a pronoun substitutively for
the noun seed, and not the word it. The pronoun it never
stands for persons, males nor females; hence if the words
her seed mean the children of God, or elect, the pronoun it,
can have no agreement with any word in the text, expressed
or understood, as it is in the singular number and can only
as a relative agree with an antecedent expressing one
thing.

Although the pronoun it belongs to the neuter gender, and
is for the most part used impersonally, yet it may notwith-
standing relate to the word seed, in the singular number,
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 ot
God, or the elect, the pronoun they would have been used
— they shcdl bruise thy head. Besides this interpreta-
tion, receives plain and strong confirmation from the con-
cluding words of the text — and thou shalt bruise his
heel.

The pronominal adjective his, in its two-fold character of

adjective fand pronoun may agree, adjectively with a noun

either in the singular or plural, but pronominally onby with

one in the singular number, then the words her seed, do

not mean seeds as of many, but as of OKE, which is

Christ. Gal. iii, 16. By the heel of Christ is meant — the

bruising of his humanity through Satanic instigation. But

alas! how shall we convince the Parkerite of his errors,
18

274 A REFUTATION OF THE

while he disregards the right signification of words, the
proper construction of language, and its plain meaning!
Besides

" He laughs whatever weapon truth may draw,
And deems her sharp artiller3r 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, we ask, were able to do
this ? We answer, fearless of refutation, that the seed of
the woman did not signify the elect or the children of God,
but Christ himself; and if so, (and who can doubt it?)
what shift will the Parkerite make to disengage himself
from the meshes 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 between those
afterwards born of Christ, and the children of the devil,
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 — }rea, cast to the winds, 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
sei*pent. 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 hy Sa-
tanic 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.

MANlCn.EO PARKERITE HERESY. 275

Third Proposition: To set forth the scriptural account
of the different kinds of union, between Christ and his
people, contradistinct to the Parkerite view of the subject.

Doubtless, in the discussion of this subject, much confu-
sion, as well as misunderstanding has arisen from unquali-
fied declarations in regard to it ; therefore, when we speak
of the eternal union between Christ and the Church, we
should always name the kind of union we mean, and
should alwaj's state the sense in which it is not eternal.

To assert in an unqualified sense, that there is an eternal
union, between 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, while the ultra spiritualist
rejects the creation of souls, and angels, and thereby blends
them with the unoriginated 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 sa}r, that matter is God, and that its evolu-
tions, changes, and general course, are the results of its
own eternal inherent underived powers and laws ; and spir-
itualists, that the church, or souls of the people 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, unde-
rived powers and laws. Sound philosophy, aided by revela-

276 A REFUTATION OF THE

tion, discovers to us a Great First Cause of all things,
antecedent to creation, the Creator of the Universe, and
Governor thereof. Likewise, sound Divinity, based on the
Word of God, reveals to us a God from everlasting, unorigi-
nated, eternal, and self-existent, distinct from the church
and material universe, only as they were, completely em-
braced in His foreknowledge, in the light of which, both
were created according to His infinite wisdom, purpose,
power and will.

We must now bring our subject within the range of strong
and clear scripture lights, as we design showing the differ-
ent kinds of union between Christ and the Church, God and
His people.

SECTION V.

ELECTION, x

" God, who calleth those things which be not, as though
they were." (Rom. iv, 17,) " Declaring the end from the
beginning, and from ancient times, the things that are not
yet done," (Isa. xlvi, 10.) According to this plan, in which
chance was to have no existence, God in his foreknowledge,
prognosis pronotio, or prescience did embrace all things,
as distinct objects of regard which were not as though they
were, and they could in this way have a " representation " or
substitutive existence in the foreknowledge of God, not an
"esse actu" but au " esse representativum." If God ac-
cording to the power of his foreknowledge, could thus love,
predestinate, elect, fore-ordain, and perform acts with
regard to things which be not, as though they were, then

MANICHJEO PARKERITE HERESY. 277

we may say that in the foregoing sense, there is an eternal
union between God and His people, who were not as though
they were in His foreknowledge, in His love, in His predes-
tination and election. 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 prin -
ciplcs, how God could give them grace in Christ, before the
world began, according to their representation by, and not
actual existence in Christ. "We will quote a plaintext of
scripture in confirmation 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 ; according as He has chosen us
in Him, before the foundation of the world, that we should
be holy and without blame before Him in love." Ep. i, 3,
4. According to the plain import of this text, the elect
were blessed with all spiritual blessings in Christ; but ac-
cording to the Parkerite notion, the}' were blessed in Adam
with uncreated souls as a divine infusion from God, consti-
tuting, if so, 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 in
Adam, in opposition to the affirmation of the apostle, that
all spiritual blessings were given to them in Christ. The
way or manner in which the Lord blessed His elect, with
all spiritual blessings in Christ, should be observed veiy
attentively — Peter and Paul will then teach us very plainly
and satisfactorily the way it was done. They say " accord-
ing as He hath chosen us in Him before the foundation of
the world ;" but says the Parkerite, how could the Lord
choose His people before He had created them ? Peter
says they were elected " according to the foreknowledge of
God, the Father," according as God foreknew them in con-

278 A REFUTATION OF THE

nection with His decree, or purpose 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 the term foreknowl-
edge— knowledge of a thing before it occurs — would not in
that case apply to them ; nor would there have been any
occasion for election, as all would have been one with 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 would bring them into exis-
tence in time, gives scope at once to His election, and repro-
bation, according to His grace, mercy, justice, and glory,
and these things will take their course, according to His
decree, purpose, will, course, wisdom and power, irrespec-
tive, all the while, of any foreseen worth or works of the
creature. Hence, the scriptures so often refer to the pur-
pose, to the will, to the course, to the grace, and to the
justice of God — His election according to His foreknowl-
edge, etc., etc., things about which the Parkerite has of
course but little to say. Besides : in this way God could
make an everlasting covenant with Christ, ordered 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 — rin His
foreknowledge of them, and in the exercise of His wisdom,
purpose, grace, etc., towards them. According to the
Divine plan of salvation as just indicated, Paul, Androni-
cus, and Junia, were given to Christ at the same time,

MANlCII-fEO PARKERITE HERESY. 279

were chosen in Him at the same time, were 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 may receive these blessings
actually before another; may become united actually to
Christ before others ; ma}' be taken into Christ before
others, even as were Andronicus and Junia before Paul,
" who also," says Paul, were in Christ before me. Rom.
xvi, 7. Andronicus and Junia were born of the incor-
ruptible seed, which is Christ, a quickening spirit, or the
Holy Spirit before Paul was. They received in time,
some of those spiritual blessings, wherewith they had ac-
cording to God's foreknowledge, been blessed in Christ
in common with Paul, and all others, before Paul did, and
thus became actually united to Christ before Paul was.
We ask the Parkerite, how, according to his tenets, 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 given ac-
cording to the foreknowledge of God to the elect, and that
in time they take the unfrustrable course of God's election ;
besides 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, sanctifioa-
tion, redemption, perseverance, resurrection, and the ever-
lasting joys of heaven, all these were given to us in Christ,
in the everlasting covenant; (2 Sam. xxiii, 5,) not one of
them give^L to us in Adam, according to our actual exis-
tence then in him, or anywhere else, but in Christ alone, in

2S0 A REFUTATION OF THE

the sense we hare 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 foreknowl-
edge gave a kind of representative being there, which exis-
ted alone in the mind and purpose of God ; but just as com-
plete 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 saj^s, elect according to His
foreknowledge a people that " were not as though they
were." Then in this way, God can give us grace in Christ
before the world or our actual being began, and bless His
elect with all spiritual blessings in the same wa}r, and thus,
"Bare them and carried them, all the days of old."
Isa. lxiii, 9.

We will give an example of these things : "In thy book
all my members were written, which in continuance were
fashioned when as yet there was none of them !" Did not
these then have a representative being, or existence, in the
mind, or foreknowledge of God, when as yet there was
none of them? God provided natural blessings for man
before He created him — before he had a natural existenc e,
and is it unreasonable to suppose that he provided spiritual
blessings for him likewise, before he had a spiritual exist-
ence before he was " born again ?"

The elect had a representative subsistence in the love of
God, (Jer. xxxi, 3,) and therefore an eternal love-union
with him " when as y et there was none of them " actually ;
in the election of God, in this way, also (1 Pe. i 2,) we see
an eternal election-union with Him, " when thera was none
of them actually. We see again, (Rom. viii, 29,) how his

MANICH^EO PARKERITE HERESY. 281

predestination embraced them, whom He did foreknow,
and how He was eternally 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 spirit-
ual 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 }ret there was none of them." The Lord loved
them with an everlasting love when they did not actually
exist, when the}' had only a representative existence in His
foreknowledge, and when they are brought into existence
in time, He draws them with loving kindness, through re-
generation into actual union with Himself. It is no longer
the hidden love of God in His foreknowledge, in eternity,
but the love of God shed abroad actually in the heart by
the Holy Ghost, establishing a sensible union, as well as
actual between God and the creature. This vital actual
union, begins with quickening — the receiving of those
spiritual 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 spiritual blessings shall heve 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

282 A REFUTATION OF THE

for the grace of foreordination to it, the grace of justifica-
tion 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, apply with equal
force to that of justification; which is eternal in the same
sense that the union of 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 reflect on the subject, with this one re-
mark, that justification on the part of God, according as
He entertained from everlasting the divine plan of salvation
in His foreknowledge, purpose, covenant, etc., 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 after our calling. 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 blessing of justification,
any more than he is actually born again, or glorified, before
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
predestination of God, with its being carried out in time
in the creature, for these things are strangely confounded
by some, who have much to say about them ; and unfortu-
nately the same confusion runs through their discussion of
other subjects. For instance, when they speak of the chil-
dren of God, they make none of those distinctions we have
just been treating of. As to actuality of existence, they
seem to know no difference between the elect children
as foreknown of God, and children "born again;"

MANlCHiEO PARKERITE HERESY. 283

likewise no difference between the predestination of
God, to the adoption of children, and their actually receiv-
ing the adoption of sons. We ask how can the Lord adopt
His own children ? this would he contrary to the meaning
of the word adoption. Let us see : the term uiothesia,
adoptio, adoption — the taking and treating of a stranger as
one's own child. Then the Parkerite has no way of eva-
ding this plain meaning of adoption, but to say that a
father may adopt his own children. Take notice ; our exposi-
tion 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 blessings of adoption, unto which
they were predestinated, they likewise receive the spirit of
adoption, Avhereby they cry Abba Father.

Before dismissing the present subject, we will refer to
another 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, etc. Heb.
ii, 13. The Parkerite supposes that they were the children
of God actually, before the creation of Adam, and that
they partook of flesh and blood through Him, hence they
say, Christ "also Himself likewise took part of the same"
etc. 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 children or seed actual-
ly, before the creation of Adam, even from everlasting, and
that they partook of flesh and blood, through the multi-
plied conception of the woman ! Hence their eternal union
with Satan.

We have only to direct the mind of the reader to what

284 A REFUTATION OF THE

we have set forth with regard to prospective existences
according to the prescience of God, and the prospective
arrangements made for those existences, which were fore-
known and provided for, both naturally and spiritually, 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.
A prospective arrangement had been made for them, in nat-
ural 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 deter-
minate, 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 enter 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, Clrrist became their great surety and trustee.
It is only according to this view of things that Christ could
have sufiered for the uncommited sins of unborn sinners —
only as God beheld them prospectively, and imputed them
to His Son before they were committed.

Precisely in this manner did Christ behold His seed, His
elect, when He made His soul an offering for sin. This was
the joy set before Him, His people brought up before Him,
that were not as though they were. And the apostle says :
this enabled Him to endure the cross, and despise the shame
of it. He then saw them all, a people that were not as
though they were. There was a sustaining joy in this

MANICHJEO rARKERlTE HERESY. 285

mystic vision. The joy was set before Him strictly accord-
ing to the doctrine which has been stated; a doctrine, not
only declared by the prophet and apostle, but also by the
example just given. Is. liii, 3; Heb. xii, 2.

Moveover : In the above manner the Lord could know
the wicked before their actual existence, and could reject
them, and provide a place of punishment for them. Mat.
xxv, 34.

Much more might be written 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.

SECTION VI

THE RESURRECTION

The Change and Besurrection 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 their 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." Matt, xxvii, 53, 54 ; 1st Cor,
xv, 20.

The simple term "resurrection" does not fully embrace
our subject, }ret it might not be amiss to show its literal

286 A REFUTATION OF THE

import. The Greek word from which it has been derived is
'Annastasis from Anistemi, to raise up, to cause to rise, to
arouse, to excite, to raise from the ground, awaken, rouse
from sleep, cause to revive the dead. The Latin word Re-
surrectio from Resurgo, means the same, and hence our
English word resurrection signifies " arising again ; chiefly
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 Anistemi and Resurgo were
used by Greek and Latin writers, it is true, with regard to
other things, such as to awaken, to revive the dead, etc.,
and although not applied to the resurrection of the body,
yet, when used by the Evangelical and Christian writers,
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 resurrection of the body, and
had spoken or written about it. For, when they heard
Paul preach the resurrection, saying " He hath given assu-
rance unto all men; in that, (anastesas auton eh nekroon)
he hath raised him from the dead." And when they heard
of (anystasin nekron) the resurrection of the dead, they
doubtless understood Paul, as they thought it " a thing in-
credible" 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? Out of the
graves. How did Christ arise ? In His own human body,
and as they did, out of the grave. Here, then are the
first fruits a pledge of the same blessing to all others.
And we have also shown the true import of the word resur-
rection ; and yet we know that some will say, " How are
the dead raised up ? and with what body do they come ?"

MAXlCHiEO TARKERITE HERESY. 287

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 "
Avhen cast into the ground. Christ says, " Verity, verily I
say unto you, except a corn of wheat 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 devel-
opment of a grain, or seed of any kind, through the pro^
cess of death and quickening, would regard a relation of it
as " an incredible thing," as did the Romans the resurrec-
tion. Thus one would never arrive at a knowledge of the
effects of death and quickening of the seed a priori ; nor
would they ever a posteriori trace back such developmentfe
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 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 im-
pressive beauty of ornamental design. The grain of corn
how devoid of comeliness or form, but cast it into the
ground, let it die, and come forth into vegetative vitality
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

288 A REPUTATION OF THE

death and quickening. Behold the diminutive seed of the
cedar, and then look at its glory on Mount Lebanon ; 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 tall stately
trees of 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 weakness ;
it is raised in power ; it is sown a natural body ; it is rais-
ed a spiritual bod}'." See, it is the body, and not figurative
language concerning the soul, but the body itself, referred
to by three relatives ; and expressed, as though it were 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 serious
considerations have of late been bestowed by christian
philosophers. It is then the human, natural, mortal or vile
bodj7 that will be thus changed, and not the soul, or spiritual
mystic body, as we once heard one of the Parkerite scribes
affirm. He said that the human body would at death go
down to the earth, there to remain ; for, said he, exultingly,
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 Manichoean Tyro forgot
that there was likewise an " outward man " (2 Cor. x, 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,

manichyeo parkerite heresy. 289

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 deatli
and corruption brought into a state, from which it will be
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 dwelleth 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 corruptible, dishonorable, weak, natural body, com-
parable 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, unspir-
itualized, unquickened, and unblessed with spiritual bless-
ings, cannot, as the apostle says, inherit the Kingdom of
God ; neither can the soul, unchanged, unregenerated, and
unblessed with suitable spiritual blessings. " We shall all
be changed." I think that modern ministers, in discussing
the subject of resurrection do not show, according to scrip-
ture light, the great and glorious change which our bodies
will undergo at the resurrection; notwithstanding it is so

important that it should be done, as it is inseparably con-
19

290 A REFUTATION OF THE

nected with it. 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 pre-
sent, 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 res-
pect 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 figu-
rative language used, when there was no reality to prdicate
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 predicated 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, and can have no

MANICHjEO parkerite heresy. 291

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 evil spirit. This is a fair induction from their errone-
ous premises — a palpable reductio ad absurdum.

SECTION VII

THE RESURRECTION CONTINUED.

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 damna-
tion."

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 fash-
ioned like unto the glorious body of Christ, the bodies of
the wicked will come forth in such a vile form as to excite
everlasting 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."

292 A REFUTATION OF THE

We will now take a general retrospect of what we have
written, and compare tenets with our opponents. Let us,
then, make out 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 believe there is an uncreated self-existent, eter-
nal 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 eternsl, and were always in ac-
tual union with God.

5. They contend that all the souls of the Children of God
were 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 con-
ception for the reception of a connate Satanic seed, uncrea-
ted and eternal, instead of souls, with which Satan was
eternally united.

7. They affirm that, at death, the soul returns to God,
and 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. The second item of their creed runs un-
avoidably into Polytheism, and, although greatby modified
and refined by the lights of Christianity, jret 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 considered
the great natural propensities, in the human heart, to set

MANICH^EO PARKERITE HERESY. 293

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 Heathens. The third article con-
founds Christ's soul and his divinity, and involves the un-
tenable 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 sold 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 manner,
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 tres-
passes and sins, roll sin under the tongue as a sweet mor-
sel, and drink in iniquity as the ox cloth water. Divine
souls, uncreated souls, souls blended with the divinity of
God, become thus defiled, by Satan and sin, until compara-
ble 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 capa-
ble of transgressing the Law of God, and taking the ruin-
ous course of sin which we have just seen. In what way
we are personally endowed with souls has not been revealed,
and as no plrysiological researches have ever solved the
problem we shall not attempt it. Their sixth delusion
makes an unnatural Manicluean difference in the family of
man, in asserting that one part have souls and the others
have not ! What a difference in nature — how great a dif-
ference between man and man ! Surely, the Parkerite will
get ashamed of this item of his creed, and blot it out.
The seventh article contains absurdities which have been
shown previously. The eighth notion is a plain denial of
the resurrection of our bodies ! What a serpentine doc-

294 A REFUTATION OF THE

trine! It affects to believe the Word of God, and jTet
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
"first fruits ?"

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 serpen-
tine, 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 origin
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 exis-
tence 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, imperfection, 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, he, through a
liability to pride, unrestrained by Divine power, (2 Tim, ii,
10,) perverted that good, and was cursed with a change of
state. Man was likewise created good, but through a lia-

MANICHJEO PAKKERITE HERESY. 295

bility to temptation, existing in his innate state perverted
that good, alike unrestrained by Divine power, but other-
wise 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 con-
trol and dominion of God. The fallacy of this may be
seen at once in the consideration, 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 infi-
nite 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 im-
perfection and liability to perversion might originate evil,
but in no other way.

About our second proposition, there is also a great dif-
ference between us. We contend that all the human fami-
ly, elect and non-elect, fell in Adam. All the human fami
ly 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, 24; viii, 2,) instead of the notion of the bodies
of the non-elect being a mere multiplication afterwards for
the mere lodgment of satanic seed, but the difference here
will be seen still plainer in comparing our views on the
union of God and His 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 opponents use it in its most unqualified significa-
tion, and affirm that the souls of the elect existed eternally

296 A REFUTATION OF THE

with God, and were infused into Adam at the time of his
formation, and have always under all circumstances,
whether " dead in trespasses and sins" or not, whether de-
filed with sin or not, before or after the new birth, have
been in actual union with God ! Moreover : we showed
that all the human family, 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 exists 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 the souls of the elect.

Our exposition of the resurrection brought to view
such a palpable difference in our tenets, that it will be
useless to compare them here. Why, brethren, so great
a difference between us ? From whence came Parkerism,
with all its perverting tendencies ? It was born of a
Persian Magi, reared in the nursery of Polytheism, about
the year 277 was brought into parasitioal union by Mani-
chffius, with the gospel ; since then it has presented itself,
in many new and changing forms, to the consideration of
the Christian world ; of late years it has assumed the modi-
fication and name of Parkerism, and it is so adroitly attired
in Christian apparel as to deceive many real Christians,
who are now bewitched by its semi-pagan doctrines. Set
up as it is, at this time, it invades the eternity 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 ; deifies the
souls of the elect, in giving them an eternal existence and
union actually with God, and withholds them from the non-
elect ; brings Adam up out of the earth as a formation to

MANICHJEO PARKERITE HERESY. 297

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
woman's conception into bodies for the seed of Satan to
dwell in ; then at death annihilates the bodies of both the
elect and non-elect. Nor is this 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 elsewhere ; dries up the sincere milk of the
word ; poisons the strong meats of the gospel ; and confu-
sion, contentions, disunion 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
you have it brethren, notwithstanding all this ? Will you
say we have misrepresented it ? If so, prove it, and we
will retract anything of the kind.

Come forward with all j'our tenets, in plainness and can-
dor, and we will review them according to your own show-
ing. Recollect, though, that we do not throw the gauntlet
for the sake of mere disputation, but that we may learn
and understand each other's views better. It is the hand
of brotherhood that we put forth — we love you with all
3Tour 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 en-
tangled in the meshes of Parkerism that you cannot es-
cape at present, we ask you in meekness and love to for-
bear trying to entangle others in them. Let us seek an or-
thodox unity even in the diversity of sentiments among us ;
by not going bej'ond the bounds of charitable endurance
in such things ; which, however, can be done only by re-
suming the course, which we pursued, in the formation of
our association. We were then willing to bear with the

298 A REFUTATION OF THE

sparse amount of Parkerism, which then showed itself,
while its advocates were careful to keep back its most ob-
jectionable 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 resolutions that it shall not be preached in
their pulpits, and some of its advocates have been, from
time to time, kindly entreated to forbear preaching such
things. Moreover, an association lately constituted, which
came out from among the Parkerites, or non-resurrection-
ists, has been received into our correspondence. Notwith-
standing all this, we again entreat the advocates of Parker-
ism to desist from preaching their tenets ; yea, we say if
one or two of its leading advocates would desist, our asso-
ciated 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
endeavor 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 sayings of our adversaries be verified " that in
days of peace we know not how to abstain from internal
divisions."

While engaged in active warfare with the Missionaries
we were careful to keep our contrariety of sentiment 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 main-
tained. Let us learn to entertain fellowship for each other,
as imperfect creatures. 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

manichyeo parkerite heresy. 299

through which many Christians pass here on earth, which
are well calculated to produce a great diversity of feeling
and even of views, which occasionally yield to charitable
treatment. We do not mean that we should ever compro-
mise the truths of the bible, but only that we should bear
with those whom we believe to be Christians, even if they
fall in some errors..

SECTION VIII

OUR PARKERITE ULTRAISMS.

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,
" Offenses 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 Babylon was foreknown of God, its
rise, dominion and downfall were revealed to his servants,
and lyy them written out for our instruction. Thus, the
great outlines of the Man of Sin have been plainly revealed,
showing that all his vitality and consequence would be
derived from perversions of the scriptures, the very mate-
rial out of which mystic Babylon has been built, and with-
out which it would have been a nullity. The abominations

300 A REFUTATION OF THE

of Romanism could not have obtained, nor Protestant
errors existed, without them ! Nor does the negation stop
here ; it would have excluded those wars, crusades, revolu-
tions, 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 overwhelmed by the
vision ! Most of the evils, which have convulsed and shook
the world, at different times, emanated, from 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 sinning in propagating Pro-
testant heresies, or Old Baptist ultraisms. We can readily
see the absurdities of Romanism, the errors of many Pro-
testant 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 denomination — a de-
nomination which very justly boasts of its antiquity, and
of having never acknowledged any other rule of faith and
practice but that of the Bible. But some of our brethren
are interpreting many of its blessed truths in such a way as
to lead off their hearers from the Old Baptist platform of
principles. Some of them have pursued that perverse thing,
Parkerism, with such obstinacy of opinion, and such per-
versions of the Scriptures, that we have been compelled to
withdraw reluctantly from them. I will now show, most
conclusively, 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 Bap-
tist Church of London, about 1720, with one of a Baptist
Church lately constituted, on a tenet of Parkerism :

MANICHiEO PARKERITE HERESY. 301

" A declaration of the Faith and Practice of the Church

of Christ at Horsleydotcn, under the Pastoral Care of

Mr. John Gill, etc.'''

Fifth Article. — "We believe that the LordJesus Christ,
being set up from everlasting as the Mediator of the new
covenant, 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 formed 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 soul, both 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 substi-
tute, 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 bless-
ings which are needful for them both for time and
eternity."

Now, observe the following article of faith, which has
been taken from a Baptist paper, published at Western, Mo.,
as apart of the abstract of principles of a church which
had just been constituted.

" We believe the serpent has a seed also, and the3r 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 mani-
fested or developed in the flesh or in the world."

What a difference between 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,

302 A REFUTATION OF THE

but that we, their opposers, have clone so ! Moreover, I
would ask the Parkerite to show any article of faith, on
which any Old Baptist 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 exist-
ence ever since the days of Mancichaeus, 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
12th or 13th century, were charged, by their adversaries,
the Roman Catholics, with holding this doctrine, which,
however, was denied by them. This false charge out of
fourteen others, which had been perf erred against tbem,
ran thus : " That with the Manichees, the Waldenses be-
lieved 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 by Him, and
without Him was nothing made.'1''

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
between thy seed and her seed ; It shall bruise thy head,
and thou shalt bruise his heel." Gen. iii, 15. The perver-
sions of this text, formerly by Elder D. Parker, and lately
by others, have prevailed among the Old Baptists to a fear-
ful 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

MANICHJEO PARKERITE HERESY. 303

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 even
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 neither
for the general peace of Zion, the Union of Associations,
nor the Order of Old Baptist Churches !

The profound spiritual import of the text under conside-
ration, was mysteriously veiled by the literal circumstances
which attended its enunciation ; these however, should be
studied veiy carefully, and then their mystic signification
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 between them." This will assist in
illustrating the subject — showing that the Lord spake to a
natural serpent as well as to a mystic one — the devil ; be-
tween the natural serpent and the woman there had been
no enmity 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 mysti-
cally.

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 however, 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 be-

304 A REFUTATION OF THE

tween 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, Sadduces, Phari-
sees and Reprobates — the figurative or m}rstic seed of the
mystic serpent — termed in the Scriptures a generation of
vipers, children of the devil, etc. 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, Acts
25, 26. The head of the natural serpent may be easily
bruised b}^ any one, by the natural seed of the woman ; but
who, as the seed of woman, besides Christ, is able to bruise
the head of the old serpent, the devil ? How can enmit}r
obtain between 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 offspring 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 between the devil and unrenewed humani-
ty ? Even with the greatest religious pretenders, he main-
tains fellowship and agreement by transformation, accom
modating 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
is "put" 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

MANICHJEO PARKERITE HERESY. 305

Satan, after her fall, must have been of grace — of a great
inward change — the fruit of spiritual blessings.

It will he 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 themselves before regeneration — as soon as they are
" manifested or developed in the flesh, or in the world," to
use their own language. Observe : a child of God, accord-
ing to this strange fancy, is " manifested in the flesh, or in
the world," from God, as its eternal seminal head, or Fa-
ther! 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 the putting on of the Lord, but a consequence
of two natures opposed to each other, as soon as they are
'• developed in the flesh," this cannot be the case, and there
is no enmity between Satan and unregenerate persons, until
flie Lord, by his Spirit's power, put it there; whence, we
know, from observation, as well as from Christian experi-
ence, that their interpretation of the text is palpably heret-
ical ! In order, however, to avoid this dilemma, they in-
volve themselves in 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 the}*, the children
of God, are made alive by the Holy Spirit.

20

306 A REFUTATION OF THE

SECTION IX

ULTRA PARKERISM CRITICALLY EXAMINED.

The Parkerite generally quotes, also the following text
in support of his two seed system, 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 expression, similar to Christ's address to
Peter : " Get thee behind me, Satan," and to the words of
the Prophet : " Saying to a stock, thou art my father ; and
to a stone, thou hast brought me forth. Deny the figura-
tive 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 absurdities are involved by inter-
preting these texts literally, and not figuratively ; and the'
same apply, with equal force and propriety to the text now
being discussed ; for then Satan would be a real spiritual
father, and the persons addressed by Christ would have
been actual children of the devil, according to the represen-
tation 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 all 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

MANICELEO RARKERITE HERESY. 307

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 substance, or a seed from himself. Hypocrites, Phari-
sees 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 mentioned in the Scriptures ; they could not, as
such, part with their satanic seed, their very nature, as did
those mentioned in the Scriptures : for the unclean spirit
went from them and came "back again : Mat. xii, 43. Their
very nature, or part of themselves, could not have went and
come in this wa}-; 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 cap-
tive by them — by doing their lusts. But devils were cast
out, and some of the Lord's people were possessed by them
to as great an extent as others, and were before their con-
version as much under satanic influence, as any of the non-
elect were, and might have been called children of the devil,
figuratively, with as much propriety. 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 ;
Luke viii, 2.

I will now bring under consideration another text, some-
times quoted b}r the Parkerite in proof of his system : " But
when he saw many of the Pharisees and Sadducees come
to his baptism, he said unto them, 0 generation of vipers,
who hath warned }tou to flee from the wrath to come ?"
John called them a generation of vipers on account of
their errors, delusions and presumption ; for they had been
so blinded by Satan, as to suppose that because they could

308 A REFUTATION OF THE

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 turning 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 chil-
dren of the devil, he would not have exhorted them to re-
pent ; 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 sous 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 pre-
destined 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 your hearts,
whereby we cry Abba, Father — having received the adop-
tion of sons.

Particular attention should be here given to the fact, that

MANlCniEO PARKERITE HERESY. 309

there is just as much propriety in saying that we were
actually 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 adop-
tive sonship in Christ ; for the elect of God were predesti-
nated to both blessings precisely alike, and before regen-
eration 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 Ga-
latian Chirstians — " Because they were sons — adopted sons
— predestinated 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 then
actually his spiritual 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 were —
in that purpose which nothing can disannul — in that pre-
destination which is of certain accomplishment — and in that
election which brings the blessings of adoption to each elect
son, as embraced personally, unconditionally and eternally
in the foreknowledge, love, mercy and grace of God, before
they had any actual existence, in themselves ! God's fore-
knowledge 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 res-
pect, God sent forth the Spirit of his Son into their hearts,

310 A REFUTATION OF THE

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 called Himself, through the Apostle Paul, the spirit
of adoption. 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 eternal 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 !

When Christ partook of flesh and blood, his personality
continued the same. He was the same person afterward
that he was before. His human nature, or manhood, did
not constitute 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 God-
Man — maintaining, 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 de-
duced 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." Acts i, 9.

MANICH;E0 TARKERITE HERESY. 311

" And the graves were opened ; and many bodies of saints
which slept arose, and came out of the graves after His re-
surrection, and went into the holy city and appeared unto
many." Max. xxvii, 52; 53.

" Marvel not at this ; for the hour is coming, in the which
all that are in the graves shall hear his voice, and shall
come forth ; they that have done good unto the resurrec-
tion of life, and they that have done evil unto the resurrec-
tion of damnation." John v, 28 ; 29.

The have likewise pressed the following text into their
service : " Who is the figure of him that was to come."
Rom. v, 11. The principal error predicated thereof is this :
" That as Adam was the seminal head of his posterhy, they
had an actual seminal existence in and union to him ; and
as he Avas a figure of him that was to come, Christ is con-
quently the spiritual head of His people, and they must con-
sequently 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 immaterial which,) (John v, 21,) must, by their spir-
itual existence in, and union with God, be born gods, just
as fully as Adam's children are born human beings, and
must partake of the fullness of his divinity and Godhead,
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

312 A REFUTATION OF THE

blessings in heavenly places in Christ.'' Eph. i, 3. These
blessings were designed to constitute ns saints, not gods !
The same apostle says, that Christ who of God, " is made
unto us wisdom and righteousness, and sanctification, and
redemption." 1 Cor. i, 30. Here the blessings are enu-
merated. Who received these blessings ? Who were the
" us" unto whom Christ had been made all this ? Surely,
unto poor, sinful, ruined, elect Adamites — unto blind, fool-
ish, idolatrous Corinthians ; and surely not unto a living
spiritual seed in Himself as such, for then the term "us"
would have been inapplicable. 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 ? Cer-
tainly 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
coidd 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 Corinthians must have perished. They needed 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 redemp-
tion 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 Savior said a man, a hu-
man 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.

We should note the qualifying adverb again in the decla-
ration of the Saviour, that*« man must be born again before
he can see the Kingdom of God. We shall then learn that

MANICH^EO PARKERITE HERESY. 313

human beings are born again — those who have already de-
rived, 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, One's Own Self,
must, sa}rs Christ, be born of the Spirit. How ? In con-
sequence of an actual eternal existence in, and union with,
the Spirit ? No, verily, for that would be downwright Man-
ichreanism. The I, Me, or One's Self, is brought into an
actual union with Christ, through the quickening, sanctify-
in a, and transforming power of the Holy Spirit; thus this
actual union has a beginning with the creature, and be-
comes one of life ; the soul that is dead in trespasses 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
actually in themselves before, and through this life quicTc-
ening, sa notification, 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 incommunicable Essence and Exis-
tence, but by receiving those spiritual blessings, wherewith
they were blessed in Him before the world began, as their
Representative, Suret}^ or Trustee, according to God's fore-
knowledge of them, as He purposed to create them in
Adam ; and according also to his purpose to save them in
Christ, after their creation and fall in Adam. Hence to be
born again does not imply a previous, actual eternal exis-
tence iu, and union to, the Spirit. Both soul and body are
to be changed by Christ as " The Power of God," or b}r
Christ as " the Quickening Spirit," or by Christ as " the
Everlasting Father." Paul says, we are changed into the
same image from glory to glory, even as by the spirit of
the Lord. And our vile bodies are to be changed, quick-
ened and fashioned like unto the glorious body of Christ —

314 A REFUTATION OF THE

are to be born again, if I may be allowed the expression,
in the morning of the resurrection. And who will affirm
that this change, this quickening, 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 might be affirmed with as much propriety as of
our souls, according to their absurdities.

SECTION X.

THE NEW BIRTH, UNION WITH CHRIST, ETC.

To be born again, then implies a spiritual change so great
that the I, the Me, or One's Self, becomes " a new crea-
ture" " a new man," the " workmanship" of God, and grows
up into Christ as his Head, " Who of God is made unto"
all such " wisdom, righteousness, sanctification and redemp-
tion"— The way, the Truth and the Life. Paul in heaven,
with his crown of glory, robe of righteousness, palm of
victory, and glorification 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 signify-
ing the transforming power of God, or the creative fiat of
Deity. The spiritual fruit of this birth accords well with
this exposition ; for saints are said to be quickened — en-
dowed with spiritual life by the Lord — to believe according
to his power — also through a sanctification of the Spirit —

MANICIIiEO PARKERITE HERESY. 315

and to be created in Christ Jesus unto good works. Peter
says, replies the objector, that they are born of an incor-
ruptible 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 elsewhere, that their seeil remains 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 peace 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 re-
ceive of His fullness, grace for grace — yea, Christ Himself
is revealed in the soul, the hope of glory by the Holy Spirit.
This is Peters 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 sonship, 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, according to the Manichasan theory. They
would, in that sense, have the glory of an actual, eternal
existence in, and union with, God ; which in strict conform-
ity to the figure of a natural birth, might, through spiritual
developments, attain to Godhead! just as Adam's children
attain, through natural developments, manhood. What an
absurdity !

I will now indicate, as clearly as I can, the kind of union

316 A REFUTATION OF THE

which subsisted between God and His chosen people before
time, and before their spiritual quickening, or before Christ
gave them life, and, also, the kind which obtains between
them after 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 creatures, subjected, as to their actual existence,
to the future, when their entity was only in the purpose,
and not in the essence of God ; and the certainty 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, were 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. With whom the purposes are the
same as the actualities of time — no difference with him be-
tween 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 be-
tween God and created things. On their part in themselves,
they have a beginning previously to which they were nonen-
tities, and as such, could have no union, actually, in them-
selves, with anything. 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,

MANICH^EO PARKEIUTE HERESY. 317

in themselves. This kind of union cannot obtain until they
are quickened by the Lord into life, and thereby 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 predes-
tination, 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 con-
tradistinguished from Himself, however closely He may be
otherwise united to them. They 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 regarded by the
Apostle, according to a learned commentator, with whom I
fully agree, as an antithetic figure of Christ, and is repre-
sented as an antitheton, or opposite to him; therefore,
death came by Adam, and life by Christ ; sin came by Adam
and righteousness by Christ; judgement unto condemna-
tion by Adam, the free gift 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 reigned unto death through Adam, but grace
reigned unto eternal life through Christ. Thus, the evils
which were entailed on the human family by Adam, as their
federal head, are contrasted with, and compared antitheti-
cally to the blessings which have been procured by Christ,

318 A REFUTATION OF THE

for his elect as their federal head ; 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 seem-
ing support from this text, as modern Parkerites vainly
imagine.

Christ says, " All that the Father giveth me shall come to
me" as their surety, covenantee and Spiritual Head, but
not from 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
another 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, ond other writings, 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 favorite theory, many
hurtful errors and gross absurdities have been involved.
For instance, Christ is compared by Moses to himself, but
if we extend the figure beyond proper bounds, the compari-
son 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, -when compared to a vine and its branches.
This figure has been made, by modern Parkerites, 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 they are born as saints ! See
how far this figure has been carried. This figure of the
vine was only designed to show the close union of Christ
and His people ; for, by taking the same liberty with the

MANICH^EO PARKERITE HERESY. 319

text which Parkerites have done, any one may prove the
final apo stacy of true believers; for, says Christ, "every
branch in me that beareth not fruit" he taketh away. But
these surely 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, wherebj'
we cry Abba, Father." Eom. viii, 15.

" But when the fullness of the time was come, God sent
forth His Son, made of a woman, made under the law, to
redeem them that were under the law, that we might re-
ceive the adoption of sons." Gal. iv, 5, 6.

Those who would evade the force of the doctrine of
adoption say, " It is the Church that adopts," notwithstand-
ing Paul has so plainly taught us that our adoption is of
God, "by Jesus Christ, to Himself, according to the pleas-
ure of His will." No wonder we have perversions, here-
sies, debates and divisions among us, from 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 was " 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," and, thirdly, Paul says, "We have

320 A KEFUTATION OF THE

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 child-
ren 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 ! !" O Lord de-
liver us from such teachers !

The Greek word uiothesia, the Latin one adoptio, and
the English derivative adoption, agree in one common sig-
nification— 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 perverter 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
adoption, 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. Ob-
serve, that although these children are predestinated to
the adoption of sons, and unto all the blessings of adoption,

MANICELEO PARKERITE HERESY. 321

3'ct until the five }rears expire, they will not differ from the
others, (Gal. iv, 1,) though they he heirs of all the hies
sings of adoption, in the purpose, pre-determination and
choice of this benevolent person. But, at the expiration
of the live 3rears, the appointed time — all obstacles being
removed — they receive (Gal. iv, 5,) the adoption of sons,
and through its blessings are translated from the hovel of
poverty, vice and wretchedness, to a mansion of plenty,
piety, peace and happiness ; and to cany 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 wisdom of his son into them — regards them as
righteous as his son, on account of what he has done for
them. Thus, the}' 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 measure, but through
the measure of the spirit in adoption. Thus God sends
forth the spirit of his son into their hearts, because they
were predestinated to the adopted of sons, to make them
his actual spiritual adoptives in themselves. Hence, the
reason why they are called sons before the spirit of adop-
tion is sent forth into their hearts.

SECTION XI

ARGUMENT CONTINUED.

I will now quote another text which is often interpreted

erroneously 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
21

322 A REFUTATION OF THE

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 fore-
knew, 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 when he was 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 brother, or near kinsman, and thus deliver them
therefrom. Again, the meaning of the apostle is, foras-
much as those whom the Lord did predestinate to be con-
formed to the image of his son, were partakers of flesh and
blood — children in a prospective sense — he likewise took
part of the same. Or, further, 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 sanctification of the spirit, and a confor-
mation to the image of Christ, wei'e partakers of flesh and
blood, he likewise 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 sub-
ject to, and secure to them the blessings just mentioned.
Thus we see that they were not actual spiritual children,
but children in the sense which I have plainly indicated.

It is highly necessary we 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 actul union with him in our
human 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.

MANICHVEO PARKERITE HERESY. 323

How different is all this from the Manichaean error, that
the children in the text cmenated from God as his actual
spiritual children infused into Adam at the time his body
was created ; and as theyhave in that way partook of flesh
and blood, Christ also partook of the same. These emana-
tions dwell in a part of the human bodies and a similar
emanation from the devil, called his seed, dwell in the rest
of the human bodies ! And in proof of this two-seed sys-
tem, 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.

Manichaaan teachers pretend to think that the parable of
the tares and wheat will not admit of any other interpreta-
tion, than that which they give ? hence, they attach great
importance to their perversions of the parable, believing,
as they do, that they cannot be refuted.

The first thing necessary to a correct understand of this
text will be to attend carefully to the other parables, deliv-
ered at the same time by the Saviour, illustrating the king-
dom 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 which 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.

324 A REFUTATION OF THE

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 anything 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 emenated fr,om 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
parable of the tares and the wheat. Let us now attend to
Christ's explanation 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 ; 38 ; 39. If it be a settled truism, as it should unques-
tionably be, that the Lord makes Christians comparable to
wheat in the parable — according to what has been termed
a work of grace on their hearts — then we may, in the light
of that truth, see Hiin that soweth the good seed, the field
wherein they are sowed, and the good seed themselves.
Again, if it be admitted — and truth demands its admission
— that the devil makes hypocrites, seducers, 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 believers that they

MANlCHiEO PARKERITE HERESY. 325

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 oton S3*stem — 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, them come indeed hypocrites, se-
ducers, figurative 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 according to his own purpose and grace, which was
given us in Christ Jesus, before the world began." 2 Tim.
i,9.

The heretical exposition of this text involves the absurd
tenets that saints existed spiritually before the world began,
and that grace was actualty 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 tresspasses 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
according to its own explanation, and we shall have its true
meaning. For instance, let the gift of grace be " according

326 A REFUTATION OF THE

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 purpose to create them in Adam, and to save
them after their fall in Christ, according to those spiritual
blessings which he 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 compatable with the general tenor of
Scripture, I will quote a strong text just in point: " The
Lamb slain 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
3'ears before Christ was actually slain ! The Lord both
speaks of, and acts in regard to things, " which be not as
though they were." I have not only proved this from the
plain declarations of Scripture, (Rom. iv, 17,) but also
given an example of it.

This text, " Perserved in Christ Jesus and called," de-
serves a passing notice, as some say, that it means the saints
had some kind of an existance in Christ before time !
Surely, this Scripture does not mean anything more or less
than that the elect of God are preserved through the spe-
cial 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 regenerated, or called to be

MANlCHiEO PARKERITE HERESY. 327

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 believeth 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. Some of our
ultraists 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 1 have no
idea that sinners, dead in trespasses and sins, will ever be-
lieve through the mere preaching of the Gospel, or
through the exhortations of the Lord's ministers, any
more than that the diy bones would 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 strengthens
it. The divine assurance that God's word will prosper in
the thing whereunto He hath sent it, affords great encour-
agement to preach to sinners. If it be said by the objector
that the3r are deaf and cannot hear it, faith replies God can
open their ears ; if said they are dead, faith again sa}rs God
will give them life ; and thus faith can meet all the objec-
tions which can be urged against preaching to the very
chief of sinners, and at the same time exclude that Armin-

328 A REFUTATION OF THE

ianism which 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 V unless, however,
it be by doing these things without faith. It seems to me
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 Antiuomian 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 without them. Now, the
truth is, had it been the will or the way of the Lord, He
could have breathed upon the dry bones as well without
the prophecj'ing 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 daj's at
Antioch in Pisidia — preached the Gospel, according to the
commission to every one — stating also how John had ful-
filled 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 were 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 ordi-
nation, and not the course of general or promiscuous
preaching. While Paul, for instance, is preaching and

MANICH.E0 PARKERITE HERESY. 329

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 commit-
ted 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 excel-
lenc}r 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 commission to preach the literal word;
which includes in its scope " all the world and every crea-
ture" 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 V 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 desjiised and wondered at it,
and put it away from them, before it was preached to the
Gentiles ?" Let us learn our duty as ministers, examine
our commission, and see how fully it authorizes us, in faith,
to exhort the sinner to repent, believing that the Lord can
give him repentance; so as 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, we
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 of faith, or the obedience of faith. We
have preached the doctrine of the final perseverance of the

330 A REPUTATION OF THE

saints, without showing, as we should have done, the holy
way of perseverance, sucfy for instance, as true believers
pursue, which is far different from that of an Antinomian,
or a carnal professor. 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 repent, for fear of being called an Ar-
miniau. Parkerites and Antinomians call the things which
have been so much neglected Arminianism, and they have
thus, in a goodly degree, suppressed them. But, as there
is some prospect of our getting clear of that heresy, we
hope to see the spirit of exhortation 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
obedience of faith. We had better thus incur the Parker-
ite's reproachful term, Arminian, than the Bible penalties
for a neglect of them.

SECTION XII.

ARGUMENT CONTINUED.

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 works, which God hath before or-
dained that we should walk in them." Eph. ii, 10.

MANICHJEO PARKERITE HERESY. 331

Those who pervert these texts say that Christ is the Be-
ginning 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 Bom, 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, be-
fore this was uncreated, underived, etc. So the saint is not
regarded by theni as an emanation from God, in the full
Manichaean sense, but in a Semi-Arian sense, as an emana-
tion from Christ, as the Beginning of the Creation of God ;
or the development of a seed created in Him when He Him-
self was created in His Divine 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 beginning, signifies with another noun, as arche
Jctiseos, Head Producer, Author, First Cause, etc., which
agrees indeed with Col. i, 15, 16, 17. John i, 1, 2, 3. Then
Christ 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 sup-
pose merely, but according to the plain testimony of John
and Paul, as just referred to ; which, forsooth, has ever
been the Orthodox view of the subject. But Christ, as the
Beginning of the Creation of God, with a mystic spiritual
seed then also created in Him, is something new among the
Old Order of Baptists, and the ism is hard to define, I ac-
knowledge. So, indeed, is the new ism about " Quickened
Spirits." I have read of a Holy Spirit, of an Evil Spirit, of
a Right Spirit, of a Quickening Spirit, of being Quickened,
but never in my Bible, or any where else did I ever read of
" Quickened Spirit!" 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

332 A REFUTATION OF THE

the imaginary seed, which was created in Christ when He
became the Beginning of the Creation of God, and which
afterwards 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 Ephe-
sians were not quickened by quickening spirits from Christ,
but by Christ Himself as a Quickening Spirit.

The fruit of the spirit in the new birth is said to be spirit-
ual. 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 wisdom, righteousness, sanctification and redemption ;
through which spiritual blessings they become new crea-
tures in Christ Jesus, and are said to be, consequently, the
workmanship of God, created in Christ unto good works.
Then it is through a sanctification of the spirit, (Pe. i, 2.
Thes. ii, 13,) and not a quickened spirit, that we are pre-
pared 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 spir-
itual blessings were given in counsel, in covenant, in pur-
pose, in predestination, and in election, before the world
began.

MANICHJEO PARKERITE HERESY. 233

It is very astonishing that the old order of Baptists
should write and preach so much about these things with-
out 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 beginning of the creation of God ; hence
so little of late has been preached or written about the pro-
spective foreknowledge of God, His purpose, His election,
etc, 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 pre-
destination 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 deduce
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, from another, that we have been in eternal,
actual union with God, as a part or portion of his incom-
municable Essence !

The second text : " For ye are his workmanship, created
in Christ Jesus unto good works, which God hath before
ordained 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 connection with the context. For instance, the
apostle first mentions that those who were dead in tres-
passes 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 workmanship" etc. ; yet,

334 A REFUTATION OF THE

strange to tell, it is made to signify tnat the Ephesians,
who were dead in tresspasses and sins, were created in
Christ when He was created, a created Saviour !

Besides, this text has many synonims, 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," etc. This is the circumcision of the heart without
hands — a translation from nature's darkness into the mar-
vellous light — a new creature in Christ Jesus — a new man
who after God is created in righteousness and true holi-
ness— being born again — born of the Spirit — a sanctifica-
tion 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 Par-
kerism as it has surreptitiously connected itself with the
foregoing texts — but, snake-like, it has its coils, flexures,
gyrations, contortions, and likewise its strong holds, covert
places and open 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 inconsiderate zeal or imprudence, they
bring the monster fully into view, they are inclined after-
wards to disown it. An instance of this kind occurred
at Barfield's, Kidge Meeting House, and with and Old Bap-
tist 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.

MANICHJEO PARKERITE HERESY. 335

When the Waldenses were charged with this heresy, they
regarded the charge as a reproach and the fruit of perse-
cution. The English Baptists forestalled it in their confes-
sion of faith ; and the Sequachee Valle}', the Fountain
Creek, Elk River, Stones River and Round Lick Associa-
tions, have declared a non-felloship with it. It cannot ex-
ist with the Old Baptists ; for it must either change them,
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
respond, All is notjsvell ! another, that strange winds are
blowing — another, that the sickly dews of heresy are fall-
ing 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 Manichasanism, which wa,s sup-
posed to have died centuries ago, has been revived, through
the heretical skill of one Daniel Parker, unto almost youth-
ful vigor ; and now, with more than a hundred tongues,
propagates his poisonous heathenism, whereby were it pos-
sible, 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 na-
tive darkness is being expelled, and although thou art
clothed in fancy's gossamer, wrought with cunning crafti-
ness from the word of God, yet thy deformities still appear.
Flee, from the light of truth ; for in it thou art seen a Pa-
gan Monster. Go league thyself with Roman or Mormon
darkness, where thou mayest 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 : Manichoeanism and Arianism have formed an alliance.

336 A REFUTATION OF THE

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 Manichoeo-Arian banner of
Pagan aspect, has been raised by innovators. Some strong
men have enlisted under it, and are now fighting with in-
temperate zeal against the great and cherished truth of
Christ's uncreated Divinity and Godhead, and against the
great and hitherto acknowledged 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
accursed." 0, Israel, to your tents ! Gird on the sword
of the Spirit ! Put on the whole armor of God. Set up
the way niarks, 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 dividing the word of truth. Preach the word, ac-
cording to your commission, to every creature within the
scope of your ministry — declare the precept as well as the
doctrine — show the difference between works, the obedi-
ence 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. Labor to show all these things in their proper
places and connections. But, above all things, avoid those
prevailing ultraisms which are now eating on the Old Bap-
tist Church as doth a canker — dividing Churches and Asso-
ciations, and disturbing the order and peace of the Baptists

MANICHjEO PARKERITE HERESY. 237

generally. Rebuke the altruist whenever you meet with him —
reclaim or reject him — let him be regarded constantby as
the worst enemy of the Baptists 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
onlv •'

SECTION XIII

RECAPITULATION.

Although the following truisms have already been set
forth, on the subject of the origin of evil, to a greater or
less extent, }'et we wish to offer them once more to the con-
sideration of the reader in a more concise and definite form ;
wherein they may be seen numerically as so many indubi-
table verities which cannot be refuted, nor even denied,
without involving the dark sa3rings of Parkerism, which a
sinful fancy has predicated of imaginary things, exterior to
God, to eternity, creation and revelation. That the hea-
then, according to his mythology, in his vain imaginings,
shoul 1 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 worshipers,
amidst the burning and shining lights of the Bible, should
do so, is not onry a matter of surprise, but verily a confir-
mation likewise of the truth, that " Mqi\ love darkness
rather than light."

1. The tenet of the co-eternitv of an evil spirit with God
•22

338 A REFUTATION OF THE

grossly violates the great truth, that God did entertain the
divine plan of the universe from everlasting, and did ar-
range all things after the counsel of his own will subjective-
ly, when there was nothing existing objectively, only as it
was foreknown and foreseen in harmony with His will and
purpose, wisdom and power.

2. The co-eternity of such a spirit with God would neces-
sarily 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 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
existed from everlasting, as the quality of an evil spirit
self-existent and eternal; which notion, we have just seen,
is contrary to revealed truth, and highly derogatory to
Divine Glory.

6. Evil had a beginning, and must have originated with
ereated beings, after " the heavens and the earth were finish-
ed, and all 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, }'et
under the permissive providence of God, which, though to
us an unresolvable problem, partakes no less of His wis-
dom, power and goodness than does His direct providence ;

MANICH^EO PARKERITE HERESY. 339

for all evil has its foreknown origin, determinate course,
fixed bounds, and certain results.

S. 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 govern-
ment 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 compre-
hension, ami produce, as secondary causes, mysterious
results, which finite beings 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 immutability belongs only to God, and is incommunica-
ble ; the very fact that their states required a rule of gov-
ernment from without, teaches us that they did not contain
in themselves everything necessary for their well being,
guidance and sinless 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 disobedience. 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 agenc}', mutability, and liabilities
to pride, deception, temptation and disobedience, they trans-
gressed the government of God, and thereby sinned, and
incurred 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

340 A REFUTATION OF THE

sin, nor evil of sin, an v^ here, there only existed a liability
to such things, on the part of finite beings.

13. We believe that sin began with " the angels who sin-
ned" 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 trans-
gressed.

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
influence, and transgressed the law of God, and then invol-
ved Ad-im, apart from direct Satanic power, in the trans-
gression ; for Adam was not deceived, either by Satan or
Eve. 1 Tim. ii, 14. Here we see the commission of sin
on the part of Adam from an internal personal source, and
not from an external one, as in the case of Eve. Adam
was not deceived; but through the mutability of his will
and his moral free agency he willed to go into transgression
with Eve ; he had more regard for her than the command-
ment 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 transgres-
sion *oo much out of the hands of the devil for the Parker-
ite . but as we have a surer word of prophecy than any they
ha e adduced, we shall abide by Moses and Paul's testimony.
G iii, 12; 1 Tim. ii 14.

Observe, had none of God's laws been transgressed,
n ■ by "the angels who sinned" nor by Adam and Eve,

si rould not have been committed; nor would we have
k ■! or felt the penalties of a violation of God's laws,
W b constitute the evil of sin. Thus we see that our

MANICHJSO TARKERITE HERESY. 341

views exempt us from the charge of making God the author
of sin, as it was committed in opposition to his command-
ments ; 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 immutability, and, there-
fore, of necesshVr, involved a mutable state, which did not
exclude liabilities 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 liabilities to a violation of such laws, no pen-
alties would have been annexed.

IS. 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
required the controlling guidance of a law, or rule of con-
duct 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 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 ^vhile the transgression of the law and the penalties
of such transgression constitute the evils of sin, here
and elsewhere. Then sin may be said to issue from the
defection of the creature, through his mutabilty, finitude
and moral free agenc}7, 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 prescribed issues.

20. In refutation of the absurd notion of the Parkerite,
that one part of the human family has derived a seed from

342 A REFUTATION OF THE

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 ; 1 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 incorrupti-
ble seed," which is derived actually from Christ at the time
of the new birth, and is inwrought by the Holy Spirit —
called in the Scriptures " a new man," " a new creature,"
etc. Observe, John says this seed cannot sin — cannot be
corrupted by the sin of the flesh, b}r the temptations of the
devil, nor by the evil course of the world. How different,
then, is this seed from anything "the angels who sinned"
had, or from anything with which Adam was endowed at
the time of his creation ; for with all his hign moral endow-
ments he took the downward course of disobedience, trans-
gression, sin, corruption and death, and thereby involved
all his posterity in the same general ruin. But the in-
corruptible seed takes through Christ the upward glorious
course of holiness, incorruption, and eternal 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
feelings, say to our Parkerite respondents, either refute
them or cease caviling at them ; and to orthodox Baptists,
that a denial of the proposition that evil originated with
created beings, involves the Pagan tenet of Parkerism, the
co-eternity of two opposite beings, and the existence of two
conflicting first causes ! for if our proposition be true, then
evil must as an unavoidable consequence, have proceeded
from an eternal evil spirit, co-existent with God !

£k (Soma fl/itt rf tic iCorb IJcfarc I)is people.

Is not the Lord gone out before thee? Judges iv, 14.

This is an important question, predicated on a firm belief
in the predestination and providence of God. The ques-
tion is also connected with some interesting historical truths,
which should be related especially as they give both point
and interest to the text.

We have many instances, both of God's goodness and
severity to Israel. Here we have one of each kind. They
had enjoyed eighty years of prosperity ; but long and great
as it was, it did not hinder them from doing evil, Jeshmon
like, in the sight of the Lord ; for which the Lord " sold
them into the hand of Jabin, king of Canaan, the captain
of whose hosts was Sisera. This occurred after the death
of Ehud, who had been a faithful governor.

During twenty years Jabin mightily oppressed the children
of Isreal, and in their distress they cried unto the Lord,
whom in their prosperity they had forgotten. Adversitj-
awakened in them a sense of their dependence on God, and
brought out from their hearts a strong cry unto Him for
deliverance from the oppression of their enemies. The
Lord heard and delivered them. But observe, it was done
according to His own time, plan and purpose. Deborah,

344 THE GOING OUT OF THE LORD

a prophetess and judge in Isreal, "who spoke the words of
my text, was the chief actor in this great affair. Sisera
came forth with his nine hundred iron chariots and multi-
tude of men, which seems rather to have alarmed Barak,
the leader of Israel ; for he said he would not go forth
unless Deborah would go with him. This she did willingly,
but said the event would not be honorable to Barak, as
Sisera would be slain by the hands of a woman, as the
event proved. Barak looked at the nine hundred chariots
and host of Canaanites, with their imposing odds and war
like means ; Deborah to the purpose and providence of
God, disregarding all odds and advantages of her enemies,
feeling confident that the Lord had gone out before them in a
purpose to conquer for them in despite of all opposing forces.
All these dreaded chariots and multitudes, she knew would
be powerless in that relation. These might alarm Barak,
but could not intimidate her. Her faith was of the right
kind, and her conduct affords a practical exposition of
it. Heb. 11.

This kind of faith prevailed at the Red Sea, in the burn-
ing furnace, and lion's den ; also at Gibeon, when the Lord
went out before David to smite the host of the Philistines.
This faith is the gift of God, and acts according to His will
and power, and prevails not by the devices of men or
earthly powers, but b}' any means whether great or small
in the estimation of men, which God has ordained in con-
nection with the carrying out of His purposes. Faith em-
ploys them, looking to God for all their efficiency. But
I must return to my narative : Deborah went up with
Barak to the battle, and we are informed that the Lord
" discomfitted Sisera, and all his chariots, and all his hosts
with the edge of the sword before Barak." Further, that
Sisera fled from his chariot and took refuge in the tent
of Jael, who, after he had fallen asleep, pierced his tern-

BEFORE HIS PEOPLE. 345

pic with a nail. Thus on that day God subdued " Jabin,
the king of Canaan before the children of Israel. And
the hand of the children of Israel prospered and prevailed
against Jabin, the king of Canaan, until they had destroyed
Jabin, king of Canaan."

Then sang Deborah and Barak the song of praise and
thanksgiving. Judges 5. But the great doctrine of the
text extends both retrospectively and prospectively far
beyond the incidents just related; and although it includes
them, }'et like the little plant that receives light and heat
from the sun for its development is small in comparison
with this world, and others of greater magnitude, which
receive light and heat from the same source. So that the
events which I have just related, are relatively small when
compared with the great things which occur according to
this divine doctrine. Well majr we term it divine, for it
has God for its Author, eternity for its developments, and
heaven for its manifestations of glory !

The unspeakable gift of Christ is included in it, also the
gift of the Father to Him, John 6, 37. And all things per-
taining to His Church both in time and eternity. It is also
connected with all the attributes of Deity, the divine fore-
knowledge, wisdom, power, will, justice and mercy. These
shine forth most conspicuously in it according to scriptural
testimonies ; also all the events of the day, if we could but
recognize their relation to it !

This blessed doctrine of our text came from heaven, it is
not of earthly origin or prevalence, but was revealed to
holy men, who have recorded it for our edification and
comfort; and its prevalence is of God, for it prevails in
the hearts of men only according to His Power. Rom. 1,
16. So that this doctrine may be taught b}T men, but they
cannot enforce it; God and God only can make men
receive, approve and love it.

I

34:6 THE GOING OUT OP THE LORD

Deborah did not mean that the Lord had gone out before
Barak and his arm}' as some human agent or counselor
would have done in order to adopt such a course of policy
and means as would be most likely to insure success. But
that He had gone forth in a purpose or decree that Barak
should prevail against his enemies, which she knew he
would, according to His power and providence, surely
accomplish. The going forth of God is not like the goings
forth of men or angels ; He does not move in person nor
change place to do so ; nor does He go forth to make what
He might deem needful arrangements for unknown or
uncertain issues. But He goes forth in that foreknowledge
which comprehends all things, in that wisdom which
planned all things, in those deerees which bind all things,
in that will which decides all things, in that power which
works all things, in that grace which provided a Saviour,
and in that election which secures a personal interest to all
His elect in Him, according to the blessings which were in
this manner given to them in Christ before the world
began.

With these premises I will proceed to discuss some of
the " deep things " of God, strictly in conformity with the
revelation which we have of them in our Bibles. I will

1. Treat of God's attributes.

2. Of their relation to all created things.

3. Of their relation to Christ and His people.

4. The application of all according to the text.

The wisdom of God is infinite, and is confederate with
His foreknowledge, which embraced all things past, present
and future ; therefore no event of time nor eternity, how-
ever great or small, was ever unknown to Him. In this
manner all things were subjected to His wisdom, power
and will. As nothing can occur contrary to these attri
butes, or prevail in opposition to them, we ma}r safely say

BEFORE HIS PEOPLE. 347

that everything which has occurred is now occurring, or
may hereafter occur is in a permissive sense, right; for infinite
wisdom, predicated on infinite foreknowledge and power
cannot err. Hence, it is said, that God " worketh all
things after the counsel of His own will." God is his
own counselor. Isa. 9, 6. " Who hath directed the Spirit
of the Lord, or being His counselor hath taught Him V"
Isa. 40, 13. We ma}' assuredly answer no one! So that
the text, " He worketh all things after the counsel of His
own will," is predicated of what has just been stated and
affirmed. Besides we cannot conceive of a will operating
in connection with greater attributes than those which have
been mentioned. Hence, nothing better could be done
than that which God does and permits.

Thus was the universe developed ; it took extent, form
and laAvs, as they existed previously in the Divine mind.
All things which have been developed in time, have taken
form, date, duration and effect just as they were entertained
in the foreknowledge of God, approved by His wisdom,
and wrought according to the counsel of His will. In
this manner, all things will ever proceed. All the events,
both of time and eternity, are under the control of God,
and according to the doctrinal truth stated, must be wisely
controlled, let them seem to us as they may.

As we neither know the beginning nor ending of things ;
nor the effects which they are to produce in time nor eter-
nity, how dare we judge' God in them !

His acts are, like Himself, infinite ; all that He does, or
permits, is done or permitted in relation to the infinite
chain of all things. An event with God is infinite ; it had
an existence in His prescience ; all its causes and effects
are ever taking the way of an infinite chain of causes and
effects, acting, reacting, and changing effects into causes,
and effects themselves producing causes, in His complex

348 THE GOING OUT OP THE LORD

and mysterious government of all things, which no being
but God can manage. However dark and strange His Pro-
vidence ma}' seem to us, yet the permission of such things,
is in the permission of them right. If we only make the
necessary distinction between the permission of things, and
the things themselves, we Avill relieve the subject of much
difficulty. The act, in itself, may be even contrary to the
commandment of the Lord, but the permission of it may
subserve important ends in His providence. In the case of
Joseph, for instance, the acts which his brethren were per-
mitted to do, were in themselves wicked, but the permis-
sion of them was followed by good results ; good was in
that manner brought out of evil, though they had no right
or authority from God to do evil, that good might come
out of it. Rom. iii, 8. This may be seen much more fully
and conspicuously in the crucifixion of Christ. The wicked
acts of His enemies in crucifying Him, produced the great-
est and best results which ever occurred in this world ; for
through their acts He became a sacrifice for sins. In their
wicked hands He suffered, bled and died, that He might re-
deem His people from all iniquity.

I might cite many other instances well calculated to illus-
trate this doctrine — that everything permitted in the provi-
dence of God, is done according to His infinite wisdom
and power, and therefore cannot be wrong, though the act
of the creature be sinful, but I need not do so. I will,
however, refer the reader to another part of this work,
which treats more fully of these subjects.

Observe, I do not make God the author of sin, as some
affirm of us, but the All- wise Disposer of it after it is com-
mitted, for the commission of it was foreknown of God.
According to this foreknowledge of the sinning of Adam
and his posterity, God ordained a Saviour, and blessed
His people in Him, with all spiritual blessings. Eph. i, 3, 4.

BEFORE niS PEOPLE. 349

God in infinite wisdom permitted sin to be committed in
this world; hud it been His will, He could have prevented
it, according to His infinite power. Hence, the permission
of it must be right, and is connected with the infinite course
of things which God, and God only comprehends, so that
we have no right to judge God in any of His acts, though
many dare to judge Him in His permissive acts, as though
these were not to be predicated on His wisdom, power and
will. Rom. ix, 19.

Although it is apparent that great good results from His
permissive acts, yet there are many who appear to think that
these are not the proper means of producing good ; and if
they are, it ought not to be sinful to perform them, but
right to do so, that good might come. Rom. iii, 8. Here
we must again make a distinction between the sinful act of
the creature and the permission of it by the Lord. He
docs not co act with the sinner in the commission of sin,
but permits him to sin, and then brings good out of evil,
and corrects the sinner, and the evil course of sin. If it
be the will of God to govern this world in this manner, it
must be right and best for Him to do so, as He cannot do
any thing wrong or sinful. Therefore His permissive pro-
vidence is, like Himself, incomprehensible ! Hence, we
must not arraign it at the bar of reason, but look at it in
faith.

Faith recognizes infinite prescience, wisdom, power, jus-
tice and mercy in God, and awards to Him the divine pre-
rogative of working all things after the counsel of His own
will. But the unbelieving are all the while unreconciled to
God and His providence ; and ask the impious question,
why doth He find fault, for according to this doctrine,
who hath resisted His will? The}r make no distinction be-
tween the sinful acts of the creature, and the permitting of
them by the Lord, but rather confound them.

350 THE GOING OUT OP THE LORD

Had the Lord prevented the sinful conduct of Joseph's
brethren, Jacob and his family might have perished for the
want of bread ; had the crucifixion of Christ been prevent-
ed, all would have perished in their sins-; had Paul been
prevented from going as a prisoner to Rome, the Romans
would have been without his ministry. But the objector
still asks the question, why does not the Lord produce
good in a more direct manner ? Why does He choose to
bring good out of so much evil ? Why did He permit sin
to prevail at all, or evil of any kind to occur in this world,
as He in His infinite power could have prevented it ? The
only answer to this standing question is this : The best plan
for the moral government of the world is that which the
Lord employs, because it is founded in the divine attributes
of infinite foreknowledge, wisdom, power, justice and mer-
C}T, and cannot therefore be wrong. This fact forestalls all
reason, argument and cavil ; at least it should do so, yet
man}r award to God all these attributes, and yet cavil at
His providence !

Ask even reason itself, what attributes a Great Being
should possess, to qualify Him for the government of the
world ? The reply would be, He ought to possess infinite
prescience, wisdom, power, justice and mercy, and then He
could not do anything wrong.

Will not even reason allow a Being of this kind to work
all things after the counsel of His own will ? But alas !
reason, in its blindness, still finds fault, and will continue
to do so, until corrected by faith.

Reader, thus has the Lord gone out before thee, and if
He has gone beyond the limits of your reason, do not cavil
at Him, but seek a reconciliation to His divine acts, and
wonderful methods of bringing them to pass in His permis-
sive providence. The Lord has also gone out before thee
in these divine attributes, in the great affair of salvation by

BEFORE HIS PEOPLE. 351

Christ. This will, in the order of my subject, constitute
the next thing for discussion.

The " goings forth of Christ have been from of old, from
everlasting." Micah v, 2. He was set up from everlast-
ing, from the beginning, or ever the earth was. Prov. viii,
22, etc. Christ, in the divine mind, was foreordained,
and a Lamb slain before the foundation of the world. Pet.
i, 20; xiii, 8.

Plainly may the Christian reader see that the Lord went
out before him, in His divine attributes in providing salva-
tion for him in His Son, the Lord Jesus Christ. In God's
foreknowledge, the sinner was predestinated to be con-
formed to the image of Christ ; in His election according
to His foreknowledge, He was chosen unto salvation. Be-
fore the world began, He blessed him with all spiritual
blessings in Christ, including calling, repentance, faith, jus-
tification, persevernace and glorification. Grace was given
to him in Christ before the world began, according to the
eternal purpose of God, the Father. 2 Tim. i, 9.

Christian experience also agrees with the great doctrine
that God has gone out before us. Well may the Christian
ask whence came my calling? And then feel constrained
to admit that it was not from works of righteousness done
by him ; nor on account of his being better than others ;
but see in the truths now before us, that it came according
to the predestination of God. 2 Tim. i, 9 ; Rom. viii, 30.
Whence came my repentance ? Not from my natural, sinful
heart, but from Christ — a blessing given to me in Him before
the world began. Rom. viii, 7 ; Eph. i, 3, 4 ; Acts v, 31 ; Lu.
xxiv, 47. Whence came my faith ? Not from the strength
of 1113' unbelieving heart, but it was the gift of another
blessing given to me in Christ. Rom, xii, 3 ; Gal. v, 22 ;
Eph. ii, 8 ; Eph. i, 19 ; 20. Whence my perseverance ?
Well may I answer not of myself, but of God ? 1 Pe. i, 5 ;

352 THE GOING OUT OF THE LORD

Phil, i, 6 ; Rom. viii, 30. Whence came my justification ?
Let Paul answer : " It is God that justifieth." And I may
add, the blessing- was procured by Christ, and is received by
faith. Lastly, whence came my glorification? Let Paul
answer again : " Whom He justified, them He also glori-
fied."

The writer well knows, it would ever have been an unre-
solved problem with him, why the Lord called him, such a
vile sinner, with " a hoby calling," and with such loving
kindness, had the cause not been found in the word of God :
The election obtained it, and the everlasting love of God
operated in it. Rom. xi, 7 ; Jer. xxxi, 33. Thus may I
even mention the loving kindnesses of the Lord, and my
own unworthiness. Isa. lxiii, 7.

Equally inexplicable would have been the source of that
sudden, deep, painful, and alarming contrition which he
then' felt on account of his great and many sins, had he not
been taught by the word of God, that Christ was exalted a
Prince and a Saviour to give repentance, and that by the
quickening of the Holy Spirit, his heart had been made
alive to God. Ac. v, 31 ; Eph. ii, 8.

Nor could he have ever known how a heart so dark in
unbelief could so suddenly experience the light of faith,
had he never read in the Holy Scriptures, that faith is the
gift of God, according to His sovereign grace and power.
Rom. iv, 16 ; Eph. ii, 8.

Nor could he have ever known how a God of infinite and
sovereign justice could justify a guilty and condemned sin-
ner, had he not been taught that, "It is God that justifieth"
and that, "It is Christ that died" for us, and "Who also
maketh intercession for us." " He that spared not His
own Son, but delivered Him up for us all, how shall He not
with Him also freely give us all things." Faith may then
recognize in Christ not only justification, but also wisdom,

BEFORE HIS PEOPLE. 353

righteousness, sanctification, redemption, the way, the truth,
and the life. Rom. via, 32; 33; 34; 1 Cor. i, 30; John
xiv. ('). In this manner the Lord had gone out before Him
in securing to him these great mercies and blessings in
Christ.

How shall I persevere? would still be a problem to me,
were I not taught in the word of God, that the believer is
kept by the power of God through faith unto salvation.
As nothing can limit this divine power, nor prevail against
it, faith embracing the Lord Jesus Christ, and acting accord-
ing to it, makes salvation sure. Perseverance may have its
doubts, its trials, its conflicts and its sufferings, but God
has gone out before us in it, for " Whom He justified them
He also glorified. In his foreknowledge, and predestination
the}r are glorified as well as justified. Roji. viii, 29 ; 30.

Nor is this great doctrine at all weakened in its practical
exposition, but on the contrary, in a practical sense it be-
comes strong in the heart, and manifests its inward power
in the outward works performed by the christian. We may
learn here also that the Lord has gone out before us in
ordaining good works for us to walk in. Eph. ii, 10.

Faith is the gift of God, hence all the praise of the obe-
dience of faith is due to God. Thus all the fruits come by
Jesus Christ unto the glory and praise of God. Phil.
i, 11.

Faith is one of the spiritual blessings given prospectively
to us in Christ before the world began, which shows that
the Lord went out before us in providing the great blessing
of faith, and as our obedience is a fruit of it, all boasting
on our part is excluded, just as the Arminians, in a bad
sense, say : That if this doctrine be true we are not enti-
tled to any credit for our good works, I only add, not on
the ground of our justification. Hence, our salvation is not

of works, but works are fruits of that salvation wrought in
23

354 THE GOING OUT OF THE LORD

us. Eph. ii, 9. So that this doctrine excludes the princi-
ple of Anninian works. Isa. xx, 12.

The Lord has not only gone out before us in providing
blessings for us in Christ, but graciously applies them in
the order of his election, in His own manner and time.

When the Lord works in us both to will and to do of
His good pleasure, then we work out our salvation with fear
and trembling. Phil, ii, 12 ; 13. Thus, this blessed doc-
trine keeps the Lord all the Avhile before us, calling us, lead-
ing us, trying us, working in us ; but the Anninian, not-
withstanding all this, will put the creation ahead of the
Lord, and have Him, in His doctrine, to follow in the course
of the Creator's works, making the blessings of the Lord
dependent on works of righteousness wrought by the per-
son, which is expressly contrary to apostolic teachings.
Titus iii, 5.

This doctrine does not stop here, but includes all ordi-
nances, conditions, means, and modes of divine " workman-
snip." None of these are accidental or fortuitous as we
may suppose. Reader, " Is not the Lord gone out before
thee " also in all these ?

According to our text, God had ordained the deliverance
of Israel, and the means by which that deliverance should
be wrought, and one was not more certain than the other.
God was as much in the means of that deliverance as He
was in the ordination of it ; and so in other things. De-
borah's heart had been prepared by the Lord for the promi-
nent part which she was to act, and out of the fullness
thereof came the significant words of our text, which were
spoken to Barak in order to strengthen him. Prov. xvi, 1.
The two armies had to fight just as God had ordained.
Sisero with all his mighty host and iron chariots was to perish,
the latter by the edge of the sword to the last man, and the

BEFORE HIS PEOrLE. 355

former by the nail of Jael, whieh was in its place, and em-
ployed at the proper time.

Some suppose that as this doctrine includes conditions
or means, the performance of, or compliance with, them de-
termines the acts of the Lord, making His acts dependent
on them of the creature ; and as the subject is sometimes
discussed in such a manner as to embarrass those who are
otherwise sound in the faith, it may not be amiss to give a
scriptural exposition of conditions and means.

The reader should be reminded that there is a difference
between the conditions of the first covenant under the law,
and those of the Gospel under the second, or new covenant,
Heb. viii, 9 ; 10. The conditions of the first were in " car-
nal ordinances," circumcision in the flesh, gifts, sacrifices,
meats, drinks, etc. Temporal blessings were promised
conditionally, on the performance of these, while a neglect
of them, involved legal penalties. Ex. xix, 5 ; Deut. viii,
20 ; Lev. xxviii, 7 ; 8. But, observe, that the condition of
justification in a religious sense by the law, was predicated
on a constant and sinless observance of the whole law, in
its moral and ceremonial requirements. The latter could
be performed in Adamic abilities, but not the former. This
never was nor can be done, by a fallen, sinful creature.
Rom. iii, 20 ; 2S. The condition, do and live was performed
by Christ, and the benefits of it are enjoyed by faith, and
not by our compliance with it; for by nature we are mor-
ally unable to do so.

While the promise of temporal blessings was made con-
ditionally to the Jews under the first covenant, the promises
of the Gospel in the new covenant were made sure uncon-
ditionally to all of the elect. Rom. iv, 1G.

Burroughs well says : " He doth not only command us
and leave us to our created strength to obey the command ;

356 THE GOING OUT OF THE LORD

but He farnisheth us with His own spirit and grace to obey
the command."

Owen also has a few sentences on the subject much in
poiut, which I will quote : " It is as easy for a man by his
own strength to fulfil the whole law as to repent and believe
the promises of the Gospel. This then is one main differ-
ence of these two covenants, that the Lord did in the old
require the condition, now in the new He also affects it in
all the foeclerates, to whom the covenant is extended."

William Perkins writes equally as clear on this subject as
follows : " In the covenant of grace, two things must be
considered, the substance thereof, and the condition. The
substance of the covenant is, that righteousness and life
everlasting is given to God's people by Christ. The condi-
tion is, that we for our part are by faith to receive the
aforesaid benefits ; and this condition is by grace as well as
the substance." And no less in point is the following :
" He freely provideth and offereth to sinners a Mediator
and life and salvation by Him, and requiring faith as the
condition to interest them in Him, nourisheth and giveth
his Holy Spirit to all his elect to work in them that faith
with all other saving graces, and to enable them to all holy
obedience as the evidence of the truth of their faith."

So that the subject of the conditions of the Gospel, which
have been confounded by many with those of the law and
have given rise to so many Arminian errors, admits of a
very satisfactory exposition. The Lord did not under the
first covenant, promise to give grace to the fallen sinner to
enable him to keep the whole law, that being the condition
of justification and life ; but under the new covenant it was
both promised and given. This has been proven by the
texts of Holy Scripture which I have quoted, and all true
Christian experience corroborates and confirms it.

The Old Testament Saints did not, nor could not justify

BEFORE HIS PEOPLE. 357

themselves before God by the deeds of the law, but were
taught by the ceremonial law to look by faith to the prom-
ised Redeemer. The forthcoming Saviour was foreshad-
owed in the significant ceremonies instituted b}r the Lord,
and practiced by them. While they were unable to keep
inviolate the holy moral law of God. He, in infinite
mercy, enabled them by faith, to believe on a promised
Saviour revealed in the cerdamonial law, which has been
not improperly called the Gospel of the law.

Means admit of a similar exposition. The Lord has
gone out before us also in them. He not only gave us His
Gospel, but ordained means \yj which it would become
savingly efficacious to all His chosen. Isa. 55, 11. No sin-
ner, so to speak, can even travel along here, only as the
Lord goes before him. He is as dependent on the Holy
Spirit for a true knowledge of the things of Christ, as he
is on Christ for the performance of them. The army of
Barak, nor the nail of Jael apart from the purpose and power
of God, would have succeeded in the things accomplished
by them. So may we say of Gospel means, without the
power of God they never prevail over the hearts of sinners ;
but means in His power, whether great or small, in our
estimation, are always efficacious. He derives no strength
or advantage from them as adjuncts to His work. He em-
ploys them because it is His will to do so. Eph. 1, 11.

It is equally plain that the Lord has gone out before us
in preparing a kingdom for us from the foundation of the
world. Mat. 25, 34. Heaven, thus, with all its blessings
and glories has been ordained and prepared. The heavenly
country was ordained of God as well as the earthly Canaan.
Heb. 11, 10, 1G. So was the heavenly city prepared. There
are many mansions above prepared for the saints. All
things are in perfect readiness there for the reception, well
being and glory of the redeemed. John 14, 2. The

358 THE GOING OUT OF THE LORD

crown of glory, the robe of righteousness, the palms of
victory, the songs of praise, along with a state of saintship
adapted to these have been ordained of God. Thus will
the eternity, glory, wonder, and bliss of heaven be known,
felt and enjoyed according to that divine order of things in
which God has gone out before us.

The Application. — Let the strong in faith say to the
weak, " Up ; is not the Lord gone out before thee ?" The
humble follower of Christ in this life, feeling so unworthy
and insignificant in himself hardly presumes to think that
the Lord has gone out before him in ordaining blesssyigs
for him, as Pie has done for others, whose history we have
in the Bible. The Lord not only went out before Noah in
ordaining an ark for preservation of himself and family ;
but in the means for the preservation of Abraham and
his posterity; Lot and his family, and David and his king-
dom; but in ordaining great blessings for you also,
Christian reader, little as you may feel that you are. Ob-
serve, He has gone out before you in giving you in His
foreknowledge of you all spiritual blessings in Christ, ac-
cording to the exegesis already given. The trials which
may press so hard on 3-011, the sense of unworthiness which
you may often feel and the honest acknowledgment, that
3^ou are constrained to make, that }'ou are unworthy of the
least of all of the Lord's blessings, may indeed tempt you
to fear that the Lord has not done as great things for you
as He has for others. You must recollect that the Lord has
gone out before you in all your trials, sufferings, fallings
and upliftings to the great and blessed end, and that all
things shall work together for your good. Rom. 8, 28.

" 0 Lord ! how happj' should «ve be
If we could cost our care on Thee,
If we, from self, could rest
And feel at heart, that One above,
In perfect wisdom, perfect love,
Is working for the best."

BEFORE HIS PEOPLE. 359

Had not the Lord gone out before thee in all 3'our
trials, temptations, and even in your prosperity they
doubtless would have overcome you. But the ways of
escape have been pre-determined. 2 Cor. 4, 9. You may
be prosperous and happy in the things of this life, but
you must remember that the Lord has gone out before
thee in your prosper^ as well as in your tribulation ;
for if you set your affections too much on the good
things of this life, as they are termed, you will find a
disturbing thorn in them, which will pierce and sting
you, and cause you to remember the admonition : " Set
not your affections on the things of earth."

Our chief happiness in, and enjoyments of the things
of this life, consists in a conviction of the great truth,
that God governs and works all things after the counsel
of His own will ; and that it is our duty to submit to
His will in all things, believing that He will at the proper
time deliver us from all the evil of this present world.
Gal. 1, 4.

•'There is an hour of peaceful rest,
To mourning wanderers given;
There is a joy for souls distressed,
A balm for every wounded breast,
'Tis found alone in heaven."

But in our pilgrimage we shall come at last to a deep,
dark and frightful place, with the dark shadow of sin
upon it, mortality cannot evade it. A feeble pilgrim has
just entered this fearful place, how pale and still are his
features, how cold and quiet his limbs, how unconscious is
his body that the soul has departed! The body is ready
for the grave. Let the dying saint bear constantly in
mind, that the Lord has gone out before him in all these
deatli scenes ; that He was not holclen in soul or body by
the power of death, and that in His resurrection He gave
the bod}r a glorious victory over the grave. Act 2, 24. 1
Cor. 15, 55.

360 THE GOING OUT OF THE LORD

The christian must search out the great secrets of death
under the light of revealed truth ; not by airy other means,
for in all others dreadful horrors will appear. It will not
do to meet this last enemy in the strength of the flesh only,
the flesh is its victim, and can have no hope, only as it may
hope in a change of state. Our hope for the flesh must he
based upon the resurrection of Christ's body, and the
change which our vile bodies will undergo in the morning
of the resurrection. God's blessed promises cannot fail.
He who ordained the rising of the material sun has also
ordained the resurrection of our mortal bodies. Death to
the christian should present only a shadow ; and though it
be the shadow of sin, yet there is light there ; promises
may be read there ; Jesus may in faith be seen there ; this
voice may be heard by the inner ear, and His power felt in
His sustaining grace. We may have witnessed alarm here
even on the part of the christian, and sighs and groans in
its pangs, for the flesh is weak; but we have also witnessed
great courage, rejoicings and triumphs on the part of others,
things which seem almost to pertain to heaven itself!

Saints have felt in death that they were very near heaven,
have had communion with the Lord, felt a resignation to
His will, and even desired to depart and be with Him in
glory. Nor has the malice of satan, nor the tortures of
man been able to prevent these exercises of the soul in
death. To die is to follow Christ, to conquer the last ene-
my in His strength.

How shall I conclude so great a subject as this ? which
in God has neither beginning nor end ! His goings out be-
fore His people were from everlasting ; before the founda-
tion of the world, and extend beyond its destruction. The}r
extend through a distant, endless future ; and through all
this distant and endless future, they will be to the saints
heavenly signs of God's having gone out before them in

BEFORE HIS PEOPLE. 361

preparing the blessings and glories of eternit}r for them.
Eternity will not conclude the subject ! The saint can ever
say, as did Deborah, " Is not the Lord gone out before
thee ?" Nor can the saint ever reach a point in eternity,
which will prevent him from saying, " The Lord is gone
out before me!"

Many practical rules may be deduced from the text ; I
will state a few :

1. Let us endeavor to follow Christ in the things in which
He has gone out before us.

2. Be very cautious not to presume to get before the
Lord, for we cannot, for He has gone out before us, in or-
daining rebukes for all such presumption.

3. The sure way will be not only to do the things which
the Lord has commanded, but to do them also in the man-
ner which He prescribed.

4. To do the latter, we must constantly cherish great re-
gard for the word of God.

5. We are not to receive the commandments of men for
doctrine, nor as rules by which to be governed.

6. The latter is the most fruitful source of heresy, errors
and delusions.

7. They should be shunned and condemned, let them ap-
pear however plausible or expedient.

S. Those who adopt expedients, instead of the rules of
the Lord, get, in their presumption, in one sense, before
the Lord, a presumption which has filled the world with
heresies of every kind.

9. To follow the Lord in the things in which He has
gone out before us, gives great scope to faith, promotes its
obedience, gives the answer of a good conscience, and be-
gets a holy reliance on God, without which, there can be
but little religious enjo}*ment in this life.

ftjc Sudor's &x|)mata, ftomprcb toitlj tlmt
of % ^iiimmu.

Go home to thy friends, and tell them how great things the Lord hath done for thee,
and hath had compassion on thee . Mark v, 19.

All Christians suppose that there is something peculiar
in their own experiences ; but such peculiarities consist
chiefly in outward circumstances ; the inward work is in
principle at least, always the same.

The gift of life to souls dead in trespasses and sins, is
constantly the same, but the conviction of sin which follows
this gift may vary both in duration and degree ; repentance
may be very acute and of short duration, or less acute and
protracted ; faith may be wrought suddenly and clearlj-, or
slowly or progressively. Besides there may be a ready spir-
itual perception of the great doctrine of grace, or it may
be more gradually perceived.

The commandments of the Saviour may take hold of the
heart, and lead at once in the ways of duty, or they ma}'
be longer deferred.

All these outward differences ma}% however, be resolved
into common and general principles. Although the "light
of life"' may vary in degree in different persons, 3ret it is
the work in both cases, of the " same spirit ;" convictions

364 the author's opinion compared

for sin may differ in the same manner, yet they are the
fruits of the " same spirit ; so may repentance ; but it is all
the while a fruit of the " same spirit." Faith may differ in
"measure" in different persons, and even in the same per-
son at different times, yet it is a "common faith." God
hath dealt to every man the "measure" of that faith which
is common to all believers. Christians may likewise differ
in the degrees of obedience, but the obedience of all is the
common " obedience of faith." Rom. xvi, 26.

The holy inward calling of the insane Gadarene among
the tombs, is the same in spirit and doctrine, as that of
Mathew sitting at the receipt of custom. Rom. viii, 29, 30;
Gal. i, 15 ; Rom. i, 17, They were both predestinated to a
"holy calling;" and no outward circumstances, such as in-
dividual disadvantages or advantages, could hinder or se-
cure the calling of God. His predestination determined it,
irrespective of outward conditions.

If any outward disadvantages, or inward states, could
have hindered the calling of God, connected as it is, with
His predestination, and not with the natural conditions of
men, it would have failed in the cases of the Gadarene and
the apostle Paul. One was called in a state of raging in-
sanity, and the other in a state of religious phrenzy ! "O,
t he depth of the riches, both of the wisdom and knowledge
of God ! how unsearchable are His judgments, and His
ways past finding out." Rom. xi, 33. How grace abounded
i n these remarkable instances ; and proved its sovereignty
and efficiency. Let none fear who are " under grace,"
Rom, v, 21 ; vi, 14".

The author, after his conversion, sought for a case simi-
lar to his own, and was anxious to learn if one like his was
recorded in the New Testament. He found that of the poor
Gadarene to accord best with his ; and it has since been a
source of encouragement and comfort to him, to run a par-

WITH TIIAT OF THE GADARENE. 365

allel of circumstances which attended his and the G-ada-
rene.

He, like this man among the tombs, was deranged, was
laboring under mould a potu, caused by a long and exces-
sive use of alcoholic stimulants. Although he did not cut
himself with rocks, break the cords with which he was
bound, and set his friends at defiance, }-et had he been neg-
lected, and left unrestrained, he would have commited more
insane and violent acts than did the Gadarene. He, at this
late period, entertains a solemn recollection, mingled with
devout gratitude to God, and strong obligations to friends,
of a strong desire to destroy himself, which by their kind
and watchful care was providentially hindered. This temp-
tation was irresistible on his part; it was at first restrained
by kind and watchful friends, as instruments in the mer-
ciful hands of God, and afterwards effectually by His
grace. Jude i. He was then not only called by the Lord,
but had been preserved in Christ Jesus. His soul, which
had been hitherto dead in trespasses and sins, was then
quickened into life, and such a deep sense of his sinful
state, and burthen of sin and guilt arose, with such terrors
in his soul, that he gave way to the most painful and pro-
found despair. What painful horror — what weighty guilt —
what soul-pain — what bitter suffering are couched in that
hapless word, despair ! We may write it or speak it, but
to feel it is the only way to learn its dreadful import ! It
is bad enough to despair about temporal things, but who
can endure it when it reigns in the heart, in all its hopeless-
ness in regard to both temporal and eternal destinies !

Herein is felt the bitterness of the gall and the worm-
wood, as well as the sharpness of the two-edged sword.

"Eemembering mine affliction and my miseiy, the worm-
wood and the gall, my soul hath them still in remembrance,
and is humbled in me." La. iii, 19, 20.

3G6 the author's opinion compared

The soul can never, no, never forget this feeding on
wormwood, this drinking of gall, this piercing of the two-
edged sword ! »•

Language fails to express them ; words are poor signs of
those inward throes and pangs which the anguished soul
suffers under a sense of God's wrath as revealed in His
holy law.

. I really felt and believed that so great a sinner had never
lived before, was not then living, nor could ever live here-
after. My heart was indeed truly honest, and I was con-
strained to acknowledge, as I painfully felt, that my condem-
nation was just, dreadful as it was. I felt that I had no
advocate who could speak a word in my favor, nor could I
dare to do so myself. IVTy sinful state was true bej'ond all
controversy, and my guilt, as a condemned sinner, was
established in my conscience so as not to admit of any
appeal.

So fully did my soul perceive the holiness of God, and
entertain a sense of His justice that I could not think for a
moment it could take any other wa}^ than " the damnation
of hell." I felt, so to speak, the workings of the worm that
never dies ! I was not only an abhoringto myself, but also
seemingly to all my relatives and friends, who were so kind
and watchful.

I felt that I was arraigned at the bar of God ; I tried to
think of some acts which I had always considered good,
but they did not seem so then; I found a plea of that kind
would not avail anything. I was far from entertaining even
the plea of mercy and pardon ; for sudden destruction
seemed inevitable. My heart did not utter a word of pra}7-
er ; there was nothing in my oppressed soul to prompt a
single word of prayer ! The idea or hope that God could
pardon so great a sinner was foreign to all nxy feelings ;
there was no hope of mercjr, no, not even of forbearance.

WITII THAT OP THE GADARENE. 367

It seemed that I had approached my doom, and that an im-
mediate outporing of the wrath of God would ensue. My
heart, so to speak, strained itself np for the shock of God's
impending wrath, which I expected every moment to fall
in its consuming fires upon my guilty soul. Just at that
awful moment, a strange and unexpected sense of peace,
with full relief of all my painful apprehensions ensued ! In
immediate connection with this, a most rustic, wondrous
scene presented itself to my view, whether alone in my
mind, or on the floor before me, I cannot tell, but it seemed
to be depicted on the floor. I have since learned beyond
doubt that, in the strange contexture of objects which then
presented itself to my view, were revealed some of the most
important events of my life from that time to the present !
Some may object to the word revealed, but I must employ
it, for God, and God only could have made known those
things to me in the manner in which it was done, appertain-
ing as they did to the future.

Besides there were other assurances that God was there
present with me, in convincing me of sin, in letting me
feel and know how utterly I was lost in myself, and then in
shedding a sense of His pardoning love abroad in my soul.
While I contend for His presence in this work of grace on
my soul, may I not believe that He was also present in the
production of the miracle which I then witnessed, in which
were represented the leading events of my life, in such a
manner that I dare not doubt it, for it has had strong con-
tinuation from time to time.

It would be wrong, I fear, in giving a detail of all the
particulars of my experience, to omit giving an account of
this wonderful occurrence ; for it is so closely connected
with it, that I seldom ever think of one without thinking of
the other. It was wrought I believe in mercy to strengthen
my faith, which it has often done, especially when particu-

368 the author's opinion compared

lar events of my life occurred, which had been so plainly
represented by this miracle. Had it related to the spiritual
interest of the church, or to that of individuals I would
have published it far and wide. Nevertheless whatever
light I ma}7 have on Deity or His word, I regard as belong-
ing to the Church as well as myself. And it can only be-
come common by declaring it. For which reason I now
publish this miracle, not, however, with the expectation that
it will benefit others as it has benefitted myself, but under
the blessing of the Lord it ma}r do good ; others who may
have experienced something of the kind, may derive some
profit from the corroboration.

However greatly Satan may have tempted and buffctted
me in regard to other things of my experience, he has never
been able, in consequence of the light of this miracle, to
cause me to doubt the existence of a Divine Being closely
in connection with all things here, and able at His will to
perform any kind of a miracle.

But for a miracle to be of spiritual advantage, the Lord
must be present by His spirit's power in the heart of the
beholder as well as in the miracle. Consequently I have
said but little about this though I am in the habit of refer-
ring to my experience more or less in all my sermons, be-
lieving that the brethren could bear witness to the things
which I related, and that their own faith might, in that
manner, be strengthened. But as they could not witness
the things which I so strangely saw, the narration of them
would not have been of much or any advantage to them.

The relation of miracles, based on apostolic authority,
ought to do more good than that of mine, but the natural
man does not at all times profit by the like ; nor did he,
forsooth, by witnessing those wrought by the Saviour, for
strange to, relate they sometimes caused him to blaspheme !

This strange vision might be represented by appropriate

WITn THAT OF THE GADARENE. 369

drawings, with illustrations showing how the principle
events of my life were foreshadowed, but this would be
more to gratify curiosity about it, than to enforce it; that
I must leave with the Lord. lie and He only can sanctify
it to the good of readers. Then let what I have written on
the subject suffice for the present.

But to return :

It was then that the Lord convinced me, that He could
give hope in the midst of despair ; that He could give peace
and )oy for pain and anguish of soul; that He could shed
light in the midst of darkness ; that He could blot out as a
thick cloud, the accumulated sins of jrears ; that He could
give a sense of pardon from the guilt and condemnation of
sin ; that He could enthrone Himself where Satan had
dwelt; that He could bind up the broken heart; that He
could give beauty for ashes, and the oil of joy for mourn-
ing : that He could sustain the broken reed, and preserve
the smoking flax; that He can disclose to the heart of the
believer the great plan of salvation by the Lord Jesus
Christ. I look back, and in the light which I now have in
x&y experience, can see and believe that the Lord performs
all these things. I knew even then, in the weak disordered
state of nvy mind, 'that a great and unaccountable change
had taken place in all my feelings and apprehensions, but
did not fully understand it. The wish to destroy myself
passed away, and it seemed to me that it would have been
the worst sin I could have committed. I had no sense of
guilt and condemnation which I had just felt, no sense of
God's wrath, but on the contrary, I felt perfectly happy,
joyful and reconciled to myself and all others. Everj'thing
looked beautiful and different from what the}' did just before.
The plan of salvation Iry the Lord Jesus Christ was disclo-
sed to my mind in a very peculiar manner, which I still have

in remembrance ; but after all, I did not then fully compre-
24 .

370 the author's opinion compared

hend what the Lord had done for my soul. But in the
course of a short time, one morning, while in company with
some irreligious young men, I was wondering what these
things meant, when it occurred suddenly to me, in the
assurance of the Blessed Spirit, as I trust. It was then
that the Lord had converted my soul. Great were then my
inward rejoicings, my heart glowed with love, gratitude
and praise to God, and I expect I should have made out-
ward demonstrations had my companions been religious.
They observed my conduct at the time, and said they sup-
posed that I was under religious impressions.

The feeling of my soul in regard to christian duties could
then have been well expressed in the words : " Lord what
wilt Thou have me to do f I felt that it was my duty to
tell some christian friend what the Lord had done for my
soul, and how He had had compassion on me. This was
a great cross, but I soon did so. I then had an exercise of
heart on the subject of preaching, I felt and believed that
at some future time, I would have to preach ; but the time
had not come for the performance of that duty, and I tried
in my feelings to put it as far in the future as I could.
This belief that I would, at some future time, have to
preach was most believingly entertained nearly eight years,
when I could no longer forbear. Although there were
many discouragements, yet in view of all of them, these
blessed words, " If God be for us, who can be against us,"
were applied to my heart with much force and comfort.
Besides, the remark of an old Baptist minister, Elder John
Atkinson, whose praise was in the Gospel, helped me very
much. He said in his usual prompt and decisive manner,
•'All who can quit preaching ought to do so." In all
honest}7 of heart I feel that if I could only quit nothing
would give me more satisfaction, but I knew I could not,
and maintain a good conscience, nor have any religious

WITH THAT OP THE GADARENE. 371

enjoyments in this life. Woe unto me, if I preach not
the Gospel, was the prevailing sentiment of 1113^ heart. I
felt that the "necessity" had been laid on me, and
whether willing or not, a dispensation of the Gospel had
been committed to me, and that it was my duty to
preach. Since then, " as much as in me is," I have tried
to preach the Gospel, though I often fear, not as zeal-
ously, faithfully and constantly as I shoul have done.
But I feel thankful for the assurance and belief that my
ministry is of God, and that lie will accomx>lish that
which lie irteases by it. Isa. 55, 11.

The kind manifestation or inward assurance, that the
Lord had changed my heart, was as follows : I heard an
old Baptist minister, Elder G. McFadden, preach from these
words: " He that believeth on the Son of God hath the
witness in himself." 1 John, 5, 10. While, he was preach-
ing, I said several times inwardly to myself, The Lord has
converted my soul — I am a christian. I may say, without
boasting, previous to this time, I had an inward spiritual
perception of the plan of salvation, which I found after-
wards to accord with the word of God, and the exposition
which the old brother gave in conformity to his own expe-
rience. In that manner I was edified, strengthened and
comforted John 11, 22. The great duties of joining the
church, of being baptized, etc., became weight3r matters
with me. Finally, after much thought and exercise of mind
on these things, I was constrained by my experience to join
the Old Order of Baptists. How could I consistently with
m3T experience have joined an 3" other denomination of chris-
tians ? The doctrine of no other would have fully sustained
me, except that of the Old Presbyterians. They were with
out Christ's baptism, and were practicing infant sprinkling!
Of course I could not have been buried with Christ in bap-
tism by them, nor have risen with Him in baptism,

372 the author's opinion compared

"through the faith of the operation of God." Col. 2, 12.

Nor could I join any of the Arminian denominations, for
I felt and knew that my experience excluded all Arminian-
ism. To have done so, would have been a gross violation
of the great work of grace, which I hoped the Lord had
wrought on my soul. I have often thought, that it was the
Lord's purpose to teach me in the manner and circum-
stances of my experience, the great doctrine of grace. I
have no cause to regret having joined the Old Order of
Baptists, but on the contrary feel constantly thankful for
that inward spiritual perception of divine things which con-
strained me to do so. Ac. 5, 31 ; Titus 2, 14 ; John 6, 37 ;
Kom. 8, 29, 30 ; John 1, 13 : 3, 5.

I will now return to the case of the Gadarene : He dwelt
in the country of the Gadarenes. Mark 5, 1 ; Luke 8, 26.
But Mathew, 8, 28, calls it the countiy of the Gergesenes.
Gergasa was near Gadara ; and he might call the country
after that city, as well as Mark and Luke after Gadara.

It is stated by travelers, that the remains of tombs hewn
out of the rocks may now be seen along the coast
where the Saviour landed, and found the lost Gadarene.
Luke 19, 10.

The coast was gloomy and uninviting, the inhabitants
were heathens, swine feeders, and manifested opposition to
Christ. The lake is called by three names : 1. The Sea of
Tiberias. 2. The lake of Gennesareth. 3. The Sea of
Galilee. The waters lie in a deep basin, and are surrounded
by lofty hills, except at the entrance and outlet of the Jor-
dan, which passes through the lake in a strong current.

Let us recollect that it was on the troubled waters of
this lake that Christ miraculously walked and surprised
His disciples, who were in a ship. How sublime must have
been the scene! It was here that He also arose in the
majesty of His power from His pillow in the ship and re-

WITH THAT OF THE GADARENE. 373

baked the wind and the waves, and there was a great calm !
But the scene in immediate connection with my subject is
not only wonderfully sublime, but also affords a practical
demonstration of the unfrustrable working of grace through
Christ our Saviour.

Observe, Christ in company with His disciples, crossed
these boisterous waters, and landed on the inhospitable and
uninviting coast of the Gadarenes, apparently with no other
object than to heal and convert a poor Gadarene possessed
with devils, or rather there were two such, according to
Mathew 8, 23.

Did not grace magnify itself in this wonderfully remarka-
ble case, and show that its merciful acts are pre-determined
by the Lord irrespective of things without or within the
creature ? In this instance we have a practical confirma-
tion of the words of the Saviour : " For the son of man is
come to seek and to save that which was lost;" and also an
earnest of the general declaration : " True worshippers
shall worship the Father in spirit and in truth ; for the
Father seeketh such to worship Him." John 4, 23 ;
Luke 19, 10.

The delivering of this poor lunatic from the power of
Satan, the converting and healing of him indicate the only
cause of Christ's crossing this sea, landing on the coast of
Gadara, and seeking out this wretched forsaken Gadarene !
The natural man may ask why was he an object of the Sa-
viour's seeking any more than any other lunatic ? What
saith the Scripture ? The secret causes were with the Lord,
and they have been revealed in His word. "We shall pre-
sently see that they were strong, great and sure, such as
never fail, let the condition of the creature be whatever it
may. It makes no difference whether he be a royal Solo-
mon, or a begging Lazarus ! a lovely John, or a deranged
refractory Gadarene! This poor deranged outcast, pos-

374 the author's opinion compared

sessed with a, legion of devils, had been given by the
Father to Christ. John 10, 29 : 17, 24, 26 : 6, 37. He was
foreknown of God, and predestinated to be conformed to
the image of Christ. Eom. 8, 29, 30. The Father had
given him grace in Christ before the world began. 2 Tim. 1,
9. He had been chosen in Christ before the foundation of
the world. Eph. 1, 4. He had also before the foundation
of the world been blessed with all spiritual blessings. Eph.
1, 3. He was an object of everlasting love. Jer. 31, 3.
He was one of God's "own elect." Luke 18,7. He was
a vessel of mercy. Rom. 9, 23. His name was written in
the lamb's book of life. Phil. 4, 3 ; Rev. 21, 27. He was
ordained unto eternal life. Ac. 13, 48. He was one of
Christ's sheep. John 10, 11, 27- Then were great con-
siderations with Christ, known unto Him ; and we may now
see much, very much to induce the Saviour to seek this
poor, deranged possessed Gadarene. What would have
been the consequences had He failed to have done so ? Let
us fancj' them, though they could not have occurred. The
gift of the Father would not have been received. The pre-
destination of Him to be conformed to the image of the
son would have failed. The grace that had been given
to him in Christ would not have been bestowed. His elec-
tion in Christ before the foundation of the world would
have been nullified. He would not have received any of
the spiritual blessings given to him in Christ before the
foundation of the world. The everlasting love of God
would not have manifested its loving kindness in drawing
him. One of God's own elect would not have been called.
A vessel of mercy would not have been filled. A name
written in the Lamb's book of life would not have been re-
vealed. The ordination to eternal life ivould have failed .
These ten consequences, must have followed, had the Sa-
viour not sought out this poor victim of Satan, and not

WITH THAT OF THE GADARENE. 375

healed and converted him. How can these consequences
occur in any case ? Rom. 4, 16. He was then surely an
important person in Christ's estimation, standing as he
did in relation to the divine things just stated. Let us
then cease to wonder at the Saviour going to Gadara,
and there seeking him among the tombs. Truly did
Christ do great things for him. His heart was filled with
love for, and gratitude to the Saviour, for he wanted to
be with Him, but was commanded to go and tell his
friends what great things the Lord had done for him,
and how He had compassion on him. What will he tell
his friends ? He cannot tell them of any Arminian works
on his part, he has none to boast of; all boasting is
excluded. Rom. 3, 27. His case was no better than
others, but seemingly a great deal worse. Arminianism
must hide itself here; it dare not speak a word; it is
stript of all its earthly glories and fleshly claims! It
stands openly rebuked and practically condemned by this
gracious sovereign act of the Lord.

Will Arminianism never learn to give all the gloiy to
grace, and cease to have confidence in the flesh ? No, it
would then cease to be Arminianism !

What kind of doctrine will he preach ? Will he not ac-
knowledge that Christ is found of him who sought him not ?
Isa. 65, 1. He was experimentally instructed in this doc-
trine. The seeking of the Lord is plainly demonstrated in
this case, from which some of our Missionary Baptists
might learn many correctives. Luke 19, 10.

Preachers, in subordination to the providence of God
will seek them out, but in no other way. Isa. 62, 12 : 65,
1; Ac. 18, 10.

How well does it accord with his experience, that the
Father gave a people to Christ, and also that all the Father
gave to Him shall come unto Him.

376 the author's opinion compared

The "loving kindness" displayed in the drawing of the
Gadarene is a fruit of the everlasting love of God, and also
a confirmation of His words : " No man can come to me
except the Father which sent me, draw him." John 6, 44.
The calling of the Gadarene has a retrospective foundation
in the foreknowledge and predestination of God. Rom. 8,
29, 30. While his glorification has a sure foundation in
the words, " Whom He justified them He also glorified."

We also in his case have a practical exposition of the
great truth, " The Lord knoweth them that are His." 2
Tim. 2, 19. Further, it was grace for grace all the while,
and beauty for- ashes ; life for death ; wisdom for insanity ;
purification for defilement; the indwelling of the Holy
Spirit for that of devils ! garments for nakedness ; justifi-
cation for condemnation, and the reception of unmerited
spiritual blessings all the while, wherewith he was blessed
in Christ before the foundation of the world ! John 1, 16 ;
Isa. 61, 3.

Well might he exclaim with David : " Come and hear all
ye that fear God, and I will declare what He hath done for
my soul." Ps. 66, 6. Here is wine and milk without
money or price ; Ho every one that thirsteth come ye to
the waters ; Here is a Saviour who bestows grace to the
unworthy, I have found Him of whom Moses in the law
and the prophets did write, Jesus of Nazareth. Truly did
he find Him, through the Lord's gracious manifestation of
Himself to him. John 14, 21, 22. Further, might he say
that he was lost and the Lord found him ; that he was pos-
sessed of a legion of devils and the Lord delivered him
from all of them ; that he was deranged and the Lord re-
stored him to his right mind ; that he was naked and the
Lord clothed him ; that he had lost all communion with his
friends, and the Lord put him in a kind relation to them ;
also with a message of love and truth for them.

WITH THAT OF THE GADARENE. 377

It was not enough for this converted Gadarene to tell of
these things faithfully, as he may have done so, but they were
to be made, known through the Gospel to all future genera-
tions. Three of the evangelists have recorded them for the
edification and comfort of all true believers. The writer
has derived great comfort from them. They have a promi-
nent place in the New Testament, and should be carefully
read by all, especially by those who suppose there are some
things which grace cannot overcome; some states which
grace cannot reach, and some circumstances which may
frustrate the operations of grace. Had any state of the
creature in connection with outward or inward circum-
stances been able to do so, those pertaining to the Gada-
rene ought. The sufficiency of grace for all cases is prac-
ticall}' proven in this and other cases recorded in the word
of God.

Paul's conversion is another instance of this kind. The
remarkable truths pertaining to it were not recorded for
his sake only, but as in the case of Abraham for us also.
Rom. 4, 23, 24. These wonderful manifestations of sov-
ereign grace, become in this manner, the common property
of all. Phil. 1, 7.

Every true minister believes he has experienced certain
truths, which if made known, would be of advantage to
others, bearing witness as they do to the great plan of sal-
vation. They burn in the heart and must have utterance
great as the cross may be to tell or preach them. He feels
that he has a light on the Holy Scriptures, which belongs
in this sense to others as well as to himself. Jek. 20, 9.
How could Paul have remained silent? How could the
Gadarene V The author knows not how ! He could not
himself, nor can any called minister.

Not that the modern minister has a new revelation to de-
clare, he wants to expound truths, which have been already

378 the author's opinion compared

revealed, according to his spiritual understanding of them.
1 Cor. 2, 14; John 1, 7; Ac. 26, 16.

But to return : The striking contrast between grace and
works, conditional and unconditional salvation, is plainly
seen in the cases of the Gadarene and the apostle Paul, by
comparing their natural conditions with the inward work of
grace on their hearts.

Though outward states may Arary from one extreme to
the other, yet the inward "work of the Lord is the same in all.
John 3, 3.

How effectual was the calling of the Gadarene, how free
from all things on his part to merit it in any mannerwhat-
ever. There was nothing of the kind, with which to con-
found it. This is the case with all, even under the best
external circumstances, for the text must be true in all
cases. Rom. 11, 6. Read it. His faith, how clearly and
undeniably, it is the gift of God, his love, how plainly it is
manifested in his expressed desire to be with Christ.

After all, we may compare his natural state, even with
that of John the Evangelist on general principles at least.

John was the subject of the same general depravity.
Eph. 2, 3. John was the subject also of that natural blind-
ness common to all. John 3, 3. But it had not been
merged into the utter darkness of insanity as in the instance
of the Gadarene. He was capable of being instructed in
the word of God, of being warned and exhorted, but neither
could these advantages procure, nor the disadvantages in the
other instance prevent, the effectual calling of God. The
same contrast may be seen between Paul and Timoth}-,
Nathan and the thief on the cross, Mary Magdalene and
Martha. So that we may learn that the gifts of God are
by grace, and not according to the natural differences in
men's conditions. Rom. 5, 15. A good and effectual
-remedy, however, shows its healing powers much more in

WITH THAT OF THE GADARENE. 379

desperate cases than in mild ones. So grace displays its
sovereignty and eflicacy much more in the case of the Gada-
rene, than in that of many others. The open practical de-
pravity of some persons is far greater than it is in others,
yet it is in all, even in the very best a depravity "which
nothing but grace can control.

The restored Gadarene wanted to follow Christ, but He
told him : " Go home to thy friends and tell them how
great things the Lord hath done for thee, and hath had
compassion on thee.

There was no Arminian I with this convert. He could
tell in what state Christ found him, where He found him,
how He delivered him from a legion of devils, how He
clothed him, how He restored him to his right mind, how
He shed his love abroad in his heart, how he wanted to be
with Him, how he received his message from Him, how
he had compassion on him, how Christ was still in spirit
with him, and how he eujoj^ed the gracious manifestations
of Himself to Him. Mat. 28, 20 : John 14, 21, 22.

The Arminian I with him was a mere cypher. Christ
onty can make a cypher count. The numeral which makes
a cypher count must go before it. So must Christ be
placed before his cyphers. John 6, 63.

The reader may readily perceive the similarity of the
Gadarene's case to that of the Authors. He like the Gada-
rene, was greatly impressed to tell how great things the
Lord had done for him, how He had compassion on him,
how He found him in the ruins of mania a ]Jotu, how He
convinced him of sin and his lost state, how He caused
him to feel in his quickened soul that he was the vilest of
sinners, how all hopes were extinguished, how peace, joy
and hope sprang up in the midst of so much pain and
despair, how by faith he was drawn to Christ, and how all
notions of Arminian strength were utterlv eradicated from

3S0 the author's opinion compared

his heart. He feels that he is as far removed from Armi-
nianism as was the Gadarene, and that he would do as
much violence to his experience to preach it, in any of its
forms, as the Gadarene would have done. He, therefore,
cannot preach in any manner, in point of doctrine, differ-
ent from him, and we may see that he could not have been
an Arminian preacher.

The subject under consideration is so intimately con
nected with that of demons or devils, that it would proba-
bly be improper to ignore it. I will, therefore, offer a few
remarks on the subject. As I have discussed it in another
part of this book, to which I now refer the reader, I will
confine my remarks to a few additional particulars :

We may learn from the word of God, that Satan and
his associate spirits, which kej)t not their first estate, but
left their own habitations, belong to a different order of
creation, and once abode in some other world. Some, here
suppose that they are fallen angels, others that they are the
souls of departed wicked men. The text in Mark iii, 30,
refutes that notion ; for there the devil, himself, is spoken
of as an unclean spirit. Nor can the wicked spirits men-
tioned in Rev. (xvi, 3, and xviii, 2,) be the souls of wicked
men who have died, but devils. We may trace their great
leader back to his abode of truth, somewhere in God's crea-
tion, also to his condemnation and ejection for pride, when
he became a murderer, say from the beginning of his Satan-
ic state. We cannot award to him, in our fancies, nor from
the word of God, an uncreated existence independent of
God, as do the Maniclweo-Parkerites. John viii, 44; 1
Tim. iii, 6 ; Jude 6. These texts give some light on this
darkly revealed subject. No mention is made of similar
spirits in the Old Testament, except in 1 Sam. xviii, 10,
when Saul's case is recorded.

Devils in the days of Christ and the apostles, possessed

WITH TIIAT OF THE GADARENE. 381

the power of affecting their victims both moralby and phy-
sically. To he possessed of a devil, was to be vexed, to
be tormented, to be bound, to have an unclean spirit.
Physically : such spirits put forth a dynomical force, as in
binding, deranging the animal functions, as in epilepsy,
and in the production of other pathological phenomena —
insanity, for instance, as in the case of the Gadarene. Rev.
ii, 10 ; Mark ix, 22. Judas was morally affected by satan.
JoriN xiii, 27. He was not, however, a demoniac in the
foregoing sense, but was a hardened sinner, under the pow-
er of satan.

As there are no palpable instances of this kind occurring
in our times ; we must receive the divine record of them in
good faith. They have been recorded for that purpose ;
whence we may learn that Christ had complete dominion
over them, even when their name was legion. He cast
them out with a word, and others could cast them out»in
His name.

Some have blindly presumed to account for these phe-
nomena on natural principles, and although we cannot, yet
we may by analogy, predicated of natural things, offer some
explanations : There are such things as gravity, attraction,
malaria, etc., which cannot be seen, nor handled, having
neither weight, measure, form nor color appreciable by our
senses, yet they do exist, in great and wonderful forces.
Hence, we are not to deny the existence of satanic influen-
ces and powers, merely because they are unseen, and can-
not be recognized, in outward forms and movements, by
our senses. We cannot see, handle nor perceive the form
nor color of gravity, nor of malaria, but we know such
agents do exist, from their effects. The earth, by attractive
forces, revolves around the sun in its orbit, and were these
forces represented by chains of iron or bi*ass, so that we
could see them, handle them and measure them, then we

382 the author's opinion compared

would be easily taught how great these unseen, intangible
forces are by which mighty wo rids are moved ; but
because we cannot, shall we question their existence ? So
that if we cannot see and recognize by our senses, the form,
size and shape of devils, they may, notwithstanding, put
forth a mighty influence over the minds and actions of men.
We know that the North pole attracts the mariner's
needle, that the magnet attracts the piece of steel, and we
are compelled to admit the existence of these occult forces,
even in natural things. Wherefore, we may readily per-
ceive how satan maj^ attract a fallen, sinful heart to himself,
as doth the magnet the steel, and reign then by his vile in-
fluences. What an affinity between satan and the sinner's
heart ! One being no more strange in the moral, than the
other is in the plrysical world ; for these are moral as well
as physical forces ; and why may not satan preside over
tli£ former, in disturbing and perverting them ? Let an
apostle answer. Luke xi, 21.

If we could only see them as before suggested, in visible
forms, we would call them great ; so if Ave could but see
the dimensions of Satan, his cloud of darkness, his cloven
foot, his legion of associates, and his glaring names of
blasphemy, we would readily admit his existence and power,
also his wonderful influences, both on the bodies and souls
of men, as recorded in the New Testament.

Satanic influences have been greater and less at different
periods, so have been natural evils. The occult, subtle poi-
son, which produces cholera, plague and the like, prevails
for a while, and then declines, continues for a series of
months or years, and then passes away in an unaccounta-
ble manner ; so does satanic influences. They are thus
analagous, but we must not confound them. Some coun-
tries are more wicked at one period than at another ; some-
times devils are restrained, and at others are let loose in

WITH THAT OF THE GADARENE. 383

such numbers, as though the air was filled with them, lead-
ing men captive under their wicked influence, until we might
suppose that they almost had dominion over the world. 2
Tim. ii, 2G ; John xiv, 30 ; Ern. ii, 2. Satan has from time
to time stirred up whole nations and communities to deeds
of great wickedness, including blasphemy, religious abomi-
nations in the forms of heresies, infidelit}', fanaticism, per-
secutions, tortures and death ! He occasionally transforms
himself into an angel of light, and woe, woe unto that
country where his ministers are also transformed as the
ministers of righteousness. 2 Cor. xi, 14, 15.

Again, to return to the Gadarene : We learn from the
Holy Scriptures that one may begin his journe}r heaven-
ward at Damascus, as a fierce persecutor, another at Ga-
dara, as a deranged demoniac, another on the cross, as a
guilty thief, and why may not another begin at a mod-
ern place, as a ruined subject of mania a potu? And
may I not ask a more general question ? Do not all
Christians begin in the ruins of humanny, under the
reigning power of sin ? Like Paul and the Gadarene, I
felt that I had a message from the blessed Saviour to
tell ; and I can honestly declare that thirty years have
not abated my desire to preach the unsearchable riches
of Christ. Ezek. iii, 8. Nor have I learned any other
way than that first taught me in my experience. My
soul was moulded in that form of doctrine, which I have
in all honesty preached, not shunning to declare all the
counsel of God. Thank God none of His blessed truths
have lost an}' of their light, interest or weight with me, and
my prayer is that I may be able in some prominent man-
ner to give them my dying testimony ! I think the}r will
be as strong in death as in life, But, observe, faith never
raises us above faith, hence we must all have our exercises
of heart; our cloudy as well as our sunny days, our doubts

384: the author's opinion compared

as well as our assurances, our fears as well as our hopes,
our sorrows as well as our jojTs, our weakness as well as
strenth, our chastisements as well as fruits of righteous-
ness, and the wretched workings of sin in the bocty, as well
as a sanctification of the spirit in the inner man.

Doubts and fears are only painful and distressing where
there is faith ; a fearful sense of deception is entertained
only in an honest heart, and a deep sense of unworthiness
and unprofitableness is only felt by those who know them-
selves, according to the deep searchings of the Holy Spirit
in their hearts.

But, says one, if I could only have faith' like Paul's, I
would be satisfied, but recollect Paul's faith was given in
one sense, to strengthen yours, his zeal to excite yours,
and his knowledge to teach and comfort you. This may
I affirm of the Gadarene, and of all Christ's true ministers.
It is their duty to teach, to feed and to comfort the flock.
This is a duty commanded by the Lord, and when faithfully
performed, does much good under His blessings.

Had the rich gifts which were bestowed on Paul, been
for him exclusively, what an amount of edification, assu-
rance and comfort would have been withheld from the
Church. What a miracle of grace in himself, and how well
do all his words agree with it. Let others profit by my
case, learn the doctrine of it, and derive comfort and sup-
port from it, seeing that it is by grace that all are saved.
Again, the inquirer sa}rs, if I only had apostolic faith, I
would be satisfied, as I would not then doubt. Read Pe-
ter's case for }rour edification on this subject, and be content
with the common faith of God's elect. See that it is after
godliness, that it has its works of obedience, and its assu-
rances of Christ being the Son of God. Then, O thou of
little faith, thoumaj-est rejoice in Christ, although you have
no confidence in yourself. How comfortable for the be-

WITH TriAT OF THE GADARENE. 385

liever to feel in this manner, that Christ is his wisdom, a
revelation of grace and mercy to his sonl ; that He is right-
eousness to Iran, which is not by works, but by faith ; that
He is sanctification to him, the true source of all holiness ;
that He is redemption to him, which saves from all iniquity ;
that He is the way to him, a sure way to heaven ; that He
is the truth to him, the light of life in his soul ; that He is
eternal life to him, that life which can never perish.

Let us then continue to rejpice in Christ Jesus, and have
no confidence in ourselves.

Let us also be careful to maintain good works ; to show
our faith by our works ; to walk worthy of our calling ; to
adorn the doctrine of God, our Saviour, in all things ; to
have a good report of them that are without; to maintain
the answer of a good conscience ; to walk in humility ; to
avoid all hurtful things, to bring the flesh into subjection,
to put off the old man, to fight the good fight of faith,
praying ever unto the Lord for that supply of His grace
and Spirit, which may enable us to perform these duties,
and then give Him all the praise of them.

25

%wd*B i)thncc of the gospel.

Some preach Christ even of envy and strife; and some also of good will; the one
preach Christ of contention, not sincerely supposing to add affliction to my bonds ;
but the other of love, knowing that I am set for the defence of the Gospel.

Inasmuch as both in my bonds; and in the defence and confirmation of the Gos-
pel, ye are all partakers of my grace. Phil i, 7,- 15, 16, 17.

Those "who preached Christ in love, in the days of
Paul, knew that he was set for the defence of the Gos-
pel; even so do those who now preach Christ in love.
He defends the Gospel so ably against all errors that
we have constantly to resort to his writings in our de-
fence of it.

That any writer or speaker may be able to defend a sub-
ject, he should be well acquainted with it, is an obvious
fact to all. Was Paul thoroughly acquainted with the
Gospel truths or not ? Let us see : " I certify you, breth-
ren, that the Gospel which was preached of me is not of
man. For I neither received it of man, neither was I
taught it, but by the revelation of Jesus Christ." Gal. i,
11, 12.

That which is received b}r the revelation of Jesus Christ,
the great Author of the Gospel, constitutes a divine stand-
ard from which none should dare to appeal. Nor was this
a scanty revelation but an abundant one 2 Cor. xii, 7.
From this we learn that he was thoroughly inducted into
a spiritual knowledge of Gospel truths, and was divinely

388 Paul's defence of the gospel.

qualified to defend them. This will he conceded hy all who
preach Christ in love. Do not all lovers of revealed truth
feel an inward assurance while reading his epistles that he
was set for the defence of the Gospel ? The writer would
think badly of his own heart if he did not. But many still
complain of him, and often with much cunning craftiness
pervert his writing.

Those, who like Paul, have had to preach the Gospel of
God with much contention have derived great support from
his writings ; they constantly appeal, with great confidence,
to the plain and conclusive defence of this inspired teacher
in opposition to all heresies with which they are called to
contend.

There is scarcely a modern heresy against which he has
not defended the Gospel.

The Apostle protects the Gospel Minister against any
conference with flesh and blood ; so that we are not bound
to pay ■ attention to anything which may come from that
prolific source of error, only as it may be necessary to de-
fend the Gospel against it.

Nor did he acknowledge the authority of any man who
taught after the flesh. Gal. i, 16 : 2 Cor. v, 16.

Paul thus defends the Gospel against the wisdom of this
world : " And my speech and my preaching was not with
enticing words of man's wisdom, but in demonstration of
the Spirit and of power ! That your faith should not stand
in the wisdom of men, but in the power of God. Howbeit
we speak wisdom among them that are perfect ; yet not the
wisdom of this world, nor of the princes of world, that
come to nought ; but we speak the wisdom of God in a
mystery, even the hidden wisdom, which God ordained be-
fore the world unto our glory ; which none of the princes
of this world knew; for had they known it, they would not
have crucified the Lord of Glory." 2 Cor. iv, v, vi, vii, viii.

PAUL S DEFENCE OF THE GOSPEL. 389

This is a very humiliating commentary on the "wisdom of
this world ; also on the princes of this world ; for none of
them in the light of this world's wisdom knew the Lord of
glory ! or they would not have crucified Him. Besides,
God has in the Gospel made the wisdom of this world,
foolishness. 1 Cor. i, 20.

Having in His teaching exalted Gospel truths above the
wisdom of this world, he very consistently repudiates
earthly powers, and predicates the success of the Gospel on
the power of God. Eom. i, 16.

The will of the creature, which is so much respected by
the Arminian he also repudiates, or ignores, so far at least
as not to predicate any hopes on it. The same he con-
stantly affirms of fleshly works.

How plainly he defends the Gospel against anything of
the kind, in the following plain words : " It is not of him
that willeth, nor of him that runneth, but of God that
sheweth mercy." Rom. ix, 16. Both willing and doing are
thus set aside, and the Arminian hope as far as it is based
upon free will, and free agency, which are brought so pro-
minently forward by all Arminians is repudiated by Paul.
He elevates the mercy and love of God, above the carnal
will, and works of the flesh ; and in his doctrine, speaks of
their constraining powers, which overcomes the carnal will,
and gives a new one which takes the way of God's power,
grace, mere}' and truth. 2 Cor. v, 14 : Ps. ex, 3.

Paul not only defends the cross of Christ against all
heresies, but exalts it above all things. He said he would
glory in nothing else. He desired to know nothing else.
Christ and Him crucified was knowledge enough. He was
willing to givoi up all things for the excellency of this
knowledge, in which was revealed the righteousness of
Christ, the object of his faith ; a sanctification of the
Spirit, the source of all his holiness ; and a redemption in

390 paul's defence op the gospel.

which was a deliverance from all his sins. No wonder that
Paul gloried in the Cross of Christ, and desired not to
know anything but Jesus Christ and Him crucified. There
he beheld the way to heaven, Christ the life and light of
that " High way." . He felt that Christ had been delivered
for his offences and raised again for his justification, and
could in holy boldness say, who shall lay anything to my
charge. It is God that justifieth, it is Christ that has died.
Hence, Paul has so ably defended the great doctrine of
justification alone by the righteousness of Christ, remission
of sins alone through his redemption, a sanctification of
the Spirit through the election of grace, and perseverance
through His power. We shall find, as we proceed, that
Paul has defended these great truths against the cavils of
all who have spoken or written in opposition to them.

Having exalted the Gospel far above the wisdom of this
world, the powers of this world and the will and doings of
the creature, he defends God's providential care of his
people against all uncertainties and seeming indifference
about their trials and sufferings in this present world.

" We know," says the Apostle, " that all things work
together for good to them who love God, to them who are
the called according to His purpose." Eom. viii, 28. Fur-
ther we know that the evils of the present life could not
work to such a blessed issue had they not been taken into
a general account in the foreknowledge of God, and his
predestination or pre-determination to permit them. They
do not come up as things unforeseen by the Lord, nor in-
deed as things which he did not pre-determine to permit.
Therefore all saints are safe in them — their safety being
in the Lord, who is able to make all things work together
for their good and His glory. The text just quoted may
be seen by faith as a rainbow of mercy in the future, quali-
fying all things, and sanctifying all things for good to them

paul's defence op the gospel. 391

who love God, to them who are the called according to
His purpose.

He defends the election of God against all Arminian
perversions of it. That election is general and not par-
ticular or personal ; that men and women are elected accord-
ing to their foreseen good works and according to their
compliance or non-compliance with the requisitions of the
Gospel. To all of which we may reply in his words :
" For the children being not yet born, neither having
done any good or evil, that the purpose of God accord-
ing to election might stand, not of works, but of Him
that calleth." Roji. ix, 11.

Could these vain notions be more effectually refuted?
He connects election with the unalterable purpose of
God without which it could not stand. How great must
be that blindness in which some persons preach that God
elects men and women according to their foreseen good
works. How they stumble and fall into the ditch, even
with these lights around them ! The words are plain, the
fault is with the teacher, and how great must be that dark-
ness which causes men to stumble here. But there is a
power in darkness from which God only can deliver. Col.
i, 13.

While the Apostle refutes Arminian perversions of this
doctrine; he at the same time condemns with no less clear-
ness, the many modifications of the Manichnean heresy. A
heresy which gives to persons in nature a divine seed, which
makes them differ from other natural beings ; or that they are
in some unexplained manner different in themselves, even be-
fore regeneration, from others, whom they call children of
t he devil ! Paul plainly teaches that we were blessed with
all spiritual blessings in Christ, and not in ourselves ; and
that when these are given to us in time they make us differ
from those who have not received such blessings. His

392 paul's defence of the gospel.

words are : Blessed Tbe the God and Father our Lord Jesus
Christ who hath blessed us with all spiritual blessings in
heavenly places in Christ Jesus our Lord." Eph. i, 3.
" For who maketh thee to differ from another ? and'what
hast thou that thou didst not receive ? now if thou didst
receive it why dost thou glory as if thou hadst not received
it '? How can any one glory in any natural endowment,
such as a heavenly seed with which they were born ? Where
is it ? What is it ? It is no where to be found in Adamic
nature. All in that nature are the children of wrath. Eph.
ii, 3. Vain is the hope based on anything given to us in
Adam, we must receive all from Christ, we brought nothing
into this world with us which we received from the Lord
before the world began ! We are altogether time creatures,
but were blessed, according to the foreknowledge of God,
who calleth up those things which be not as though they
were, with all spiritual blessings in Christ and not in Adam
as this heresy insists.

Paul knew, however, that no full exposition of truth by
him, nor faithful preachings by others, would prevent the
prevalence of heresies. But warns us against them, let
them come from whatever source they may. He saj^s :
" That there must be also heresies among you, that they
which are approved may be made manifest among you." 1
Cor. xi, 19. He knew the effect heresy would have on
them ; its effect would be to test their orthodoxy. But his
doctrine secures them against its evil influences. 2 Tim. ii,
19 ; Rom. viii, 28, 29, 30.

The heresy of apostac}^ receives at his hands, a most
thorough refutation ; he says, " Being confident of this
very thing, that he who hath begun a good work in you,
will perform it until the day of Jesus Christ." Shall we
acknowledge this thing about which Paul is so confident,
or that which is taught in opposition to it ? He says

taul's defence of the gospel. ' 393

the believer is complete in Christ, and therefore cannot fail
of perseverance through Him. That he is forever perfected
in Him by one offering. What can such perfection lack ?
Surety not perseverance ! They are saved in Him, and is
not salvation perfect and complete in Him ? And observe,
that in Christ he is without blame before him in love, and.
that no one can bring a charge against him, for it is God
that justifies him through Christ. Eead according to the fol-
lowing references, for further proof and comfort. Col. ii,
10; Heb. x, 14; Eph. i, 4; Rom. viii, 33.

Paul's able defence of the justifying righteousness of
Christ against that which the Arminian tries to establish, is
worthy of our most particular consideration. I will quote
freely from him : " For they being ignorant of God's right-
eousness, and going about to establish their own righteous-
ness, have not submitted themselves unto the righteousness
of God. For Christ is the end of the law for righteous-
ness to every one that believeth." " Therefore by the
deeds of the law, there shall no flesh be justified in His
sight ; for by the deeds of the law is the knowledge of sin.
But now the righteoussness of God without the law is man-
ifested, being witnessed by the law and the prophets ; even
the righteousness of God, which is by faith of Jesus Christ
with all and upon all them that believe, for there is no differ-
ence. For all have sinned and come short of the glory of God.
Being justified freely by His grace, through the redemption
that is in Christ Jesus. Whom God hath set forth to be
a propitiation through faith, in His blood, to declare His
righteousness for the remission of sins that are past,
through the forbearance of God; to declare, I say, at this
time, His righteousness; that He might be just, and the
juslifier of him who believeth in Jesus."

Thus we learn that none can establish a righteousness in
the law — that is impossible — nor can any establish a right-

394 ' Paul's defence of the gospel.

eousness by their works in the gospel, but may, like Abra-
ham, be justified before men by their faith and works, show-
ing that their faith is not a dead one, but has its obedience ;
but nothing short of the imputed righteousness of Christ
will justify Abraham or any one else before God. Be-
cause if the justifying righteousness of the gospel
rests on the works of Christ, as it really does, no
works of that kind are required of the sinner, be
cause it is impossible for him to perform them ! A sinner
cannot attain to a justifying righteousness in the gospel.
That of the end of the law just where Christ obtained it.
For this reason, the sinner has to receive it by faith, and
not by works, as the apostle affirms, in agreement with David
as follows : " Even as David, also, describeth the blessed-
ness of the man unto whom God imputeth righteousness
without works." And where righteousness is imputed,
sin is not imputed. Eom. iv, 6, 7, 8. This divine work is
always associated with the sanctification of the Holy Spirit
in the production of holiness of the heart, and the obedi-
ence of faith. Titus iii, 4, 5.

Nothing but faith can establish a justifying righteousness
in the sight of God, even that faith which was ordained of
God, and which is of His operation, and is His gift. "There-
fore," says the apostle, "it is of faith that it might be by
grace ; to the end that the promise mtght be sure to all the
seed." Rom. iv, 16. Faith does not conflict with grace, or
it could not have been by faith, for it is of faith that it
might be by grace, then it is the grace of faith, being grace,
for grace. Ac. xiii, 48.

Zachariah gives us a personal example of this doctrine :
" And he shewed me Joshua, the high priest, standing be-
fore the angel of the Lord, and satan standing at his right
hand, to resist him. And the Lord said unto satan, the
Lord rebuke thee, 0, satan ; even the Lord that hath cho-

paul's defence op the gospel. 395

sen Jerusalem, rebuke thee; is this not a brand plucked
out of the fire? Now Joshua was clothed with filthy gar-
ments, and stood before the angel. And he answered and
spake unto those who stood before him, saying, take away
the filtlur garments from him. And unto him he said, be-
hold, I have caused thine iniquity to pass from thee, and I
will clothe thee with change of raiment. And I said let
them set a fair mitre upon his head, so they set a fair mitre
upon his head, and clothed him with garments." Zach. iii,
1,5.

When this blessing is experienced, the response of the
heart is in these words, or others of similar import : " I
will greatly rejoice in the Lord, my soul shall be joyful in
my God ; for He hath clothed me with the garments of sal-
vation ; He hath covered me with the robe of righteous-
ness, as a bridegroom decketh himself with ornaments, and
as a bride adorneth herself with jewels." Isa. lxi, 10.

It is thus that the Lord establishes the believer in right-
eousness, in that righteousness which is without the law,
and which is the gift of God, through faith, to the believer
in Christ Jesus. Isa. liv, 14 ; Rom. iii, 21, 22. So that it
is the Lord who establishes the believer in righteousness,
which Paul says, was witnessed by the law and the prophets.
Gex. xv, 6. Then it is faith which establishes a righteous-
ness, and not works ; nor does faith make void the law in
doing so, but on the contrary, establishes the law, accord-
ing to which, this righteousness was brought in by Christ
Jesus, and is unto all and upon all them that believe, for
there is no difference.

The apostle's defence of grace versus works is conclusive ;
he says : " If by grace, then it is no more of works : oth
erwise, grace is no more grace. But if it be of works,
then it is no more of grace ; otherwise work is no more
work. Rom. xi, G. A more complete distinction between

396 paul's defence of the gospel.

any two things, could not be made ; they are as separate
and distinct from each other, as are the law and gospel,
justice and mercy, condemnation and justification. Sur-
prising, indeed, it is, that any one should confound them
with the plain and pointed words of the apostle before him.
But alas ! Arminianism is blind, and will not be taught the
way of grace. Ps. lviii, 5.

Paul's defence of the work of God, in applying the salva-
tion wrought for us by Christ, against that work which Ar-
minians fancy that men perform, is very plain and strong.
Heed him: " But of him are ye in Christ Jesus, who of
God, is made unto us wisdom, and righteousness, and sanc-
tification, and redemption." 1 Cor. i, 30. Not as some
suppose, that the sinner perforins this work, for Paul teach-
es us that it is of God. His work, and not the work of
men ; it includes the great things of our salvation. Who
shall lack knowledge in the wisdom of God ? Who shall
be condemned in the righteousness of Christ? Who shall
be unholy in the sanctification of the spirit ? Who shall be
charged with sin in the redemption of Christ ? Who will
apostatize in the power of God ? It is the purpose of God
that this work shall stand forever : it is true, it will be en-
larged, but never forsaken. Eccl. iii, 14 ; Phil, i, 16.

In the 15th chapter of 1st Corinthians, Paul has defended
the doctrine of the resurrection of the dead most fully and
conclusivehy, against the pernicious error, that there is no
resurrection of the dead, or that the resurrection is, in some
vague sense, already past. It is well, indeed, that he has
done so, for the Sadducean doctrine, that there is no resur-
rection of the dead, has, from time to time, obtained among
the Baptists, even to such an extent that some of them
on that account, have been called appellatively, non-resur-
rectionists 1 They have maintained and propagated this
heresy with great obstinacy, and generally in connection

faul's defence of the gospel. 397

with other hurtful errors. But I must refer the reader to
another part of this work, where this vital subject is treated
of more fully.

I must now notice Paul's able and appropriate defence
of inward Christianity versus outward religion.

He says : " He is not a Jew who is one outwardly ;
neither is that circumcision, which is outward in the flesh ;
but he is a Jew, who is one inwardly ; and circumcision
is that of the heart in the spirit, and not in the letter ;
whose praise is not of men, but of God." Rom. ii, 28, 29.

In proof of this he gives his own case: "If any man
thinketh that he hath whereof he might trust in the flesh,
I more : Circumcised the 8th day, of the stock of Israel, of
the tribe of Benjamin, a Hebrew of the Hebrews ; as touch-
ing the law, a pharisee ; concerning zeal, persecuting the
saints, touching the righteousness which is in the law
blameless." Phil, iii, 4, 5, 6.

Pure outward Christianity consists in fruits of the spirit,
and not in the works of the flesh. All of the latter are
wrought in unbelief, and without faith it is impossible to
please God. They that are in the flesh cannot please
Him. Hence, the obedience of faith cannot precede faith,
but on the contrary must succeed it. Then all works be-
fore faith, cannot, however good, be called the works or
obedience of faith; so that no merit or ground of justi-
fication can be attached to them.

Now the works of the flesh are these : " Adultery, for-
nication, uncleanness, lasciviousness, idolatry, witchcraft,
hatred, variance, emulations, wrath, strife, seditions, here-
sies, envyings, murders, drunkenness, revellings, and such
like. But the fruit of the spirit is love, joy, peace, long
suffering, gentleness, goodness, faith, meekness, temper-
ance. Gal. v, 19, 20, 21, 22, 23. All these good works
proceed from the inner man of the heart,* which is crea-

398 Paul's defence of the gospel.

ted in righteousness and true holiness, and consequently
delights in the law of God. And being created unto
o-ood works, even those which God has foreordained, he
delights to walk in them ; but while doing so feels and com-
plains of the sinful tendencies of the outer man, which is
still corrupt, and antagonistic to the inner man. So that
all his good works, did not make him acceptable to God,
nor constitute him a christian, but onry prove that he is
one, led by the Spirit of God. God working in him
both to will and to do of His own pleasure. Then he is a
christian, who is one inwardly, and all good works proceed
from this inward state. While pharisaical works may pro-
ceed from the flesh as before mentioned, as did Paul's be-
fore his conversion. A man may repent under a natural
conviction, may believe with the natural heart, may in imi-
tation of others, be baptized, may have church-fellowship,
may say prayers, may take the supper not discerning the
Lord's body, and may make a fair show in the flesh, and
after all be not a christian ! The religion of the flesh never
acknowledges that of the spirit, nor the spirit that of the
flesh, these are necessarily opposed to each other. That
religion which is born of the flesh will ever persecute that
which is born of the spirit. Ac. xxii, 4 ; Gal. iv, 29. Paul
further says, that he persecuted the way of inward Christianity
in others unto death, while an outward religionist in the flesh.
This state of things must of necessity continue as long as
these two opposite states continue in men and women. In-
ward Christianity is of God, outward Christianity is of man.
What a difference in the source of each ! Who can recon-
cile them ? As well attempt to reconcile the spirit and the
flesh. The difference is plain, and the Apostle has de-
clared it in the plainest terms and examples.

The inward christiau mourns under the workings of the
flesh, and thanHs God for the promised deliverance through

paul's defence of the gospel. 399

Christ Jesus, "while the outward christian rejoices in his
fancied perfections in the flesh, thanking God that he is not
as other men, not troubled as others profess to he by the
remaining corruptions of the flesh.

Paul defends the great truth, that all means or instru-
mentalities derive all their efficiency from God, let them be
employed by whom they may, against the Arminian notion,
that their efficiency depends very much on the amount of
human abilit}r with which they are employed. Paul says
that preaching is one of the means by which the sinner is
to hear the Gospel ; but what does Paul's preaching amount
to, without the direct power of God ? To the Jew, " a
stumbling block;" to the Greek, "foolishness;" to the un-
believing, " a saviour of death !" Hence, the Apostle's
preaching did not prevail in the least, without uthe excel-
lency of power," the demonstration of the Spirit." Nor
could Arminian powers have given efficienc}'' to it, when-
ever the all-prevailing power, or assurance of the Holy
Spirit was not given.

No Arminian powers, however great or skillfully em-
ployed, could have removed the " stumbling block," on the
part of the Jews, nor dispelled the " foolishness " on the
part of the Greeks. 1 Cor. i, 23 : 1 Pe. ii, 8.

With all the literal knowledge of the learned, the mighty
and the noble, apart from The Divine Testifier, Christ is
in the words of Peter, "a rock of offence, and a stone of
stumbling." When the Holy Spirit testifies of Christ, then
comes the efficiency of preaching. John xv, 26.

Paul, however, does not affirm, like some of our modern
innovators, that means or instrumentalities are not em-
ployed b}r the Lord in the divine plan of salvation ; for he
asks: " Ho w shall the}' hear without a preacher?" Rom.
x, 14. Paul, it is true, preached the Gospel in word only,
while the election of God was manifested in the power and

400 paul's defence of the gospel.

assurance of the Holy Spirit imparted to his woi'ds ; when
received by the elect which apart from that power and assu-
rance would have been received in word only, as it really
was by others not embraced in the divine election. 1
Thess. i, 4. After all it may be truthfully said, that Paul's
preaching even in word only was of God, was according to
His grace, calling and qualifying, but we may as truthfully
say, that Paul was the instrument called, qualified and sent.
1 Cor. xv, 10.

Lastly, Paul defends spiritual things against temporal
ones in a manner worthy of our highest regard ! Although
Paul had great worldly advantages yet he said : " The
world is crucified unto me, and I unto the world." Gal.
vi, 14. He was of the stock of Israel, of the tribe of Ben-
jamin, a Hebrew of the Hebrews, and was circumcised on
the 8th day ; was brought up at the feet of Gamaliel ; was
a Roman citizen and belonged to the straitest sect of the
Jewish religion. Paul, like Solomon, found out the great
secret, that all earthly things, however great and good, are
nothing but vanity and vexation of spirit. He counted all
temporal things, nothing, when compared with the excel-
lency of the knowledge of Christ Jesus our Lord.

Well might Paul sa}r : " For they that say such things
declare plainly that they seek a country. And truly, if
they had been mindful of that country, from whence they
came out, they might have had opportunity to have returned.
But now they desire a better country, that is a heavenly ;
wherefore God is not ashamed to be called their God ; for
He hath prepared for them a city." Thus amidst the suf-
ferings and discouragements of this life, as well as in its
greatest advantages, saints are by faith mindful of better
things, in a better country than this.

How consistently with this doctrine did the Apostle ex-
hort Christians, to set their affection on things above and

Paul's defence of the gospel. 401

not on things on the earth. But alas ! our state must be
made more conformably to the heavenly state of things
before we can give up this world for another. Our human
judgment, reason, and feelings are blind to heavenly things.
In our natural state Ave do not appreciate them nor set our
affection on them.

But faith says : How shall we compare a life of three
score and ten years, which we have derived from Adam,
with its sins, its sufferings, its woes, uncertainties and
death, to an endless life in Christ with its love, its joy, its
peace, and its eternity ? All adjective comparison is lost
in the attempt ! And so may we affirm of the inheritance
of the saints which is pure, undefiled and eternal, while that
of this world is perishable, defiled and uncertain. This
world is guilty before God ; its boasted wisdom knows not
God ; its friendship is enmity to God ! its gain is an eternal
loss of soul ; its spirit is opposed to Christ — to all He did
or said.

He says this world is not worthy of christians — it does
not know them — it hates them ; they are admonished not to
conform to its image. Surely this world is ruined ! Sin
entered into it near six thousand years ago, and brought
along with it affliction, pain, sorrow and death. The
cause of sin is upon it, and its doom awaits it. How
shall we get out of it ? By the gate of death. How shall
we get out safely ? By Christ, the door.

Assuredly, a better world awaits the christian, a spiritual
world ; where spiritual things abound ; where sin has never
entered ; where sighs are never heard ; where tears never
fall ; where diseases never prevailed ; where pains are
never felt ; where death is no more. Where are the bles-
sings, of life ever more, love, joy, and peace in the Holy
Spirit; life, righteousness, wisdom, sanctification, justifica-
tion, and redemption are even abounding through Christ,
26

402 paul's defence of the gospel.

and all to the praise, glory and worship of the Father, Son,
and Holy Spirit, as One God.

How is it, that christians who see and feel the vanity of
all things here are so fond of living in this world ? They
know that they must soon die, and after all, are at so much
pains-taking to acquire its perishable riches, forgetting that
its riches are mammon, which is opposed to the service of
God. Surely such are not like the Apostle crucified to the
world and the world to them.

Let us beware of its evils and love it less. Let us labor
to lay up treasure in heaven, and set our affection on it
there and not here. Let us accustom ourselves to con-
template the blessed and never ending things of eternit}7 ;
their infinite value, their divine realities, and seek for an
assurance of a personal interest in them, whereby we may
be prepared in heart rightly to compare them with tempo-
ral things.

What is heaven ? It is not an abode of wretchedness
and sin as is this world, but the great center of all life,
holiness, love, joy and peace, both of saints and angels.
What is life above ? It is not a span, but an endless circle.
What are riches there ? Not unrighteous mammon, but
the inheritance of saints. What are honors there ? Not
empty titles, but a weight and crown of glory. Truly then
to die is gain.

A short application and I will close this last part of the
subject. Paul said it was of advantage to the cause of
Christ for him to live. Can we say so in all good con-
science ? If we can, we may say also with him, to die is
gain. Reader, examine yourself, prove your ownself.

(Hmt's Jjtwbilifg to 50 to jFkist.

No man can come unto me, except the Father which sent me, draw him . John vi, 44 .

Although the sublime subject of the Holy Trinity is a
very interesting one as revealed in the Holy Scriptures.
Yet it will not be necessary to treat of it at much length
in the present instance as I have treated the subject at great
length in another part of this work. Let it suffice for the
present to state that the three persons in the one Godhead
are personally concerned in, and agreed about, the great
salvation of " God's elect :" In the everlasting covenant
The Father gives The Son a people ; The Son accepts this
gift; and becomes surety for them. The Son is satisfied
with the gift of The Father, and the gift as made through
the predestination and election of the Father.

The Son by his obedience and the sacrifice of Himself
through the eternal spirit redeemed them from all iniquity,
and by the one offering forever perfected them that are
sanctified, set apart, elected; and procured for them the
gift of the Holy Spirit.

The Father accepts the great sin offering, and raises Him
from the grave in a justified state, and proclaimed pardon
for sin in His name, and full justification of sinners through
his righteousness.

404 man's inability

The Holy Spirit is also well pleased with the sacrifice, and
takes the things of Christ, and reveals them to believers, as
the ground of their pardon and justification with God The
Father. All the foregoing statements are susceptable of
plain, undeniable scriptural proof. It is the wish of the
writer that the reader should examine the following texts
and their contexts ; John vi, 37 ; 63 ; 65 ; Heb. ii, 13 ; 9 ;
14 ; Isa. 5 ; 11 ; 53 ; John xvi, 14 ; 17 ; 6 ; Isa. xlii, 1.

The reader may learn from these texts that the most per-
fect harmony exists between the three persons in the God-
head, through which divine agreement they become one,
The one God of our salvation. Hence, we may truly say,
salvation is of God. Of The one God in such a manner
as to include the three Divine Persons.

Thine they were, says Christ, to The Father, and Thou
gavest them to me. How ? By choosing them in Christ
before the foundation of the world. They are the objects
of the Father's electing love, and Christ became their Head
and Representative ; and even when suffering on the cross
in His travail of soul, was satisfied with the gift, and the
joy that was then set before Him ; and the Holy Spirit pro-
ceeds from the Father and the Son to testify of Christ to
the conscience of the believer. Hence, we may learn that
the three Divine Persons are one in foreknowledge ; one in
predestination ; one in election ; one in will, and one in
grace ; wherein we again behold the one God of our sal-
vation.

The text reveals the great truth that no one can come
savingly unto Christ, except the Father draw him :

1. The source of this disqualification.

2. Whom does the Father draw to the Son ?

3. How does He draw them ?

These three topics deserve a very elaborate exposition
which I will now offer, based upon the word of God.

TO GO TO CHRIST. 405

Adam in his natural creation, or state, even before his
fall, was not endowed with a disposition to go to Christ,
but was out of all relation to Christ as a Saviour, and also
to the Gospel as a subject of its blessings ; he was created
morally and not spiritually good. In his primeval nature
he was subjected to the law and not to the Gospel ; his moral
relation to God was then according to the law, and not the
Gospel. He was under a covenant of works having a posi-
tive law to keep. And although the duty which this positive
law enjoined was of a negative kind, yet it was a duty
which this law required him to perform.

Read his earl}T, solemn, and eventful history ! This law
he, as the federal head of all his posterity violated, and
thereby incurred its penalty, death! death of soul morally,
at the time of its violation, and death of body naturally at
a later period.

The curse of moral and natural death was then pronoun-
ced on our federal hend, of which we have all partook. So
that, in Adam we all sinned in one sense, just as fully as if
each one of us had partook, as he did, of the forbidden
fruit !

Though we did not sin after the similitude of Adam's
transgression. Yet we incurred the penalty of it, death.
Thus through the offense of one many are dead — dead in
trespasses and sins. Rom. v, 14 ; 18 ; Er*H. ii, 5. By this one
offence, judgment came upon all men to condemnation.
Thus by one man's disobedience, many were made sinners.
Adam's posterity are niorrally dead, sinful, condemned.
What a deplorable state, whence we may readily recognize
the source of their inability to go to Christ.

They have nothing but moral or natural abilities of
course, which are weak and depraved, far inferior to those
with which Adam was endowed before his fall. And as he
was created out of relation to the Gospel, all his moral en-

406 man's inability

dowments being adapted to legal requisitions, his offspring
having lost these endowments, cannot keep the law of God,
being by Adam's fall morally disqualified. So that they are
now neither able to keep the law of God, nor to goto Christ,
so great is their alienation from God !

Adam was created with a legal bias, temper or spirit, and
all his worship of God must have been in that spirit. He
could not then have worshipped God in any other. He
could not have understood the Gospel ; he had no sin to
repent of, then none to be pardoned, nor any need of re-
demption by Christ.

Had Adam attempted to worship God after his fall, and
before receiving any Gospel blessings, it would have been ac-
cording to a legal spirit, which spirit he entailed on all his
posterity. So that when any of them attempt in a natural
state to worship God through the Gospel it is done in a legal
spirit, according to a law of some kind, and a Gospel of
grace, truth and mercy, is to them a stumbling block.

Men are born as spiritually blind to the things of the
Gospel, as those are to natural things, who are born natu-
rally blind ; and eye sight must be given in both cases before
they can see either the things of nature, or those of the
spirit. 1 Cor. ii, 14.

Nearly all men are at times inclined to be relegious, and
in their religion of the flesh they blend the law and the
Gospel together in such a manner as to exclude in a great
degreee the cross of Christ. In this manner a man may
become a Jew outwardly or a christian outwardly but no
further. He will not, he cannot go to Christ in this mode
of worship.

Let us sum up some of these disqualifications according
to the teaching of the word of God :

1. Moral death. Eph. ii, 1 ; 5.

2. Alienation from God. Eph. iv, IS.

/

TO GO TO CHRIST. 407

3. Enmity against God. Rom. viii, 7.

4. Unwillingness to go to Christ. John v, 40.

5. Unbelief. John iii, 12.

0. A legal spirit. Acts xxvi, 5.

7. The bondage of Satan.

All these constitute an utter disqualification for going to
Christ ; and all of them must be removed before the sinner
can go to Him. Who is sufficient for this work ? There is
neither will nor strength in man to effect their removal.

Well did Christ say : " Therefore said I unto 3rou, that
no man can come unto me except it were given unto him of
my Father."

2. Whom will the Father draiv unto Christ? This con-
stitutes the next subject.

Let Christ answer this great doctrinal question : " All
that the Father givcth me shall come to me." John vi, 37.
Hence, they are those of all countries and of all times, whom
the Father gave to the Son. How did He give them to the
Son ? Let Paul answer : " He chose them in Him before
the foundation of the world." Eph. i, 4. How were they
chosen ? Let Peter answer : " Elect according to the fore-
knowledge of God the Father." 1 Pe. i, 2.

But Paul will teach us still more definitely who they were ;
"Whom He did foreknow, He also did predestinate to be
conformed to the image of His Son." Rom. viii, 29.

Thus we learn from apostolic authority, that they are a
peculiar people, whom God foreknew, whom from the be-
ginning He chose unto salvation, whom He predestinated
to be conformed to the image of His Son. They are those
who Christ saj-s shall come unto Him. They are those
whom the Father will draw unto the Son — those who were
loved with an everlasting love.

How will He draw them ? seeing that they are laboring
under so man}r disqualifications. This brings me to the

408 man's inability

third doctrinal point of the subject. The manner in which
He draws them.

The first disqualification mentioned is moral death.
Where is the reined}^ for this ? None in humanny ! And
yet this great disqualification with others must he removed
before the sinner can go to Christ. Who is sufficient for
this ? Who can give life to a soul dead in tresspasses and
siits/ The answer follows: " God, who is rich in mercy
for his great love wherewith He loved us even when we
were dead in sins, hath quickened us together with Christ.
Besides the Son knew them as the Father's gift, He knew
them as the elect of the Father, He knew them as those
whom the Father predestinated to be conformed to His im-
age : and He knows them as His sheep, to whom He said
He would give eternal life. In this manner the great im-
pediment of moral death is removed, and eternal life impar-
ted.

The next impediment is alienation from god :

I have loved thee with an everlasting love ; therefore with
loving kindness have I drawn thee. Jer. xxxi, 3.

Ye who were sometimes far off are made nigh by the
blood of Christ. Eph. ii, 13.

Now therefore ye are no more strangers and foreigners,
but fellow citizens with the saints and of the household of
God ; and are built upon the foundation of the apostles and
prophets. Jesus Christ Himself, beiug the chief corner
stone.

If they be drawn according to everlasting love, if made
nigh by the blood of Christ, and if built upon the founda-
tion of the apostles and prophets with Christ, the chief cor-
ner stone, all alienation will be removed, and an everlasting
union established.

The third impediment is enmity against god.

How is this enmity removed and reconciliation made ?

TO GO TO CHRIST. 409

Paul answers : " You that were sometimes alienated and
enemies in your mind by wicked works, yet now hath He
reconciled." Col. i, 20.

" For if when we were enemies we were reconciled to
God by the death of His son ; much more, being reconciled
in Him, we shall be saved by his life."

An application of this remedy will remove all enmity of
heart against God, and establish perfect peace with God.

The fourth impediment is unwillingness to go to Christ.

" Thy people shall be willing in the day of thy power."
Ps. ex, 3.

Herein is the source of their willingness to embrace the
proffered salvation through the Lord Jesus Christ.

Thus is this great impediment removed by the power of
God.

The fifth great obstacle, unbelief ! is overcome by the
gift of faith. By grace are ye saved through faith ; and
that not of j^our selves, it is the gift of God. Nothing but
faith can overcome unbelief; the faith of God's elect, or-
dained of God and established in the heart by His power.
In this divine manner is unbelief removed.

The sixth impediment is a legal spirit.

This is removed by the gift of the Holy Spirit : " Be-
cause ye are sons " — elect, adopted sons — "God hath sent
forth the spirit of His Son into your hearts, crying Abba,
Father." Gal. iv, 6.

Those who are called find Christ by the Holy Spirit in the
Gospel and not in the law according to a legal spirit, and
find themselves under grace and not under the law. The
Holy Spirit reveals to them the things of Christ as the
ground of their salvation, and not their works in the law
according to a legal spirit. Thus is this impediment re-
moved.

The last impediment is the bondage of satan.

410 man's inability

Add to moral death, alienation from God, enmity against
God, unwillingness to go to Christ, unbelief and a legal
spirit to the bondage of Satan, and we may readily perceive
how strong is that bondage ! For the natural man is bound
to Satan by all of the strong chords which I have so plain-
ly brought to the view of him or her who has ej^es to see.
All of which is in plain agreement with the word of God.
How shall this last great impediment or difficulty be over-
come? Let Christ answer: "When a strong man armed
keepcth his palace, his goods are in peace : but when a
stronger than he shall come upon him, and overcome him,
he taketh from him all his armor wherein he trusted, and
divicleth the spoil."

In this manner the Lord takes away the strong armor of
Satan, and according also to the words of the Prophet
divides the spoil with him, his bondage is broken, and the
ransomed soul is set free, and the prisoner comes forth into
the glorious liberty of the Gospel. By which we see that
the work is evidently of God. When all these disqualifi-
cations are removed and supplanted by life, by nearness, by
love, by willingness, by faith, by the spirit of Christ, by
deliverance from the bondage of Satan, there is nothing to
hinder the soul from going to Christ, from embracing Him,
loving Him, and following Him. Then we have life for
death, a drawing nigh to God for alienation, love for enmi-
ty, willingness for unwillingness, belief for unbelief, the
Holy Spirit, for a legal spirit, the liberty of the Gospel for
the bondage of Satan ! Thus does the Lord give beauty
for ashes ! Isa. lxi. 3.

Having treated of these great doctrinal truths in the let-
ter, let us now examine ourselves as to whether we have an
experimental knowledge of them through the Holy Spirit
or not ?

Eeader, have you experinced the power of these truths

TO GO TO CHRIST. 411

on your heart ? If 3rou have, we may have christian fellow-
ship and communion whilst I relate their blessed effects on
the soul. I will again deal with them in the same order,
though in a different manner:

1 You know, after your conversion, in retro specting
your present life, that your soul had been dead in trespasses
and sins ; for if your soul had been then alive through the
Holy Spirit, jrou could not have lived so carelessly and un-
feelingly in sin and rebellion against God as you then did.
This must be very evident to you now, as you have there-
fore experienced the great truth that the Holy Spirit can
give life and abolish moral death.

2. You know also that you could not have lived at so
great a distance from God, nor in such an alienation of
heart, feeling and practice, had you then been drawn by the
Father to Christ, as you have since experienced. That you
would then have lived nearer to Him, in heart, in feeling
and practice, had you then been made nigh by the blood of
Christ. So that by the blood of Christ your former
alienation from God has been removed. Eph. ii, 13.

3. In the retrospect you can now look back and see
plainly that your former state was one of enmity against
God, and had you then been constrained by the love of
God shed abroad in your soul by the Holy Spirit, you
would have loved God, His truth, His people, and His
ordinances as you do now, instead of having been at enmity
with Him. Therefore, the Lord has removed your enmity
and reconciled 3^011 to Himself.

4. Moreover, you know how unwilling you was to go to
God, and how greatly you preferred to keep at a great
distance from Him, when in a state of unregeneracy, you
know now that the cause of it was that you had not then
experienced the day of God's power on your heart; for if
you had, you know that you would then have been as will-

412 man's inability

ing to go to Christ, as you are now. It follows then of
course that your unwillingness to go to God was removed
by His Power.

5. When in the blindness of unbelief you walked in
darkness and sin ; but now you walk in faith and newness
of life as you would have done then, had life and faith
been given to you. So the gift of faith abolished }^our
unbelief.

6. In the retrospect you see how you was governed be-
fore conversion in all your religious exercises by a legal
spirit, and had 3^011 then known Christ, through the Holy
Spirit as you do now, you would have been governed by the
Spirit of the Gospel as you are at present. So the power
of the Gospel, in the Holy Spirit overcomes a legal
spirit.

There was a time, says the Christian, when Satan held
my heart, and kept his palace there. " I was his willing
subject, and he reigned in my heart a child of disobe-
dience to God. I could then follow him in his tempta-
tions and pursue the ways of sin and folly, with but
little disturbance of soul, and I did not know that I had
so great, so subtle and so vile an enemy; nor did I
know and feel that I was under his bondage, but now
in my state of deliverance from my past bondage, I can
see where I was and how the Lord delivered me from the
bondage of Satan. He delivered the lawful prey, opened
the prison door, and set the captive free. Isa. lxi, 1 ;
Luke xi, 21.

The believer may thus retrospect his past life, and find
in it a confirmation of the revealed truths concerning him-
self while in his Adamic state. For instance the light of
life reveals his previous moral death ; the drawing of the
Father shows his great alienation from God previously.
The love of God shed abroad by the Holy Ghost in his

TO GO TO CHRIST. 413

heart discovers to him his past enmity of heart to God ;
his willingness now to serve and worship God manifests
to him his unwillingness heretofore; his faith convinces
him now that he was once in a state of unbelief. Feeling
now that yon are saved by grace, convinces you that 3rou
was once actuated in all }'our religious exercises by a legal
spirit. Your glorious liberty in the Gospel is now con-
trasted with your former bondage under Satan.

There remains a question yet to be answered, why was
it I ? Why was it not some one more worthy than I ? Let
the Apostle answer it : " The election hath obtained it."
In this manner we have also an experimental knowledge of
our election, for in our consciences we cannot say that
good works or any thing else on our part determined the
great work of God on our hearts, and are constrained to
ascribe it to the election of God. Rom. xi, 7.

Assuredly our conversion is*of God, and is according to
the foregoing doctrine, which is also exemplified in practi-
cal RELIGION.

We live because God has made us alive, and in this
spiritual life we repent of our sins, feel our sinful state,
endeavor to avoid sinning against God and strive for de-
liverance. We feel our alienation from God, and endeavor
to draw nigh unto Him, but feel that we seem to be getting
further and further off, until the Lord draws us nigh through
His blood and righteousness.

We that were at enmity with God, now love Him accord-
ing to the commandment, because He hath reconciled us to
Himself by Christ, and shed His love abroad in our hearts
by the Holy Spirit.

We would not go to Christ, that we might be saved ac-
cording to the commandment, but the Father drew us to
Him, and we became willing — honestly so — to be saved by
Him in the day of God's power on our hearts.

414 man's inability

"We are commanded to believe, and when and how did
we comply ? When the Lord gave faith, so that we believe
according to the grace and mighty power of God.

In our natural religion we work according to a legal
spirit, which we are to avoid. How did we get the better
of it ? By the merciful gift of the Holy Spirit.

We are directed to resist the devil. How do we com-
ply? By faith. How did we obtain a release from his
cruel bondage ? "When a Stronger than he came to our
relief.

Thus we plainly perceive in strong scriptural lights that
we perform these great duties in the strength of divine
grace, and that we are entirely dependent on God for
ability to keep His commandments, and that He is entitled
to all the praise and glory of our works ; and that after all
we are but improfitable servants.

According to these truths our good works are as much
of God as is our conversion ; other truths may be adduced
in proof of this view of the subject. God calls the sinner
with a holy calling, including life, repentance and faith ; He
creates the inner man in righteousness and true holiness ;
He manifests Himself to believers as He does not unto the
world ; He communes with them over the mercy seat in
prayer, in baptism, in the Lord's supper, in His word, in
secret, and in the assembly of saints ; He carries on the
work of grace which He has begun ; He keeps them by
His power through faith ; He makes Christ, wisdom, right-
eousness, sanctification and redemption. The way, the
truth, and the life to them.

Thus the light of these revealed truths excludes all Ar-
minian boasting. We may as truly say that we work be-
cause God first works in us both to will and to do, as to
say we love Him because He first loved us.

Well may Paul say in relating the great works which he

TO GO TO CHRIST. 415

performed: "Not I, but the grace of God which moved
me, directed me, and sustained me." Rom. xv, 10.

All of this is quite plain, and we wonder that the natural
man cannot see it, until we further learn from the word of
God and our past natural hearts, that the natural man does
not discern the things of the Spirit.

Besides, no man can come to Christ even in the ordi-
nances except the Father draws him, or enables him to do
so. For instance, he must have faith which is of the ope-
ration of God before he can receive baptism. The Ethi-
opean said, Here is water, but Philip so to speak, asks,
Where is faith ? Ac. viii, 37. By faith the believer may
have communion with Christ in baptism; but without it
none can. So may we say in regard to the Lord's sup-
per, none but believers can discern his body there. 1
Cor. xi, 27.

Nor alas ! can we come to His word feelingly, under-
standingly and practically, without it were given unto us
of the Father, who has sent the Holy Spirit not only to
show us the things of Christ, but also to demonstrate
Gospel truths in power and much assurance. 1 Cor. ii,
4 ; 1 Thess. i, 5.

Nor will we profit by exhortations, admonitions, warn-
ings, nor threatenings only as the}' are made effectual
by the power of the Holy Spirit. They operate effectu-
ally only in the way of grace. When we consider what
it cost to make these efficatious we may learn the doc-
trine of their efficiency. It took the sacrifice of Christ,
His death, His resurrection and ascension to procure
their efficiency through the Holy Spirit, otherwise they
would have been only a savor of death unto death. No
one would have heeded them. They could not have pre-
vailed over our moral death, our alienation from God,
our enmity against God, our unwillingness to go to God,

416 man's inability

our unbelief, and our legal spirit. These must all be re-
moved before we can perform practical duties in a right
spirit, and in an acceptable manner unto the Lord.

As the Father draws sinners to Christ by means which
he has ordained to that end, let us not fail to employ them.

Let us, as we go, say : Repent, believing that God can
give repentance. Let us also say : Believe in the Lord
Jesus Christ, and thou shalt be saved, believing that God
can give faith. Let us exhort believers to be careful to
maintain good works, knowing that the Lord can make
exhortations, sharp, quick and powerful. How pointed and
forcible were the words of Nathan and David ! How effectual
was the Apostle's reproof to the Corinthians and Gala-
tians.

Shall we witness indifferance and backwordness on the
part of brethren and not reprove and exhort ? Shall we
know of heresies and not contend for the faith — doctrine —
once delivered to the saints ? Paul found much exhorta-
tion necessary under his ministry. Is there none needed
under ours ? Do our churches not need exhortations, ad
monitions and warnings ? Or are these duties neglected by
our ministers ? Answer, aged watchmen !

mbt mot* of §00.

My tongue shall speak of thy word. Ps. cxix, 172 .

The word of God — what a theme — the light of the Patri-
archs— the annunciations of angels — the words of the pro-
phets— the sayings of the Great Teacher — the revealed
truth recorded by the apostles ; these constitute the
word of God. How great is the subject. How shall I
treat it ? Not by adding anything to it, nor by taking any
thing from it. Nor should I handle it deceitfully, nor use
cunning craftiness in my exposition of any part of it. But
let me rather endeavor to concentrate its light on all the
subjects which I may try to elucidate, without obscuring it
by any improper shadings, such as many employ in order
to render it subservient to their own peculiar theories or
tenets.

What a privilege to speak after the Lord in these times
of religious conflicts. In this manner may we safely meet
the " Lo here" and the " Lo there." The word of God
binds all things in heaven and on earth. While I write in
strict conformity with it, see, reader, that you do not reject

my testimony.

27

418 THE WORD OF GOD.

God's eternal purpose which He purposed in Himself is
in His word; His foreknowledge is in it; His predestina-
tion is in it ; His election is in it ; His wisdom is in it ; His
power is in it; His will is in it; His grace is in it; His
love is in it ; Christ is in it ; the Holy Spirit is in it. Well
did the evangelist say, "In the beginning was the word, and
the word was with God, andthe word was God."

" And the word was made flesh, and dwelt among us,
and we beheld His glory, the glory as of the only begotten
of the Father, full of grace and truth." In this manner
may we behold the divinity of the word of God. Are we
not bound to esteem and regard it above, far above, all
other teachings in this world ?

God is met by all believers in His word, giving it power
over their hearts, and a discerning of the thoughts and in-
terests of their minds ; but more of this in its proper
place.

History teaches us that all nations which have been fa-
vored with the word of God have made far greater advan-
ces in civilization than those which have not. The history
of those countries where the word of God was not known,
is a sad one. They were debased by all kinds of supersti-
tion and idolatry.

How dark would be this world without a sun, and yet not
so dark as would be the moral world without the light of
revealed truth, yet after all, the material light of the sun
would be of no avail, if all were without eyes ; so the spir-
itual light of God's word would be of no avail without a
spiritual adaptation of the heart to it. Sin has so becloud-
ed man's heart, that its relation to divine truth maj^ be com-
pared to the natural e}re, when injured so as to destroy its
adaptation to natural light. So that when the word of
God is preached plainly, many are offended, and the preacher
to maintain respectability and popularity, as well as worldly

THE WORD OF GOD. 419

interests, must qualify it in his expositions in such a man-
ner that it may not offend ; but there are some, who, regard-
less of all such considerations, shun not to declare all the
counsel of Gocl. These are said, by many, to have no
charity, no love for those who differ with them, no polite-
ness, and are regarded as bigots, and enemies to religion
generally.

Thus all faithful ministers are charged with a want of
love, of charity and liberality. I will ask the significant
question, does true charity consist in compromising with
popular religious errors ? In intimating that one way will
do as well as another ? In forbearing to tell the whole truth,
lest we may hurt feelings ? That it is better to follow the
course of public opinion, than to declare God's word in
opposition to it ? If christian charity consists in these
things, then may faithful ministers be charged with a want
of it. Some seem to think that we should yield a courteous
and respectable deference to the notions of all men of all
denominations, however greatly they may conflict with the
word of God.

To please the many, we must exercise a charity which ie
greater and more comprehensive than the election of God,
more so than His effectual calling, and greater than that
salvation which embraces the few who find the strait and
narrow gate.

If true charity consists in a compromise with error, with
too much respect for men of different denominations to
show ther religious fallacies, the prophets were without it!
The Saviour, Himself, was not actuated by it, and the apos-
tles were destitute of it !

Some think it is very wrong and uncharitable to expose
the popular errors of the different denominations ; and
that it is incompatible with proper christian feelings, hence
they who do so incur hard, unchristian epithets. They

420 THE WORD OF GOD.

consequently, who declare all the counsel of God, must
set their faces like a flint, against the like, and not consider
themselves above their Lord and master, who endured simi-
lar reproaches, and warned His followers in regard to them.
All such faithful preachers must expect their motives to
be impugned, their characters assailed, their temporal in-
terests to suffer, and their names to be cast out as evil.

There is a way of shunning all these things, but it is a
way the prophets shunned, a way the Saviour condemned,
and a way the apostles exposed. Isa. xxx, 10 : John xvii,
18 ; Ac. xx, 27. " Woe unto me if I preach not the gosjjel ;
woe unto me if I shun to declare any part of it ; and woe
unto me if I shun the consequences." Then let the world
call me by whatever reproachful names it may, I will
still, in meekness and in love, speak the word of God plain-
ly, in imitation of primitive ministers, though it be in op-
position to all false teachers.

I confess it is hard, as well as painful, to seek out and
expose errors which are hid under the respectable names of
Methodism, Presbyterianism, etc. Those formerly con-
cealed under the names of Pharisaism, Sadduceism, etc.,
were exposed by Christ and His disciples, notwithstanding
the great respectability, influence and popularity of these
sects. So that we come to the conclusion that nil Scrip-
ture is profitable; that all the counsel of God should be
declared; that no part should be withheld; and that no
consequences should deter us from speaking the whole
truth, whether it be doctrinal, experimental or practical,

Some are so fearful of hurting feelings, that thej^ cannot,
in all plainness, tell sinners that Christ, and Christ only,
can save them, and save them without their works, righte-
ousness or merit, in the great affair of justification. And
if there be a Methodist or Presbyterian present, it would
be exceedingly harsh to expose any of their errors ! Be-

THE WORD OF GOD. 421

sides, in their estimation, it would be impolitic to do so,
as they might thereby lose their esteem and friendship.
How shall the faithful minister avoid this ? Only by cor-
rupting the word of God, by handling of it deceitfully, by
cunning craftiness, and shunning to declare all the counsel
of God. Would he be justifiable in doing so ? With many
he would, but not with God. Is it better to please men or
God? Let the scriptures answer. Gal. i, 10. To please
all such, we would have both to add to, and take from, the
word of God ; and the faithful servant of the Lord can
do neither.

I stated in the beginning that God's foreknowledge is in
His word. He foreknew all things, and therefore, in His
word, could speak of all things, past, present and future !
Also, that His purpose was in it, which unfolds itself in
the developments of time and eternity. The truth of His
predestination being in it, is confirmed in sinners being con-
formed to the image of Christ. The evidence of His power
being in it, is that no power on earth can bind the word of
God. The Catholics thought they had done so, and had
become sole interpreters of it, but the Lord's hidden few,
then preached, read and heard it; and enjoyed God's mer-
ciful purpose, power, will and predestination in it. The
Church of England essayed to become the only expositor
of it, but remonstrants enjoyed its blessed light under a
demonstration of the Holy Spirit, in spite of all its enact-
ments. Arminians have fancied that they had reduced all
exposition of the word of God to their own standard, but
the power and light of its predestinarian doctrine are still
felt and acknowledged by a hidden few. To show that the
will of God is in His word, of His own will, says James,
begat He its with the word of truth. The proof that His
everlasting love is in it, is that with loving kindness He
draws believers to Christ. That Christ is in it, we know,

422 THE WORD OF GOD.

from the fact that one of His names is the word op God,
clothed in a vesture clipped in blood. Besides, it was made
flesh, and dwelt personally on earth, in the person of Christ,
who was the Waj', the Truth and the Life of it. The Holy
Spirit is in it, as every effectual calling testifies, and grace
and salvation are in it, as the experience of every Chris-
tian proves. Election is in it, as the previous state
of the Christian, and his destitution of worth or merit
shows that the election obtained it. Ac. xiii, 48.

If the word of God be so identified with all the attributes
of God, so divine, so true, so holy and so pure, is it not
sinful to oppose it ? Who are they who oppose the word
of God ? All Arminians ! Observe, all opposition to the
predestinarian interpretation of the scriptures, is sinful,
and everything which has in this way been gotten up, is
Arminian, hence I shall treat of the sins of Arminian-
ism!

If God's foreknowledge, predestination, election and ef-
fectual calling of all the elect and no more, be true, how
many sin in their constant opposition to these truths ! If
the scriptures teach us that all the Father gave to Christ
shall come to Him, is it not sinful to sa}r that some of them
may not ? If they teach us that no man can go to Christ,
except the Father who sent Him, draws him, is it not sinful
to say, as does the Arminian, that he can if he will? If
the word of God says that men are dead in trespasses and
sins, is it not sinful to preach about their moral abilities,
their spark of grace, with which they are endowed, their
free will and natural powers ? If God in His word says
it is not of him that willeth nor of him that runneth, is it
not sinful to say that it is of him that willeth and worketh ?
If salvation be by faith, is it not sinful to teach that it is by
works? If it be by gift is it not sinful to teach that it
may be obtained in any other manner ? If it be by grace,

THE WORD OF GOD. 423

is it not sinful to insist on works as a plea ? If grace can-
not be grace with creature works, is it not sinful to blend
them as Arminians constantly do ? If the scriptures affirm
that, whom God did foreknow, He did predestinate to be
conformed to the image of His son, is it not sinful to deny
personal election ? If the word of God teaches ns that the
children having done neither good nor evil, that the pur-
pose of God, according to election might stand, [He chose
Jacob instead of Esau,] is it not sinful to say that God chose
men and women according to their forseen good works ?
If God has declared in His word that He will carry on the
work which He begins in the heart, is it not sinful to preach
that He will not ?

Arminians not only oppose these truths, but affect to de-
duce consequences from them which they say are deroga-
tory to the wisdom, justice and mercy of God, amounting
in some instances, almost to actual blasphemy ! That if
such doctrine be true, God is not just — that He is partial,
that they would not worship such a God, that the doctrine
of election came from the pit of perdition/ Are not these
sayings blasphemous ? All these things are said to make
way for Arminian tenets.

I might adduce many other instances of the sins of Ar-
minianism, but let these suffice. For if the Arminian will
not be taught and admonished by what I have stated, neither
would he by the statements of one, though he had arisen
from the dead.

Be not alarmed, friendly reader, at my taking the sword
in hand; it is in the hands of a brother; but rather join
me in the prayer that it may wound through the mighty
power of the Holy Spirit; For there is a cure for all His
wounds. The sword of the spirit, which is the word of
God, is our only weapon with which we dare to fight. With
it we shall do but little execution, unless directed deep into

424 THE WORD OF GOD.

the heart by the power of God. But more of this pre-
sently.

Now for the combat : I Avill first take the Roman Catho-
lics in hand. Had the word of God been strictly observed,
there never would have been what we term a Catholic !
Hence, all their characteristics as a people consist in things
which are not to be found in the Holy Scriptures. Remove
from them everything which is not to he found m God' s
word and they will cease to be a distinct denomination.

To the proof:

1. The infallibility of the Church of Rome.

2. The supremacy of the Pope.

3. Doctrine of seven sacraments: baptism, confirmation,
the eucharist, penance, extreme unction, orders and mat-
rimony.

4. Doctrine of merits.

5. Doctrine of satisfaction by penance.

6. Purgatory and confessions to priests.

7. Celibacy.

8. Intercession of saints.

9. Adding of unwritten traditions to the scriptures.
Not one of these, in the sense which they maintain,

them, can be found in the Bible. Thus, the Roman
Catholics are easily disposed of in the manner proposed,
and we think the Episcopalians may be dealt with in like
manner!

Their doctrinal tenets as written out in their standard
works are not very exceptional, but their church govern-
ment and mode of worship constitute their chief denomi-
national characteristics, and cannot be sustained by the
word of God ; and in giving up all that is not in the scrip-
tures they would cease to be a sect. We would then have
no Episcopalians ! I do not mean to say that there would
be no Episcopalian christians in that event, my meaning is

THE WORD OP GOD. 425

there would be no christians practicing their errors, and
known in the world according to them. For there is no
authority in the word of God for making any earthly king
the head of the Church, nor for their two archbishops,
twenty-four bishop's, arch deacons, deans, rectors and
vicars ; nor prelates entitled to a seat and vote in the house
of Peers. Nor is there scriptural authority for their pecu-
liar denominational forms of worship.

The same may be affirmed of the church government of
Presbyterians. Take away their peculiarities in that re-
spect, and their infant and adult baptism by sprinkling,
and we would have no Presbyterians. It is only necessary
to remove from them the things which are no where found
in God's word to destroy them as a distinct sect, not as
christians, for we hope there are many among them.

Suppose that all things which distinguish our Methodist
friends, that cannot be found in the Bible, were renounced,
they in like manner would cease to be a distinct denomina-
tion. We can no where find in the word of God that
grace is given to all persons alike ; that God loved one as
well as another; and that Christ died for all men alike.
That His confining His love to a few is unworthy of our
notions of deity. That whosoever comes in his own
strength in the way God has appointed may partake of His
blessings. That a man who is born of the Spirit may lose
his faith and religion and become as an}7 other man ! That
the subject may select his own mode of baptism. That
baptism may be administered by sprinkling, pouring, or
dipping ! Let them put away all these for which there is
no scriptural authority, and they with all their boasted
numbers would cease to be a distinct people. And what
would they loose ? only such things are not to be found
in God's word!

If nothing had been gotten up among the Old Order

426 THE WORD OF GOD.

of Baptists but what can be found in the scriptures there
never avouIcI have been a Missionary Baptist! Remove
from them such things as are not to be found in the word
of God, and they would all be converted at once into primi-
tive baptists, who know no rule of faith and practice be-
sides that which is taught in the Holy Scriptures. They
acknowledge no human authority in church affairs, no ad-
juncts to the church, such as Missionary societies, boards,
theological schools and the like.

Thus if all things, doctrinal and practical were done
away, except such as are revealed in the word of God,
all denominations would be broken up, and I ask most
significantly what denomination would be the most likely
to be regarded as the church of Christ? Of course the
Old Order of Baptists, for they are the only denomination
that has excluded all human innovations, institutions, and
practices not set forth in the word of God ; their fellow-
ship is in the Gospel, and in things of the Gospel, hence
if every thing which cannot be found in the Gospel was
cast away by all other denominations, they could go no
where else except to the Primitive Baptists !

Though we thus cast you all off, and declare a non fel-
lowship for you in the externals of religion, yet we hope to
gather up some of you in the internal concerns of religion.

If we cannot agree and have fellowship in outward things,
probably we may in internal ones. Let us try: 1. Who
began the work of grace in your heart ? Do you agree
with me, that the Lord began the work ? if so, our inward
fellowship is in the Gospel, for that is a Gospel truth. Do
you agree with me that the Lord carried it on ? Did the
Lord make you willing to turn from your sins, or did you
become willing of yourself ! Can we have fellowship in the
scripture that we became willing in the <\sxy of His power
on our hearts? How did you believe? Was it of }rour-

THE WORD OF GOD. 427

self, or did you receive faith as the gift of God P If in the
latter manner we still have agreement in the Gospel. Did
you mourn over sin ? Did you hunger and thirst after
righteousness? Did you feel too poor in spirit to seek
self-justification? An affirmative answer will still maintain
inward fellowship between us in the Gospel. How have
3'ou persevered since j^ou believed ? By your own prudence,
or the power of God ? Can you agree with me in answer-
ing by the power of God through faith ? How did you
obtain the great blessings of quickening, repentance and
faith ? Were they the gifts of God exclusively through the
obedience, sufferings, death and resurrection of Christ, or
in part through your conduct ? Was it according to your
election in Christ, or according to your choosing Him ?
These vital doctrinal questions are plainly answered in the
word of God, according to the following references. Eph.
ii, 1 ; Ac. v, 31, 11, 18 ; Eph. i, 19, 20 ; 1 Pe. i, 5.

Thus may we have inward fellowship for each other, and
even the communion of christians in the remembrance of
the gall and the wormwood of which we drank in our ex-
perience, of the bitter repentance we felt for our sins, the
joy and hope we had in believing on Christ. These bring
us closely together, even in soul-communion ; but alas ! as
soon as we begin to walk together in external things we
begin to lose fellowship for each other. Though we can-
not at all times agree about the internal exercises of the
heart, for when we relate our experiences there are some
like Nichodemus, still asking : how can these things be ?
They do not recognize in their experiences the great funda-
mental truth just stated : That their spiritual quickening
was of God, their repentance the gift of the Lord, their
faith also His gift, or fruit of the spirit, which is the same.
In the retrospect of self-examination they see that before
their quickening b}r the spirit, they were dead to the acute

428 THE WORD OF GOD.

sense of sin which they felt after being convinced of sin by
the Holy Spirit, that they had never repented of their sins,
follies and transgressions before as they did after their
calling of God, that they could not believe on Christ, not-
withstanding all the teaching and encouragement they re-
ceived from others, until it pleased the Lord to reveal
Christ in their hearts in the gift of faith, by which the}' re-
ceived Him, and felt a sense of pardoning love and redeem-
ing grace, and a blessed hope of deliverance from all sin
and guilt through His blood and righteousness. But on
the contrary, they say the sinner has life enough in himself
at all times to go to Christ if he will, that he can repent at
an}' time he may choose, that all men have a spark of
grace, or the gift of the spirit to do these things if they
will, and even to believe if they will ! All these sayings
contradict the word of God, and I ask strongly in point,
can we have fellowship in the Gospel for such, and does it
betray a want of christian love to declare a non-fellowship
for them ?

Even when we agree about the inward testimonies of the
heart, and start to walk together in the external duties of
the Gospel, we often cannot make the first step in Gospel
agreement.

One says he was baptized in his infancy ; another that
a person may be baptized by sprinkling, pouring or clip-
ping as he may choose; and a third, that faith is not
essential to christian baptism, hence infants are proper
subjects of it. And as the Gospel reveals but one water
baptism ; only one faith, and only one mode of adminis-
tering it, we ask shall we go with you along with your
errors, or with the word of God? Hence, do not sa}r
that we are illiberal and uncharitable because we do not
have fellowship for your errors; but rather be advised
and persuaded by us to renounce , your errors, and take

THE WORD OF GOD. 429

the word of God for your rule of faith and practice. If
your hearts be changed, our charity can gather you up
only, in the following text: Heb. v, 12; 1 Cor. iii, 10,
11, 12, 13, 14, 15, 23.

The christian reader should perceive that the charge so
often brought against us, a want of charity for others is
not sustained by the word of God; and if not, let us
bear it, after having explained ourselves, and having given
all needful teachings, and kind admonitions on the sub-
ject. I will just add, that we cannot possibly fellowship
your Arininian ministry; for we think there is a great
sin as has been shown in opposing the doctrine of predes-
tination, personal election, effectual calling, imputed right-
eousness, justification by faith, and the final perseverance
of the saints.

Your preachers would wound us, starve us, and often
leave us without even the sincere milk of the word, and
never feed us with the strong meat of the Gospel. How
can we have fellowship for them ? We would have to
deny our experiences, ignore our creed, and go contrary
to our consciences and the word of God. What kind of
love, of charity, and of fellowship would that be ? Surely
neither of God nor of His word.

We do not judge by any other standard than the word
of God. Let our heart and our tongue speak of it. And
if any man speak or act contrary to it, he will lose our
fellowship in the Gospel. The exhortation is if any man
speak let him speak as the oracle of God. 1 Pe. iv, 11.

In defense of the predestinarian doctrine I will prove
from the word of God that Christ is revealed in that doc-
trine, also christian experience and practical godliness, and
that it excludes all Ai-minianism. Christ is declared to be
the elect of the trint}-. "Behold my servant whom I
uphold ; mine elect, in whom my soul delighteth, I have

430 THE WORD OF GOD.

put my spirit upon Him ; He shall bring forth judgment to
the gentiles." Isa. xlii, 1. The Apostle says, He was
verily foreordained a Saviour before the foundation of the
world. 1 Pe. i, 20.

That He was delivered by the determinate counsel and
foreknowledge of God the Father to be crucified. Acts
ii, 23. That He came not to do His own will, but the will
of the Father who sent Him. John v, 30. That He finish-
ed the work which the Father gave Him to do. John xvii,
4. That He came to save all given to Him by the Father.
John vi, 37. That He came with spiritual blessings for those
only, who had been chosen in Him before the foundation of
the world ; the only ones who were to become holy and
without blame before Him in love. Eph. 1. That He came
to lay clown His life for His sheep. He that saw them and
knew them when He made His soul an offering for them.
Isa. liii, 10 ; 11. He came to be delivered for the offense
of His people, and to arise for their justification.

In all this we have the foreknowledge of God, His ordi-
nation, His election, both of Christ and His people, His
will, His determinate counsel, His acceptable sacrifice, and
His justification predicated of it; all, every part and portion
of which is decidedly and undeniably predestinarian doc-
trine.

Christian experience also stands in predestination :
" Whom He predestinated them He also called. Eom. viii,
30. No man can come unto me, says Christ, except the
Father who sent me draw him. John vi, 44. All that the
Father hath given to me, says Christ, shall come unto me.
John vi, 37. As many as were ordained unto eternal life
believed. Acts xiii, 48. Even the Prophet teaches this
doctrine. I have loved thee with an everlasting love, there-
fore with loving kindness, have I drawn thee. Jer. xxxi,
3. Of His own will begat He us with the word of truth.

THE WORD OP GOD. 431

James i, 18. It is not of him that willeth nor of him that
runneth, but of God who sheweth mercy. Rom. ix, 15.

Again, the Saviour said unto some of the Jews, ye believe
not because ye are not of my sheep. John x, 26. I have
fully proven the proposition that christian experience is
revealed in predestinarian, and not in Arminian doctrine.

All Christian works, or practical godliness is also revealed
m the same doctrine. Make the tree good, sa}rs Christ and
the fruit will be good. Christians are created in Christ Je-
sus, unto good works, which God hath before ordained that
they should walk in them. Eph. ii, 10. They work out
their salvation with fear and trembling because God works
in them both to will and to do. Phil, ii, 12. They are
led by the Holy Spirit. Rom. viii, 14. They are kept by
the power of God through faith unto salvation. 1 Pe. i,'5.
They believe according to the measure of faith given
unto them. Rom. xii, 3. Unto whomsoever much is given
of him is much required. Luke xii, 48.

Even their sins, transgressions and failings under the
chastening of the Lord yielded the peaceable fruits of
righteousness.

Why then oppose this doctrine, seeing that it runs through
the whole revelation of Christ, of christian experience and
practical godliness? or why complain of us because we
will not compromise it, in neither of the foregoing re-
spects ?

This word with all its heavenly light was a stumbling
block to the Jews, and foolishness to the Greeks, when not
unattended by the Divine demonstration, the Holy Spirit.
The carnal Jews misinterpreted it both in the law and in the
Gospel. They would not receive the Saviour revealed in
the Old Testament, even when more fulty revealed in the
New Testament. The light shone in darkness and the dark-
ness comprehended it not. Man's natural heart is out of

432 THE WORD OF GOD.

all spiritual relation to it, and must be changed before it "will
receive and acknowledge it.

Through the Holy Spirit the word of God becomes
mighty to the pulling down of the strongholds of Satan, to
the convincing of sin, to the discerning of the thoughts and
intents of the heart ; and acquires the sharpness of a two
edged sword, cutting in every direction. And in the same
power it binds up and heals the wounded heart; for Christ
is therein revealed by the blessed spirit. This word when
it goes forth in power and demonstration of the Holy
Spirit takes the v?a.y of God's election, an instance of which
follows ; Paul says in regard to the Thessalonians, know-
ing brethren beloved, your election of God. For our Gos-
pel came not unto you in the word only, but also in power,
and in the Holy Ghost, and in much assurance. 1 Thess.
i 2- 5

It is in this manner that all the purposes of God are ac-
complished in it, for it never returns unto Him void when
it goes forth in this all prevailing and all accomplishing
power. But for this who would have received Christ in it ?
Who would have acknowledged it? Who would have
walked accoixling to it ? Hence, how thankful should we
be for the gift of the Holy spirit, in whose light we learn
the truths of God's word, and without whom we would have
regarded it as a stumbling block or foolishness !

It is the duty of all to read and study this word, not as
the words of the philosopher, astronomer, and man of
science, but prayerfully, praying unto its Divine Author for
the demonstration of the Holy Spirit, whereb}r it may be
understood, felt, and its truths realized in the heart to the
saving of our souls.

But alas ! the holy scriptures have been much neglected,
perverted and obscured in all ages. The Roman Catholics
withheld the word of God from their laity, Arminians by

THE "WORD OF GOD. 433

cunning craftiness have drawn their tens of thousands into
their tenets, and were it in their power would not allow a
predestrinarian truth to be deduced from it ! But the word
of God, is not, nor cannot be bound. It has proven itself
too strong for the powers of this world. Emperors, kings
and rulers have all essayed in vain to bind it; God's pur-
poses of grace and salvation towards his people are in it,
and when His mighty power is put forth in their belief
neither Emperors, Kings, nor Satan himself can resist.

This affords great encouragement to read it, to speak of
it, to preach it, to love it, to cherish it, and to walk accord-
ing to it. Then the feeblest voice will have a power greater
than that of Kings, more potent than that of Satan, and
more effectual than all that of false teachers.

Well for us that it is so, otherwise, the word of God
would have been ruinously corrupted, entirely broken and
utterly disregarded in its spiritual import !

The Saviour says, 0 ! Perverter ! " That the word of
God, cannot be broken," and if so, how will j-ou meet those
dreadful penalties with which you are threatened in that
word which cannot be broken ? Turn, turn from the error
of your way, seek repentance for your sins and reconcilia-
tion to God's word ; for you will be judged not according
to your perversions of it, but according to its abounding
truths.

But unto you who are reconciled to the word of God, let
me say, it is an evidence that you are reconciled to God, to
Christ, and to His providence.

Further, that God Himself has wrought that reconcilia-
tion in your heart, and that it is an evidence that your are
sealed by the Holy Spirit until the day of redemption. And
I may add it is an evidence or an earnest that you will en-
joy in glory all the blessings which are revealed in that
word.

28

434 THE WORD OF GOD.

Then never, no never give up any part or portion of it;
never sell the truth ; never, for any consideration compro-
mise it ; never reduce it to a level with the teachings of
men, however great, learned or good they may seem to be ;
never shun an3* part of it because it may be unpopular ; nor
ever fail to comply with its holy requisitions when in your
power. It furnishes a knowledge of all good works, learn
them and practice them, for it is the Lord that has spoken,
and let us see that we refuse not Him, who has spoken to
us from heaven. Oh ! blessed word ! Triumphant word !
The gift of the Father ! The manifestation of the Saviour !
The light of the Holy Spirit ! Who will not bow to it ?
Who will not be taught by it? Who will not walk by it?
Who dare change or corrupt it ? Its penalties are now tem-
poral, but will finally be eternal !

Sinners, though this word reveals a Saviour full of grace,
mercy and truth, yet it also reveals a fiery law full of wrath
and indignation against sin, demanding of 3*011 full obedi-
ence to all its commands, and a full satisfaction for all your
sins. Can you comply ? The Gospel in its mercy and grace
saj's 3*011 cannot, and directs 3*011 to one, the man Christ
Jesus, who has done all this for the helpless sinner, and
calls upon 3*ou to look unto Him and be saved; saved
from those sins, which under God's law and justice, will
forever damn 3*0111- soul in the pit of perdition. The ex-
hortation is to look to Him and be saved, and may God, of
His infinite merc3*, lead 3*ou to a saving knowledge of Him
whom to know is life eternal.

Be it known to 3*011, that you are now admonished 133* one
who was once the chief of sinners, but who found merc3r,
grace and pardon through Christ, according to the teaching
of God's word, and its power on his heart.

\\^ Mlt*k wfo % %t^"mmwk&* Opposition
to tixdi o%r.

The Flesh lusteth against the spirit, and the spirit against the flesh; and these are
contrary the one to the other. Gal, v, 17.

A subject which is so plainly revealed in the word of Gocl,
and so constantly experienced by every true believer, must
be an interesting one for the christian reader.

By the term flesh, we understand the apostle to mean
the unsanctified, unchanged part of the christian, called the
the outer man, the old man, the body of death. The flesh
is not yet born again, is not yet quickened into spiritual
life. Rom. viii, II ; 1 Cor. xv, 44 ; and is therefore opposed
to that which is born of the spirit ; for that which is born
of the spirit is spirit, and that which is born of the flesh is
flesh. John iii, 6.

That which is born of the spirit is holy, pure and unde-
filed by sin, while that which is born of the flesh is corrupt
and enmity against God. Hence there are two distinct
natures in every christian. In one nature they are holy,
incorruptible, and in union with, and inseparable from God,
while in their other nature, they are sinful, and in union
with the world, and amenable to the temptations of Satan.
There must, of necessity, be a disagreement and conflict

436 THE FLESH AND THE SPIRIT,

between these two opposite natures, which has been very
properly termed the christian warfare, a warfare which
will be maintained by that which is born of the
spirit, until the soul is at death delivered from its
earthly connection with the flesh. The body of sin and
death cannot enter heaven until it is born of the spirit in
the morning of the resurrection ; it will then be raised a
spiritual body. There will then be no disagreement be-
tween the soul and bodjr, no conflict, no warfare, but the
most perfect spiritual harmony. Here the christian suffers
and groans in a body of sin and death, desiring to be
clothed upon by the body which is for him in heaven, after
the resurrection. The apostle's experience has been the
common lot of all other christians ; he knew that in him,
that is in his flesh, dwelt no good thing, there was a thorn
given to him in it; in it he groaned, and cried out, 0
wretched man that I am ; he served the law of sin in it,
felt the opposition of the spirit to it, it constrained him to
fear he might become a castaway from the church, and to
ask the question, how he could be delivered from it ? And
with an inward assurance of the spirit, and gratitude to
God, he answered the question to his own satisfaction, and
to all other christians in these gracious words : " I thank
God through Jesus Christ our Lord." "So then with the
mind I myself serve the law of God ; but with the flesh,
the law of sin." That is while he w'as serving the law of
God from a principle of holiness derived from a sanctifica-
tion of the spirit, he felt all the while another law, a law of
sin and death, in the flesh, over which he expected to get
the victory, only through the Lord Jesus Christ. Reader,
lay down this book and take up a better one, and read the
following according to these references : 2 Cor. v, 1, 2, 3, 4;
Rom. vii, 15 to 25 ; viii, 1 ; v, 12, 13 ; 2 Pe. ii, 10 ; Gal. v,
24, 25.

THEIR OPPOSITION TO EACH OTHER. 437

The flesh and the spirit are strongly and strikingly con-
trasted by their fruits. Now the works of the flesh are
manifest, which are these ; adultery, fornication, unclean-
ness, lasciviousness, idolatry, witchcraft, hatred, variance,
emulations, wrath, strife, seditions, heresies, envyings, mur-
ders, drunkenness, revellings and such like. But the fruit
of the spirit is love, joy, peace, long suffering, gentleness,
goodness, faith, meekness, temperance; against such there
is no law. Gal. v, 19 to 22. There is a great and palpa-
ble difference in the qualities of these enumerated fruits.
The flesh should not, on the part of the christian, bear
them. They must be as much as possible, suppressed.
There is a holy principle in his soul at war with everything
of the kind. He cannot entertain and practice idolatry,
witchcraft, adulter}', murder, drunkenness and the like.
Therefore Paul says, they that are Christ's, have crucified
the flesh with the affections and lusts, by putting off the old
man with his deeds, which is corrupt, and by putting on
the new man, which, after God, is created in righteousness
and true holiness ; by bringing the outer man into subjec-
tion, and walking according to the inner man.

The inner man, called in other places, the new man, the
new creature, which are all convertable terms, signifying
the same thing, is evidently born of the spirit ; while the
outer man, the old man, the body of death, are also con-
vertable terms, signifying the same thing. They are greatly
different in their birth, nature and qualities ; hence, their
fruits are so very different. These opposite and opposing
elements cannot exist in the same person without engen-
dering a struggle for the mastery. We could as well say
that two winds blowing in opposite directions, would con-
joint^ aid each other in moving some object in one direc-
tion. The stronger would of course prevail, but it would
do so in opposition to the force of the weaker. Just so it

438 THE FLESH AND THE SPIRIT,

is with the christian in his warfare, that which is born of
the spirit is stronger than that which is born of the flesh,
and prevails over the opposing forces pertaining to the
flesh, such as the spirit of the world and of satan, with
which he meets at almost every turn of life. These forces,
like the two winds, are in direct opposition, but the chris-
tian is borne along by the stronger, and is safe in that
strength. 1 John iv, 4.

The christian religion is of God, and is in direct opposi-
tion to everything that is carnal, and when practically pur-
sued, will bring us, as it did its divine author, in conflict
with the world, with its maxims, its wisdom, its honors and
glory. Kevealed religion cannot arise in the soul, without
making issue with all that is carnal. There can be no
agreement and fellowship between the flesh and the spirit.
We cannot reconcile these antagonisms, hatred and love,
long suffering and strife, goodness and fornication, idolatry
and spiritual worship ; drunkenness and temperance, a fair
show in the flesh, and that which is born of the spirit.

There must be, of plain necessity, a conflict between these
antagonisms. No one can deny this, and still maintain the
doctrine of the new birth, without nullifying the clear
and strong words of my text; nor without discovering to
all christians that he was yet in the flesh, and in the flesh
only !

There is evidently a persuasion from the flesh in the
heart of the christian, which is not of that which is born
of the spirit, not of Him that calleth, not of God ; but a
'persuasion which comes from the outer man. Gal. v, 8.
Thus we see that the outer man is in carnal relation to, and
in fellowship with this sinful world, while the inner man is
in spiritual relation to, and fellowship with, the invisible
kingdom of Christ. Behold the contrast ! Will they agree
and harmonize about the things of God ? Impossible !

THEIR OPPOSITION TO EACH OTHER. 439

Then there must be a warfare between them; one must
prevail over the other. Which? That which par-
takes of the power of God. 1 Pe. i, 5. Sometimes the
flesh may seem to prevail, but it is only its tormenting in-
fluence that is felt, for we must make a distinction between
the lustings of the flesh and the yielding to them.
Though this very conflict often causes us to feel, think and
fear that we cannot be christians, and suffer such sinful
workings in the flesh. Remember the text ; it clears the
subject of its difficulties.

Instead of yielding to the lusts of the flesh, we hate them ;
instead of delighting in them, we mourn over them ; in-
stead of giving up under them, we look to Christ for a de-
liverance from them. If we sin under them, we have, in
repentance, an advocate with the Father.

The christian knows, from experience, that he will wound
the inner man if he lives after the flesh; and knows that
for his well being, he should live after the spirit. He that
walks in the spirit, does not fulfil the lusts of the flesh.

We cannot predicate a religious mind of the flesh, for to
be carnally minded, is death, but to be spiritually minded,
is life, joy and peace.. All our infirmities, weaknesses,
doubts, fears, questionings and temptations come from the
flesh. It was in the flesh that the thorn was given to Paul ;
it was there that he experienced the buffettings of satan ; it
was there that he felt his wretchedness ; it was there that he
felt there was nothing good in himself.

The christian sta'e then is not one of perfect rest of
soul, but one of great spiritual and fleshly activities. These
conflicts are great and numerous. I will now treat of them
under the particular head of

CHRISTIAN EXPERIENCE.

When the Holy Spirit reveals Christ in the light of faith
to the law-oppressed and sin-burthened soul, ready in its

440 THE FLESH AND THE SPIRIT,

feelings to give up all hopes under a keen and painful sense
of its lost condition, it has such a sudden, unexpected,
hopeful sense and view of pardon through Christ, accord-
ing to the mercy, grace and love of God the Father, that
it rises in its spiritual strength and feelings, above the flesh
in such a manner, as to conclude that there will be uninter-
rupted joy, peace and rest of soul. This is a mistake
which probably an hour, a day or a week may correct.
Doubts will arise in the believer's heart, and he says inward-
fy, probably, I have been deceived at last in this great af-
fair : probably it was only the workings of the flesh under
a natural conscience. Besides he will very soon have
just cause to complain of himself on account of sinful
thoughts, strange temptations and occasionally of improper
conduct. And he will say were I a christian these evils
surely would not attend me, not knowing whence they
came.

In his honest self-examination he further says, I know I
do not feel as I did heretofore ; I know I have experienced
a change of some kind, I cannot discard what I have ex-
perienced, but I have been mistaken in its results, I thought
that I would continue to love and praise God, not question
what he had done, and live free from these painful doubts,
disturbing temptations and sinful thoughts. Where do these
warring exercises come from ? He has not yet learned the
difference between the flesh and the Spirit, and these exerci-
ses produce much doubting, much mourning, and many
painful fears. Faith says, I have full pardon of sin through
Christ, and in the spirit I hate sin, and abhor it in myself.
From what source does it now come from, that I should in
any manner serve that which I now hate ? He has to learn
from sad experience that he is still in the flesh in one sense,
through which Satan can buffet him and the world distress
him. Sin dwells in this manner in him, and he feels that he

THEIR OPPOSITION TO EACH OTHER. 441

must not live in it, in that which his soul is dead to, while
his flesh is alive to it. Hence, the ensuing warfare. Eom.
vii, 13; 25.

The believer will thus learn experimentally that he will
have to gaurd against the flesh ; that it is the source of all
his sinful thoughts, temptations and misconduct; that none
of these proceed from the Holy Spirit ; his influences are
holy aud pure, and lead in the way of holiness unto the
Lord, obedience unto Christ, and the answer of a good
conscience. These opposite principles came into conflict, so
that when he would do good under the spirit, evil from the
flesh is present with him. The good that I would do ac-
cording to the spirit, I do not, and the evil that I would
not do according to the flesh, that do I. "Now, if I do
that I would not, it is no more I that do it, but sin that
dwelleth in me. So then with the mind I myself serve the
law of Go d ; but with the flesh and the law of sin."

The believer knows that although there is a sense of the
power of sin indwelling still in the flesh he must not live
according to it. Eom. vi, 2. But the exercises of the
christian's heart under a sense of indwelling sins and cor-
ruptions cause much distress, and often causes him, as
they did Paul to ask this questions : " Who shall deliver
me from the body of this death ?" The spirit replies, " I
thank God through Jesus Christ our Lord." Oh! blessed
answer! an answer which must be realized in every heart,
before a sense of our victory over the flesh can be enjoyed.
When this occurs there is an inward witness to the truth of
the answer.

The believer then feels comfortably assured, that, though
he be in the flesh, yet he will be saved by Christ. Here
faith obtains a victory over the flesh, like it did over his sins
when he first believed. He feels daily that sin dwells in him ,
and that he is not clear of it, and if God yet marks it

442 THE FLESH AND THE SPIRIT.

against him, he will be lost, therefore he rejoices to learn
from God's word, faith and grace, that Christ will also de-
liver him from these.

No christian can long be happy until he realizes these
things in his own experience ; and learns by faith to look
to Christ for the forgiveness of all sins, past and prospec-
tive. Tit. ii, 14.

As the believer cannot live without a sense of sin, of un-
holiness, of failings, buffettings, distrusts, doubts, fears
and wretchedness, it is quite reasonable that he should with
much solicitude ask : How shall I be delivered from these
things ? And when he learns how, then to rejoice in Christ
Jesus the Lord, and have no confidence in the flesh. Phil.
iii, 3.

The flesh or old man, as it is termed, will continue to cry
out, " oh ! wretched man that I am !" as long as the law re-
veals his sinful corruptions ; it is the very nature of the
flesh to look to the law, and there, alas ! it finds itself con-
demned. In this manner comes a knowledge of indwelling
sins. A few words from a good writer will be much in
point here : " In anguish of spirit the apostle looks to the
law ; but it offers no remedy. In his despair his eyes fall
upon the cross, and his cry of distress is changed to exult-
ant strains of thanksgiving and praise. I thank God
through Jesus Christ our Lord.''''* These are precious
words for all believers.

To be assured that God has ordained the same salvation
for the body that He has for the soul is truly comfortable,
especially, when we are made to cry in it as did Paul. A
body of sin and death needs the same means for its regen-
eration that a soul dead in trespasses and sins does.

Claiming all that we do for the soul in its renewed state,
may it not be both expected and felt that our bodies are not

S. J. Baibd,

THEIR OPPOSITION TO EACH OTHER. 443

yet changed, finding soul and body in such painful religous
antagonism to each other. Had we never heard any com-
plain of these things only such as we had great doubt about
their Christianity, well might we often question our own
states, but reader, observe, it was here that a Paul cried out,
oh ! wretched man ! that a Peter wept! that a David groan-
ed! that a John felt that no christian is without sin!
Thus by feeling and realizing this truth we obtain fellow-
ship with these holy men.

Let us reverse the affair: Suppose we were not at al
perplexed nor distressed on account of our indwelling sins,
that we had never felt wretched about them ; that we had
never wept over them ; that we had never groaned under a
sense of them ; that we had never felt that these cannot be
christians without them. How, I ask, most significantly
could we then claim fellowship with these worthies ?

Nor does this give the least encouragement to commit
sin. How can they that are dead to sin, dead, to the love
of it, live any longer therein ; with delight, as a matter of
choice or preference ; impossible, for the Christian hates
sin, hates the flesh as the source of it; and sooner or later
becomes unhappy and repentant on account of it.

We should rejoice in the fact, that Christ came in the flesh
in our human nature, and for sin, not his inherent sin, but
for our sins suffered in the flesh ; for without suffering in
the flesh there could not have been a Saviour, and without
suffering in the flesh there cannot be christians. But in vain
would have been all the suffering of christians, had Christ
not suffered in the flesh for them. He bore our sins in his
own body of flesh, and without the flesh there could not
have been any blood to shed for the redemption of their
sins. Without flesh and blood there could not have been a
soul to make the atonement for their sins perfect. Isa.
liii, 10.

444 THE FLESH AND THE SPIRIT,

The subject now takes a practical turn. Although we
cannot, by our sufferings, add anything to the perfect offer-
ing of Christ, yet Peter says, much in point here ; " For
as much as Christ hath suffered for us in the flesh, arm your-
selves likewise with the same mind ; for he that hath suffer-
ed in the flesh hath ceased from sin ; that he should no
longer live the rest of his time in the flesh to the lusts of
men, but to the will of God."

The " lusts of men " alluded to here by the Apostle, are
lasciviousness, lusts, excess of wine, revellings, banquettings
and abominable idolatries. Christians are to avoid these,
bjr keeping the flesh in subjection. Not, however, the sup-
pression of sinful thoughts, improper desires, and sudden
temptations ; for who can do this ? But we may hinder
them from breaking out into the things which the Apostle
condemns. To keep these in abeyance is doing a great
deal, which the christian does by the help of the Holy
Spirit ; otherwise the vile fruits of the flesh would abound,
such as fornication, idolatry, hatred, wrath, seditions,
drunkenness, murders, revellings, and the like. When these
prevail, men are said to be walking after the flesh in the
way of death. It is painful and distressing even to feel
such sinful emotions, unlawful desires and corrupt tempta-
tion, but to }deld to them is infinitely worse, as it would in-
dicate the want of constant grace, or opposing power of
the Holy Spirit. All exhortations against the like, run in
agreement with the influences of the Holy Spirit. " For
if ye live after the flesh, ye shall die ; but but if ye through
the spirit do mortify the deeds of the body, ye shall live."
Then comes the doctrine with its blessed assurrence ; " For
as many as are led by the Spirit of God, they are the sons
of God." Thus we see the the Lord leads his people by the
Holy Spirit while they are yet in the flesh ; and through the
spirit they are to mortify the deeds of the body. We must

THEIR OPPOSITIOF TO EACH OTHER. 445

now consider the exhortations, admitiontions and warnings
in regard to the flesh. For in one sense the Holy spirit
leads and constrains by these. He sanctifies them upon the
heart, so that they are not received in the word only, but in
His assurance and power. They become effectual in that
manner, and lead and constrain the " sons of God," in ways
of holiness and self-denial.

How appropriate is the following exhortation : " That
ye put off concerning the former conversation the old man
which is corrupt according to the deceitful lusts ; and be
renewed in the spirit of your mind ; and that ye put on the
new man, which after God is created in righteousness and
true holiness." What is to be put off? Not the old man
in a literal sense, for he will cleave to us as long as we live
in the present body; but the Apostle means that we must
put off, as he has stated, lying, giving place to the devil, steal-
ing, laziness, corrupt communications, grieving the Holy
Spirit, bitterness and wrath, anger, clamor, evil speaking
and malice. These are called the deceitful lusts of the
" old man," and are to be suppressed. Eph. iv, 22 ; 31.
If the flesh be capable of producing such fruits should it
not be brought into subjection ? 1 Cor. ix, 27. Paul says
" They that are Christ's have crucified the flesh with the
affections and lusts." Have we done so ? if not listen to
the admonitions just given, also to the solemn warning, "If
3re live after the flesh ye shall die." No one can live after
the flesh, and feel assured that he is lead by the spirit as are
all the " sons of God."

We must also watch the motions of the flesh in regard to
another direction which it takes : it maintains strong rela-
tions to this sinful world, which is at enmity with God and
his people. Its affections and desires may be so much en-
grossed b}' the world that the believer may become carnaUy
minded, which in a religious sense is truly a bad state, these

446 THE FLESH AND THE SPIRIT,

will then be in danger of loving the world too much, and
of conforming to its image, against which we have both
admonitions and warnings.

" Love not the world, neither the things that are in the
world ;" for if you give up your heart fully to the world
and the things that are in the world, it is an evidence that
the love of God is not in you. 1 John ii, 15.

There is something in the experience of the christian
which qualifies his love for this world and the things in it.
He finds that the words of the Saviour are true. That he
cannot serve God and mammon.. That it is inimicable to
his spiritual intersts, and all its honors, riches, wisdom and
enjoyments are vanity ; and in his feelings, like Paul, be-
comes crucified to it, and the world to him ; for in a religi-
ous sense he is not of the world, and there are no religious
enjoyments in carnal mindedness. The follower of Christ
should in this sense hate the world as much as it hates him.
The world cannot receive the spirit of truth, has no fellow-
ship for Him, and consequently none for the christian.
But Christ has overcome the world, and has given to his
followers the faith which, also, in the Spirit's power, over-
comes the world. An inordinate affection for the things
of the world, and a disposition to conform to its image is
a true sign of carnal mindedness.

That christians may go too far in this direction is evi-
dent from the exhortations; not to love the world; not to
worship mammon, not to set our affections on the things
of the world. We are commanded to walk in an opposite
direction. To love God, to worship Him, and Him only,
to set our affections on the things above, and not on the
things of earth. All the influences of the spirit incline us
to the latter course, while those of the flesh, to the former.
This is the experience of every believer. How needful
then that we should walk in the spirit, and not in the flesh,

THEIR OPPOSITION TO EACH OTHER. 447

and that in this conflict between the flesh and the spirit, we
should ever yield to His gracious teachings and leadings,
lest we grieve Him, vex Him, and cause him to leave us
fearfully and hurtfully to the leadings of the flesh, as a
chastisement for our neglect of His gracious admonitions
and warnings.

In afflictions and sufferings the flesh and the spirit are also
at war. " Affliction cometh not forth of the dust, neither doth
trouble spring out of the ground." Job. v, 6. This is the
teaching of the spirit, but the flesh replies, why does the
Lord allow the christians to suffer affliction ? If He loves
them, why are they held in cords of affliction by Him,
being bound in affliction and iron ? The Holy Spirit an-
swers this question : " Then He sheweth them their work,
and their trangressions that they have exceeded. He
openeth also their ear to discipline, and commandeth that
they return from iniquity." Job. xxxvi, 9, 10.

"Therefore, He brought down their heart with labor;
they fell down and there was none to help. Then they
cried unto the Lord in their trouble, and He saved them
out of their distresses ; He brought them out of darkness
and the shadow of death, and brake their bonds in sunder."
Ps. cvii, 12, 13, 14.

The spirit also exhorts believers not to faint under afflic-
tions. The Apostle says : "All things are for your sakes.
For which cause we faint not; but though our outward
man perish, yet the inward man is renewed day by day.
" For our light affliction which is but for a moment work-
eth for us a far more exceeding and eternal weight of glory.
While we look not at things which are seen, but at
things which are not seen ; for the things which are seen
are temporal ; but the things which are not seen are eternal."
2 Cor. iv, 15, 18.
" For whom the Lord loveth He chasteneth." Heb. 12

448 THE ELESH AND THE SPIRIT,

6. With these divine assurances of the love and good
which are in afflictions; afflicted saints may hear them in a
right spirit, in meekness and resignation to the will of God,
and put them among the all things which are to work to-
gether for their good. Rom. viii, 28.

Afflictions are much more easily disposed of and put in
a proper form of doctrine, than when experienced. They
then may excite murmurings and distrust of God's love,
grace and mercy through Christ. Saints must look to the
truth, that afflictions are fruits of God's love, the dealings
of a merciful parent, in order to chasten for sins committed,
or to restrain from the commission of them. It is thus
that the flesh is often subdued, chastened and crucified to
its lusts and affections; and though highly grievous at
times 3Tet afterwards the inner man enjoys the peacable
fruits of righteousness from them, when the heart is exer-
cised by them, according to the truths just stated. Heb.
xii, 11.

This subject is too copious to be written out in detail,
I have only said enough to give the afflicted saint a cue to
this great and interesting subject, which, if properly appre-
ciated, he will investigate with full purpose of heart, as it
is taught in the word of God, and experienced by saints.
The flesh being the subject of these afflictions we may
expect it to complain and rebel, and also to afflict even the
inner man with its evil suggestions, but the christian must
oppose them, and appeal to the word of God, and pray for
a sanctification of the Holy Spirit ; that his afflictions may
be sanctified, and subserve the ends for which they were
designed.

Although the flesh is opposed to the revealed religion of
Christ, and maintains a warfare against it in so many wa}'s,
yet it has a religion of its own, and if not closely watched
and well guarded, it will endeavor to set it up, and will for

THEIR OPPOSITION TO EACH OTHER. 449

a time succeed to the great hurt of the believer. The
Spirit will not allow us to establish a righteousness of oiu1
own, but the flesh in its vanity and presumption will essay
to perfect that which is begun in the Spirit ! Gal. iii, 3.
Although it is able under a legal Spirit to make a fair show,
yet all of its religion leads directly from Christ unto
" another Gospel." By the works of the law shall no flesh
be justified ; and as the flesh knows no other wa}r, it can
never establish a justifying righteousness. As it will not
submit to the righteousness of Christ by faith, its religion
is vain, and must be suppressed according to the teachings
and leadings of the Holy -Spirit. A legal spirit, as the flesh
knows no other, must be quenched, and fleshly works us
they cannot justifj' must be repudiated in that sense. The
flesh is still under the curse of the law, and its religion
also. Hence it is to be greatly dreaded and constantly
restrained. Gal. iii, 10. More especially as Satan occa-
sionally takes occasion to become exceedingly religious
through the flesh, that he may tempt believers as he did
the Galatians, though they begin in the spirit to seek per-
fection in the flesh. Beware of him, for we read that
he can transform himself into an angel of light, and
we are not to marvel if his ministers do the same.
Take care lest he beguile you through them ; for their
words will eat as doth a canker, and through them comes
•; another Gospel," with carnal mindedness, heresies and
fanaticism, which engender strifes, variance, debates, wars
and gross darkness. For which reason the believer must
resist him even where he comes transformed into an angel
of light, in his best religion and carnal works. 2 Cor. ii,
13, 14.

We must be very cautious not to predicate our religion
on what is termed free will and free agency, for the follow-
ing considerations : Any religion which comes from the
29

450 THE FLESH AND THE SPIRIT,

natural will of a natural man is and must be of the flesh, a
fleshly religion ; for the soul is not born in any sense of
such a will as Christ and the Apostle John most plainly
declare. John t, 40, 1, 13. Nor are we to predicate it of
works of righteousness which we have done according to
free agency, for we are as plainly taught in this instance as
in the other, that it is not of him that runneth, not by works
of righteousness which we have wrought, but of God who
sheweth mercy, and that of " His own will begat He us
with the word of truth." James i, 18; Titus iii, 5. While we
may be contending.that our religion is of God, we may by con-
tending at the same time for free will and free agency, which
indicates that we are not reconciled to apostolic teaching on
this subject, and rather admit that our religion is in part at
least of the flesh. Thus may hurtful doctrinal views be
entertained to the hurt of the christian's faith, and to the
perversion of the word of God. Pure religion rises through
the Lord Jesus Christ, above every thing of this kind, and
it is wrong to connect it with such things, as both christian
experience, and the word of God teach us to the contrary.
Besides just as far as we contend for natural free will and
free agency so far do we contend for the works of the flesh,
in our conversion and religion.

But says one : What good is there in this kind of teach-
ing? Is it not rather calculated to dishearten the sinner!
To which I will reply : That we cannot do too much to
dishearten the sinner so far as he may be inclined to trust
to any thing in himself; so that under a " sanctification of
the truth " on his heart he may learn and experience that
there is salvation in Christ, and in Him only, as the Holy
Scriptures abundantlj' testify, that He is both the author
and finisher of our faith.

It may be considered a hard saying, but bear with me,
I am not sure but what this is the source of all Arminian-

THEIR OPPOSITION TO EACH OTHER. 451

ism ! respectable as it is in its fleshly works, and exhalted
as it is in its earthly glory. Satan can make a fair show in
the flesh, and constrain men to do many things which sub-
serve his wicked purposes, both in leading christians astray
in the ways of Arminianism or another gospel, and in estab-
lishing a false religion in the hearts of wicked men, that
enact bloody laws, perpetrate horrid crimes, and rule in
bloody despotism. Its history in the latter instance is a
sad one, full of horrors, full of deceivings, full of infamy,
and full of national baseness and vile degenerations. But
I must not pursue it here, but turn to that conflict which
prevails between that, which is born of the spirit in the
soul of the christian, and that which is born of his flesh in
a religious sense. A fleshly religion versus a spiritual one.
These are contrary the one to the other, and modern
christians must be taught, as were the Galatians, that the
flesh availeth nothing in the religion of Christ, a religion
of the H0I3' Spirit, of faith, of grace, of mercy, of truth,
of the gospel, as the power of God; and not of the law,
of its works, nor of its rewards. A religion which apper
tains to the inner and not the outer man, only as he is
brought into subjection by it. He must not be allowed
an}' religious liberties, or he will lead astray ; for he has
Satan on his side with all of his bewitching transforma-
tions, and the world with all of its allurements, honors,
wealth, learning and popular works. Were it not for the
opposition of the blessed spirit to all these agencies, what
would become of the inner man, the hidden man of the
heart? It is enough to make the christian tremble in
view of these powerful enemies ; they are powerful indeed,
but He that keeps the inner man is all powerful ! 1 John,
iv, 3. But in this life he is not raised above their influ-
ences, and is often perplexed, distressed and hurt by
them. Hence, let the follower of Christ take on the whole

452 THE FLESH AND THE SPIRIT.

armor of God, and fight the good fight of faith, and
through faith he will overcome all these enemies.

This is not an uncertain struggle, though it may seem
at times to he so. He who instituted it has promised
certain victory. They are to overcome all enemies, and
are to be delivered even from their presence. Thanks be
to God, who giveth us the victory through our Lord
Jesus Christ, according to the . assurance of the Holy
Spirit. Thus we see that Father, Son and Holy Spirit
are concerned in this great victory over the flesh !

This warfare will, ere long, cease with us, the victory
will then be final. The soul, or inner man will at the
death of this body of sin be delivered from all of its
warrings, and leave it behind in the grave with the blessed
hope of its resurrection, wherein it will be changed from
a natural into a spiritual body fully adapted to the soul
in glory, in state, feelings and conduct. There will be
no discrepancies there between them, but they will be one
in nature, one in life and enjoyment; and in that one-
ness will be mete to be partakers of the inheritance of the
saints in glory. The great struggle will then be over, the
warfare will then cease, and the promises of victory will
then be realized.

" Then, O my soul, despond no more,
The storm oflife will soon be o'er,
And I shall find the peacefnl shore,
Of everlasting rest.

Oh happy day ! Oh joyful hour !
When freed from earth my soul shall tow'r,
Beyond the reach of Satan's power,
To be forever blest.

Adieu, ye scenes of noise and show,
And all this region here below,
Where naught but disappointments grow,
A better world's in view."

\\xt sittcptimtc in tht wtlobcb.

Wherein He hath made us accepted in the beloved. Era. i, 6.

The word wherein in the text, is a substitute for all that
is expressed in the 3d, 4th, 5th, and part of the 6th verse of
this chapter. All of which may he merged into it, and
much more. For it has not only this direct reference, but
will expand as we proceed, and take in many other things. It
embraces in its direct connection the following great and
interesting truths : " Blessed be the God and Father of our
Lord Jesus Christ, who hath blessed us with all spiritual
blessings in heavenly places, in Christ : According as He
hath chosen us in Him before the foundation of the world,
that we should be holy and without blame before Him in
love : Haviug predestinated us unto the adoption of chil-
dren by Jesus Christ Himself, according to the good pleas-
ure of His will, to the praise of the glory of His grace."
Then comes the word wherein, as a substitute for all these
things :

1. All spiritual bl essings wherein believers are accepted.

2. God's choice of them in Christ, before the founda-
tion of the world, wherein they are accepted in Christ,
the Beloved.

454 OUR ACCEPTANCE IN THE BELOVED.

3. They are predestinated to the adoption of children by
Jesus Christ to Himself, wherein they are accepted in
Christ the beloved.

4. All has been done to the praise of the glory of the
grace of the Father, wherein they are accepted in the Be-
loved.

The personal pronoun He, relates to God, and signifies
God the Father, in the text, and the word beloved means
Christ our Lord and Saviour.

1. The word wherein, embraces in its signification here
all spiritual blessings.

The believer is accepted in all these spiritual blessings in
the beloved. How shall we recount them ? Spiritual or
eternal or eternal life is one of these blessings. Mortal,
vitiated and sinful life will not be accepted of God, but He
has in great grace and mercy ordained a higher life for His
people, and has given it to them in Christ, in connection
with His choice of them, and His predestination of them to
the adoption of children by Jesus Christ to Himself. All
of which is done according to the counsel of His will.
This life has a croion in it, a light in it, called the light of
life, and a glory in it, yea, there is an eternity in it ! for it
is called eternal life, Jno. viii, 12 ; x, 28 ; Eev. ii, 10.
The life which we have derived from fallen Adam will soon
pass sway; will soon burn down as a candle, but that which
the christian derives from Christ, will endure forever, with
all of its spiritual adornings. It will animate both soul
and body in their glorified state forever and ever.

This life comes from God. For as the Father hath life
in Himself, so hath He given to the Son to have life in
Himself. Christ says, I am the life, and the Spirit giveth
life also. John v, 26 ; 2 Cor. iii, 6 ; Johm xiv, 6.

In the spiritual life, the saints have communion with the
Father, Son and Holy Spirit, for they are all concerned in

OUR ACCEPTANCE IN THE BELOVED. 455

the gift of it; and in it they worship the three that bear
record in heaven as one God. No wonder, then, that the
Father should accept the saint in this life with which He
blessed him in Christ before the foundation of the world.
This is surely one of the blessed things wherein God the
Father hath made us accepted in the Beloved.

Christ being exalted a Prince and a Saviour, to give re-
pentance, he give it through this life ; He becomes a quick-
ening spirit to the soul dead in sin, communicates divine
life to it, and then repentance ensues as a consequence. In
this manner He gives repentance, and the repenting sinner
is accepted of God the Father in the Beloved. Made ac-
cepted by the life which He has given to him, in the Son,
and the repentance which follows as a legitimate sequence
is accepted of God, and alwa}rs issues in faith, wherein the
believer is of God the Father, made accepted in the Be-
loved ; his faith being counted unto him for righteousness,
wherein God has made all believers accepted in the Be-
loved. The Lord has given to them a righteousness in the
Beloved in which He accepts them. " Their righteousness
is of me, saith the Lord." Isa. liv, 17. Christ is the end
of the law for righteousness unto all believers. Boji. x, 4.
So that a righteousness without the law, that is to say, a
righteousness without the works of the law on the part of
the believer is secured to him in Christ, which he receives
through faith and not through the deeds of the- law as
wrought by him. Hence it is called the righteousness of
faith and not of Avorks.

The law requires perfect obedience to all of its divine
commands, and condemns the sinner, because he has not
kept all its statutes, but faith, says Christ, has rendered
perfect obedience to the law and made it honorable, and
that the righteousness brought in thereby belongs to the
believer. That God, the Father, hath made him accepted

456 OUK ACCEPTANCE IN THE BELOVED.

in the righteousness of the Son, the Beloved. Further,
that blessed is the man unto whom the Lord imputeth righte-
ousness without works, for his sins are covered, and will
never be imputed to him. Both David and Paul have de-
clared the same, and well may faith speak the same. Boar,
iii, 21 ; iv, 3, 9.

He who stood before the Lord in filthy garments, is now
relieved of them and clothed with a change of raiment,
wherein God hath made him accepted in the Beloved,
Zach. iii, 1, 5.

But we do not make void the law by faith, but establish
it by faith in Christ in receiving its righteousness through
Him, just as if we had obtained it by our own works. Di-
vine justice asserts all the claims of the law, and docs not
relax in regard to a single duty or penalty, but faith says
and maintains, that Christ has obeyed all its precepts and
suffered all its penalties in behalf of the believer. Thus,
" mercy and truth are met together ; righteousness and
peace have kissed each other." Ps. lviii, 10. The law and
gospel are reconciled to each other through the satisfaction
which Christ made for the sins of His people, in suffering
the penalties of the law involved by them. In this redemption
God hath made them accepted in the redemption of the Be-
loved ; and may I not add that believers are accepted in one
sense in the law as well as in the gospel. The law having
no claims against them, having been magnified and made
honorable by their great surety, it must acknowledge the
release of all Christ's paople from its requisitions as the
ground of their acceptance with God, and admit, at the
same time that faith which justifies through the law-righte-
ousness of Christ; and as we have seen, which does not
make void the law of God, but on the contrary establishes
it, So that the law is just as inviolate, as if all the Lord's
people had kept all its statutes, and each one had secured

OUR ACCEPTANCE IN TIIE RELOVED. 457

to himself a righteousness at the end of it. Oh! how
thankful should we be for that Saviour Christ, who was
made of a woman, made under the law, to redeem them
that were under the law. Gal. iv, 4, 5.

Sanctifieation is another blessing wherein the Father hath
made us accepted in the Son, the Beloved. Christ is the
great sanctifier of His saints He. by the Holy Spirit
which He has sent into the world, sanctifies them, and
makes them holy before God; for that which is born of
the spirit is spirit, is holy; and this holiness pertains to the
hidden man of the heart, the new creature in Christ Jesus.
In this holiness God has made him accepted in the Be-
loved.

All personal holiness is of God, the fruit of the Holy
Spirit, which abounds in love, joy, peace, long-suffering,
gentleness, goodness, faith, meekness, temperance. These
blessed fruits do not proceed from the outer man, but from
the inner man, the soul, which, by the Holy Spirit, has been
made alive to God, in repentance, in faith, and in good
works, wherein a man is seen to be not only a hearer, but a
doer of the word.

God has made the believer accepted in the Beloved also,
in redemption. He has nothing to offer for his sins ; the
world does not contain an offering ; its gold and silver
are cankered, its cattle of a thousand hills fall infinitely
short of a ransom ; alms, prayers, the works of the law, all
fail to appease the wrath of God against sin. The law is
good and holy, but the sinner cannot establish a righteous-
ness by it, nor make satisfaction to its violated precepts,
and as it knows no mitigation, no pardon, no offering on
the part of the transgressor, he cannot possible escape its
condemnation and curse by any means in his own power,
God will not accept of him in any, nor in all of these, but
He has made him accepted in the redemption wrought by

458 OUR ACCEPTANCE IN THE BELOVED.

the Beloved. He came to save His people from their sins,
to redeem them from all iniquity, to he made sin for them
by bearing their sins in his own body on the tree of the
cross. For their transgressions was he stricken ; He was
sacrificed for them, laid down His life for them, suffered
the just for the unjust. He shed His blood for the remis-
sion of sins ; they are sanctified by the offering of Jesus
Christ once for all, for b}r one offering He hath forever per-
fected them, that are sanctified. He was, moreover, deliv-
ered for our offenses, but rasied again for our justification.
I trust I need not adduce for the christian reader, refer-
ences, to these scriptural truths all purporting the same
great unchangable, eternal truth, that in Christ, and in
Christ only is there redemption. It is in this great redemp-
tion that God has made the believer accepted in Him, the
Beloved.

Well might the Apostle exclaim : Be it known therefore
unto 3rou men and brethren, that through this man is
preached unto you the forgiveness of sins. Him hath
God exalted with His right hand to be a Prince and a
Saviour for to give repentance unto Israel and for-
giveness of sins. The words of the Blessed Redeemer
after his resurrection ; ought not Christ to have suffered?
plainly indicate his covenant agreement with the Father.
Also the declaration, Lo I come (in the volume of the book
it is written of me) to do thy will, 0 God. Sacrifice and
offering Thou wouldst not, but a body hast Thou prepared
me. Obedient to the divine covenant He took not on Him
the nature of angels, but He took on Him the seed of Abra-
ham. He came in the body which in covenant had been
determined on, and through the Eternal Spirit offered it
to God as a sacrifice holy and acceptable, for our sins.
For thus it behoved Christ to suffer, are His own words in
regard to this covenant agreement. The Father exacted it,

OUR ACCEPTANCE IN THE BELOVED. 459

Beloved. The Father has accepted it, the Son has wrought it,
the Son suffered it, and the Holy Spirit applies it. Thus
may we recognize the harmonious agreement of a Trinity
of persons in this great affair of our redemption, which
may be termed a covenant agreement, wherein they become
one God, one in will, one in purpose, and one in execution !
In this great redemption, God has made ns accepted in the
and the Holy Spirit reveals it to the heart of the believer,
and glorifies Christ in it. Herein we have a sublime dis-
play of the harmony of the Three Persons in One God of
grace, love, mercy, salvation and truth.

A great doctrinal truth in the text is, that God has made
ns accepted in the Beloved. This spiritual work is of God
and not of ourselves, as though we had by our holiness or
works, made ourselves acceptable in Christ. This great
truth receives plain confirmation from another text: "Who
of God" that is Christ, "is made unto us wisdom, righte-
ousness, sanctification and redemption.1' But the erroneous
and popular opinion is after all, that we by our works, or
prudence make Christ all this to ourselves, and thereby vio-
late the truth that it is altogether of God, as I have just
plainly proven. God has made us accepted in these things,
and not we ourselves, for to contend that we have in any
way or manner done so, is to set aside the work of the
Blessed Spirit, who will not admit any co-worker in this
great affair.

God does not bring them blindly to the Beloved, and
make them accepted in Him, unconscious of his righteous-
ness, his sanctification and his redemption, but gives them
the light of faith, by which they spiritually discern these
blessings. They have a spiritual perception of them, and
regard them not according to the feeling and wisdom of the
flesh, but according to the light of life, and the spirit which
searcheth the deep things of God in Christ. This brings

460 OUR ACCEPTANCE IN THE BELOVED.

me to the consideration of the hidden wisdom of God,
which He has ordained before the world for the glory of
His people, in which He has also ' made them accepted in
the Beloved.

" The natural man receiveth not the the things of the
spirit of God ; for they are foolisness unto him ; neither
can he know them, because they are spiritually discerned."
Christ must of God he made wisdom unto them, as well as
righteousness, sanctification and redemption. This is the
hidden wisdom of the Lord's hidden ones. They walk in
this light, a light which shines in darkness, and the dark-
ness comprehends it not. The world judges them by its
own light or wisdom, and hence forms a very erroneous
opinion of them. No wonder then that the Apostle said:
That it was a light matter with him to be judged by men of
the world. Those who look at things all the while under
mere star-light are not prepared to sa}^ how they seem un-
der the clear light of the sun ; nor are they who behold all
things merely under the dark nickering lights of our fallen
nature in a favorable state to judge of things discerned in
the light of the Holy Spirit.

Whence comes up the melancholy truth that when persons
profess to know Christ in the Gospel, and yet judge of all
its revelations according to the flesh, that is to say, accord-
ing to their natural understanding, and endeavor to reduce
its great truths to their own reasonings we have much cause
to fear, they have not been taught by the Holy Spirit. The
light of life in the soul receives the ingrafted word with
meekness and submission, and discerns in it the hidden
wisdom of God, and that all the wisdom of this world is
darkness compared with it. In this spiritual light the
humblest follower of Christ knows more about Him experi-
mentally and savingly than all the unregenerate wise men
after the flesh.

OUR ACCEPTANCE IN THE BELOVED. 4G1

When we learn that not many wise men after the flesh
are called, we perceive the great grace in giving to the many
foolish, to the many weak, a wisdom which is not of this
world, but of God, which does not come through the instru-
mentalities for acquiring worldly knowledge, but from the
spirit of truth. The blessed spirit gives an assurance that
no human teaching can ; He developes wisdom in the heart,
and writes His laws in the mind, and gives assurance of
revealed truths. He that hath an ear to hear let him hear
what the Spirit says, not what the world by its wisdom has
said or may sajr. If we be Christ's, we must become fools
in the estimation of the worldly wise. 1 Cor. iv, 10.

Wherefore may we say that God does not accept ?my in
the beloved in the wisdom of this world but in His own hid-
end wisdom, wherein they have an acceptance in the be-
loved.

How is the believer accepted practically in Christ ? He
must do the things which Christ has commanded. Who
dare answer it in any other manner? Under the law is
death, and all works to justifjr one's self according to it are
dead works, and fall far short of justification. But in the
Gospel there is life, and all its acceptable works partake of
that life, and are the works or obedience of faith. For
without faith it is impossible to please God ; with it our
works are acceptable to God only through Christ. They
are then the fruits of righteousness which are by Jesus
Christ unto the glory and praise of God. Phil, i, 11. The
commandment under the law is do and live ; in the Gospel
live and do. What a difference ! Live and do — what are
these living works ? The commandments of the Lord. I
repent because I am alive through the Holy Spirit ; I be-
lieve because I have the light of life in the form of faith ;
I now receive baptism because I have the faith which is of
the operation of God, with which to receive it. In all these

462 OUR ACCEPTANCE IN TIIE BELOVED.

I am accepted in the beloved because the}7 are some of those
good works which God has before ordained for believers
to walk in. Eph. ii. 10. The believer does not work for
justification for to do so would conflict with His faith.
Christ arose for His justification and His faith establishes
it in Christ, and he is accepted in it only in the beloved.

What then does the christian work for ? Not for life for
he already has that ; not for acceptance with God for he
already has that in Christ; not for holiness for Christ has
already been made sanctification to him ; not for the re-
demption of his soul or body for Christ has already redeemed
him from all iniquity.

Why does the natural man breathe ? Because he is alive.
Why does he move ? Because he is alive. Why does he
labor ? Because he is alive to the things of this world.
Hence the christian breathes spiritually because he is alive ;
his heart moves towards God because he is alive ; and he
works because his heart is alive to God and the things of
God. These plain truths surely answer the question, why
does the believer work.

In order to maintain the answer of a good conscience the
believer must follow and obey Christ, in this way he may
enjoy a sense of his acceptance in Him practicall}'. If
any man be in Christ Jesus he is a new creature ; and is it
not reasonable that in this new creatureship he should love
the Lord Jesus, and if so, his ordinances, his word, and
his commandments V The inner man delights in these things
and serves the Lord in them ; but alas ! the christian finds
another law in his members, in the outer man, which often
prevails to a neglect of dut}-. So that it is difficult to main-
tain an unbroken series of good works. The believer
needs must watch, pray, fast, fight the good fight of faith,
look to the Lord for spiritual strength and put on the
whole armor of God. Reader, let us ever strive "to add

OUR ACCEPTANCE IN THE BELOVED. 4G3

to our faith virtue ; and to virtue knowledge ; and to
knowledge temperance ; and to temperance patience ; and
to patience godliness ; and to godliness brotherly kind-
ness ; and to brotherly kindness charity."

Let us consider one another to provoke each other to
love and good works ; let us not forsake the assembling our-
selves together as is the manner of some ; let us be faith-
ful in the performance of all general duties. And let us
endeavor to come together around the Lord's table in
holy communion, discerning the Lord's body by faith
broken, bruised and sacrificed for our sins, that we may
by faith see an end of our sins, feeling that we have the
remission of all our sins through his blood and suffer-
ings, and not through our works ; but that our good works
are only fruits of what He has done for us. Let all our
good works be to the praise and glory of God through
Him, counting ourselves as unprofitable servants at best,
knowing that it is the Lord who worketh in the heai-ts
of his people both to Avill and to do whenever they do
any thing good, hence let God have the glory of all good
works.

Let us ever strive for the assurance that we are accepted
practically in the beloved. That we may with fear and
trembling work out the things which accompany salvation.

But alas ! we sometimes feel that all is really to perish
within us, but if we are true believers, let us not despair,
but pray to God to strengthen the things that remain ; for
if the work of the master be in the heart it will revive, bud
and bring forth precious fruit. Even when we feel dead to
duties, there may be faith enough to s&y, Lord, quicken us
again, revive us once more. And even when this heart
feels corrupt and unclean, there may be a holy desire that
the Lord would create a clean heart within us, and revive a
right spirit within us. And we may feel that our fruit is

4G4 OUR ACCEPTANCE IN THE BELOVED.

doubtful and small, yet there maybe a desire that the Lord
would purge the branch, that it may bring forth more fruit,
but the best, of all is that, the believer is, in all these de-
sires and prayers, accepted in the beloved. Therefore, if we
feel that our duties are so defective that we do not pre-
sume to be accepted in them, it is great relief of heart to
feel an inward assurance that we are in our desires and
prayers accepted in the beloved.

Christ is most assuredly the way, the truth and the life of
practical godliness. Let us not then teach any other way
but His ; for He and He only is the truth and the life of that
way. He is a living waj' of duties, and Christ is the way
of them ; it is a true way and Christ is the author of it.
"And a highway shall be there, and a way, and it shall be
called the way of holiness ; the unclean shall not pass over
it, but the redeemed of the Lord shall walk there."

The unregenerated, the unconverted will not, cannot
walk in this way, for it is the way of life, and they are dead
in sin, and must receive life from Christ before the}7 can
discern His way or walk in it. These are all the works of
faith, and without faith none can please God ; nor can they
or their works be accepted in the beloA'ed. Therefore,
reader, if you know not Christ in the blessing of regenera-
tion, do not presume on securing this blessing by your
works, but submit at once to Him who is exalted to bestow
this blessing without mercy, without works, without merit
on your part, and may the God of all grace open your eyes
to see, and your heart to feel the importance of this exhor-
tation, that you may indeed seek it, that you may find it,
and be prepared to walk in the way of life, and way of prac-
tical godliness.

In the retrospect of the subject, the following sublime and
comfortable truths may be repeated : That God Himself
hath made us accepted in Christ, in all those spiritual bless-

OUR ACCEPTANCE IN THE BELOVED. 465

inga which have been narrated. And thus we find that they
have hidden wisdom in Him, a perfect righteousness, a full
sauctification of the spirit, a complete redemption. Though
simple, vain and foolish in themselves, yet they have spir-
itual wisdom in the beloved, though clothed with filthy gar-
ments, yet in the beloved they have change of raiment;
though poor in themselves, yet they have a complete re-
demption in the beloved.

Is there not a glory in these blessed things ? No wonder
then that the Holy Spirit should glorify the beloved in the
believer's heart ; and no wonder that these blessings should
also glorify him in the beloved. Whom He called to be
partakers of these blessings them He also glorified.

The great end of these things is that, we should be holy
and without blame before Him we love:' It is God that
justifieth ; it is Christ that died, and it is the Holy Spirit
that bears witness to these truths in the heart of the be-
liever. "Who shall lay any thing to the charge of God
elect ?" Seeing that it is God that justifies ; who shall find
fault with his holiness ? Seeing that it was wrought by the
Holy Spirit ; and who shall complain of the Father justify-
ing him? Seeing that Christ has atoned for all his sins.
Faith establishes all this in the believer's heart in this world,
but in that better and upper world, they will be enjoyed in
all their fullness without faith.

Then what a blessing to be judged in Christ, according
to all that he has done for the sinner, in connection with
all the love, grace and mercy revealed in the Gospel, and
not in the law, in connection with all of its requisitions.
No wonder Paul wanted to be found in Christ, not having
his own righteousness which is of the law, but that which is
through the faith of Christ, the righteousness which is of
God by faith.

30

Ih^tlg Sibibwig % WLoxb of §tntb0.

The commandment is, " To study to show thyself approved unto God, &
workman that needeth not to be ashamed, rightly dividing the word of truth."
2 Tim. ii, 15.

The geographer divides the world into continents, islands,
seas, lakes, rivers, mountains and. valleys; the botanist
classifies all vegetables, and reduces them to orders, genera,
species and varieties ; and so does the zoologist, that these
series may be more easily studied. Let the theologian,
then, rightly divide the word of truth.

The word of God is such a perfect whole, that we dare
not divide it in such a manner as to disconnect one part from
another. But we may, without doing any violence to it,
say they are distinct, experimental and practical truths, and
treat of each in their proper relation to each other. I pre-
fer this division to that of law and gospel as is often made,
Although the law and the gospel are distinct from each
other, and should be so regarded, yet in Christ they meet
in a perfect oneness. The division which I have made
was through both the law and the gospel, and distinguishes
one from the other when necessary, and brings them to-
gether in like manner in perfect agreement in Christ. We
do not make void the law by the gospel, nor does the law
make void the promises of the gospel. Kom. iii, 31.

468 RIGHTLY DIVIDING

1. Doctrinal Truths. — Doctrine in a general sense,
means whatever is taught. In its application to the bible
it signifies the truths therein recorded, and we will see that
these may be advantageously divided into doctrinal, experi-
mental and practical truths. We must believe all the truths
of the bible, and by faith acknowledge them ; some of them
we must experience and have an experimental knowledge
of them; others we must practice; thus we may again see
the propriety of this arrangement. The word " rightly"
in the text, must, if possible, be maintained. Let the word
of God be " rightly" divided, or not at all. Improper di-
visions of it have done much harm.

Having in another part of this work, treated of the
Eternal Godhead, to which I refer the reader, I will
now take in hand doctrinally, the great subject of God's
foreknowledge, predestination and election ; not, however,
in a methodical, elaborate manner, but according to the
best arrangements I may be able to make of scriptural lights
for their observance.

How sublime is the thought, that whatever the Lord does,
is in strict conformity to His foreknowledge of it ; that it
is in perfect agreement with His eternal purpose concerning
it ; that it is after the counsel of His unchangeable will ;
that it is a manifestation of His infinite wisdom ; that it is
the product of His infinite power. All of which combine
to make it right, infinitely right as it appertains to Him-
self, and all other things.

Further, that when God, and God only existed, He was
as fully in the midst of all things, in one sense, as He has
been since, or ever will be hereafter. He foreknew all
things, could bring up all things before Himself as clearly
as though they then existed ! Hence, so to speak, has God
forever dwelt in the midst of all things. Reader, pursue
the idea, and God will be glorified in it.

THE WORD OF TRUTH. 469

These truths enter largely and unqualifiedly into the great
doctrine of man's salvation by the Lord Jesus Christ. The
Three divine persons harmonize in it. The Father gives
His people grace In the Lord Jesus Christ, before the world
began, and elects them in Him ; the Son agrees, in cove-
nant, to perform the conditions of this gift ; and the Holy
Spirit testifies to the things of Christ, while they are One
in their impassable Divinity.

The division of the word of God into law and Gospel,
is by no means a bad one, but I prefer the one which 1 have
made, inasmuch as it takes in that division as a distinct
item. Besides my division is entirely consonant with the
believer's relation to the word of God.

1. There are some truths which he has simply to acknowl-
edge by faith, which may be called doctrinal truths.

2. There are some which he must experience, which may
be called experimental truths.

3. There are others which we must practice, and may be
termed practical truths.

This seems to me to " rightly" divide the word of God.

The first subject that I will take up under the head of
doctrine, is the foreknowledge of God.

The word foreknew is used only twice in the Holy scrip-
tures, but other words are employed to express the same
thing. The word foreknowledge is also used twice ; fore-
ordained once, and foresaw once.

The word " foreknow," in Rom. viii, 29, is of great doc-
trinal import ; it teaches us that the foreknowledge of God
is not passive, but active, and for predestination, calling,
justification and glorification, are all divine acts to be predi-
cated of it. " For whom He did foreknow, He also did pre-
destinate to be conformed to the image of His Son, that
He might be the First Born among many brethren. More-
over whom He did predestinate, them He also called ;

470 RIGHTLY DIVIDING

and whom He called, He also justified, and whom He justi-
fied, He also glorified.

Election may also be predicated of the divine foreknowl-
edge, for Peter says, that the " strangers scattered through-
out Pontus, Galatia, Cappadocia, Asia and Bithynia, were
elected, according to the foreknowledge of God the Father ;"
and the gift of all spiritual blessings was made according
to divine election, as is plainly taught in Eph. i, 3, 4. Also
in this instance of election, expressed by the word " cho-
sen," we see that it is of God's foreknowledge, as it was
made " before the foundation of the world." We are taught
again, in the 11th c. and 2 v. of Paul to the Romans, that
God foreknew the Jews, which is given as a reason why
God did not cast them awa}^. Peter says Christ verily par-
doned before the foundation of the world. And David
says ; " My substance was not had from thee, when I was
made in secret, and curiously wrought in the lowest part of
the earth. Thy eyes did see my substance, yet being im-
perfect, and in Thy book all my members were written,
which, in continuance, were fashioned, when as yet there
was none of them." Ps. cxxxix, 15, 16. Again, " Even
God, who quickeneth the dead, and calleth those things
which be not as though they were." This is God's great
and exclusive prerogative, to call up things that are not
from the great and hidden depths of His divinity, and
speak and act in regard to them as though they were. But
the running reply is, God's foreknowing a thing, does not
make it so. I ask, shall the Lord foreknow a thing, speak
of it, and act in regard to it, and then shall it not come to
pass ? Many have pra}^ed to gainsay the foreknowledge of
God in a variety of ways, which I need not stop to notice,
as it is now rather my duty to elucidate it according to the
word of God, wherein it is not darkly and obscurely re-
vealed, but plainly and undeniably. I will quote another

THE WORD OF TRUTH. 471

text strongly in point : " I am God, and there is none like
me, declaring the end from the beginning, and from ancient
times, the things that are not yet done, sa}ring my counsel
shall stand, and I will do all my pleasure." Isa. xlvi, 9
and 10.

Some suppose that these scriptural truths, when received
in their plain significations, destroy the free will and free
agency of persons. Now, had the apostle written that it
is of him that willeth, and of him that runneth, I would
try to protect free will and free agency by all possible
means; but as long as the text reads plainly, that it is not
of him that willeth, nor of him that runneth, but of God that
showeth mercy, I shall feel more inclined to trace out that
merc3r, and not give myself so much concern about free will
and free agency, as to deny the foreknowledge of God, and
His election, in order to protect things which Paul affirms
are of no avail in our salvation. So that I have no confi-
dence in the will nor agency of the creature. Man has a
natural will, which is controlled by natural things ; a spir-
itual will is born of God in the day of His power, and is
controlled by spiritual influences. In the new birth there
is a change of will as well as of heart. The old will with
a new heart would belike sewing a new piece of cloth to an
old garment.

I will now dismiss the subject of divine foreknowledge,
as it is treated of more fully in another part of this work,
and offer some remarks on divine predestination and elec-
tion.

There is but little difference between predestination and
election ; so little that they may be almost used as conver-
table terms. In my remarks upon the subject of election,
I shall contend chiefly for two propositions, which, if pro-
ven, will correct two of the most common and hurtful errors
on the subject.

472 RIGHTLY DIVIDING

1. Proposition. That there is a personal election.

2 Proposition. That this personal election is not on ac-
count of foreseen good works.

Both of these propositions admit of plain scriptui'al proof
too plain to be caviled at as it is. What saith the scrip-
ture ? Whom He did predestinate, them, the same ones,
He also called. Christ says, I know my sheep. Could He
know them in any other manner than that in which they
were contradistinguished from all others ? In divine agree-
ment with this, are the words of the prophet : "When thou
shalt make his soul an offering for sin, he shall see his seed,
his elect. Had he not seen them all at that trying time,
he would not have been "satisfied," and they could not have
constituted that joy which was then set before Him. Isa.
liii, 10, 11 ; Heb. xii, 2.

" In all their afflictions He was afflicted, and the angel of
of His presence saved them ; In His love and in His pity
He redeemed them ; and He bare and carried them all the
days of old." Isa. lxiii, 9. Besides they were chosen in
Christ and endowed prospectively with all spiritual bless-
ings in Him, before the foundation of the world ; and may
we not, by all this, see plainly, that He must have known
them personally ? Any other conclusion would be in pal-
pable violation of the scripture just quoted.

Besides, Christ said, all that the Father hath given to Him,
should come to Him. Does He mean the same ones per-
sonalty, or does he mean others? How can they be those
given to Him by the Father, if he refers to others, for he
says all of the former shall come to him. Names relate to
persons, and it is said their names were written in the
Lamb's book of life. Whose names were written there ?
Those given to Christ, whom He saw on the cross with joy,
when He made His soul an offering for their sins.

Directly in connection with the subject of personal, par-

THE AVORD OF TRUTII. 473

ticular or unconditional election, as it is sometimes called,
conies up the subject of the election of believers according
to their foreseen good works, which brings me to the second
proposition which I promised to prove : That persons were
not elected on account of foreseen good works.

God's elect were blessed with all spiritual blessings, ac-
cording as they were chosen in Christ before the foundation
of the world. To what end were they elected, and blessed
in this manner ? That they should be holy and without
blame before Him in love. Where does this holiness come
from? Certainly from the spiritual blessings given in
Christ ; and if so, not from any principle of holiness in
fallen sinners, nor could their election have been determined
by any good works performed by them, and foreseen of
God.

But the objector is probably ready to say, that Peter
says we must make our calling and election sure. This is
admitted, but Peter was writing to believers and directed
them that they should do this, that they might enjoy the
comfort of it, by showing forth the fruits of those very
spiritual blessings which were given to them in their elec-
tion. These are evidences of the believer's election, and
Peter wanted believers to enjo}^ these evidences. The unre-
generate cannot know any thing about their election until
these fruits begin to abound the fruits of election. Thess.
i, 4, 5. God foresees no good works on the part of His
elect until the tree is made good ; not until they experience
the gift of those blessings given to them in Christ, by
means of which they then perform good and acceptable
works, which are the fruit of these blessings, and not the
procuring cause of them.

I will now adduce further proof both from precept and
example : " Was not Esau Jacob's brother ? saith the Lord ;
yet I loved Jacob and hated Esau. Mal. i, 2, 3. Was the

474 RIGHTLY DIVIDING

choice of Jacob predicated on his foreseen good works ?
Let Paul answer. What saith the pen of inspiration ? " For
the children being not yet born, neither having done any-
good or evil, that the purpose of God according to election
might stand, not of works but of Him that calleth. It was
said unto her : The elder shall serve the younger. As it
is written, Jacob have I loved, but Esau have I hated.
Rom. ix, 11, 12, 13.

To contend that the election of believers is determined
by foreseen good works amounts to about the same as to
contend that our salvation is also. The Apostle says : The
election hath obtained it, and in doctrine there can be no
difference. Rom. xi, 7. But we have just seen that the
election obtains it through Christ, and not works of right-
eousness on the part of the believer. It is plain that if
grace, which saves, be without the merit of works, that
tbat election which saves is also without such works; and
if it be by works, it is no more grace, then if by works it is
no more election. Rom. xi. 6.

I will now treat of another subject, which is not always
rightly divided : The Law and the Gospel.

The doctrine of the law is, do and live ; that of the
Gospel, live and do. And yet in the great affair of salva-
tion they perfectly harmonize in Christ; in whom the
Gospel establishes the law, and the law the Gospel. The
law has been satisfied by Christ, and in the Gospel we re-
ceive its righteousness by faith, I mean the righteousness
of the law. In this there is a practical illustration of their '
full agreement, so that the blessings of faith and righteous-
ness have not been given contrary to the pure and holy
law of God ; but they are given through Christ, who has
fulfilled the law. It has no demands where there is no
sin ; and Christ has taken away all sin from the believer.
Hence we do not make void the law by faith, but on the

THE WORD OF TRUTH. 475

contrary establish it. But we must establish it iu Christ
by faith and not by works of righteousness which we have
clone. Mat. v, 17, 18; Rom. iii, 3.

God gave man a law which was enjoined as the rule
of his conduct and he violated it, and thereby incurred
the penalty of death — death of both soul and body. Sin
is the transgression of the law, " Whosoever committeth
sin tran sgresseth also the law. Thus by the law is the
knowledge of sin. Had all the laws given by the Lord to
all beings been kept, sin would have been excluded in all
worlds. " By one man sin entered into the world, and
death by sin, and so death passed upon all men, for that
all have sinned." Rom. v, 12.

How shall man revive from under this curse? How
shall his sins be forgiven ? Not according to a covenant
of works, for man is not in a condition to comply with such
a covenant. "By the deeds of the law then shall be no
flesh justified in His right." Rom. iii, 20. The law is good,
pure and holy, but the deeds of men are wicked and unholy.
In the covenant of works the law was given on tables of
stone, in that of the Gospel, it was to be in-written on the
heart, which implies an inward work of grace. The doc-
trine of a covenant of works, and the doctrine of grace
harmonize in Christ. "The law was given by Moses, but
grace and truth come by the Lord Jesus Christ." John i,
19. But we must notice that grace and truth did come by
the Lord Jesus Christ in violation of the holy law of God,
which requires full satisfaction for all its violated precepts •,
but faith says, according to the Gospel, this satisfaction
was made by Christ, and is now mine, just as though I had
made the satisfaction myself! Thus may we in meekness
speak through faith. What a mercy, what a blessed privi-
lege ! In all this, we see, that mere}*- and truth have met
together, righteousness and peace kissed each other. Ps.

476 RIGHTLY DIVIDING

lxxxv, 10. The law then has its works, and the gospel its
grace; and when I ask the question which saves? The
answer is ready : " By grace are ye saved."

This grace involves good works, those very works which
God has foreordained for believers to perform ; not, how-
ever, for their justification before Him, but as the fruit of
the tree made good by Himself. A tree of righteousness
the planting of the Lord that He might be glorified in its
fruits. Is a. lxi, 3. Herein we have a plain distinction
between the works of the law, and the works of the
Gospel.

The ceremonial law with all its sacrifices, and gifts pointed
to the manner in which the moral law would be fullfilled,
magnified and made honorable by Christ. Then were the
shadows of good things to come. But the great doctrine
is that a carnal observance of these ceremonies did not
procure spiritual life, nor pardon of sins. " For he is not
a Jew .who is one outwardly, neither is that circumcision
which is outward in the flesh ; but he is a Jew who is one
inwardly, and circumcision is that of the heart, in the
spirit, and not in the letters ; whose praise is not of men
but of God. Bom. ii, 28, 29. There is a mystic circum-
cision which appertains to the Gospel ; it is a Gospel bless-
ing, a circumcision of the heart without hands ; and as no
one could be a Jew outwardly without circumcision in the
flesh, so no one can be a christian inwardly without a cir-
cumcision of the spirit. An inward circumcision which the
Jew must have as well as the gentile in order to be saved
b}r Christ.

Christ hath by one offering forever perfected them that
are sanctified. Heb. x, 4, 14. We must make a distinc-
tion between the moral law of God, and the ceremonial law.
Christ by His one offering delivered the Jews from the
latter, but not from the former, only as an end of it is seen

THE WORD OF TRUTn. 477

through Christ by faith, according to that latter mystic
circumcision which is of the spirit.

These ceremonies were types and aids to the believing
Jew, in directing his faith to this one great and final offer-
ing. How sublime was the vending of the vail of the
earthly temple when this one offering was made, showing
that these things had come to an end, Christ having conse-
crated another way, by his own blood, called a living way,
unto the holy of holies, whether He is for us entered, even
Jesns made an High Priest forever after the order of Mel
chcsideck. It is here that He ever lives to make interces-
sion for all believers.

So that by rightly dividing the word of truth we may
have a plain and useful distinction between the law and the
gospel ; how very different they are from each other, and
yet how completely they harmonize in Christ. How very
different the ceremonial is from the moral law, and yet how
wonderfully they agree also in Christ. And how very dif-
ferent were all the offerings made by all Levites from the
one offering, made by Christ in His superior priesthood.
This one offering forever superceded all others, and now
comes up in faith as the great Prototype of all of them.
The ceremonial law when observed by faith may well be
called the gospel of the law, as it has been by some.

The law made a distinction between Jew and gentile, but
the Gospel makes none. Gal. iii, 28. The " other sheep "
among the gentiles partake of the blessings of the Gospel,
as do the "remnant according to election" among the
Jews. Christ is all and in all to both. They are wide
apart in the law, but are brought nigh and close together
in the Gospel.

This brings me to the discussion of another subject,
the second one in my arrangement, the doctrine op
Christian experience.

478 RIGHTLY DIVIDING

This begins with the inward calling of God. The doc
trine is both retrospective and prospective. In the retro-
spect we see that the calling of God comes from His
foreknowledge and predestination. " Whom He predes-
tinated, them He also called." In the prospect, we see
that ' whom He called He also justified, and extends pros-
pectively to the glorification of him that is justified.'
" Whom He justified, them He also glorified."

We must distinguish the calling of God from the calling of
His ministers. Their' s is in the letter, in word only, in the
commission given to " preach the word." God's calling is of
Himself, often, however, in connection with the preaching of
His word. The plainest example, which we have of this is in 1
Thess. i, 5. The call in the commission is general, that ac-
cording to election is special, but we are not as ministers to
limit the general call because the other is special. This
would be to assume to ourselves the light of election, which
cannot be discovered only as we may see the word of
God prevailing effectually on the hearts of hearers. Paul
knew the election of the Thessalonians in this manner.
For his gospel went forth unto them not in word only,
but in power and much assurance of the Holy Spirit.
He ever operates according to divine election, and when-
ever we recognize His gracious power, we may recog-
nize also the election of the Father.

Let us now examine the fruits of these different callings.
One saj's, Paul thou art mad ; another that he taught that
men ought to do evil that good might come, another that
such was his doctrine, no one resisted the will of God.
In the extenuation of others he was a "fellow," a "babler,"
a ' disturber of the peace, and was not worthy to live.
Besides his preaching was to the Greek " foolishness,"
to the Jew a " stumbling block ;" it was hid by Satan
from others, and was to others a savor of death unto

THE WORD OF TRUTH. 479

death, a sign of a gospel in word only to carnal hearts.
This could not have occurred on account of bad preach-
ing, for it was apostolic preaching. These are had fruits,
and many others of a similar kind might be enumerated
both on the part of Paul and the other Apostles.

Enough, however, has been stated to show that the
excellency of power was not committed to the hands of
the Apostles for its dispensation. Let us now turn to
the fruits of the " holy calling of God." A quickening
of the soul that is dead in trespasses and sins, repentance
towards God, faith in the Lord Jesus Christ. This is
expressed by other terms : an opening of the heart, a
cutting in the heart, opening the eyes of the blind, un-
stopping the deaf ears, a circumcision of the heart, bring-
ing the blind by ways they had not known, a spiritual
demonstration of divine truth in the heart, power and
assurance of the Holy Spirit, a begetting of the word
of truth, a revealing of the things of Christ, a witness
in the soul of the believer, a leading, the work of God.
How great and striking is the appearance in these fruits.

"We may safely deduce the doctrine of these callings from
the text which I will now quote, and as it runs through all
apostolic preaching, we feel assured it has run through all
ministerial preaching since. But we preach Christ cruci-
fied, unto the Jew a stumbling block, and unto the Greek
foolishness ; but unto them which are called, both Jews and
Greeks, Christ the power of God, and the wisdom of God."
1 Cor. i, 23, 24.

Some I fear suppose that the great doctrine of sovereign .
grace, predestination, election and the like, abate in the
commission to preach the Gospel to every creature, and
assign more power to ministers preaching under it than the
text just quoted will admit of. This doctrine about preach-
ing fully justifies God in calling such as He does to preach.

480 RIGHTLY DIVIDING

According to it may He not call the "weak" the "fool-
ish," the "unlearned," and the "base," in carnal estimation
with but few "wise," "mighty" noble." Otherwise all
preachers would require the endorsements which " itching
ears " demand. As I have written on this subject for
another part of this book I will pass on to the further con-
sideration of the doctrine of christian experience.

In our experience we have the calling of the minister and
that of God. We know that the former did not prevail
until we experienced the latter — that was effectual and
turned our hearts in the way of repentance and faith; and
but for this we would not have heeded the calling of the
preacher. Thus is this divine doctrine established in the
heart. Let us now distinguish between what the sinner
does, and what the Lord does. Under the power of God's
calling the sinner lives, why ? because God gives him life ;
he repents because God gives him repentance in that life ;
he believes, because God gives him faith ; he perseveres be-
cause God keeps him by his power through faith unto salva-
tion. Now I ask if the doctrine of sovereign grace is at all
affected by any of these acts performed by the sinner ? He
receives those gifts, is willing in the day of God's power to
receive them, and these gifts are said by the apostle to be
by grace, to be entirety predicated on grace. Rom. v, 15.

The sinner lives through Christ, according to the gift of
life, he repents through Christ, as his Saviour exalted to
give him repentance, he believes in the demonstration of
the Holy Spirit. Christ becomes the object of his faith,
through whom the sinner experiences a sense of the Fath-
er's forgiveness of all sins, and a sense of His reconcilia-
tion to him. Thus may Father, Son and Holy Spirit be
recognized in the great affair of christian experience, in a
perfect Oneness in salvation, for salvation is of God. The
sinners' living does not save him, it only shows that Christ

THE WORD OP TRUTH. 481

has given him life, his repenting does not save him, it only
shows that he is alive to God under a sense of his sins and
sinful state; his believing does not save him, it only shows
that Christ the hope of glory is found in his soul as the
ground of his salvation. Thus is all boasting excluded,
and Christ becomes all and in all to the helpless sin-
ner. These are the unadultered fruits of grace. We be-
hold the m an living, repenting, believing, and persevering,
which are great works. But in the light of the doctrine just
set forth, we may readily discern the source of all these
works, and ascribe them all, as did the prophet to the
Lord, saying most truthfully that " the Lord has wrought
all our works." Isa. xxvi, 12.

But says one, why insist so much on doctrine, for a
knowledge of doctrine in the abstract cannot save us ; but,
observe, we must have a knowledge of doctrine before we
can feel and acknowledge its power on our hearts. And it
is our duty to search the Scriptures, and learn all their doc-
trinal truths, and strive to obtain a correct understanding
of them, hence the importance of giving a full and faithful
exegesis of them, that the honest inquirer after divine
truth may in that manner be aided in his pious remarks.
All do not rightly divide the word of truth, all do not have
a spiritual perception of it — all do not love and cherish it —
all men have not faith.

I will now relate some of' the great truths which
the believer must experience ; he must have an experimen-
tal knowledge of them.

1. That he was a lost sinner.

2. That he was condemned by the Lord.

3. That his condemnation was just.

4. That he could not help himself.

5. That he could not of bimself believe when he greatly

desired to do so.
31

482 RIGHTLY DIVIDING

6. That faith is the gift of God.

7. That he perseveres through the power of God.

8. That grace and not justice reigned in his case.

9. That the effectual calling or turning was of God.

10. That it was not by works of righteousness which he
had performed, but that it was of God according to his
mercy. This connects christian experience with as strong
doctrine as any in the Bible ; for says Paul, " Not by works
of righteousness which we have done, but according to his
mercy He saved us, by the washing of regeneration, and
the renewing of the Holy Ghost." Titus iii, 5.

This gracious work of the Spirit, the washing of regener-
ation and renewing was not on account of works of righte-
ousness which we had wrought. Whence was it then ?
from His mere}*. Again, "Who hath saved us and called
us with an holy calling, not according to our works, but
according to His own purpose and grace which was given
us in Christ Jesus before the world began." 2 Tim. i, 9.

If not according to our works, how was it done ? Ac-
cording to His ^race. When was this grace given ? Be-
fore the foundation of the world. How, or in what man-
ner was it given ? It was given to us in Christ before the
foundation of the world according to the election and
foreknowledge of God. Eph. i, 34. Thus may christian
experience be strengthened in the great doctrine of grace.
Whom He did predestinate them He also called. Thus the
believer's Hoi}7 calling of God comes from His predestina-
tion, and this predestination partakes of the foreknowledge
of God, and the election according to it, secures all the
spiritual blessings of the Gospel to him.

When the Lord draws the believer to Himself, he may,
in the light of that act get a view of the everlasting love of
God. Jer. xxxi, 3.

How safely does this doctrine connect the soul, when

THE WORD OF TRUTH. 483

experienced with the love of God. I would not have my
experience wrested from the strong hold of doctrine for all
the world.

"What is the doctrine of christian experience in regard to
the will and running of the believer? It is notof him that
willeth, nor of him that runneth, but of God that sheweth
mere}'. The soul is said to be born not of the will of man,
not of the will of the flesh, not of blood, but of God. John
i, 13. In the light of this spiritual birth we may clearly
discern the true doctrine of free will and free agency. They
come in for no share of the glory of the new birth. A will,
which is the product of God's power is the only one which
accords with it. Ps. ex, 3. This is certainly the day or
time of God's power over the soul, when a new will is be-
gotten. In like manner, I might show how christian
experience is connected with other doctrinal texts, but I
have, I think, fulby established the proposition that the
great doctrine of grace does not abate in the holy calling
of God.

I will now pass on to the consideration of the doctrine
of practical CHRISTIANITY, wherein we may perceive that
the same doctrine still maintains itself.

What is the doctrine of good works? "Make the tree
good and the fruit will be good." How plain, and yet many
stumble at it.

Inward Christianity must have its outward demonstrations.
These are made in those outward works, which were ordain-
ed for the people of God to walk in, and for them only.

I repeat for them only, because it would be sinful for the
unbeliever to be baptised. Mat. iii, 8. Sinful for him to
partake of the Lord's supper ; sinful for him to join a church ;
sinful to lead in religious exercises; and it would be even
sinful to pray without faith. " Whatsoever is not of faith
is sin." Rom. xiv, 23. "Unto them that are defiled and un-

48-4 RIGHTLY DIVIDING

believing is nothing pure." Titus i, 15 ; Heb. si, G. Gos-
pel duties were ordained for them who are created in Christ
Jesus unto them, and without this creation in Christ Jesus,
it is impossible to perform them in a manner acceptable to
God. Epii. ii, 10.

Another very necessary division of the word of truth is
to distinguish between the many sayings and command-
ments of the Lord which have been addressed to believers
from those, to unbelievers. We should not try to make
those of the former apply to the latter, for this has been a
great source of error. Mat. vii, 6 ; 15 ; 26 ; Phil, iii, 2.
Peter says, " Make your calling and election sure ;" but
unto whom, not as some erroneously suppose to all persons,
but to believers only, that they might enjoy the comfort of
it, seeing that all things are therein given to them. He
calls them brethren in the address. 1 Pe. i, 10. " Hereb}'
we know that we are of the truth, and shall assure our
hearts before Him." 1 John iii, 19. Believers are elected
unto obedience, and if they do not maintain good works,
the sign of election is wanting. Just as if the Thessaloni-
ans had not received the Gospel, the sign of their election
would have been wanting in the judgment of Paul. But he
saw evidences of it, and knew their election. Another text
is often misapplied : " Work out }Tour own Salvation with
fear and trembling," saj^s the preacher, without indicating
the persons to whom it was addressed. Paul calls them
" Beloved," the beloved saints of the Lord, and further said
for their support and comfort, " For it is God who worketh
in you both to will and to do of his good pleasure." Phil, ii,
12 ; 13. These with other kindred texts are often misap-
plied, and in that manner there is no little perversion of the
word of truth.

The invitations and promises of the Gospel must also be
contradistinguished, or we shall confound them as many do.

TIIE WORD OF TRUTH. 485

For instance when the Saviour says " Come unto me, and I
will give 3ron rest," unto whom does He speak ? unto those
that labor and are heavy laden, and not unto those who
are not seeking rest of soul. The invitations of the Gos-
pel are general, and should be preached in that manner,
but the promises are special and are with the Lord.
Thev apply to particular characters all the while. All are
invited to take heed to the promises, but they pertain to
those only who mourn, who hunger and thirst, are poor in
spirit, and of a contrite heart. All are invited to buy wine
and milk without money and without price; the invitation is
to all, but the promises is only to the thirsty. The general
invitation is to look to Christ and be saved, but the promise
is to those who have eyes to see, for many seeing do not
perceive. These characters differ wideby from each other
on account of a work of grace having been begun on the
hearts of those who mourn, hunger and thirst ; so that this
difference is not of themselves, but of God. 1 Cor. iv, 7.
Hence, grace must have all the praises from the beginning
to the end of our salvation. Heb. xii, 2. The believer is
the recipient only of these blessings; things which he re-
ceives, but did not procure. He has nothing but what he
received of the Lord. As a vessel of mercy he is filled, if
I may so speak, with the good things of the Gospel. He
is just as much the recipient of quickening, repentance
and faith as he is of any other blessings.

But sa}-s the man of Arminian tendencies, does not the
Lord command men to turn from their sinful course, repent
and believe on the Lord Jesus Christ ? Assuredly He does.
But who turns them ? Who grants them repentance ? Who
gives them faith ? Are we not bound to answer each ques-
tion alike ? the Lord. He has secured to all his elect the
means, by which they perform these duties. This was done
in the gift of the Holy Spirit. He gives life, leads in the

48G RIGHTLY DIVIDING

way of repentance, and gives faith, and bears witness to the
truths of the Gospel. All these blessings were pronounced
through Christ ; but unto whom were they made sure ? Let
Paul answer : " therefore it is of faith, that it might be by
grace ; to the end the promise might be sure to all the
seed" which signifies God's own elect. Now, had the prom-
ise been made conditionally to all, to every one, to the
whole world, how could the text have been written ? Nor
could there have been in that sense, any divine certainty in
the promises of the gospel, but they would have been en-
tirely dependent on Arminian contingencies ? Had the
promises been made sure alike to all, then all, every one
would be saved. The Gospel addresses, in the commission,
all men, and the whole world. But the doctrine of the dif-
ference between the general outward call, and the holy in-
ward calling of God must be taken into consideration as
has been already stated.

The word world in the holy scriptures must always be
regarded according to the context ; for it sometimes signi-
fies all, and at other times only a part. The words world
and gentiles are employed by Paul as convertible terms, for
he says : "If the fall of them — the Jews — be the riches of
the world, and the diminishing of them the riches of the
gentiles, how much more their fullness ? Eom. xi, 12. Says a
good writer, " There are several places relating to our re-
demption by Christ when the word ' world ' is to be under-
stood of the elect, or believers onby : as God sent his Son
into the world, that through Him believers might be saved,
but only believers are saved through Christ ; believers are
therefore that world which Christ was sent to save : "Christ
gives life to the world," but Christ gives life only to believers
and therefore believers only are that world, to which Christ
gives life. " God was in Christ reconciling the world unto
Himself, not imputing their tresspasses to them ;" but the

THE WORD OF TRUTII. 487

world to whom God docs not impute their trespasses are
only believers, therefore only believers are meant by that
world which God was in Christ reconciling to Himself."
Again, " We arc of God, and the whole world lieth in
wickedness." " The whole world signifies here, the worse
and wicked part of the world;" and when it is said : "He
is the propitiation for the sins of the whole world, why
ma}' not the words denote the better part of the world the
elect?" "The word world signifies some of all men, and
sometimes all men. Christ says : " I pray not for the world,
but for those whom Thou hast given me out of the world ;
they are not of world, as I am not of the world." If there
is a world which Christ does not pray for, and }ret a mem-
ber is given him out of that world, for whom He prays,
then the word world cannot mean all men, both those that
He did pray for, and those whom He did not pray for.
Christ declared that He would give his flesh for the life of
the world, and that He gives life to the world, seeing that
He does not give life to all men, the world to which He
giveth life, does not mean all men. The words "whoso-
ever believeth on Him should not perish, but have everlas-
ting life," explain and limit God's love and intention in the
text."

The word all must also be often taken in a restricted
sense : it is said to be used five hundred times in a limited
seuse, hence we should be careful to determine its significa-
tion b}T the context : " The elect may be said in one sense
to mean all men. Where it is said, Christ tasted death for
all men, the word men is not in the Greek text ; then it
signifies the many sons to be brought to glory, of whose
salvation Christ was the Captain. Heb. ii, 9 ; 10."

I will in the conclusion of the present subject quote a
passage from Prosper, which is strongly in point, if we
study his exposition as it deserves : " The elect and fore-

4S8 RIGHTLY DIVIDING

known, and from all generality severed, a certain special
universality is supposed ; so as the whole world is freed
out of the whole world, and all men seemed to be redeemed
from among all men."

It is well said by one, " That we may preach practical
duties so constantly as to beget a legal spirit in our heads."
This I believe, especially if along with such preaching the
doctrine of good works be omitted. If the truth, that God
works in the heart both to will and to do, be taught with
many other similar ones, there will be no danger of engen-
dering a legal spirit. But these truths should not hinder
us on the other hand from teaching and insisting on a full
observance of the commandments of the Lord. By such
neglect we may beget a spirit of indifference to the duties
enjoined in the word of God. How very careful ought we
to be, to rightly divide the word of truth in this instance.

The man of a legal spirit says, why insist on these duties
if they are not connected with our salvation ? I affirm that
they are connected with our salvation, but not in an}r man-
ner as the procuring cause of it, but as fruits of it — the
things which accompany salvation.

Even if they be not all the procuring cause of salvation,
there are many high considerations and worthy motives for
performing them. Love to God manifests itself in the
keeping of the commandments of the Lord, and what a
blessed unction to the soul to feel that we have the evidence
both inwardly and outwardly of loving Him.

To have the answer of a good conscience is a great con-
sideration, and how shall we obtain and maintain it ? only
by obedience, the obedience of faith, for no christian can
be happy and enjoy this blessing who neglects christian
duties.

The christian who is careful to maintain good works, acts
from a commendable motive, to adorn the doctrine of God

TIIE WORD OF TRUTII. 4S9

our Saviour, for if he loves the doctrine it must be the de-
light of his heart to adorn it; does he feel that the Lord
has called him to be a saint? then what satisfaction it must
be for him to feel that the calling of God, and his life are
in agreement; does he believe that election makes salvation
sure ? then what a pleasing satisfaction it must be to have
some assurance that he is bearing the fruits of that elec-
tion. What a high motive to strive to send up memorials
to heaven. Acts x, 4. Who does not want his light to
shine ? Could there be a higher consideration or a purer
motive than to wish to glorify God before others. Mat.
v, 16.

This is to be done by maintaining good works. The
doing of good works denotes the presence of the Holy
Spirit, and we cannot have communion with Him if we ne-
glect good works.

All christians must greatly desire the indwelling of the
Son and the Father with them, and ought to be careful to
maintain the signs of it. What are they ? love God and
keep His commandments. John xiv, 23.

Other motives and considerations might be adduced, but
if these will not move the believer's heart to the way of
duty, what will? We have just cause to fear that grace is
absent, when these considerations have no influence. They
who receive an abundance of grace and the gift of righte-
ousness, shall reign in life through the Lord Jesus Christ ;
this is the doctrine of salvation, but when these are enjoyed
as a gift, ought they not to infuse the soul with a sense of
its man}' obligations to the Lord ?

Let us endeavor to discharge our duty faithfully unto the
Lord in this short life. Let us constantly entertain the
commandments, exhortations and warnings of the Lord.
But says one, I have "another self" about me, which is
opposed to all these duties. So had Paul, and yet he was

490 RIGHTLY DIVIDING

an active working christian. In this you have fellowship
with him, a fellowship in the Gospel, as well as in yourself.
Hear him : " For I know that in rae (that is in my flesh)
dwelleth no good thing : for to will is present with me ; but
how to perform that which is good I find not — when I
would do good, evil is present with me."

Omissions of duties, and commission of sins come in
through the flesh, to such an alarming extent sometimes
that the believer feels wretched under a painful sense of
them, and asks, as did Paul, " Who shall deliver me from
the body of this death ? And it is well that faith can say :
"I thank God through Jesus Christ our Lord." Rom. vii,
25. The holy scriptures give a blessed assurance of "this
declaration. They say that Christ ever lives to make inter-
cession for all such ; that when we were enemies He died for
us, and if we were reconciled to God by His death, how
much more, being reconciled, we shall be saved by his life ;
that if any man sins he has an Advocate with the Father ;
that He will not suffer us to be tempted above that which
we are able to bear; that they are in his Father's hand, and
no^ one can pluck them out; that He gives eternal life to
them, and they shall never perish ; that they are born of an
incorruptible seed which liveth and abideth forever ; that
God is for them ; that whom Pie justified, He also glorified ;
that where He begins a good work, He finishes it ; that He
keeps them by His power through faith unto salvation.
Surely, after all this, if we meet with any texts which allude
to the falling away of professors, they must be applied to
different characters from these ; such certainly mean that
some fall away, or went out because they did not belong
inwardly to the household of God. Hence, how needful it
is that we should rightly divide the word of God on this
subject for the edification, relief, and comfort of many
minds. If we apply what is written about the falling away

TIIE "WORD OF TRUTH. 491

of hypocrites and carnal professors to real christians we
may make them exceedingly unhappy, and thereby rob them
of the support and comfort which God designed for them
in the blessed assurance which I have just stated.

Let the believer then have the full benefit of the doctrine
of never failing perseverance; without it, who of us could
feel safe in the flesh ? We must at last have the victory
which is through Christ ; if He be in our perseverance we
are safe. We cannot tell who really are christians, and who
are not ? But if carnal professors fall away we know that
the foundation notwithstanding standeth sure, the Lord
knoweth them that are his. Knows them how ? As those
who will not fall away.

" I will heal their backsliding," what gracious words,
though it be done under the rod, yet it will yield the peace-
able fruits of righteousness, to all who may be exercised in
that manner. The doctrine of the final perseverance of
saints is not as some suppose, calculated to make us presump-
tuous, for without holy living we cannot enjoy the comfort
of it, nor its blessed assurances. The true christian is not
as fond of sinning as the hypocrite or unregenerate maj''
suppose. The latter know how they would act, and suppose
that the former would act in like manner. The believer
knows that he commits sin enough to ruin him did God not
continue to regard him according to his promises through
the Lord Jesus Christ ; and that His communion with Christ
and his truth is always impaired by sinning ; he wants to
enjoy the benefit of the sustaining communion, and conse-
quently dreads sin as his worst enenvy. He does not want
to live in it, but wants to rise above it ; and he knows from
experience that he can only get the victory over it through
Christ. Besides, he knows full well in heart, if God mark
iniquity against him, he cannot stand, and rejoices to know
that there is forgiveness with Him that He may be feared.

492 RIGHTLY DIVIDING

The fear of the Lord has a restraining influence ; His love
also constrains ; and his chastisements fall on those who
sin, sometimes heavily and grievously. The believer who
sins must smart under the rod ; it is then a token of his
sonship ; and yields the peaceable fruits of righteousness ;
so that sinning is not an agreeable thing to the christian.
The hypocrite may sin, and feel that he prospers in it, but
the real christian always surfers loss.

ht %tt*tttt Statu of % §Ib fjaptisi Hinistrg.

For the full elucidation of this subject it would be neces-
sary for each of our ministers to speak for himself — to re-
late his experience of his call to the ministry, tell the par-
ticulars of that event, and narrate the history of his preach-
ing up to the present time. But this is impracticable, and
I must be content to treat the subject in a general way. In
my exegesis, I shall in the first place treat of

THE PECULIARITIES OF THE OLD BAPTIST MINISTRY.

These have been supposed by many to be merely acci-
dental 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 exe-
gete can teach the elements of literature hy ordinary meth-
ods ; 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 worldly wise, and
a stumbling block to the pharisee !

Could the truth of the gospel be demonstrated by the
lights of literature, or the wisdom of this world, no one

494 THE PEESENT STATE OF THE

should attempt to preach them without the greatest measure
thereof. Paul repudiated these, after naming them by three
different 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. ii, 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 sub-
ject ought to convince any candid enquirer of the fallacy of
such a conclusion. For if his plan, as historically narra-
ted 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 spirit-
ual perception of the things pertaining to Christ and the
gospel ; which things they preach like Paul, not with excel-
lency of speech and wisdom of men, but with " fear and
trembling," and like Paul, are dependent on a " demonstra-
tion of the spirit" for the success of their ministry, termed
by him in other modes of expression, an opening of the
heart, (Ac. xvi, 14.) the power and assurance of the Holy
Ghost, (1 Thess. i, 5,) and a shining of the Holy Spirit
into the heart. 2 Cor. iv, 6. Without this inward demon-
stration, heart-opening and heart-illumination, 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

OLD BAPTIST MINISTRY. 495

" unto the Jews a stumbling block" and " unto the Greeks
foolishness," and a hidden word to them that perished.

Now, therefore, if Paul, who was both learned and in
spired, required, for the essential issue of his ministry, a
" demonstration of the spirit," shall modern ministers pre-
sume 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 ministers 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, wiry 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 un sanctified miracles had no better effect
on the hearts of Christ's enemies, than unsanctified preach-
ing. The apostles were then, as well as are modern preach-
ers now, without "a demonstration of the spirit," "noth-
ing!" in a ministerial sense. This is the reason why Paul
said, " Not I," on three different occasions, " but the grace
of God which was 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

496 THE PRESENT STATE OP THE

power through them, constraining them as it did Paul, to
exclaim we are nothing. In no instance have the spiritual
works of God been wrought by any but Himself! Our min-
isterial works 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 gos-
pel, having, as he had, great learning and knowledge, shall
he ignore them as did Paul or not ? If he be unlike Paul
unlearned, shall he spend years at classical and theologi-
cal schools to the neglect of his ministry, to acquire that
which Paul repudiated ? surely it would be more conforma-
ble 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 3rears in
literary institutions to learn other things "save Jesus Christ
and him crucified." Shall we excuse Paul for not employ-
ing 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 calling of God excludes such
things ; and accords well with the present state of the Old
Baptist Ministry, giving rise to peculiarities which are
neither accidental nor affected, as some reproachfully sug-
gest, but are ministerial characteristics of their " calling."
The very objections which are so unsparingly and unfeel-
ingly urged against our preachers by many, prove their
calling to be of God !

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 few great
men among them. Let the scripture reply again, God hath
chosen the foolish things of the Avorld to confound the wise.
But they are such weak preachers. To which the scripture
replies, God hath chosen the weak things of the world to

OLD BArTlST MINISTRY. 497

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 dispised,
hath God chosen, yea, and things which are not, to bring
to naught things that are." 1 Cor. i, 26, 27, 28. What a
commentary on theological schools !

These objections which are entertained by so many,
are quasi objections to the very calling of God itself! A
fact to which 1 would call the attention of the persecutors,
defamers, ridiculers and dispisers of the Old Baptist preach-
ers, that they may escape the weighty mill stone and the
depth of the sea. Mat. xviii, 6 ; Markix, 42 ; Luke xvii, 2.

Christ saj-s, (Mark viii, 28,) "Whosoever therefore shall
be ashamed of me, and of my words in this adulterous and
sinful generation ; of him also shall the Son of man be
ashamed, when he cometh in the glory of the Father with
the holy angels." 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 wis-
dom 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 pe-
culiarities of the old Baptist ministers are plainly set forth
in the holy scriptures, wiry say, they are accidental or af-
fected ? 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"
32

498 THE PRESENT STATE OF THE

would then be available; or if they were problems in sci-
ence, then scientific savans only could explain and teach
them ; the wisdom of men would then be indispensably
necessaiy ; but they are revealed truths to be declared
alike by the learned and the unlearned, the wise and the un-
wise, 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 difference ; the difference is of God.
1 Cor. iv. 9. A missionary of the cross must not glory in
anything else but the cross; an ambassador of God
must not declare any message but his ; which is not one of
genius, learning and aesthetics, but of God ! If the weak-
est of the weak be biblically and spiritually taught "the hid-
den 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. ii,
6. God's peculiar calling excludes all boasting; if any de-
nomination were to boast of many wise men after the flesh,
many mighty, many noble, it would be a vain boast of their
calling, not being of God, or at least, not in agreement with
the method of His " calling." We do not set forth these
things merely because the}'- accord so strikingly with the
present state of the Old Baptist ministry, but because they
are plainly and pointedly revealed in the Holy Scriptures,
the chapter and texts whereof have been cited.

OLD BAPTIST MINISTRY. 499

How many preach as though there was no God to declare
according to the revelation he has made of Himself; no
gospel 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 de-
clare 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 by the Lord. These do not contend earnestly for the
faith once delivered to the saints, but strive earnestly to
pervert the very faith which they affect to preach. They
are strangers to the cross ; strangers to an inward calling ;
and strangers 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 them-
selves and the cause of truth. 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 of 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 inward call and spiritual qualification, especially
if they conflict with outward appearances and impediments.-
An inward call, in their judgment, should accord with an

500 THE PKESENT STATE OF THE

outward propriety. Another characteristic of theirs is,
that they do not attach half the importance to human learn-
ing that others do. They, and they only, of all the dif-
ferent denominations assign human learning its proper
subordination in the pulpit. They teach the words of
God, and not the words of man ; knowing that they
" who are of God heareth them " and they who are not of
God heareth them not. John viii, 47. So that when their
message is rejected they know the cause of its rejection.
They shape their ministry by the bible, which involves
many things highly objectionable to man}7, and excludes
many others highly esteemed by all such.

The "calling" of God has very little respect for col-
leges, and the great and renowned ones, the wise and the
prudent. The "light of life," and not the light of litera-
ture, 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 of the ministry. Yet, the Lord's servants,
for the want of a regular education, polished manners, and
a spirit of compromise, 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 ser-
vants 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 meto-
nyms in the text of the Apostle. 1 Cor. iv, 13.

The religious carnalite does not want a better subject to
break a jest on ; the collegiate theologian a better illustra-
tion of stupidity ; and the man of " enticing words," a bet-
ter nullity, than an Old Baptist minister affords. Did the
bible declare as plainly for, as it does against the wisdom

OLD BAPTIST MINISTRY. 501

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 many wise men, many mighty and
many 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 obnox-
ious to the reproachful epithets so unmercifulty and perse-
veringly heaped upon us. As it would invert the order of
God's " callings," we plead not guilty! How appropriate
are the 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."

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. The}''
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 the}7, 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

502 THE PRESENT STATE OF THE

them after a call to the ministry, have made great proficien-
cy 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 experien-
cing a call to the work of the ministry, and afterwards ac-
quired 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 scrip-
tures, with circumcised ears, he can learn spiritually more
about Christ and him crucified in a few weeks, than the un-
sanctified and uncalled 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. Hunting-
don, Joshua Lawrence, Osborn, McConnico, and many
others. As the heart 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, dili-
gence and suffering ; it overcomes all difficulties ; does not
reason about things, but believes and works.

After all, it will still be to the end of time a problem,
how a man can preach the gospel without general learning.
Truly without it a man cannot become a successful " hire-
lingy ' 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 iv, 5.

Faithful preaching will elicit the sign of either life or
death; it is in that respect fearfully ominous. 2 Cor. ii,
1G. The plainer the preaching, the plainer will be the mani-

OLD BAPTIST MINISTRY. 503

festations of life or death. When the gospel is preached
with the excellences of speech and literature, many being
alive to such things, though dead to evangelical truth, mis-
take their sympathies 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, for 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 "cir-
cumcised 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 trespasses and sins " have not ej^es strong enough to
see it; the " good ground" must be both given and culti-
vated by the Great " Husbandman " in order that its fruit
may ripen to perfection. Mat. xiii, 3 ; 1 Cor. iii, 6 7.

In conclusion of this part of my subject, I will state
another peculiarity of theirs, they never prepare their ser-
mons by writing them out, nor by taking notes for the pul-
pit. Their extemporizations are pecidiar to themselves ;
they preach often from the same text, but, never the same
sermon ! Their sermons are as much varied on such occa-
sions as though they had not taken the same text. Some
suppose that their indecision as to what text the}' will take,
continuing up to the hour of preaching, is affected and not
real, but this is a misconception. The}r have read,
searched and studied their message so thoroughly, that they

504 THE PRESENT STATE OF THE

can preach from one text about as well as another, provi-
ded 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 cliaracterism of
theirs.

THEY PREACH MORE DIVINITY THAN THOSE OF ALL OTHER
DENOMINATIONS.

This is a broad proposition but fortunately admits of
proof. Observe, the proposition is not that they preach
more of the literature of the bible ; more of its history,
and more of its worldly appendages than others do, but
more of its divinity: Of the revelation 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 Aminians ;
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 calling; their full justification by faith in
Christ, and their final perseverance 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 nor
greatest of angels can preach the gospel, and leave out
these revealed truths ! constituting as they do the founda-
tion of the Prophets and Apostles. They had as well at-
tempt 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, as to the Catholics,

OLD BAPTIST MINISTRY. 505

but in part, especially the revelation, which give offense 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 com-
mandments of men ; the prudence of men for the fore-
knowledge 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 salvation by Christ. Now
therefore, by thus exalting human prudence, powers, agen-
cies, 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 hu-
man 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 hu-
man uncertainty !

It is true they teach that there is a God, but a God with-
out a "determinate" counsel and foreknowledge as the
Scriptures teach ; a God without an election according to his
foreknowledge ; 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 foreknowl-
edge 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
exclusivel}r 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

506 THE PRESENT STATE OF THE

out His proper clivinty would not be taught. How can we
preach the divinity of the Son without preaching Saints
were chosen in him before the foundation of the world?
that they were blessed in Him with all spiritual blessings
in divine accordance 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 declare 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 divinity of the Son,
with the divinity of the Holy Ghost, hence, the Three Per-
sons in the Godhead are One in Divinity. They are One
in foreknowledge; One in election; One in redemption;
One in calling. The divinity of the Holy Spirit is practi-
cally 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 accord-
ing to the degree of Arminianism — to employ " the things
of Christ," sajnng in their doctrine that free will and free
agency can do the very thing which God is said to perform
in the person of the Holy Spirit. Christ who, of our free
will and free agency, is made unto us redemption says this
doctrine, in direct opposition to the Apostle who says,
Christ who of God is made unto us wisdom, righteousness,
sanctification and redemption. 1 Cor. i, 30. They who
are " 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

OLD BAPTIST MINISTRY. 507

eternal purpose, and personal election of saints, are as fully
maintained 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 j^et this is constantly done by
Arminians.

They who leave these things out of their ministry, preach
another gospel; which, however, is not another hut merely
a human system, without the divinity of the bible. Such
s}'stems in many places become more and more popular
just as the}" exclude the sayings of 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 divinity 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
gospel, and yet maintain the character of gospel preachers.
God revealed in the gospel constitutes its divinity — the
revelations of a triune God ; without God there is no gos-
pel, without the divine prescience and election there is no
God of the Bible ; and without preaching the doctrine of
the Old Order of Baptists, the divinity of the bible cannot
be taught.

There are many who shamefully and willfully ignore the dis-
pleasing truths of the gospel ; in the way, they seek to please
men and not God ; while such preaching plainly confirms the
truth, that the things highly displeasing to God, are pleas-
ing to men, and those highly regarded by the Lord, are but
little esteemed by men. Lu. xvi, 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 opposed. They cannot be popular, nor their doctrine

508 THE PRESENT STATE OF THE

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 unregene-
rate ; the revealed truths concerning them fall harshly on
their uncircumcised ears ; these they preach unglossed, as
the revelation which God has made concerning man. They
teach that sin entered by one man, and death by sin, and
that Adam's sin and death were imputed to all his pos-
terity ; and that as sin hath reigned unto death by one man,
so does grace reign through righteousness unto eternal
life only by Jesus Christ. Eom. v. 17, 6, 30.

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 half the proof, that the Old Baptist
Ministers preach more divinity than those of all other de-
nominations, I will now confess that I am not unmindful 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 teach
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 3'ear, 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 du-
ties are enjoined in their Bibles. This deviation is mutual ;

OLD BAPTIST MINISTRY. 509

it is diilicult 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 preach
ed, it will bring forth fruit in circumcised hearts. Mat. 13.
The gross and palpable neglect of pastors in teaching their
flocks the plain precepts of the Bible, revealed by the Holy
Spirit, and recorded b}r the Evangelists for their bene-
fit, 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 equalby blameable. If all
hearts 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 min-
ister, however faithfully he may declare all the counsel of
God on this subject. This relation between pastor and
church is everywhere violated, at least in degree. Where
is the pastor who faithfully and constantly preachers 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 ex-
ceptions will not be admitted merely on account of what
they may have done, unless the work accords with the pre-
cepts and examples of the New Testament. Such an in-
stance, I fear, cannot be reported.

How appropriate and necessary is the interchange 01
spiritual and temporal things, as instituted hy the Lord,
between the pastor and church. This temporal relation is
lost ! I will not merely refer to the texts in point, but
quote them. "Even so hath the Lord ordained, that they

510 THE PRESENT STATE OF THE

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 treacleth 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 can-
not insist on their just scriptural claims without hindering
the gospel of Christ ? Is the gospel hindered by covetous-
ness ? which is idolatry or worship of mammon ? Let us
see. Many of our worthy preachers are thus muzzled while
sowing spiritual things ; they get not the " carnal things,"
or the " milk of the flock " as ordained by the Lord. Nor
can they with safety demand them ! The pastor " sows"
the spiritual things on which the church must feed, in holy
agreement with the commandment, " 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 covetousness, which is idolatry !
The preacher does not become a beggar until his demands
transcend his scriptural rights, nor a hireling, until his
wages exceed Bible rights. "While defending and maintain-
ing 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 b}' all who have ears to hear the
commandments of the Lord, or a heart to practise them.

OLD BAPTIST MINISTRY. 511

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 daj^s in the week, without time for reading
or study, to preach two ! Many hearts that are now bur-
dened almost beyond endurance under a sense of the neg-
lect of brethren, would be made jo}Tful ; the way of pasto-
ral duty would no longer be the wa}* 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 ap-
proved, they are badly received. What straits ! and how
little regarded ! Many worthy pastors are in this condi-
tion, and many brethren who seem otherwise worthy, ap-
pear not to have eyes to see this state of things — the fruit
of their reprehensible neglect. To all such, I am con-
strained to say, go read the 9th chapter of 1 Cor., read the
entire chapter, read it attentively, and if you can, after its
perusal, lay the holy volume down with a good conscience,
unless in pauper circumstances, you must be either a wor-
shipper of mammon, and not of God, or a reader, and not
a doer of the word ! Let none suppose that I am contend-
ing for my own advantage in these things, far from it ; I
have never received anything of the kind from any church
or peopie, 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 a personal plea. Nor do I make these re-
marks boastingly, but to show my disinterestedness 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 obliga-

512 THE PRESENT STATE OF THE

tions 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 "spir-
itual things for her benefit." This obligation is mutual,
and extends in like manner to all gospel preachers and hon-
est hearted hearers When a pastor's ministry is hindered,
or in any way embarrassed for the want of " carnal things,"
has he not a right 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 precepts ; gospel charity, which is love, will
assess high rates ; covetousness, which is idolatiy, low ones,
if any at all — perhaps reproaches only — should these just
claims be demanded. This unscriptural gag must be resist-
ed, before the muzzle will be taken off. Preachers must
speak but 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 religious beggars of the
da}r, but as faithful pastors. The correction 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. lv, 11 ; Ac. xvi, 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 mis-
fortune is, these contributions are made only by a few — a
few only seem to discharge this duty, and consequently it
is both unequal and discouraging. 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 commission admits of

OLD BAPTIST MINISTRY. 513

no suck 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 entertained by
the pastor, let him ask his own suffering heart the question,
haye 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 weight on my own
family ?

Ministers cannot excuse themselves by saying the breth-
ren can read their duties in their Bibles, and there is no
necessity for preaching them ; for in that way may they ex-
cuse themselves for not preaching any other truths therein
recorded.

Occasional!}' a circular letter written on the subject has
appeared in the Minutes of our Associations, but they have
been utterly disregarded.

Many worthy 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 next,
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 correct-
ly too, with a neglect of duty, and were he to continue to
neglect his duty, they might justly deal with him ; but, ob-
serve, 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 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
33

514 THE PRESENT STATE OF THE

of her pastor, but not the beam of many years indebted-

ness

The manner of performing acceptable services of this
kind is sometimes very exceptionable. A discharge of such
obligations may be attended by such remarks and insinua-
tions, 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 perform their duty one year, but neglect
it the next; raise expectations 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 opportu-
nity of reading, studying and preaching, as he should, he
is sadly disappointed, by their unexpected neglect.

In view of such neglect, might we not ask how can thejr
preach at all ? Did we not know they entertain honest sen-
timents, which trkuoph over worldly wants, church neglects
and wicked reproaches. Having food and raiment, they
determine to be therewith content; and that their hands
shall administer to their necessities. Thus, in painful ne-
glect of their families, often afflicted and distressed, 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 unhappj7, at
such times. Their sighs, groans and tears are embittered
still more by their unavoidable absence ; an absence which
brings to the distressed soul a remembrance of the reflec-
tions 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 child-
ren ? They know not, they feel not the crying woe in
the souls of such, and cannot make the necessary allow-
ances.

OLD BAPTIST MINISTRY. 515

The burdened heart of the minister suffers and groans
between two scorching fires, ministerial and domestic duties.
Those dollars of thine, brother, and other things so unjustly
withheld from him, from time to time, cry unto the Lord of
Sabaoth against you. Isa. v, 4.

Woe unto me if I preach not the gospel, says the preacher.
Woe unto me if I provide not for my family. Woe mingles
woe with woe until the heart of humanity fails ; another
strangely takes its place ! and seems to struggle for a de
liverance from earthly cares — it triumphs. He goes forth
he believes, he praj-s, 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 forgotten, the gospel is preached
and the answer of a good conscience obtained. Outward
circumstances are nothing. The inner man, with his invisi-
ble power is all in all. A power that demands faith and
not erudition, subserviency and not help, a preaching of the
Gospel and a demonstration of the spirit. Although
he has not the outward title of D. D., )Tet 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 understand 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. Finally, he holds on his way through all trials, dis-
couragements and neglects, knowing that his reward is with
God in heaven, and not with men on earth !

The origin of another ministerial deviation may be traced
to this reprehensible neglect of pastors ; they have to pro-
vide for themselves and families by almost unremitting
labor and have but little time for reading and studying the

516 THE PRESENT STATE OF THE

holy scriptures, and consequently confine themselves to
too few texts. These they quote in confirmation of all
their sermons, until the}^ 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 worst deviation of all is, that of our not exhort-
ing both saint and sinner as enjoined in the word of God.
A gospel without exhortations may not be " another gos-
pel " 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 doctrinal, non-exhorting way of preaching, has
doubtless already produced bad results. Who in the pre-
sent day exhorts the brethren " with many words " in re-
gard to christian duties. Acts xv, 32. Paul employed
"much exhortation" we only a little! Who among us
exhorts the gainsa3'ers ? Titus i, 9. We have rather " for-
gotten " the exhortations. Who among us ever repeat the
words, repent ye — Believe on the Lord Jesus Christ, without
mixing up the strong doctrine of repentance 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 exhortations, admonitions, warnings and threatenings
of the bible itself, when repeated from our pulpits are re-
garded by some ultraists as Arminianism. At least it
would be very difficult for any one to preach them in their
scriptural fullness without incurring the charge or reproach
of Arminianism.

The very way of grace and mercy is to blend exhortation
and admonitions with the commandment. God is a sove-

OLD BAPTIST MINISTRY. 517

reign, and could have given his commands without them ;
but as a God of merc}r, he commands and then exhorts, he
exhorts and then admonishes, he admonishes and then
warns. A stern ruler may give absolute orders without ad-
monition or warning, relying entirely on his authority to
command ; but the Lord does not thus deal with us ; His
way is a wa}T of Fatherly love ; he commands and then in
mercy exhorts and warns. How great is the grace of ex-
hortation ! Shall the minister suppress this mercy and
grace in the pulpit ; shall he deny its utterance there ? Now
brethren, I have come to the strong point, an undeniable
truth, has not God joined the exhortations with the com-
mandments ? And how dare we preach one without the
other ? We have become too sensitive, and are not willing
to suffer among brethren for the truth's sake.

Some do not object if the believers only be exhorted,
but contend it is wrong to exhort the impenitent sinner to
repent, or the unbeliever to believe ! because the doctrine
of repentance and faith is that thejT are both the gifts of
God. Has not the Lord ordained the preaching of His
word to that very end ? Eom. x, 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 "peradventure." This kind of preaching with faith in the
promises of God, excludes all Arminianism. They become
Arminian only when we disconnect them from the excellen-
cy 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 per adven-
ture. Ac. xvi, 14 ; 2 Thess. ii, 13 ; 2 Tim. ii, 25. Our 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

518 THE PRESENT STATE OP THE

revealed method of God, and not the assumed one which
we now follow. If ultnust, in their blindness, call us Ar-
minians, let us bear it for the truth's sake. We had better
suffer ourselves than deviate from our commission. 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 first Baptist preach ? "Repent 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, say-
ing "repent ye." Did not Paul, in declaring the unknown
God to the Athenians, say that He "commandeth all men
everywhere to repent" — to all men, everywhere, is the com-
mandment " to repent" Peter exhorted even the wicked
Simon to repent.

When these plain and undeniable texts are quoted, show-
ing the proper method of preaching, some evade their force
by saying they apply to the church or believers exclusively ;
that they are special and not general. In their doctrinal
exposition of them they exalt the preacher, and would make
him act the part which the Lord only performs. The Lord's
inward calling never fails "by the wayside," as do three
parts of the seed sown by the preacher. This inward call-
ing does not, like the outward call, admit of an if or per-
adventure. Our preaching is "to every creature, the applica-
tion is to the elect, our sowing is broadcast, the Lord's only
on good ground." Our preaching is to all "in faith and in

OLD BAPTIST MINISTRY. 519

word only," the Lord's work is a sanctification of the spirit
unto a belief of it, on the part of those chosen unto salva-
tion from the beginning. 2 Thess. ii, 13. This is not only
a deviation from the scriptural plan of preaching, but a
vain presumption, aiming at specialties, which belong only
to God. Who can tell who are the elect of God, until they
see their general call or preaching taking the way of God's
election as did Paul V 1 Thess. i, 4, 5.

Were all of John's hearers converted before he said, "re-
pent ye ?" Were those repenting and believing to whom
Christ preached repentance and faith? Were those ad-
dressed by the twelve ? Were the Athenians ? What was
Simon's state? Were those "quickened" who were bidden
and refused to come to the feast ? These questions, when
properly answered, show most conclusively that we should
preach repentance towards God, and faith in the Lord Je-
sus 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 uni-
versalism. For if we preach only to the " quickened," all
must be in that state, as our commission and work embra-
ces " every creature." The commission includes those who
believe not, as subjects of our address, as plainly as those
who believe. Mark xvi,. 16

Has the Lord no message for His people who are yet
unbought? John x, 16. Is there no violated law to be
proclaimed to them ; no commandment to repent ; no ex-
hortation 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 know 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 unre-

520 THE PRESENT STATE OF THE

generated 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 commission in-
cludes " 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 commis-
sion embraces them, as fully as though we did, provided
we address " every creature," all men are every where alike
in a state of unregenerac3r. Assuredly ©ur preaching to
them is in holy accordance with the purpose, which inclu-
ded both the preachiug and the blessing. 1 Cor. i, 21.
Their connection with each other involves, in the plainest
manner, the duty of preaching to every creature " repen-
tance 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 vio-
lated our commission. "Let us search and try our waj^s,
and turn again to the Lord."

Let us preach to the " many" as well as to the "few ;"
take encouargement and call upon " all men everj'where to
repent;" and exhort them to do so with that zeal which con-
strained Paul to "persuade men." Let us constantly de-
clare 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 com-
mission, 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 Arminianism to preach in that wa}'.
What, Arminianism to do the very things which the Lord

OLD BAPTIST MINISTRY. 521

has commanded ? If these things he performed with a reli-
ance on human ability, and not exclusively hy faith in the
power of the Lord, then Arminianism would he involved,
hnt not without.

This violation of our commission has engendered a spirit
of coldness and indifference about those yet uribrought ; hy
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 onty, are fed. Let us examine our
commission again, and seai'ch out the things therein inclu-
ded. 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 neglect 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 uribrought 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
divinity 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 "hunt-
■Brs" and unskilful " fishers." The " babes, the weak, the
sickly," too often suffer in their hands; and the uribrought
have no gospel door opened to them ; they stand without,
unbidden, unexhorted 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

522 THE PRESENT STATE OP THE

awhile afterwards, 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 strangers, but he has provided nothing but meat
for all the variety of guests. The adults eat and are satis-
fied ; but the children cry, and there is no milk for them ;
the weak complain, but their 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 sin-
ners to repent and believe the gospel, he begins directly
afterwards to explain by preaching the strong doctrine of
repentance, instead of following up the commandment, with
the exhortations, warnings and threatenings of the Bible as
he should, in conformity 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 sub-
ject 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 nry proposition, that the Old Baptist
ministers preach more divinity than those of all other de-
nominations. With their acknowledged deviations, omis-
sions and faults, they compare more favorably with the min-
isterial charteristics of the Bible, than all others. The
general difference is, that we have omitted a part, without

OLD BAPTIST MINISTRY. 523

changing anything, 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 last gall unto them that are without may be found ;
that the spirit of exhortation so long quenched, may re-
vive ; that the literal door of the gospel, so long closed,
may be opened ; that practical godliness, too much neglect-
ed 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 " peradventure," "that the excellen-
cy of the power may be of God, and not of us."

IruKifcitl feoblincss.

As some have perverted the subject of practical Godli-
ness, by wresting it from its vital connections with the doc-
trine of Sovereign Grace, it may not be amiss to show
how completely it is therein included, and how greatly they
have erred. They say that our doctrine does not involve
good works, but rather furnishes a plea for the neglect of
them ! But I will prove that the efficient cause of all God- ■
liness 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 exposi-
tion of all such portions of Holy Scripture.

Revealed truths, Christian experience, and practical reli-
gion, 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 pursued in the letter to the neglect of

526 PRACTICAL GODLINESS.

experimental and practical truths, hurtful ultraisms have
been engendered, such as Antinorninianism, Parkerisrn and
their various modifications. In like manner, the truths of
christian experience have been obscured by human falla-
cies, 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
without its practical results. The Prophet, the Lord Jesus
Christ, and the Evangelist, have left this subject amidst
burning 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 per.
verted. I can only show the subject of practical Godli-
ness as revealed in the bible, and pra}rerfully 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 furn-
ishes motives for the neglect of them, is more a conse-
quence of an irreconcilliation of heart to, than a correct
understanding of them. The attention of the reader is
particularly called to this subject ; let him bear in mind
constantly the two propositions, that our doctrine furn-
ishes, even in the fallen, dead and sinful soul of man, a
sure foundation for good works, and that the Arminian
creeds exclude it. The practical duties enjoined in the
bible, denominated " good works," have not only a heavenly
prospect, but also a sublime retrospect. They look for.
ward to heaven, whither they have sent up their memo-
rials, and back to their divine source in God — in His fore-
ordination and election.

PRACTICAL GODLINESS. 527

Divine grace in taking the sublime way of salvation by
Jesns 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 Jesns 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. Without 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 constitute the basis of that
creed. They in their doctrine refer a work to free will, and.
free agency, which the Apostle ascribes to God Himself.
" Christ" sa}rs, he " who of Goo is made unto us wisdom,
righteousness, sanctification and redemption ;" but " Christ"
say they " who of our free will and free angency is
made unto wisdom, righteousness, sanctification and re-
demption."

To confound spiritual and natural things, divine and hu-
man agencies, cause and effect, grace and works, life and
death, love and enmity, salvation hy Christ alone, and by
man in degree, is as absurd in a religious sense, as to teach
in philosophy that the action of light is promoted by dark-
ness ; in dynamics that one force is increased by the oppo-
sition of another ; or in phj^siology that death promoted
life ! Can death give life ? Sin produce holiness ? Enmi-
ty beget love ? Condemnation 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."

528 PRACTICAL GODLINESS.

When these shall have been done, then may our oppo-
nents boast and reproach our doctrine, but until then, we
shall regard 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
hy 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 perseverance. But on the contrary, we
may learn from the word of God that the gift of life is full
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 spiritu-
al work? When spiritual life is given, we manifest the
signs of spiritual life, we breathe, cry, mourn, hunger and
thirst spiritually; when repentance is given, we "bring
forth fruits meet for repentance ;" when faith is given 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 " want to per-
form 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, admoni-
tions 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

PRACTICAL GODLINESS. 529

the subject of practical Godliness, I will quote the follow-
ing from Prof. Eadie's commentary on Paul's letter to the
Ephesians : " Christ Jesus is the scene of creation, or
through vital union with Him men are formed anew, and
the spiritual change that passes over them has its best em-
blem and most expressive 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 works. Our
entire renovation, while it is of God in its origin, and
Christ as its medium, has good works for 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 com-
placency.

Now as already intimated, we understand this verse [Eph.
ii, 10,] as a proof that salvation is not of works. For 1.
The statement that salvation is of works, involve an ana-
chronism. "Works in order to procure salvation must
precede it, but the good works described by the apostles
come after it, for they only appear after a man lives,
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. Salvation causes them ; they
do not cause it. It is the workmanship of God — this crea-
tion in Christ Jesus, which is their true source, and these
preparatory means, imply a previous salvation. This runs
well with the confessional formula — bona opera non prw-
cedunt j testificandum, sed sequntur justification. The law
says, " do this and live ;" but the gospel says, " live and
do this." * * * * These good works, though they do

not secure salvation, are by God's eternal purpose, essen-
34

530 PRACTICAL GODLINESS.

tially connected with it, and are not a mere offshoot acci-
dentally 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 prac-
tical Godliness ! I knew a man many years ago, who began
professional life hopefully and joyfully ; many were his
friends; bright were his prospects, and the world's crown-
ing 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 perver-
sion of all that is good. He had read much about diseases
and the remedies 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 con-
science 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 said in his mad ecstasy, this is
the remedy I have so long needed ! 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 agreea-
ble and desirable. Friends began to suspect, relations to
admonish, and a fond mother to entreat ; but had he passed the
bounds of humnn restraints ! Attacks of delirium tremens
ensued, professional character declined, 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

PRACTICAL GODLINESS. 531

lie 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, by imputation, be my sins,
his curse my 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
fullness of all the blessings of the gospel. The soul that
was dead in trespasses and sins was quickened into life ;
and never, 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, caus-
ing 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 live hereafter. Despair sunk even
below the plea of mercy ! not one word of prayer could be
uttered, and just at the moment when the vengeance of
God's fieiy law was seemingly about to fall upon his
guilty soul, a strange and unexpected sense of relief 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 in this manifestation of
love and mercy he was not recognized, but brighter and
brighter manifestations soon disclosed him to faith's spiritu-
al 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 that part of it, for which
he now with heart and hand contends. " Make the tree
good and the fruit will be good." Practical Godliness can
acknowledge no other source than God ! It is God that
worketh ! and through man the work is made manifest.

In the church there are many members in one body,
and all have not the same office ; hence, we have particular
directions how we should act relatively toward each other;
also gifts, differing according to the grace given to us.

532 PRACTICAL GODLINESS.

How necessary that we should learn our place in the church,
and act our part well, as an e}re, hand or foot. In the pre-
sent state of the church, 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 sickly. All these differences of state,
may, by a faithful performance of relative duties, be reduced
to a church oneness. How essentially necessary then for
the well being of any church, that all these duties should
be zealously discharged. We should search the scriptures
for a knowledge of these duties thus involved by our rela-
tions to others as above specified. As we live in a world of
religious pride and self-sufficiency, and with a part of our-
selves in alliance with it, let us take heed to the exhortations
to humility. By an humble scriptural course, we may find
our true place in the church, and discharge our obligations
accordingly, in humbleness of mind in honor preferring
one another.

There are also exhortations to prayer; and not to be
tedious, there is not a precept without a corresponding ex-
hortation, admonition and warning attending it ; all 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 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, showing 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 power, in ours, of our strength only. We employ
means with a prospect of success only in faith, irrespective-

PRACTICAL GODLINESS. 533

ly of any confidence in them apart from the power of God ;
so that all our duties, in that way, are performed as fully
by faith in God, as though there were no means at all. The
observance of such things, become special duties performed
according 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 disciples to say, " repent and believe on the
Lord Jesus Christ," and for Paul and Peter to exhort and
admonish the brethren. We should always employ means
in faith, we should regard their employment on our part
only as a duty ; in this way the use of means is perfectly
consistent with our doctrine ; and in this manner they were
employed by all the bible worthies. God has assuredh'
connected his work of grace in this world with many visi-
ble 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 cannot disparage one without the
other.

Suppose Moses had said means are of no use, neither the
rod, nor the streching forth of my arm can do good in this
extremity; the leper, that the waters of Jordon cannot cure
leprosy ; Paul, that it is not necessary for the crew to re-
main in the ship ; John, that it will be of no avail for me
to say, repent ; the disciples, that it will be of no avail to
exhort and admonish the brethren. These servants did not
act in that way, but were careful to do all the things which
the Lord commanded, giving us thereby examples of duty,
of faith, and regard for the wa}Ts of the Lord. Had we
not better go and imitate their examples than to stand still
and controvert about them as many do in the present day ?

534 PRACTICAL GODLINESS.

Having given this general outline of my subject I will now
treat of some

SPECIALTIES.

1. The Preacher. — The modern bishop, elder, or minis-
ter as you may term him, must have experienced a spiritual
adaptation 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 wife, vigilant, sober,
of good behaviour, given to hospitality, apt to teach, not
given to wine, no striker, not greedy of filthjr lucre, but
patient, not a brawler, not covetous, one that ruleth well
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 nov-
ice, lest being lifted up with pride, he fall into the condem-
nation of the devil ; moreover, he must have a good report
of them that are without, lest he fall into the reproach and
snare of the devil." The minister must be an example to
the flock, a pattern of Holiness, a model christian; a
teacher of sound doctrine ; he must contend earnestly 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 com-
mission is greatly and reprehensably neglected by us,T will
make a few remarks on the subject, although 1 have noticed
it in another part of this work. The general and last com-
mission to preach the gospel, runs thus : "Go ye into all
the world, and preach the gospel to every creature. He
that belicveth 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.

How did the Great Examplar preach ? "Jesus came into

TKACTICAL GODLINESS. 535

Gallilee preaching the gospel of the kingdom of God, and
saying, the time is fulfilled, 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 preach-
ers 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 enter-
tained for a moment, with the strong bible precept, the
plain example of Christ and his disciples before them ? The
ver}r commission itself assures us that some would not be-
lieve, and yet includes them in the gospel address. It is in
this and similar wa3's that the spirit of exhortation has been
grieved and lost in our pulpits. This shows the great pro-
propriety of rightly dividing the word of God, and not
shunning to declare 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" 3ret
tnibroiH/ht, and we as ministers can reach them only by a
general address, believing that the Lord knoweth them that
are His, and that the excellency of power has not been del-
egated to us, but is still with God. If our Old Baptist sys-
tem 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 evidence of an error among us.

The Lord has plainly revealed the great truth, that all
christians are saved by grace, but in our predestinarian ul-
traisms we are too little inclined to study the Lord's way of
saving His people ; 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

536 PRACTICAL GODLINESS.

and sins, repent and believe, we should practice it. Our
exhorting sinners to repent and believe, is according to the
Lord's plan, and how can we reject it, or neglect it,' without
the very consequences which have followed. Our commis-
sion, 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 re-
pentance ; 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 Jordan ; that the bringing forth of fruits meet
for repentance was not of God, because John exhorted them
to repent. Our ultraists would then have said, wlrv bathe
in Jordan, as God only can cure the leprosy ? Why encom-
pass the walls, as God had purposed to throw them clown ?
Why remain in the ship, as it is the purpose of God to save
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 in-
ducements to preach in that way. No one should preach
the gospel, without the faith of the gospel ; he should be-
lieve 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 — many hear outwardly, hut few inwardly.

PRACTICAL GODLINESS. 537

"We call on sinners to awake from the sleep of death Ity
faith, believing that God will give them life ; to repent be-
cause he has promised to give repentance ; to believe be-
cause He gives faith, to persevere because He is the finisher
of our faith. Shall we give up this part of the work of the
ministry because it has been Arminianized, and call all Ar-
minians who cany 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-third 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 wayside. Our system should
not only embrace the doctrine of salvation by grace, but
also the method or way of grace. The way of grace i"s to
call on sinners to live as well as to give life, to exhort
them to repent, as well as to give repentance, to exhort un-
believers 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 charac-
ters almost unknown among us. Where is the preacher
who stops in his ultra doctrinal course to exhort either
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 house-
hold of faith is broken up, if necessary, to establish some
ultra tenet.

But to return : after all that has been preached and writ-
ten on the subject of means, the whole doctrine resolves
itself into this truth, that means are nothing more or less
than the ways or methods of the Lord in doing the things
which He has purposed. He could do the same things by

538 PRACTICAL GODLINESS.

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, }7et 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 preach-
ing to them, but that does not excuse us from sa3ing to them
repent ye and believe on the Lord Jesus Christ; that He can
save them without water baptism or the 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 feeling, if one were to call on sinners to repent, in the
earnest, warm and emphatic way, which Christ and His
disciples did, he would be regarded as an Arminian.

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. Who of us is
so meek and lowty as to be taught by another ? Who has
determined to preach according to the model preachers of
the New Testament ? Who like Paul has determined not
to know anything 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
be corrected in our pulpits. But until the spirit of exhor-
tation shall revive, and cease to be vexed, grieved and
quenched, as it has been for a long time, we need not ex-
pect much reformation in our mode of preaching. There
are, however, a few who have ejres to see, and hearts to de-
plore 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

PRACTICAL GODLINESS. 539

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
apostles; 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 sacraments, once every three or four months, and do
not seem to think that any further duties are required of
them. They do not see that the preacher is well provided
for ; that the church renders unto him a due amount of her
temporal things in exchange for the spiritual things re-
ceived by him. A faithful and persevering performance of
this duty by them would aid their preachers greatly, by en-
bling them to give more of their time to study and preach,
ing. They are greatly remiss in that respect. Besides,
they should be forward to encouage their brethren to build
good and comfortable houses for public worship, and to
repair those that are not commodious and comfortable.
There is a fearful responsibility resting at this time on our
deaconry ; a responsibility which many of them do not seem
to feel. They, as the stewards of the house of God, allow
the ox that treacleth 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 exposition of their duties in another part of this book,
I will add no more on the subject of specialties, 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

540 PRACTICAL GODLINESS.

Jesus unto good works, to have received a sanctification of
the spirit, to have ears to hear, eyes to see, hearts to under-
stand, 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
we 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 souls, should we not love Him, and those born of
Him ? Being risen with Christ, ought we not to seek those
things which are above ? If the Lord has given us talents,
ought we not to improve them ? If he has given us an in-
ward light, ought we not to show it outwardly ? And with
the divine assurance that all things shall work together for
our good, ought we not to be patient in tribulation, hopeful
in adversity, and active in all good works ?

If 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 Adam, which is a contradiction of all christian
experience, and a sign that we have deceived ourselves.
How unreasonable 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 Christ, 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 spirit-

PRACTICAL GODLINESS. 541

nal tests. Christ says, "if ye love me, keep my command-
ments." The test of love, then, is obedience. Those who
love God, love those who 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 of 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 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 we pray day and night, or only occa-
sional^ ? 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 presuming to do so in a way
of sin and disobedience? A candid 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, wherever 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 persever-
ance ; they are not the cause of it, but the signs only. It
is in this way we become " the epistles of God, written not

542 PRACTICAL GODLINESS.

with ink, but with the Spirit of the living God, in fleshly
tables of the heart," from which our lives take shape and
coloring.

Some 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 briDg it under subjec-
tion. 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 toward them, involves, on the contraiy,
a way of holiness in regard to them. Putting off the old
man with his deeds ; crucifjdng the world to ourselves, and
ourselves to the world ; and resisting the devil in all the
appointed ways of the Lord, involve no little practical
Godliness. The good fight of faith realty involves a holy
incentive to a pious warfare, instead of serving as an apolo-
gy for a neglect of practical religion.

"Who is sufficient for these things ? If, according to our
doctrine, God be in us, who is greater than all these, the
sufficiency is just at hand; it is an indwelling sufficiency;
not something which is very remote and dubious. Is God,
who dwells in you, and the flesh reconciled or in agree-
ment ? 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

PRACTICAL GODLINESS. 543

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 conflict is with
foes within and enemies without, and the grave its termina-
tion ! Let us fight a good fight; let us keep the faith which
is after Godliness ; and let us be encouraged, knowing 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 chris-
tian's life abounds with contrarieties — of life and death, of
holiness and sinfulness, of faith and unbelief, of obedience
and disobedience, of loA^e and coldness, of heighths and
depths, of jo}r 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 escape 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 the}'' are wrought under grace and not under
the law, and in conformit}' to that grace which pardons the
imperfections of our best deeds. The believer is under
grace and not under the law. If God were to mark our
disobedience, our transgressions, and our follies, who of us
could stand before him? With him, we rejoice to know,
there is forgiveness of sins, and a healing unction for our
backslidings. Let us then search and try our ways, and
turn again unto the Lord. As bad as our state is, there is
hope that the Lord has not utterly taken away his loving
kindness, nor suffered his faithfulness to fail. Woe unto
us that we have sinned, the crown has fallen from our head,
all our enemies have opened their mouths against us ; our
silver has become dross ; the fine gold dim ; our wine

544 PRACTICAL GODLINESS.

mixed with water. O Lord, in thy mercy lead forth the
people thou hast redeemed ! O guide them in thy strength !
Grant, O God ! that the vine may yet flourish, the tender
grass appear, and the pomgranites but forth ! Give ear, 0
shepherd of Israel ! Thou that leadest 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 the way of holiness !
Great are the mysteries of grace, who can relate them ?
Heaven and eternity can only declare them ! The way of
" grace and truth " is assuredly not of this world, the direct
ing hand is above. Strange is their history, it has been
written prospectively in heaven, but revealed only partially 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 innocent blood.
Men multiplied and replenished the earth ; but few were en-
dowed with the light of revealed truth. When the host of
Antedeluvians were destroyed, only a few souls, I 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 deliver-
ance was as miraculous, glorious, and triumphant as its
thraldom, oppression, and suffering had been mysterious
and unaccountable.

Even in the chosen land where the light of truth was
disseminated, from the visible and glorious Shekinah
throughout all Jewry, but few were inivardly taught,
though many outwardly! Its letter and outward signs
did not restrain carnal Jews from the many abominations,
that caused the land so often to suffer and mourn.

PRACTICAL GODLINESS. 545

When the eternal Word veiled Himself in humanity,
and spake as never did man before, how few heard Him
inwardly ! The multitudes in their mad indignation heeded
not! The master in Israel marvelled at the words of
truth, and colled 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 ene-
mies triumphed ; but only outwardly. Its inward light and
power took the way of God's counsel in the person of
Him, ioIio was, and who is, and who is yet to be the way
of truth in this world. The sacrificial blood of the Cross
prevailed. Jesus Christ arose, and with Him truth was
resurrected. It shone in darkness, but the darkness com-
prehended 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 chosen few, the way, the
truth, and the life. Its way and life were then, are now,
and ever will be through Christ. His holy message was
then disseminated by His chosen few throughout the whole
world. Of that immense host how few heard, believed and
went in the way of truth? only as many as those to
whom the Lord our God became the way, the truth, and
the life. Thenceforth it took not the way of man's care
and culture in Colleges, Universities and other high places,
but heaven's allotments — allotments of crucifixions, mar-
tyrdoms, imprisonments, stripes, and all grades of human
suffering. Truly may we say that divine truth was then
abiding with her chosen few.

But false disciples gave the world " another gospel," not

of grace and truth, but of worldly interests, powers and

expedients. Many true disciples then became " weak,"

"sickly," and "bewitched," until the Author of divine
35

546 PRACTICAL GODLINESS.

revelation declared by bis faithful servant that neither men
nor angels could give another gospel — great were the per-
versions of sacred truth, 3retwith " 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
became less marked. One great and potent on earth
affected to see the Cross of truth in mid air, with carnal
eyes. He perverted and Romanized divine things, and
gave the world still " another gospel," embracing the
maximum of 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 des-
tiny! 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
reformed ! It may revive, may be 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 reformation 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 way of divine truth

PRACTICAL GODLINESS. 547

is not yet opposed by civil powers, but gloriousty guaran-
tied ; but there is much opposition in many other ways.
The wail and howl of the strong wind that rends the moun-
tains, is heard in many directions ; the earthquake that
shakes all earthly things threatens to destroy; and the
flame of the world's fire has kindled on all high places.
The night is long, the day is cold, the sky is clondy.
Weeks and years are multiplied without increase ; friends
falter, and pretended ones give way, nevertheless the founda-
tion of truth stands sure, having the seal of God's pres-
cience. The sign of its presence among the people of
God is Practical Godliness. It dwells with the doers of
the world ; 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, observ-
ing 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 re-
ceived Christ Jesus the Lord, and yet do not walk in him ;
man}'- profess to love the truth and yet hate the way thereof.

Terrible are thy judgments, O thou word of truth! eter-
nity 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 ever-
lasting punishment of all thy enemies.

mmbti

x.

In conclusion, this subject comes up most appropriately,
as all that has been written doctrinally, experimentally and
practically, will have its final accomplishment in heaven.

The very significant truth, that the christian religion can-
not be fully developed in the present world, shows its divine
origin, contradistinguished from the sources of all other
religions, as do its sublime tendencies while struggling with
the things of time and earth. It looks hopefully and anxi-
ously to heaven for promised enlargement. Thither must
the heavenly plant be removed, by the same divine hand
that has planted, watered and nourished it here for a season.

As our doctrine includes no moral ladder reaching from
earth to heaven, nor human power, 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 saj's
the doctrine of justification by Christ? Does it leave
heaA'en in doubtful attainment or not ? The response may
be found in the plain words, " Whom He justified, them He
also glorified."

There is just as much di vine certainty of our glorification
in heaven, after our justification, as there was of our justi-

550 HEAVEN.

fication 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, seeing 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 witness of the truth, that Christ is the way,
the truth and the life unto us V 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 predestination 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 include 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
fearful changes before we can enter heaven. As the regen-
erated soul is endowed with eternal life, its destinies extend
far beyond 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

HEAVEN. 551

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 the}' are not to
be found on earth. Then, to die is gain ; to go 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.

It is a matter of surprise that any should have supposed
that the soul, after the death of the body, passes into a
state of insensibility, which will continue until the morning
of the resurrection. The vivification of the soul by the
Holy Spirit, does not seem to admit of such a state after-
ward. The scriptures b}r no means justif}r such a conclu-
sion, but on the contrary, affirm many things to the contra-
ry. And still more strange, that any should deny the dis-
tinctions which the scriptures make between the soul and
body, though one is occasionally put for the other. Their
union is so close and constant, that the idea of a person
may be expressed by mentioning either.

Are our bodies a mere refinement and enlargement of
animal matter, or are they endowed with a moral, reasona-
ble, immaterial, and undying essence or soul, which is the
source of all human thought, reason and judgment ? Does
man differ essentially from brutes only in his material or-
ganization, 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, he

552 HEAVEN.

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 redeem-
ed and purified it. The wise man sajTs 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 bckVy, 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 morning of the resurrection say :
Let the dead arise, and the dead will arise !

John saw in his sublime vision the souls of Martyrs under
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
every one of them, and it was said unto them, that they
should rest yet a little season, until their fellow servants,
and also their brethren, that should be killed as they were,
should be fulfilled." Surely this holy vision of the Evan-
gelist, 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 insen-

HEAVEN. 553

siblc state in their graves, but under the altar; they were
alive, and exercised all the faculties of their souls, they re-
membered their sufferings and martyrdoms, and cried unto
the Lord for righteous judgment and vengeance upon those
"who had inflicted them. What a fearful and solemn thought
for the persecutors of the Lord's people, that the cry for
righteous judgment and vengeance has been raised in heaven
against then>! And white robes were given unto every one
of them. These bright and heavenly robes with which they
were adorned, were made white, not in the blood of mar-
tyrdom, but in the blood of the Lamb. They suffered these
wrongs, died in charity towards their murderers, and com-
mitted their cause to God, to whom vengeance belongs.
They did not take it into their own hands. So when
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 would have been their surprise to learn, that
it was " for the word of God, and for the testimony which
they held."

A better representation of heaven by a reference to
earthly things could not be given than that which the Evan-
gelist has recorded. Speaking of the heavenly host he says,
"These are they who came out of great tribulation; and
have washed 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

554 HEAVEN.

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 crying with a loud voice, say-
ing, salvation to our God who sitteth upon tl;e throne and
unto the Lamb, blessing, and glory, and wisdom, and
thanksgiving, 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 resplendent walls, gates of pearl, streets of gold, and
heavenly light.

Christian, when you read John's "faithful and true" re-
cord of heaven and heavenly things, do they not make you
think that jrou are " almost there, in j^oncler bright abode ?"
Faith says, at least, " a better world is in view."

These things should be in closer and more immediate
prospect than we are wont to regard them. In our imagi-
nations we consider them too distantly and obscurely.
They who have felt the power of the kingdom of heaven
in their souls should feel that they are more immediately
and directly connected 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, the Father through Him. Eecollect the amount of
heavenly joy and peace you then 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

HEAVEN. 555

j'ou that the time is not distant when your capacity for en-
joyment 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 jo}rs of the redeemed in heaven. And along with
all this bear in mind the heavenly image, the glorified body,
crown of glory, robe of righteousness, palm of victory,
and the title of king, and priest, and the presence of God,
in the heavenly Jerusalem.

p And the doctrine of this glorification is, whom He justi-
fied, them He also glorified. Its work begins on earth, but
is consummated in heaven — unfinished here, time yields it up
to Heaven and Eternity for all its promised enlargements
and crowning 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 thither tend."

DATE DUE

HIGHSMITH #45115