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SCRIPTURAL EXAMINATION
OF
CERTAIN ARTICLES
nr
RELIGIOUS CREEDS.
Bf
JOHN G. MARSHALL.
HALIFAX :
PRINTED BY WILLIAM _MACNAB. U PR,N( E STREET
1872. «iJ-x!'i
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A
SCRIPTURAL EXAMINATION
OF
CERTAIN ARTICLES
IN
RELIGIOUS CREEDS.
■{
Ft y.
BY
JOHN G. MARSHALL.
HALIFAX.
PRINTED BY WILLIAM MACNAB, 11 PRINCE STREET.
1872.
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AN EXAMINATION,&c.
Before oominoncing an oxamination of the subjects first treated of
in this publitaiion, 1 think it just and proper, to mention the oireum-
atances which led me to engajj;e in the work. During some years
past, I was, occasionally, hearing various particulars conccrniug the
religious body commoidy called, " The Plymouth Brethren,''— but
im])roperly so-callod, for " The Christian Brethren," is the name
they have taken. I had also read some of their pamphlets, nu)st of
them sent to me from the United States, and others I have recently
seen, all giving information of their religious belief; but I had formed
no iutonlion of writing anything concerning them ; although sugges-
tions to that cttect had reached me. Some weeks ago, I received
through the Post OiHce, an envelope, containing a paper, purj)orting
to be a true representation, or standard, of parts of their religious
creed. Neither name of person, or place, was given in the envelope,
and to this moment 1 am unacquainted as to the person wIkj sent it ;
and neither desire, or shall seek, any information on the point. At
first 1 was inclined to think, that it had been sent by the Jirethron,
or one of them, to inform me of their sentiments on the subjects
contained in the paper, or for some other purpose. But 1 soon con-
cluded that it was some person iu)t connected with them. 1 had
previously seen an exact copy of the same paper. It had been
inserted, several years ago, in a newsp!i|)er published in Montreal.
In a third copy 1 recently received, and here correctly pidjlish, ihe
words: — " An enemy hath done this," will, of course, be considered,
as having been inserted by, or on behalf of the Jirethren.
'i'hat it may be seen, that I deal justly and fairly on the subject,
I will first transcribe the paper, and then give extracts from the
pamphlets, relating and applying to the several clauses of the piper ;
antl give an answer from Scripture to each and all of them on which
I have thought it requisite to treat, and offer appropriate remarks.
yW •■ '
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i
On carofully perusing the pamphlets, I have considered it a C'hriatian
duty, to endeavor to refute the unscriptural and erroneous opinions
they contain, concerning the several most deeply important subjects^
to which the Heripture!) and remarks are applied. It is also due to
the Brethren, that the public should know, that they arc not charge-
able with the unchristian and uncharitable opinions attributed to
them, in some of the clauses of the paper set forth as their creed. I
will bestow on them that unsolicited favor. The following is au exact
copy of the paper : —
brethben's cbeed.
(An enemy hath done this.)
1. The Church is composed of believers.
2. We constitute that Church.
3. All professing Christians outside of tfie Church, are connected
with a{)ostacy, infidelity and Socinianism.
4. No denomination owns the Spirit of God.
6. The uu)ral law is not the ride of Christian Life.
6. The doctrine of Christ's imputed righteousness, through law-
keeping, is nowhere taught in Hcripture.
7. Christ, during His life, did not really and actually suffer with,
or for, His people.
8. It is almost blasphemy for a christian to address the Jloly Spirit
in prayer, or to pray for the Spirit in any shape or way.
y. Abraham has no place in the Church, nor could any Saint have,
till the Holv Ghost came, after the Ascension.
10. The Sabbath was ordained for Jews alone. Christians never
had anytliiug to do with it.
11. The choosing of Pastors is a daring encroachment upon the
authority of the Holy Ghost.
12. It is a lack of faith for the christian to pray the Lord's Prayer,
or in any way to express the thought conveyed in the words, " for-
give us our trespasses,"
Now, if this paper, in the whole, were to be taken as a real code of
religious belief, it would indeed be one of a most singular and mar-
vellous character. Some of its first clauses, exhibit the very climax
of arrogancy. It would stand as a monument, or disgusting exhibi-
tion of human pride, uncharitableness and presumption. It rivals, or
even eclipses, the decrees of the Council of Trent, and those of the
Synod of Dort ; and casts the claimed infallibility of the Popedom,
and the haughty Hildebrand, and Pious the Ninth, and all his ency-
clicals, and other missives into the Hhade. Such a creed would exhihit
those who hehl it, aH a kind of theological iNhmaelitcH, whoso voice, it'
not their hand, was against all other professing christians, as being
aliens from Scripture, truth, and the christian church. But as a
whole, the Brethren justly deny that it belongs to their code of belief.
The reader, however, by the extracts from their publications, and the
Scriptures and remarks given in the answers to those extracts, will be
able to form an opinion as to the accordance, or otherwise, of their
belief in those clauses of the paper, to which this examination is
applied. The clauses will now be treated of, in the order in which
they stand in this strange and presumptuous creed.
1 . The Church is composed of believers.
It may well bo concluded, that no body of men, of e\ en ordinary
sense or intelligence, would frame such a bald and uncertain article
as this ; and place it at the head of their religious creed. It atVords
such a wide sphere as to what the belief has reference, that if the
word cJud'ch, is taken in its generic meaning, of an assembly of fntyple,
the belief might be applied, as well to a Jewish, a Mahomedan, or a
Mormon, as to a christian church. This alono, is sufficient to show
that the paper, as a whole, is not a correct representation of the
Brethren's creed, though some of the clauses do certainly accord with
their belief, as will be shown.
2. We constitute that Church.
The ])receding remarks apply here, with the addition of an unpa-
ralelled presumption, not at all likely to be publicly avowed. The
following extracts from the Brethren's writings fully answer this
clause : —
" There are dear children of God in all the so-called denomina-
tions, whom the Lord knows, and will take up into the glory, by and
by; thcif arc oi' the Church. If »y only, (brethren so called) consti-
tuted the Church, it would be a small affair indeed. We, if believers,
are a j)art of the Church, and that is all wo claim to be ; and are
only a fragment of it."
3. All professing Christians outside of the Church, are connected
with apostasy, intidelity, and Socinanism.
The following will serve on the part of the Brethren, as an expla-
natory answer to this Clause : —
*' Mere profession Mill not do, we must be real before God. He
will and must have the heart. The foolish virgins do not go in to the
^
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marriage. Matt. xxv. " The door wan shut. • • • (iod will have
none but living HtonoH in IUh building. Kph. ii. 21, 22. 1'hfii, if
any man be outside of that which (ll^)n^' is owned of (i(jd, ho must
bo un«lor judgment ; and therefore be i-onnertod with t>\il. Now,
ChriMeniloit) has the truth, but ' holds it in unrighteousness,* and so
its roHponsiliility. A'<i/»rt/M have become Christians, e)i imisuf. Have
thoy acto<l up to the light."
Those lasl remarks conconiing Christendom, are doplorahly true ;
and it must also bo admitted, that there are Churches which arc in-
vohod in grievous, or even ruinous errors ; and furtluT, it is more
than pri>l)al)lc, that there are persons in truly evangelical churches,
who secretly hold some unscriptural and erroneous opinions. Vet, it
cannot bo truly said, that all who are outside of the (-hun-h, or body
of rfulhj converted souls, — Sftiritnal chriatiaint, — are neceMKari/if and
certainly " connected with evil," either as to anti-s('ri|)tural ductrincs,
or immoral practices. Thoy, as belonging to some visible church,
hoMing the true faith, may as yet, be ou]y forma Hats, lunral in their
conduct, or wf/v/'-sof spiritual conversion and Salvation : and thcre-
fore, as in the case of the tares among the wheat, they arc not t(» be
ex[)clled from any such visible church, or to be considered as altitge-
thor outside of it, and as being, wilfully and absolutely, " connected
with evil."
4. No Denomination owu's the Spirit of (Jod.
The answer of the Brethren to this charge, is as follows : —
" Of course the Holy Spirit is owned, in a sense, among all denomi-
nations, we suppose, hut praetiru Hi f, we snif ; — the Holy Spirit is not
allowed to act, — that is, — if everything is cut and dried, — so to speak,
with prayer book, Priest, Ac, no liberty for any to speak or pray,
Ac, no matter whether the Holy Spirit would so will, — every mouth ia
stopped, but that of the olhciating Priest, &c. The word is, —
• Quench not the Spirit,' (1 Thes. v. 19, 20.) But in this way the
Spirit is quenched."
This explanation certainly clears the Brethren of the awful charge
set forth in the above clause of the paper. As to the point of the
scriptural right of /a// church members, to speak during the public
worship, if they judge they are spiritually moved to do it, — as seems
to be intimated in the above answer, — it is one of a very wide range
for discussion ; and there are very different opinions concerning it; and
the writer does not feel disposed to enter upon any examination of it
the
urge
the
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inge
I and
jf it
here, as it is not needful to do so. It may merely bo remarked, that
if no " Diothrephes" who " wish to have the pre-eminence," have yet
appo.'ircd among the Brethren, it is quite poHsiblo, as thoir numbers
increase, ccmsidcring human frailties and imperfectionH, that some
such troublesome and unmanageable characters may be found, even
among the Brethren ; and if two or three at a time, may think them-
selves moved to speak ; troubles may arise, both among themselves,
and as to the rest of the Church ; and there vdW bo no lofitaj and
i-uliiti/ apostle John, to allay or remove the unhappy differences.
5. The moral law is not the rule of Christian life.
Here we have come to a part of this singular Creed, wliich requires
a N|)C('ial examination, and a definite and rather extended answer,
founded on Scripture authority, for that alone can rightly elucidate
and determine it. The Brethren frankly avow this, to be a part of
their religioua faith ; and in their publications, they elaborately en-
deavour to nmintain the asserted negjvtive. A direct issue with them
is here taken ; and it will be shown, on Scripture authority, that the
di\iue moral law, — to say the least, — does to a very great eitont,
form the rule for the christian's life, — that is, for his practical con-
duct. Nothing is required to be said, regarding the term Inw, as to
any human obedience to it, being meritorious, or available, for pro-
curing the forgiveness of sins, and acceptance to the divine favour.
We are all in perfect harmony on the great and consoling doctrine,
that " by grace ye are saved through faith, and that not of yourselves
It is the gift of God ; not of works, lest any man should boast :" and
again ; — " a man is not justified by the works of the law, but by the
faith of Jusus Christ ; for by the works of the law, shall no flesh be
justified." (Eph. ii. 8, 9 — Gal. ii. 15). It is only as to the moral law,
forming any part of the rule for a Christian's conduct, that the differ-
ence exists, and, as before observed, the point can only bo determined
by Scripture authority.
Now, in fairness, rather copious extracts from the Brethren's
writings on the subject will first be given. They are as follow : —
" The way this charge is put, would lead to the idea that we believed
we could live as we liked, be as immoral as we please. Paul says, —
Rom. 6.14, * Ye are not under law, but under grace ;' and he gives
7P'
8
this as a reason why sin shall not have the dominion, — " Shall we sin,
because we are not under law, bilt under f/race ? God forbid.' See
Bom. V, 11. The law is not a rule of life at all, but a rule of death.
The law is not set before the Christian as an object, pr a rule. He
has higher and other motives presented to him — • Walk worthy of
the vocation, Ac.' Eph. iv. 1, — ' If ye be led by the Spirit, ye are
not under the law.* In a word then, it is evident, that a sinner can-
not be justified by the works of the law, and it is equally evident,
that the law is not the rule of the believer's life.' — ' We are justi-
fied by the faith of Christ, and He is our rule of life." '* He is our
rule, our model, our touchstone, our all.' 'The Christian is doubly
dead to the law, both by its effects upon him, and by the death of
Christ, on his behalf. No words can be used to express more plainly,
that he has nothing more to do with it, nor it \^dth him in the sight
of God ; for what we are dead to, we have certainly ceased to have
any relation with, whatsoever.' ' The Christian, in the exercise of
love, naturally fulfils the law.' In Gal. v. 13, 14, ' if ye be
led of the Spirit, ye are not under the law.' On Eom.
viii. 3, 4, — the passage ought not to have stood, — that 'the
righteousness of the law, mirjJd he fulfilled in us,' — but that ' the
righteousness of the law, 7ms been fulfilled /or ?«.'
In answering and refuting this attempted support of the position
advanced in the clause, some scripture passages, directly bearing on
the subject, will first be given ; and then some appropriate remarks,
in the way of explanation and argument. Our divine Lord at the
commencement of the preceptive part of His incomparable Sermon
on the Mount, — addressed to His disciples, as well as to the multitude
— declared — " Think not that I am come to destroy the law, or the
prophets ; I am not come to destroy, but to fulfil ; for verily I say
unto you, till heaven and earth pass, one jot, or one tittle, shall in no
wise pass from the law, till all be fulfilled. Whosoever, therefore, shall
break one of these least commandments, and shall teach men so, he
shall be caP^d the least in the kingdom of heaven ; but whosoever
shall do, and teach them, the same shall be called great in the kingdom
of heaven." He then proceeded to refer to a number of the moral
precepts of the law, enlarging their power and application, and de-
clared their continued obligatory force and authority, in the words :
♦• Therefore, all things whatsover ye would that men should do mito
you, do ye even so to them ; for this is the law and the prophets."
He then, at the close of His discourse, made the solemn and meta-
9
phorical announcements, as to the man who heard these his sayings,
and obeyed them, and thus built his house on a rock, and which, in the
storm, remained firm and uninjured ; and next, the man who heard
them, and did not obey ; and He likened him, to one who built his
house on the sand ; and in the storm " it fell, and great was the fall
of it." Matt. vii. 24, &c. Now, what were His sayings, to which
he referred ? They were in a large degree, portions of the moral law,
which He had been enlarging, and was teaching, that they should be
heard and obeyed ; and this by His chosen disciples ; and surely also,
by his professed followers in all future time. In none of the publi-
cations of the Brethren, which the writer has seen, is there any men-
tion of that sermon of our Lord ; or any reference to His teachings
and precepts on that occasion. In one of His controversies with the
Scribes and Pharisees, He charged them with making void the law,
commanding children to honour their fathers and mothers. This is a
part of the moral law, but did He tell them or Jiis disciples, that
it was to be set aside ; or in any way to be disregarded, or weakened,
by His gospel system ? Nothing of the kind, but on the contrary,
we find it reiterated, and enforced, as a perpetual command, in the
epistle to the Ephesians, and also in the one to the Colossians. He
said to his disciples, equally as to the multitude, — ' The Scribes and
Pharisees sit in Moscl' Seat, all, therefore, whatsoever they bid you
observe, that observe and do, but do not ye after their works." This
was just at the close of His ministry on earth. Would He have said
it, if He intended to entirely annul the moral law, under the preced-
ing dispensation, so that, as the Brethren say, — "it should have nothing
more to do with them, nor they with it ?" Of course, He only meant
such parts of the moral law, as Mere in accordance with His new dis-
pensation.; and nearly all parts of it are in such accordance, except
as to the punishments for certain offences.
Now let us look at some of the inspired epistles for further infor-
mation on the subject. In Eom. 3, after the Apostle had set forth
the grand doctrine of a sinner's "justification by faith in Christ, and
not by the deeds of the law," he closed by saying: " Do we then, make
void the law through faith ? God forbid ; yea, we establish the law."
"vVe all know that the word establish signifies to make anything Ji.ved
and j>ermanent. Surely, establishiny and anmdliny^ or setting aside,
, W;-
pppp>"
10
are entirely different terms. It was only as to obtaining pardon of
sin, by fulfilling the law, that it was not available, and it still
remained in force, as a rule for christian conduct, and to be fulfilled
through faith and grace obtained for the purpose. This is clearly
shown in Ch. 8 of the same epistle, where it is said : " For what the
law could not do, in that it was weak through the flesh, God sending
His own son, in the likeness of sinful flesh, and for sin, condemned
sin in the flesh ; that the righteousness of the law might be fulfilled
in us, who walk not after the flesh, but after the Spirit." Here, even
of those who do " walk after the spirit," it is said, that *' the righte-
ousness of the law, mi</ht be fulfilled ;" showing that it was still in
force, as a rule, for their conduct. Now suppose, as is quite possible,
that in some instance, a believer does not " walk after the Spirit," but
acts contrary to the law ; what then ? WiU not the law take hold of
him, and condemn hun ? Certainly not, if, as the Brethren say, " it
has nothing to do with him, nor he with it, in the sight of God," for
as is said in 1st John, chap. 3, "Sin is the transgression of the law ;"
and in Bom. 4.15, we read, — " where no law is, there is no trans-
gression." In Gal. 5. 2. it is written : " If ye be led of the spirit ye
are not under the law." And this was said to believem. The little
word " if shows that it is quite possible, that a believer might not»
in some instance, or instances, be led of the spirit, but act contrary
to the law ; and that then, it would have somethini/ " to do with him,
and he with it ;" for he would then have come under its condemning
power, and showing further, its authority as a rule of christian life
and conduct In 1 Tim. 1.8, it is written : — "But we know that the
law is good, if a man use it lawfully," which again evidently shows,
contrary to the Brethren's doctrine, — that the believer has something
to do with the law, and he with it. The epistle of .lames, ch. 2, con-
tains several exhortations for the fulfillment of parts of the law, and
he says, " if ye fulfil the royal law according to Scripture, — ' Thou
shalt love thy neighbour as thyself,' ye do well :" and ftirthcr, says :
"He that speaketh evil of his brother, and judgeth his brother, speak eth
evil of the law, and judgeth the law ; but if thou judge the law, thou
art not a doer of the law, but a judge." When Paul was rebuked for
expressions of censure he used towards the High Priest, he ans-
wered, '' I wist not, brethren, that ho was High Priest, for it ia
11
written, * Thou shalt not speak evil of the ruler of thy people;'"
thereby admitting that if ho had known that he was High Priest, he
would have been guilty of a violation of that law, as being still in
force. Other portions of the Xew Testament scriptures to the same
etfect might bo cited, but surely no more can be needed. It may now
be asked who are right on the subject, — the Brethren, or our Tiord
Himself, and his inspired Apostles ? But one answer can be given.
It may be usefid to give the opinion of learned and euiincut men
" well instructed in the things of the kingdom." That able minister
and celebrated coinmentator. Dr. Adam Clarke, in remarking on these
words of our Lord's sermon on the Mount, — " Think not that T am
come to destroy the law," (Math. 5.17.) — has thus written : — " I am
not come to make the law of none effect, to dissolve the connexion
whicli subsists between its several parts, or the obligation men are
under to have their lives regulated by its moral precepts." And fur-
ther, in commenting on the words, " whosoever, therefore, shall break
one of these least commandments, and shall teach men so, he shall
be called the least in the kingdom of heaven ; but whosoever shall
do, and teach them, the same shall be called great in the kingdom of
heaven," — he has written as follows : — " What an awful considera-
tion is this I He who by his mode of actinif, spealciwi or exphiining
the word of God, sets the holy precejjt aaide, or explains away its
force and meaninrf, shall he called least, — shall have no jdace in the
kingdom of Christ here, nor in the kingdom of glory above. That
this is the meaning of these words, is evident enough from the suc-
ceeding verse." On Matt. vii. 26, 28, he has written : — " Many sup-
pose that the law of Moses is abolished, merely because it is too strict^
and r)u/)o.'!Nv7)A' to be ohserved ; and that the gt)spol was brought in, to
liberate us from its ohlitfations, Tliev were a.'^touished at His doctrine
They heard the law defined in such a manner as they had never
thought of before ; and this sacred system of morality, urged home
on their consciences, with such cleiiniess and authority, as they had
never felt under the teachirg of their Scribes ami Pharisees." Again,
the same learned commentator, in remarking on Rom. ch. iv., has
written thus : — " The Salvation which wo receive from God's free
mercy, binds us to live in a strict conformity with the moral law :
that law which prescribes our manners, and the Spirit by which they
ft
r
F
* i
■
1
>
J
'
If
12
should be regulated ; and in which they should be performed. lie
who lives not in the due performance of every christian duty, what-
ever faith he may profess, is either a vile hypocrite, or a scandalous
AntiriomianJ' These are strong words, but not stronger than true.
Hear, lastly, what a still more eminent theologian says on the sub-
ject. The Eev. John Wesley has written : — "0 keep close to the law,
and the testimony. Beware of Antinomianism, making void the law,
or any part of it, through faith. Even that great truth that Christ
is the end of the law, may betray us into it ; if we do not consi-
der, that He has adopted every point of the moral law, and grafted it
into the law of love. Let us magnify the law, the whole written
word, and make it honourable. Let this be our voice, — I prize thy
commandments abovu -Told, or precious stones. O what love have I
unto thy law. All the day long is my study in it."
Now all the foregoing Scriptures, and these wise and weighty
opinions,— Kjontrary to the Brethren's doctrine, — do very clearly sliow*
that the believer has a great deal to do with the law, and that it has
very much to do with hiin. The opposite doctrine is not only a dan-
gerous, but if carried out in practice, is of an eternally ruinous na-
ture. But it may fairly be concluded, that here, the common saying
applies to the Brethren, — that their " practice is better than their
Creed."
6. The doctrine of Christ's imputed righteousness, through law
keeping, is no where taught in Scripture.
So says this writer, most emphatically. But he will here show
and examine, what the Brethren say on this often disj)iited and dis-
cussed subject. Their sentiments on it, as disclosed in their publica-
tions, are as follows ; —
" You do not find in the New Testament, the words —
the righteousness of Christ, or the imputed righteousness of
Christ, Christ Himself is our righteousness. We are justified by
his death, and resurrection." " A blessed justilied state, in which
God not only forgave sins, but to whom, in such state, the Lord will
not impute sin." * * * " Doubly blest. Which double character is
most clearly presented in Rom« v. Justification by blood, v. 9 ; and
justification of life, v. 18. First justified by his blood from all sin ;
then justified, yea much more, justified in the life, which is the gift
of righteousuesg," * f * »» Thus arc we much more saved by His
13
law
show
dis-
)lica-
ids—
of
[a by
rluch
will
jr ia
and
I sin ;
gift
His
life. Yes, and shall be saved by His life." The doctrine then, of
imputed righteousness, seems as simple as possible. First, — on the
ground, that the surety is risen in perfect righteousness, having glo-
rified (Jod. The payment in blood, of that surety, is reckoned to all
who believe. Secondly, — on the ground of what our Bepresentative
is in glory ; for what is done to a representative, is reckoned done
to those whom he represents. The fact is, the whole thing is so put
together of God ; and is so wholly of God that the believer will not
be more sure of this glory when in it, then he is now, if he believes
what G(3d says. He hath made Christ to be] our life, our righteous-
ness, our all. * * * God reckons me dead, risen, justified, gloritied
toith Christ. Oh to be like Him, and this so certain. As surely as
Jesus died and rose again, so surely is it all reckoned to thee now.
The righteousness of God is thine now, on the principle of faith. To
enjoy it, in its full result, in blessed fruition, will soon be thine ever-
lasting pt.tion. Blessed hope of righteousness, as says the apostle —
" For we, through the Spirit, wait for the hope of righteousness, by
faith." Gal. v. 5. Ours now, by imputation, then forever ours, in
the full enjoyment of Sight. Blessed Lord, increase our faith."
Now this scheme, or doctrine of the Brethren, is about as unserip-
tural, and dangerous also, as the preceding one concerning the law.
This will now be made to appear on scripture authority ; for this
alone can and must decide on the subject. In the first place it may
be rejnarked, that the doctrine of imputed righteousness, so long held
by vast numbers, was, and is considered, to mean, the personal active
righteousness of Christ. But the Brethren, very properly, reject this
meaning of the term. But they think that they have discovered in
the New Testament scriptures, " that the righteousness of God," so
often mentioned, does on the subject of the justification and final sal-
vation of a believer, mean the righteousness of Christ, in and by His
death, and by His resurrection by God ; and that this resurrection
life and righteousness, constitute the righteousness of the believer ;
and is available and sufficient for him, being as they say his righte-
ousness befoft God, wholly and only in Christ, by and through his
resurrection life. And they say, as has been seen, that " this righte.
ouaness in Christ, is the believer's now by imputation^ and will be
his eternally, " in the full enjoyment of sight." And they further
^ay that " we arc much more saved by Christ's life ; yes, and shall be
saved by His life."
V ,
' ■ ri, V , .
y ■
V'
,»
, (■
•'l
\ 4
TTT
I
14
Now, it is not difficult to see, that this exhibition of the belief of the
Brethren, is only altering the form, or mode, of the iloctriiie of im-
puted righteotisness ; and still making our Lord's righteousness, and
resurrection life, — and these alone, — the righteousness of a believer,
so that no personal or other righteousness, or holiness, would he
ever require. They do not, it is true, expressly say this last, but it
would be the legitimate effect of their doctrine ; for any other, or
double righteousness, would not be required, nor is such double
righteousness of a believer mentioned in Scripture. No righteous-
ness, or holiness of his, could be required, if, as they assert, all in
Christ's is now, and forever imputed to them by (lod. It would
seem that they have fallen into this great error, as to the
imputation of righteoiisness through Christ's resurrection, by
mistaking, as to the real design of his resiu'rection, and
the purposes eft'eeted by it. It was essentially needful, tliat he
should have an earlv resurrection from the dead, that it nu<fht thus
be made manifest, that the holy and just (lod, was satistied with, and
had accepted his atoning and propitiating work, which He had ac-
complished on our behalf; for if His resurrect n\ had been delayed,
imtil that of all mankind, that propitiation \\-ould not have been
knovNai, and all on the subject would have been uncertain ; and Chris-
tianity could never have spread and become established. The Apostle
says in 1 Cor. 15, " if Christ be not raised, ye arc yet in your sins."
His early resurrection, therefore, was requisite for the pui'poses just
mentioned. By the words in Rom. v. 10, " Wc shall be saved by
His life," is to be understood, as a very learned Divine has ^^ritten,
that " Christ's resurrection to life is the grand proof that He has
accomplished whatever He had purposed, in reference to the salvation
of man. 2. This may also be understood, of His life of Intciri'sslon,
for it is written, — ^ He ever liveth to maJce intercession for nsj Heb.
vi?. 25. Through this life of intercession, at the right hand of (rod,
we are spared and blessed. 3. And it will not be amfcs to consider,
that as our salvation implies the renovation of our nature, and our
being restored to the image of God, so we shall be saved in His life,
for I suppaso it is very generally agreed, that the life of God in the
soul of man is essential to its salvation. 4. The example, also, of
the life of Christ, is a means of salvation. ' He hath left us an
15
DOllS-
all in
v'ould
3 the
1, by
and
lat he
t thus
h, and
id ac-
slayed,
been
chris-
postle
sins.'
i8 just
ed by
•itteii,
e has
ation
li'ssion,
Heb.
r (lod,
sider.
d our
s life,
ill the
bo, of
I us an
example that we should follow His steps,' And * he that followeth
Him, shall not waUi: in darkness, but sluill have tf^e liffht of life.' John
viii. 12.
The Brethren are quite in accordance with Scripture, in holding
that a believer is justified solely on the ground of the Lord Jesus
Christ's atonement, and satisfaction for his sins ; and that so believing,
his faith is imputed to him for righteousness; and that he is thus jus-
tified and accepted by God. Their error lies in the belief — as shown
in the extracts given, — that all our righteousness, here and hereafter,
is found in Christ alone, by reason of his '* resurrection life ; that
righteousness now, by imputation, and inevitably and certainly ours,
in eternity. '' They say nothing as to any sanctification, or holiness, to
be wrought in the believer after justification — by the operation of the
Holy Spirit, in the exercise of faith. Yet this is just as requisite as
was his faith in Christ's atonement, for his justification. The New
Testament Scriptures are full of this essential doctrine of personal
sanctification and holiness. The Saviour prayed for it for His imme-
diate disciples, and for all future believers in Him, as we see in this
passage in John 17. " Sanctify them through the Truth, thy word is
truth." And again, we see in Acts 26. 18. He says, " that they
may receive forgiveness of sins, and inheritance among them which
are sanctified, by faith that is in me." These passages are very dif-
ferent from the doctrine, that all the righteousness or holiness of a
believer, is in Him alone, and is imputed to the believer. There are
multitudes of scriptures to refute this opinion. Here are only a few :
" Work out your own salvation with fear aud trembling, for it is God
which worketh in you, both to will and to do, of His good pleasure.''
Phil, ii.12,13. "Being sanctified by thelloly Ghost." Eom. xv. 16. "I
keep under my body, and bring it into subjection, lest that by any
means, when I have preached to others, I myself should be a castaway."
1 Cor. ix. 27. This by the highly inspired and holy Paul: — "Having
therefore, these promises, dearly beloved, let us cleanse ourselves from
all filthnessofthe flesh and spirit, perfecting holiness in the fearof God."
2 Cor .vii, 1. "Who gave Himself for us, that Ho might redeem us from
all iniquity, and purify unto Himself, a pecidiar people, zealous of good
works." Titus ii. — " And being made perfect. He became the author
of eter\>al Salvation unto all them that obey Him." Heb. vi.— " But
f
16
I ':
as He which hath called you is holy, so be ye holy, in all manner of
conversation ; Because it is written, ' Be ye holy, for I am holy.*
1 Peter i. — " The marriage of the Lamb is come, and His
wife hath made herself ready. And to her was granted that she
should be arrayed in fine linen clean and white ; for the fine linen is
the righteousness of Saints." Rev. xix. The Jim linen here men-
tioned, is not the rujJUeeousness of, or in Christ imputed to believers; for
it is called the rufJdeomness of the Saints, which through faith, the
grace and Spirit of Christ hath wrought in them . This exactly cor-
responds with the beautiful figurative and prophetical language in Ps .
xlv. " She shall be brought unto the King in raiment of needle-
work." Like a piece of beautiful tapestry, displaying resplendant
objects and scenery, perfected through skilful and persevering indus-
try ; and to carry out the figure and analogy still further, are emble-
matical of the graces of the believer, wrought in him by the continued
operations of the Holy Spirit. Thus beautifully arrayed pure and
lovely and loviiig, shall the faithful, — the Church, as the Bride, be
brought unto her loving and faithful Bridegroom and King, the Lord
Jesus Christ. Now if, as the Brethren say, all a believer's righteous-
ness, at present, and in the future, are in Christ alone, why were all
those cited exhortations and commands ; and so many others, as to
righteousness and holiness in the believer, requisite, and so solemnly
given and enforced. According to their doctrine, they are altogether
superfluous, and like works of supererogation. But they are the
words of the God of truth and holiness, and most clearly show, that
the righteousness and sanctification of a believer, through the opera-
tion of the Holy Spirit, and by faith and obedience, are essentially
requisite, in order to his full consecration and devotedness to the ser-
vice of his God and Saviour, while here, and to a due preparation for
a place in His holy and eternal kingdom. One of the cited extract's
from the Brethren's writings, runs thus : — " Blessed hope of righte-
ousness, as says the apostle, ' for we, through the Spirit, wait for the
hope of righteousness by faith ; — ours now, by imputation, and then
forever ours, in the full enjoyment of Sight." Now, these are more
mistaken and ruinous passages, as to the Brethren's doctrine on the
subject. They are like bomb-shells thrown by themselves
nto their own camp ; for their expressed '* hope of righteousness ; "
17
and the hope and wnitiny for it, mentioned in the text cited, show con-
clusively, that the righteousness so far from being t>i Christ, and so
inevitably and permanently sure, is (|uite rontinijent and pmhlttnatical.
It is merely the " hope of righteousness " and is to be waited for by
"faith." Hather a diflerenl thing I'rum being "(nirs now, by imputation,
■iixd forever ours in sight." The brethren who are so conversant with
Scripture, will know wliore to find the text, which says, — " what a
man seeth, (or possesseth) why doth he yet hope for." They have
i-ominitted a most ruinous mistake in citing that text, as to hoping
and waitiwf, fur this alone is quite sulKcieut to destroy their whole
doctrine o'l righteousness now, imputed.
The following sentiments on the subject, expressed in the writings
of the same learned Divines, before named, are most weighty, and de-
servijig of regard. Dr. Clarke, in commenting on Kom. iii., says ; —
•' On considering this glorious scheme of Salvation, there is great
danger, lest while we staiul amazed at what was done for jw, we neg-
lect what must be done la us. Christ has done much to save us, and
the way of Salvation is made plain ; but uidess \ni Ju.'<tifi/ our ojusfii'nci'
from dead works, aiul purity our hearts from all sin. His passion autl
death will profit us nothing." The liev. John Wesley has written
thus : — " A luan has been reproved, suppose for drimkenness : — ' "
•tays he, ' 1 pretend to no righteousness of mif own ; Christ is my
'•i<jfUeoi(A)iess.' Another has been t(dd, the extortioner and the unjust
diall not inherit the kingdoui of (fod. He replies, with all assurance,
• t am unjust in myself, hut I have a spotless righteousness in Christ.'
And thus, though a man be as far from the practice, :is from the
rompers of a Christian, yet he has armo.ir of proof, against all con-
\ ictiou, in what he calls. — -the rujhteousness <f ('hrist."
In concluding this subject, it may. as on the one preceding be justly
taid of the Brethren, concerning it, that their practice, is far more
Scriptural and better than their Creed, and their arguments in its
explanations and support.
7. " Christ during His life, did not really and actually suffer with,
or for His people."
This unscriptural and iuddel opinion, does not belong to the Bre-
thren ; but on the contrary, they are quite sound and Scriptural, on
the Cardinal doctrine of our divine Lord's atoning and satisfying work,
%
'-■^■•;J
i
fe'
........
i
' (
nr
H
w
on iiiaii"-' hcliiiU' ; ii'^ tlir follLwiMs: extra* •I"'* fVom one of their inihliea-
tioiH I'lillv sl)ow : — •' lie Ixirc :ill oiipSiiH, in IIi« own l)(i(l\, on ihr
tree. ilc'Wii^ niado a ciji'-c fcr :>■. ! 'c iliMined, on o ir lichiilt". ihc
«'Uj) oi' (i'mI's I'itflitoiius \\r;ii!i. lie (k'|)ri\cMl dealli ot' il>i stinij, and
the ij^rave of its sietory. Iieira>e cji iiis life, for us. He went
down into death, where we lay, in order lii.ii iienii;i,dit hriiij; li-- ij». in
eternal a-;-i()ciation wiili lliui-eli". in !i!'e. riuditenisne ■ *. fnonr. and
yhjry. hefore onr (lod. and 'lis (lni. n'lr ViAhcw and ili-; i-'iitln-i-."* —
In another passa^'e ihey inenti^m : — -The linislicd ;iti)neiiient oi't In-ist,
developel hy (iod tlie llnly (jho-f, iti tiie word, and iii'idc L^'od in the
ha[>j)y r\|)orien(e of all Ire !ieiio\ir-."
S. ■• h is alnio-t l)Ia-|)h('!iiy i'>;' a. christian t> a. 1 Ires, i\\o Holy
Spiri! ill prayer or to pi'ay I'nv llie snirii in anr ■^lia[)e or wmv."
This is w>\ a ti'iie r(»pre-;enta,ti>>n (if th" Urethverrs hclief, mh the
snhjec! oi' prayer for the Holy Spirit. Thfir rcntinients concertiing
it arc :i • I'ollows: —
"We need not pray fur 'lie Spirit, since He is »//// us.
!)nd '" lis: and we -.h;) d.! mmI ])r;i,\' for w h it w<^ ;dready h;'\e. If
any man prays l"or rlic spirit, it i ■; c\idenr that lie iias nut <j;ot the
SpirJi. i'i' in other words, thr.t he is none of I'hrisi';. Were it prayed
tliat ihe.^'i'irit inii^ht n li he :;rie\el: or that th.e Saint s !i;!!;!il he
filled wiili Mim. it wi^vc sci-in! urai. ^\'hat would it iiuvo heen. tor
a disciple, in the presence <it'.!e>i;s. to h.i'.e as!;cd the l''ather io mhhI
His Son ; to I'aisc n[illie ?de-s;;ii!, when tin- Messi;ui was actiiully
tliere."
'l'i.(>-e reniiri>< unist evi.'iently iie cons;d(M'ed ;c; relatin;.'; to
a.sseini'Iic < I'lr p d'lic worslii[i. Now. ihese are .-^'cMUM'ady, or iniieed.
it ni ly he s;iid, always coiup 'se I c!': — i. True hclio'.ers. tint i-.
Spiri^ :a! ("hri«liaus. 2. — S'oei.er-' of -al-.aiion : and ''i-—\ nroizene-
rrde'l ;;iid unt'.iM\ eiied pers-.u ;. ! ", suc'i ■in ,isse:nhly is nopra.er
to 1)0 'i! ide 1"m* the Hoh- Sj,;;-!;'.; piv-^encc and operations. Certainly
nol, a< il would -eeui !roin ti;e !>rel'iren"s dudrine. Siirolv. lhey
nuist admit ihvt His presence airl iiiflueni'es are needed for the two
last classes. Yea, and tor the //rx^ als:). 'I'lie prayers for the S|)irit
are Acrv projjcrly. and in at-cordance w irh Scri|)tnre. made 1"or the
whole a.sseinhly. , And lhey are so uiadiMii all triie and evani:jelical
churches. If t!ie Brethren's ducti'ine on the snhject were fully
believed, and acted upon throughout Christendom, the ehni'ches, as
IMVCd
)1 l.'O
. t'lir
wally
to
hlCCU.
•)t \<.
r;i >"or
.linly
ilu\v
> two
>irit
the
|e I !<■':> 1
fully
19
to spirit iialily, would sppi'dily die out. and idirisliaiiity would all Iml
\ani>-li i'roMi tlio earth.
Tlifi'i' :■( one |).issa,uf 'i'Si-riptare on thi ..dijt.M-f of prayin<^ for tlto
Spirii, .-Mid Iiy our ijord hini^olf, which is prrt'cctly (KUciwsiNc. It i>
\\\\-^ : " \\'\v iliou, liiMUg evil, iiliovs- hou t i i^iw >^o,nl ^il't-< uulo your
fhiidrc'U. hi.w niiuh nion.' shall your llca\i'uiy {''alhcr j:i\i' iho Holy
Sjdrit lu tiiciii ihat ask him." Aud marlx. ll)is was said lo his dis-
ciph's — I)('li(", crs ill l!iiu -aud wiiu thou, douhtloss, [)osses-Ni'd tho
II
oiv
spirit iu soiut' d(':;'i'
01'
•r ."•(•ript uro (lo/laro
\
) :aau can
-ay t!i:i; .lo-:.- is the h ird, Ii ;! hy ll.o II, .jy (Jlio-t;"" aud thoy woro
holiovc!'' !u iiiia, a- llio Mo-si-di. auil I'hri-M llic I.' rd. 'ioro wo s(>e.
tlial
ho ])roiMiso I- hr all wlin "
••/i\ aud is av:;ilaI>lo t'li- all holiovors.
as \\<>|| •(, i.thfrs. and f i llio oud n\' tiiiM\ Now, what will llu'
Hrolhrru <,••. to this i(>\i. so ;;ui\ors:il in ils trnu-? Thoy uui->t ofton
!ia\o roid ii. and thorol'oro it di.os ••ooui -iraiu/o, that lluw have
foriuoil i he .ipiui'iiis ooutaiiiod in iho o\t net s t:i\ ou. Tiuw arc cor-
taiiiiy Idanio dijo, !or tho iuipliod crMi-nro ihoy lia\(> [>as,sod ou t ho
Lord's j)i.M)ilo iuoihor ooiiuuMnions I'lr praviuLi; as i hoy are sorijj-
turally ouo^ura-^od. aud lind it uoodiul
lo <lo.
tor tlio Holy Spirit's
visit-, and liis i;racioa-; oporati.iu. to iu-truot, si |-(.'uu! lion. oiunl'iM't aud
!:;nido llu.'i!!.
\ ory iiiau\" ol'tho Lord's poopio, throii!;!i all a^os, ha\o had similar
dislrossniLi; sjuritual beroa\('uiou1s, and LTa'ious aud ha])i.y deliv-
orancos, as those whii'h l)a\id oxporioucod. Thoy have iu their
l)orea\('d aud deeply al'lioted state. pra_\ed like t'ltho 1" -llowiug f'er\eii1
supi^lioatrius.
ivolurn <) iloly Dove, lictuiii
Sweet lUt'ssciiLr'T 'I' IJest :
{ hiite tile Sills tlml lu.ide Thee niourii.
And drove; Thei' t'i«nu lay aea t.
Tlie dearest Itlo! I have luiowii,
\Vhate"er thiit Id.d he :
ihj {» me t'> tear it iroiii 'thy liuMiie.
And woi'shii* only Thee.
lie who o(an[K)sod these plaiuti\e and Spirit njil linos, was not only a
poet ot" tho hi|j;host order, but a Ic'U'uod aud onunont ehristian iiniiis-
tor ; \ ory iiuioh better in-structcd in the thinj^s of tho kingdonj than
any of the iirethren.
Wl
m
; .
SO
Thorc is another rather strange (tpiuion tlioy hold, on thi>* subjcot.
foncerning tho Holy Spirit : un<l which is not warranted by Scrip-
ture. In mentioning our Lord's appeiirance anionic the disciples, on
the day of His resurrection they say : —
*' The Lord had actually breathed upon thctn, and said, — ' He-
ceive ye the Holy dljoHt.' Of c>>iir-«c this was not the j;ift of the
Comforter, as sui*h, the promised One that wa-* to tal<e the place of
Christ upon the earth: but rather the communication by the Holy
(Jhost, of His own risen life. We know from Acts i., that the Spirit,
the Comforter, was not yet gi>en. Indeed we ouf^ht to gather it,
from tlie simple fact, Ihat the Lord was not yet <^oiic. ' And if I fjo
not away, the Comforter will not conic' lie was seen there, and
lie commands tliem, that they should not depart from .lerusiilem, but
should wait for the promise of the l''ather."
Now, contrary to all this it was manil'cstly as the promised Com-
forter, that He bestowed that blessing on them at the time mentioned.
They had seen Iliin put to de.ith, as if hcli)less and unable to deliver
Himself from His enemies ; and they were mourning, and in ilistress,
and uid)elief, as to I Us resurrection. They would not believe the
women who had seen Him ; and when He appeared auumg
them, they, at Hrst, thought that it was a Spirit, and were ter-
rified ; and He had to say — " Handle me and see, for a Spirit hath not
Hesh and bones as ye see me have ; " and he took meat, " and did
eat before them." Thonias declared that he would not believe, unless
he " could put his fingers into tho print of the Tiails, and thrust his
hand irto his side." They did not, as the Brethren say, need any
comnnmication from the Holy Spirit, to convince them of His resur-
rection life, for some of them had seen Him die on the Cross, and
now they see Him in the living body before them. And it was evi-
dently to comfort them, and strengthen and confirm them in the faith,
that he couveyed to them the Holy Spirit oi\ the occasion under
notice ; and this was in part fullilment of His previous promises of
the Comforter, not only for them, but for all His tried and faithful
people, to the end oi' time. These promises of the Comforter, were
not for the then unbelieving multitude, or other unbelievers in any
future time. The sublime descent of the Holy Spirit, on the day of
Pentecost, as foretold !)y the prophet Joel, and mentioned by Peter,
was not at all as a Comforter. It was given, in part, to qualify the
.-' Hc-
.r the
lai'e <>t'
Holy
Spirit,
ler it,
if 1 g"
c, anil
Mil, but
A Com-
itioned.
deliver
listreHs,
Lne the
among
?re ter-
ath not
11(1 did
iiiilc^;*
list h\»
ed any
resur-
iss, aiul
as evi-
taith.
\mder
ses of
I'aithfiil
, were
n any
day of
Peter,
fy the
dispipltw t(t doclarc the glad tidings t»f Salvation to all nations and
tribes in their own languages ; and t'urther in inliidte eondeseension
and mercy, to give the unhelieving and wieked riders and innltitiide.
who had put Him to death, this additioiutl evidence ot' His being the
true Messiah. The Spirit was then given, as to them, as an alarming,
convicting ami converting Spirit, On the disciples addressing them,
they were alarmed, and as it is written, " were pricked in their heart,
and said, men and brethren what shall we do." The Holy Spirit is
iiever given, at first, to the unregenerate ami unhelieving, as a Com-
forter : but to ijuicken and " convince of sin, of righteousness, and
judgment," according to the words of our TA)rd. The opiinons of the
Brethren, on these points, are about as erroneous and inconsistent
with Scripture, as those on the Law, and Imjuited Ritfhteousne$n.
Their error chiefly consists, in considering the promise of our Lord,
for the Comforter, and that in Joel, as being one and the same ;
whereas they are distinct aiul separate, and for different purposes and
effects. The one for the Comforter, being only for true believers. The
other, chiefly, or only, for the unregenerate, for the purposes already
mentioned, and those declared in the passages in Joel. Neither in
these passages, nor in the citation of them by Peter, is the word Com-
forter used ; and by our Lord thev arc called, '* the promise of the
Father."
Surely no more need be here given, to prove, that in several of the
opinions of the Brethren which have been shown, regarding this most
vital subject of prayer for the Holy Spirit, they are involved in most
injurious and dangerous errors.
9. Abraham has no {dace in the Church, nor could any Saint
have, till the Holy Ghost came after the Ascension.
This is the title of the clause, or article of the Creed, as it appears
iu the paper sent to this writer ; and which, as already mentioned,
was copied from a newspaper published in Montreal. But the Bre-
thren's pamphlet, on the subject, has the still more extraordinary and
offensive title : —
" Do the Old Testament Saints belong to the Church of God."
This strange and startling question, so contrary to Scripture and
universal belief, seems to imply that they do not belong to the Church
f.
' ■
•j,.
! ■
! -
22
of (rod ; and we shall sco fniin the exlnu'ts which will l)e j iT-^eiitiv
given that this is indeed the heliet' )f the Brethren. Thi-; iiaiiirally
suggests another (piestioM : — to what Chureh do tlie , ur rather, '//'/
they belong. 'W) take the original word Church, ,is meauiug :iii a-;«Mi)-
bly ot' people ; did they belong to .lupiter and .luno, \'ulcau. \'enus.
and Ashteroth. and the other auci(Mit supposed deifie-; ; itr to
liralvMiaCreeshua, or the lire w.irsliippe:*-;. They cannot, of c iiir-ie, be
thought to belong to the ("luu'ch of Mah;)inet, or Swedenliourg, o
Jacob liohmen, or to Joe Smith's and Brighani Young's !\rorinons, —
for all these arc thousands of years, since their liin(\ If llie l)elief
of the Brethren ci)iicerning them were true, those exceileiil characters.
*' 'Saints,'' as they call theui. would be in a most awful and wretched
condition ; for it would exclude them tVom the J'H'Uh w-. ucH a< the
Christian Church, for the former was as much a church o\' (bid, as
is the latter.
Let us now look at what the Brethren say com^crning ihcm. The
following very extended extracts are from one of their jKim[)hlets,
expressly oji the subject : —
" The question for consiileration is: Do tiie Old Tc-taiuent .Saints
belong to the Church of (rod? 1. at once reply in the ucL;'ati\c. The
()ld Testament Saiiit> do uot belong to the C'liurch of (Jod: and fur-
ther it is simply impossible that they should do so, for — I. The
duirch or building of Gtnl siip[).)ses the existence of act)rM(U' and of
ahead stt)ne. 2 — IMie Body of Christ supposes the existence nt' a
Head. 3. 'Phe Bride of Christ, suppi)-e> the existence of a bride-
groom." ''I'he I'oiuidation stone was laid in the death and resurrec-
tion of Jesus. The Lord declareil on the confession of I'eter. 'Thou
art the Sou of the li^ing (iod; lie would build ilis CImrch. ilc
spoke of it as a future thing. I >i'ill bnild my church. There is a
chief corner stone, and that, too, is Christ. This buildinsj; of fiod
has its Head Stone, and this is Christ. W^ho, then, are the interme-
diate stones, completing the building of (lod ? 'J'hey are the poor
sinners who have been saved by (lod's grace in this day of grace.
Eph. 2 — Sinners dead in trespasses and sins saved by sovereign
grace. Now, do the Old Testament Saints belong to this building of
God — His Church. 1 reply in the negative. First — Because before
the death and rcsurrectioji of Christ, the foundation stone was not
laid. Secondly — Because the Holy Ohost had not descended as now,
to dwell in the Church.'' "It has been asked did not (rod dwell in
the Old Testament Saints? Clearly not. The Jews could not so
23
a I
Saints
The
1 fur-
ic
ml of
c 1)1' a
lirido-
irrof-
Tlioii
ile
.' i-i a
,t'r;o(i
~ onuo-
h poor
gr;K'0.
Lrei^n
linu; of
Ibetore
U not
now,
loll in
Lot so
iiui'.-h as n,j)ju'()acli <i.)(l; hoiMti'i' <h\ liad iimI boon put ;i'.v;;'.-. and
peace had not been made. They were iiidi\ idual and i-^ohited >onls,
«iaved by ;^'raee. and the oj)erati(iii>; nl" the Spii-ii: of (Jud, St'riptnrc
iluef' n.')t teacli that they were iiidi\ idually iiidueU l)y God." ^^ •' *
•• r>o Hie Ohl Te4aMient" S-dnt-; belmt; l.i this one body, of ulueh
« l)i-isf i-< the Head? Vo."
le!)o\;di will vet -^how
IIM-C
to
Israel, as the I'JruU'Ufooiii. a-- Clirisf will toilie ( hurch — -Hi■^ lirid.e.
lor whom He ua\e lliiii-;eii". Abrahaiii knew noihin;:; ol'thi-. ho was
rhv fri, 'III/ oi"G.,,|. The .saints in days gone by, or in dispensations
yet to come, do ik.I. n'H" will, ha\e the same position, -pirit ii;:i bless-
inirs and privileiies. as the ('hnrch of God, — the Body of ("hri-.1, thr
iiriueoftlie liamh. The saints of other ages nia.y, and will, i (!onbt
not , be called io the '.uarriage ,-iip])ei" td' the Laiid»; aiul >o ih'", will
indeed he ble-;-;ed; and the blcsNing uill be fnll, accord in g to ihcir
capacity, anti power of ajjprcliension. Imi they will not have the same
blessing, and the same relation-^hip to Christ as the Cloirch, His
Kride. 1. am smv, says y)\iL\ 1 :iin ([uite content to be as vbrafiani,
aiii] many more of tbosc d.cai' Old 'I'estament Saints. Wt'll. I r(^[)ly.
(iod is not content that ymi should be so blessed ; and I U)r oii(% ani
iherel'ore not content either."
Xow, hei'e is a I'abrication, which lor (erroneous conccntion. bohl
nresuinption, and d.iLrmatic assertion, as regards (li\in<'!y revealed
truth, is about e([nal to any of tbe luunerous* inventeil schemes, and
no\ cities of opinion, wliich ha\ee\erbeen put foi'th cimcennng that
trulb. To every truly instructed christian, as well as every st'usible
persoii, who has read the Scri|)tures, it will be nearly us great a trial
of patience to read it, as it has heen to this writer to transcribe it.
.Some of such readers, will. pi\»bai)ly, i)erceive a feeling arising within
ihem bordering (Jii inilignation, but let iheni suppress it, and impute
the erroneous and dishonoring opinion, to a lamentable defect of
Scriptural knowledge, as regards the sid))ect; and [)rav that these
deluded persons nuiy become rightly inl'ormed, and recovereil from
their very serious error.
If it had luerely been said that the^e excellent and exalted charac-
ters, did n(jt, strictly speaking, belong to the present christian
ehnreh, it would have been somewhat less oft'ensi\e, and more l)ear-
able ; but so positively to assort, that they do not, i?i any way
'' belong to the Church .of (rod," docs sconi dishonoring and instdting
to a God of justice and righteousness; and also insulting towards
those eiiiineut Saints, whom (lod has so highly distinguished, and
li
24
1^
i-
:- '
tleclared his approval of their devoted pictv, and lirni and persevering
taithfiilness ; and of whom He has said the world was not worthy.
Not hfloitffintj to the Church of God, and only as by mere, special favor
permitted to be present at the marriage feast ! ! ! Verily, not so
slighted and dishonored will they be, but will oocupy the very highest
and most honorable places on that glorious and supremely happy
occasion. And most deservedly so; for they had only the promiseif of
the delivering Messiah, on which to rest, through long and dreary
ages of trial, persecution, and sufferings ; and they firmly and faith-
fully endured them all. walking as pilgrims on the earth, and in their
typical sacrifices and offerings, looking confidently for the advent of
the Messiah, and for the promised heavenly and everlasting inheri-
tance. We, under the present dispensation, have received the indu-
bitable and conlirmiug evideuce of the fuliilinent of those promises.
The divine and gracious Messiah — the Desire of all nations — has
actually appeared in our rebellious and wicked world, and has, in
part, fulfilled, and is still fulfilling, those gracious promise.-j ; and yet,
through the long ages which have since elapsed, how few, compara-
tively, have, in any degree reached towards the standard of fervent
piety, the unshaken courage, and the persevering integrity and faith-
fulness, of those patriarchs, prophets, and other ancient saints, so
highly distinguished and beloved by God.
It is deserving of special notice, that the person who penned those
erroneous and dishonoring notions, concerning those excellent charac-
ters, has ofiered no scriptural proof to show their validity. His only
foundation is, — " I believe." I reply in the negative. " I do not
believe."
Now, let us look at some scriptures, which will fully refute those
erroneous and discreditable notions concerning those illustrious char-
acters. To Abraham, called the " friend of God," and the " father of
the faithful," the Almighty declared, as seen in Gen. 22, that as a
reward for his obedience, — " in his seed all the nations of the earth
should be blessed;" thereby alluding to the l^rd Jesus Christ, who as
to the flesh lineally descended from Abraham, Isaac, Jacob, David, and
others of those Old Testament saints. Moses. and Elias, two of the
most eminent of them, held intercourse with our Lord, during His
transfiguration on the Mount, and spake with Him concerning Hit
decease.
25
those
■har-
ler of
las a
jarth
lo as
and
the
HiH
Hit
ConeermngUiat promise to Abraham, in (tcii. xxii., that in his seed,
all the nations of the earth should be blessed, it is said in Kom. iv.,
^' that it loight be sure to all the seed, not that only, which is of the
iaw, but to that also which is of the faith of Abraham, who is the
father of us all," — that is, believing Jews and Gentiles, as it is written,
— " I have made thee a father of many nations." Now, would it not
be strange, indeed, that this so highly honoured patriarch, declared by
God Jlimself, to be, by that faith, "the father of us all," — believing
Jews and Gentiles, — should not belong to this comprehensive Church
of God : and yet be the father of it> What a monstrous conception,
— the father of a family, and yet not behmg to it 1 Again, in Gal,
iii. 25, 2\). — " There is neither tiew nor Greek, there is neither bond
nor free, there is neither male nor temale, for ye are all one, in Christ
Jesus. And if ye be Christ's, then are ye Abraham's seed, and heirs
according to the promise." Now, here, again, is it not a marvellous
idea, that they all, Jews, and Gentile Greeks, were Abraham's seed ;
and of one seed or Church, and yet Ae did not belong to them, nor they
to him. But, further, it is said in Eph. ii., ^' Now therefore, ye are
no more strangers, and foreigners, but fellow citizens with the Saints,
and of the household of (^od, and are built upon the foundation of
the apostles and prophets, Jesus Christ Himself being the chief corner
stone." Here, is twiother matter for wonder, that although this
Ephesian Church, was founded on "the prophets," aswe!!l as on the
.apostles, and were " fellow citizeBs with those Saints and prophets,
and of the household of God," that is His Church, yet these prophets
and Saints did not, according to the " Brethren," form any part of
that building or Church of God, or ha\e any place in it. Now le*
those prophets and Saints, being one-half of the foundation be taken
away, and no prophet will be needed, to tell what \»'ill become of the
building. But still further, in Eph. iii. 14, there is, concerning the
Lord Jesus, this passage, — " of whom the whole family in heaven and
«arth is naniied." Now, surely ali the members of a family must be
said to belong it ; aad as surely, all those Old Testament Saints are
in heaven : and therefore, according to the express and comprehensive
words of the text, they form a part of the whole of the eternally saved,
as one united family. They were all virtually included in the Abra-
hamic Spiritual and Cliristian Covfcnant, and believed in the divine
M'
20
\
Messiah and Christ, who. us to thoiii, was yet to appear. So f.iv t'roiii
all those patriart'hs and Saints hcini; in any inforior ])osition, or circum--
stanoes, they have beeii placed by our Lord iiiniself". in iiio^t emi-
nently distin;,nnshed and exalted positions. He sai<l to the .lows: —
" \''e shall see Abrahaii). Isaac, and Jacob, and all the ])rophets in the
Kiucfdoiri of (lod : and \'un yourselves thrust out." — (Luke xiii. 28.)
He has made Abraham's bosom, the ayiiibol otthe pai'iidise or heaven,
of the everlasting happiness of all the riffhteous and faiihful ; and
who are mentiojied in the iievelation, as Iwin inii; ;j;ained ihe victory,
and "sin<jf ihe Soni^ t)f -Moses," as well as ''the Son,;^ of the Laud);"
for He was "the i^and) of God, >lain from the foundation uf the
world." It is noi iceable,. that the Soiiii; of 2vloses, is put; bef ;re the
Hona of the Lamb, bcA in both, all the redeemed unu save
u, will
eq!
ialb
lom.
A
jxaui muv
d)niiLlt
en the npnnon oi the enuiivnt and learneu
fcheolof^dan and commentator before named, on the subject here treated
of whom the whole famdv in heaven and earth
of. On the word,-
iH named
-Ep]
1. lU.
1.
II
e savs
Belies ers in the Lord .le
sns
(Christ, on earth, the Spirits of just men made perfect, in a separate'
state ; and all the iioly ;vnu;tds in heaven, make liut one fannly, of
which (lod is the hViher and Head. St. Paul does iKjt say, oi' whom
thGf'i»dlit'y,, as if each Order formed a distin.ct /kjil^, lu,hl ; ])ut he says
familji ; bw^'anse they are all ou<s and of o/tc. And all this family i:-'-
namrd, deri\es its oi'io;in and ])eini^ from inn!, as chUdren derive their
name from him who is the father t)f tlie fannly." i'urther, in his
comment on the words in lleb. xi. 4t). " That they without us should
not be made perfect," Ht says, — Believers before the Hood, ai'ter the
flood, under the law, and since the law, make but one t hurch. The
gospel dispensation is the last, antl the Church cannot be considered
as complete till the believers under all dispensations are gathered to-
gether."
Now in reference to those un.scriptural and dishonoring opinions of
the Brethren, concerning those eminent and illustrious Old Testament
patriarchs, prophets, and other Saints ; let ns, from a brief view of
their pious faith a)id obedience, as recorded in the Scriptures, judge if
they are not ivorthj of an equality, if not superiority, as to position
iu the heavenly State, when compared with the saved under the Chris-
'I
tiiin (lisj)on^ritii)ii. In so vie\viii<x the subject, avo will see lidw just and
equiiiible it will he, tor tlic just and ri<;litooui God and .hidji^e, to
{)l!U'o those noble aud faitlit'ul rliaracters, in that equality, it' not even
in bibber po^-itious in £r|,,|.y, \hn]] the others. 'I'o be<j;in with i"]nneh.
it is wrilleu, that "be walked with (lod :" by wbieb we iiiusf con-
elude, tliat he ne\er halted or wa\ere(l in bis taith, love, and tmedi-
ence : and tor that devotedness was translated to heaven, without
underiijoni
'A the )
)ains ot' (k
ath
?\e\l, we have the ei[ua11y rii;-bte;)us
and taitbt'ul Xoah, who for his iul'et^'rity. as declared by Ciod, wa^
itli all bis t'aiuilv, when all ll'.e rc<t rt'lbc world were de^trov-
savefl \\
dlows l!ie illtistric'Us .\brahaiii. called bv (nul.
ITi^
Vriend :"" and lor \\bo>e (irni and ready (diedicMU-e. in the most painful
trials, Ibc riixbte
on •
(}()([ deelareil to hi
HI.
In thv seed all the
nations o( the earth shall be blessed." Next we see Fsaiic and dacoli.
tbenioii> ;)iid obedient; .lo^eph. [)ioiis. rii;hteons. anrl of 'nteu'j'ity,
uniler trying temptation. The courageous and faithfid Aloses fol-
lows, so hii^hly tavored by (Jod. that he was for forty days together,
and many times su})se(]nently, permitted to see Mis glory, and so
lo-elv to
coll
)minie with Jlim, that the face of Moses shone with
the beams of that (Jlory. lie was further honored by being made the
niedimn of coinimniicating the laws ami rituals of the divine di-pen-
salioii then establislunl ; and was the .vntetype of the J)i\ine Meilia-
tor. Then follows, the ecju.ally courageous, disinterested and faithful
-lostiwa. The undainited and e(pially disinterested Calel) deserves
also to be merit ioned. Tiic valiant and pious I)a\id. the sweet
i>
almist ol" Israel, must -urcly be mentioned; also, ihe ju--t and
de\otcd '-fainuel. and the bold and zealous I'llijab. who \'r.r bis inte-
grity and faithfu.lness, was (li\in(dy lavorcd in like manner as !''noch.
Next, the equally zealous and faithful I'disha. The pious and zealous
kings, lle/ekiah and .losiah. so di1ii!:ent ami active in suppressing
idcdatry, must siu'ely not be onutteil. Ne.xr. i )r \ery special notice, in
the wise and devoted Daniel, to whom the angel ex])ressly declared
that he was greatly beloved by Clod. ^I'hen follow the highly endowed
K/,ra, the faithful priest and governor, and the restorer of the law :
and succeeding him, the pio\i,s, zealous and liberal Nehemiab. And
further must be named, the sublime and evangelical prophet Isaiah ;
the bold, zealous and sympatiiizing .feremiah, so atfectionatcly bewuil-
¥k
tT
//
28
ing the calamities and sufferings of his people. Ezckicl, Zcchariuh,
and all the other remaining prophetical writers, so highly honored
and distinguished with divine gifts and graces, must also be consid-
ered to belong to the list of the illustrious and divinely exalted char-
acters who have been named, together with many others of thefaithfiil
and devoted servants of God, whose names we see in the sacred
revelations of the Old Testament, and "whose record is on high," in
the book of eternal life. But the author of that dishonoring tract
Bays, that he is not content that these illustrious and divinely honored
characters, should be on an equality with him in the heaven of eternal
glory and happiness. He is indeed free of the imputation of thinking
that such preference is afforded to him, because of his superior faith
and sanctity, but he has formed the unscriptural and strange opinion
that the wise and just God has thought it proper to place true and
faithful believers, under our dispensation, in a higher position in the
kingdom of glory, than those Old Testament saintly characters. It
does seem almost marvellous that, not to sav a christian, but any
rational person, should form an opinion so ccmtrary to the eternal
principles of truth and righteousness. It would truly be an arrange-
ment of this unjust character, that grevious and aggravated sinners,
long in rebellion, were, at the tenth and eleventh hours, through
abounding mercy saved, as Job hath said, "by the skin of their teeth,"
and were more highly exalted in position, and in the divine favor, and
in glory, and in happiness, than all those illustrious and faithful ser-
vants of (3^od. To say nothing of divine revelation, the mere thought
of its being so decreed, by a glorious Being, who is the very fountain
oijitstice and equitif, is simply monstrous and intolerable.
Now in coming to a close, on this most extrordinary conception, this
writer in all good feeling, tenders this prudent advice to the Brethren,
to prayerfully and diligently search the Scriptures, on the subject,
" .oh will doubtless, lead them to abandon this unscriptural opinion :
dr.fv s uir as possible, gather in all the publications which endeavour
to nait'tain it ; and do with them, as Luther did with the Pope's
Bull, l.droy them by fire. They may be assured, that no really Scrip-
turally instructed Christian, or just and sensible person, will iniite
with them, knowing that they hold such injustand incredible opi-
nion!.
29
10. The Sahhath wa:^ (ifdained for Jews alone, — Christians never
had anything to do with it.
On this clause, the Hrethren say in their writings : — Where in
Scripture have we such an expression as the " Christian Habbath ? "
Where is the Lord's day, ever called the Sabbath ? We would not
yield to any of our dear Brcthen, in the various denominations around
us, in the pious observance of the Tiord's day. We love and honour
it, with all our hearts ; an<l were it not, that the gracious Providence
of God has so ordered it in these realms, that \\c can enjoy the rest
and retirement of the Lord's day, without pecuniary loss, we should
feel called upon to abstain from business, and give ourselves wholly
up to the worship and service of God, on that day ; not as a matter
of cold legality, but as a holy and happy privilege. T.t would be the
deepest sorrow to our hearts to think that a true Christian should be
found taking common ground with the ungodly, the profane, the
thoughtless and the pleasure-hunting multitude, in desecrating the
Lord's day. We believe the Christian's retirement from all secular
things, caniu^t possibly be too profound on the Lord's ilay. The idea,
of any one calling himself a Christian, making the Lord's day, a sea-
son of what is popularly called, recreation, unnecessary travelling,
personal convenience, or profit in temporal things, is to us, perfectly
shoclcing."
All true Christians will perfectly agree with the FJrethren, in
these pious and spiritual sentiinents, concerning the proper obser-
vance of the Lord's day.
11. The choosing of Pastors is a daring encroachment on the au-
thority of the Holy (^rhost.
The Brethren hold this, if not in express terms, yet in effect, to be
true according to Scripture. The following "extracts from their
writings will clearly show their sevitiinonts ; and what they consider
Scripture evidence in their su{)port : —
" Elders and Deacons were local officers. Ministry, in the
sense of a gift for edification, was not. It was a given mem-
ber, (eye, foot, car, as is said), of the whole body of Christ.. The
difference is all important as to the ministry ; and the whole
(Clerical and Donominational system crumbles into dust, under
unquestionable Scriptural fact." — Has God ordained a divinely
appointed ministry, to rule and teach in the Church ? Scripture re-
■. ',
'nt,->
•*r
130
•
cognizes teadier.s who don't rule : and rulers uliu do not, loach.
Tciichinp; was a dosirublo ([ualilicalion i'or those \\ ho ruled, but all had
it not. Li' we turn to Tiiucthy, this (l.ies j^'ive u^' the order and care
of the Church, and watchitiij; over sound doctrine ; which was the
immediate object of his bein<]j left at Kphesus ; but it (h)es not give us
anything of appointment of ministry : not the reiiio1e-l hint of mj)-
pointing to iillice, and its ab^enoe is most <igniiicant. Ilew.isto
instruct, not to ordain, in 1 Tim. v. I 7, the Apostle distinguished
th(jse who did not labour in word and doctrine. Timothy is direcled
to communicate truths he had learned, to fiithful men. able to tench,
but to ordain teachers, never, neitlier he nor any one I'lse, The dis-
tinction of teaching and ruling was thoroughly understood ; ihey
might be united in one person, but were distinct. I'aidand Marnaiias
chose elders for them in every church. So Titus was to establish
elders in every city." " I believe in a divinely appointed ministry."
All tlie Xew Testament shows there wa? such a divinely given niinis-
trv. It sid)sists to this da v."
It i?i not very often that a controversial writer, who is of ordin.iry
skill and judgment, produces fads and ai'guments which serve to
destroy the propositions and cause he is endeavoring to e.-»l:;l)iish.
But the writer of the foregoing extracts has mauifcslly done this very
thing, and thereby most materially helped to destroy his ov.n ci-rone-
ous theory. Xow, let the reader bear in mind that it was the oliject
of that writer, to show, that it i-^ an eucrciachinent on ihc aul!ioriiy v\'
the Holy Spirit, for men, in any way or form to ordain and "^et apart,
perscms to (jtliciate in the Sacred ^linistry, and publicly teach Chris-
tianity. And now, look how he has endeavored to support bis no\el
dictums. lie begins with Scripture authority — lie could do Jio le>.-^ —
and he tii'st cites Timothy, or rather the inspired Paul writing to
Timothy, and he says, '• Timothy was left at Ivphosus to watch over
sound doctrine " So fir he is right. But how was Timothy to d<t it?
l.t is shown in the same ch. 1, oi' 1 Tim., by •■charging," that is,
tcachiiiij, '• sonw ihiit they teach no other doctrine,'" and notto-'gi\e
heed to fables," &c. Alter gi\ing several iiistriiciion^ as to the fiith
and conduct of believers, Paul, in the same J'^pistie, says to Tin)othy :
'• These things connnand and teach, and give attendaTice to exhorta-
tion." !''urther in 2 Tim. ii. 15, he says to him: "Study to show
thyself apj)roved unto God, a workman that need not to be ashamed,
rightJy dividing the word of truth;" and again, in ch. iv .2.5, " Preach
to
or
IV
is,
ve
111
V :
a-
ilio word, be instnnt in season, out of season, reprove, rcbultc, exhort,"
* * * ''(111 Ibo work of an cvantjelist, make full proof of thy
ministry, " Al! this sliows, that 'J'iniothy was loft at Ephesus for
many oilier purposes, than merely to "wateh over sound doetrine." ns
that u I'ilor has said. lie has further wrillen that "there is not any-
thing v)f appointiuent of ^Ministry, not tlic remotest hint of app'<intiug
to ollico, lie Aus to instruct, not to oi'dain : tu eomnuniieate triilhs
he had leariuvHo faithful men able to teach, bi,t to ordain teachers,
iu'\cr, nei
tiicr 1
nor ain'due else.
\
ow,
in answer to thi^ straiijre
inconsistency of assertion are the followinn!: 8crii)t lire facts : Flrni —
That 'riindthv himself had liecn ordained to the iiiini'^try as a teacher :
XMti pcrt^onal hi by the fiOrd, as the twehe apostles and l^nd ha<l been,
but by the '■ layini^ on of the hands of the pre-bylery," or ehlers, as
is seen in 1 Tim. iv. 14. 'i'he text in 2 'I'iin, ii.. 1', says. "The things
that thou hast heard of me among nuniy witnesse'«, the same corjiniit
thou to faitlit'u! men. who shall be able to teach lithcrs also."' ISiirely,
this means aii ai)i)ointinent to ollioe, and for the mini-itrv of teaehin".
But the Brother >ays no; aii<l that rlii-; is no ordination of teachers.
This !•;. iiificed, jjas-iing strange, that they \scre seh'cied as^ Iicing abb'
to teach, and yet they were not a]>p(»inte(i, or to a<i as teachers, ilere
•• a contradii-tion in
is certainly an in-!t:ince of what i> genoiMlly calleil
teruH." The choosing of such persons, and committing the trutlis
to rbeui, were e:cj)rcssly ordaining them as teachers of those 1 ruths.
The word or-hiiii means choosing, apjxtinting, or setting apart for any
particidar pia'[)o-e or iinrposes. Does the writer mean tb.ai .such
" faithful men,"' uere to be chosen becau'-'e of beins,' able to teach
oth
er-
and vet thev wen> not to teach them, or to act at all as
teachers. Surely ho does not m(\an -ui-h an absurdity, though his
Is express it, v,\v\ thus they com])letely destroy his whole tbeory .
'.•/■» I VK
and /t//».syZ/ has done it. lie lias given furtber jtroof to the like des-
tructive di'ect, by saying that Titus was " to establish elders in every
city." Why tUii he iu)t. give the text, showing for what ])urposes ea(!h
and all of tliem were established. Here they are in 'I'it i. 9, 12,
KJ. " Jloldiui.^ fast the faithful word as be iiath been iaiigbt. that he
may be able by sound doctrine, both to exhort and to convince gain-
sayers." "A prophet of their own said ' thel'retians are always liars
evil beasts, slow bellies,' This witness is true, wherefore rebuke them
P
•li'.
^mw
32
■ .i r"'
■■ '
sharply, that they may be sound in the faith." All this ajjain looI{^«
very much like appointment to the office of a teacher, and also for
teaching. But why did the writer uHe the word " establii^h," instead
of " ordain " which is the word in the text which he cited, as to
Titu.s ordaining elders ? lie has gained nothing by tlic change of
word, for any dictionary will inform him, that they are synonimoiis
terms. It would seem as if he thought, Onhiin, looked very much
like the almost universal mode of appointing to the ministry for
teaching and ruling.
But further, as to an ordained or appointed ministry, both for
teaching and ruling, see 1 Thes. v. 12, 13 — " And we beseech you
brethren, to know them which labour among you, and are over you in
the Lord, and admonish you ; and to esteem them very highly, for
their work's sake.' And again, in 11 eb. xiii. 7, " Remeud)er them
which have the rule over you ; who have spoken unto you the word
of God." Further, in 1 Peter v. 1. lie says to the Elders, — '• Feed
the flock of God which is among you, taking the oversight thereof," &c.
The concluding extract from the writings of one of the Brethren,
says ; — " I believe in a Divinely appointed ministry. All the New
Testament shows there was such a Divinely gi\ en ministry. It sub-
sists to this day."
He thus, in effect, contends that the appointment to the ministry
by human means, in any form, or in modes of any description, are nn-
scriptural, and improper ; and that the continuance of the ministry,
can lawfully take place only by Divine selection and appointment.
Oi' course he does not mean by this, that every time duly qualified
ministers are wanted, in the hundreds of thousands of churches, the
Divine Spirit comes down, as on the day of Pentecost, and selects and
sets apart all who are required ; or that our Lord Himself, or an angel
does it. No one ever knew, or heard, of any such direct divine ap-
pointment, since the time of the apostle Paul. Since then, to the
present day, the appointments to the uuuistry have ever been made,
and can only be made through human instrumentality, and as has
been herein shown from Scripture, it was by the Divine Head of the
Church arranged and appointed, to be so done, that is, after due ex-
amination by ordainment to the office, by one or more of those already
in the ministry, by the laying on hands, or in some other appropriate
mode.
!.
33
The Brethren themselves, are not all ministers and teachers, but
only certain persons of the Brotherhood ; and if these are not actu-
ally, and in a formal manner, appointed as such teachers, they ar e
recognized as such ; and virtually, and in reality, are chosen or ap-
pointed to the office, by the rest of the Church. There is, therefore,
not among themselves, any more than others, any such direct divine
selection aiui appointment, as that for which they contend.
Surely more than enough has now been shown, to prove that on
this subject also, the opinions of the Brethren are unscriptural and
erroneous. These mistakes and errors, however, are not of a fatal
and ruinous nature.
12. It is a lack of faith for the Christian to pray the Lord's Prayer,
or in any way to express the thought contained in the words, " for-
give us our trespasses."
This clause does not accurately represent the sentiments and belief
of the Brethren, on the points or opinions therein set forth. The
following are the sentiments of the Brethren concerning them : —
" What is called the Lord's Prayer, was given to the disciples, as
Jews, before accomplished redempticm. It is not in the name of Jesus
Christ oiu' Lord, as we pray now ; therefore not intended for Chris-
tians. Christ says, — * lutherto ye have asked nothing in my name ;' —
John ix., 13, 14-16, 24. We have no objections to any person using
this prayer, if so disposed. As to foryivetiess of Sins, this is among
the things freely given to us of God, through the perfect finished work
of Christ, which we already have, (if saved.) Though children of
God, we have many Sins, and shortcomings, (alas that it should be so.)
But if any man sin we have an advocate with the Father, (not with.
God.) ' If we confess our Sins, He is faithful and just to forgive us
our Sins,' &c."
These statements, like those on the preceding subject, and several
others, can be fully answered, by plain Scripture truth, and by the
constant practice of the Churches of many denominations, as well as
by the experience of genuine Christian believers, through all the ages
of Christianity. The whole prayer was given by our Lord to His
chosen disciples and followers, according to their request, — " Lord
teach us how to pray, as John also taught his disciples ;" whereupon,
he instructed, and even enjoined them on the subject, — saying, " after
8
34
.. '
t .•
this manner therefore pray ye ;" giving the sublime and comprehen-
sive form, seen in Matt, vi., 9-13, and ever since called by His name.
Now these, surely, were Christian believers, for they had expressly
acknowledged Him, as the Christ and Messiah; and were manifesting
that faith, by having left their worldly occupations and possessions,
and personally following Him in His ministry. They were to call
God their Father, which they had no right to do, but through faith in
Christ. And il' they were to use it, antl pray for forgiveness, \\\\y
should not the same be suitable and proper for all Christians, to the
«ud of time ? It may well be concluded, that our Loril gave it as a
pattern, or method, according to which, all His obedient peo})le should
pray to their (iod and Father. It has thus been ccmsidered and ob-
served, ' y the great body of them, through all ages ; and even those
Christian denominations, who do not habitually use it, will readily
admit, that it may most properly bo used in public worship. As to
praying for the forgiveness of sins, it is a Scripture truth, that lioli-
ness, or entire sanctitication, is a progressive work ; and in most, —
and indeed all instances, — years and years are required, to obtain any
fair degree of tlic inestimable grace and blessing. And until that
holiness is attained, without which, as Scripture declares, " none
shall see the I.,'rd," the believing soul will daily have need to pray for
forgiveness of ticspasses, of some, or perhaps many descriptions.
In now closing these comments, which have become more extended
than was at first designed, or anticipated, the writer can truly say,
that he regrets the necessity for performing the Christian duty. He
also thinks it right ; — and possibly it may prove usefid, — to say, that
on several of the most important subjects treated of, he has intended
the Scripture truths and comments, as much for the instruction and
(exhortation of members of other Churches, and for professors of
Christianity generally, as for opposing the doctrinal errors of the
Brethren. He also deems it just and right to add, that it is liis firm
belief, that the earnest piety, and Christian conduct of the Brethren,
Arc fully <e(jual to the same qualities in the members of the other
Churches just referred to, if not, on the whole, actually exceeding
them. This belief he has founded, chiefly on the fact, that the Bre-
thren seem from their writings, to be more zealous, and free from
Huere formalmn in religion ; and more opposed to worldliness, and
S6
chcn-
iiame.
rcssly
esting
isions,
to call
iiith in
4, why
to the
it an a
should
,nd ob-
n those
readily
As to
at holi-
iiost, —
aiu any
til that
" none
)ray for
ms.
tended
ily say,
He
y, that
itended
lon and
lors of
of the
is firm
ithren,
other
leeding
.0 Bre-
|e from
Is, and
corrupt and corrupting worldly conformities, than most of those in
other churches. As a proof concerning these last, may be mentioned
these sorrowful fa<.;ts, that while very large numbers will assemble,
to hear lectures about rivers, and lakes, mountains and prairies, and
other geographical objects, in far distant regions ; and concerning a
great variety of other mere worldly subjects, in 'vhich they can have
little or no personal interest, but chiefly from mere curiosUij, or desire
for amusement ; a religious meeting to impart information relating to
the extension of their Kedeemer'e kingdom, is very generally limited
indeed. This was so obviously the case, at the last annual meeting of
the great and excellent Bible Society, — when the glad tidings were
given, of the increasing light and blessings of Divine truth, — so joy-
ous to every true Christian heart, — that even one of our secular papers,
remarked that " as usual the attendance was so small, that only about
60 persons were present." This was a mistake however, as to the
number. There were full 100, when there should have been at least
a thousand. There was nothing in the weather to prevent it. —
Wherever such an instance occurs, it marks most manifestly, the very
defective state of religious zeal and desire, as to the progress of Divine
truth ; and an indifference to those solemn realities of eternity, in
which all are so deeply and awfully interested.
I t.
ft
»'"
^'
.ft.
f
1^
[ "
■
V
^
86
SCRIPTURAL EXAMINATION OF A CLAUSE IN THE
TWO CREEDS CALLED, "APOSTLES" AND
« ATHANASIAN."
A controversy has recently arisen, and is still going forward in the
English Church Establishment, as to rejecting or retahiing, what is
called the Athanasian Creed, repeated at certain specified times in the
public worship in that Church. There are large numbers arrayed on
each side of the controversy A third party, but probably small,
comparatively, as to numbers, rse for a modification of the Creed, by
rejecting certain portions of it. If this latter proposition is adopted,
it may be hoped, that as one of the alterations the most required,
that Clause will be omitted, which says of our Lord and Saviour ; —
" He descended into hell." The same Clause is also in the Apostles'
Creed, which is constantly used in the public services of the same
church. If the clause is understood to mean, that our Lord actually
went down into the place mentioned in Scripture, where the \^-icked
are undergoing tormenting punishment, it may be confidently affirm-
ed, that there is not any passage or authority in Scripture, to support
such an opinion. Now, in proceeding to offer, — as is here intended,
— some explanations and remarks on that clause, it is proper to show,
first, the true origin of these Creeds, and of this clause especially ;
and of the times in which it was inserted in them respectively. As
to the one called the •* Apostles' Creed," — meaning the first Apostles,
— ^they never formed it, or ani/ other, as a Standard for Christian be-
lief. Their Creed is to be found in the New Testament and there
only. Neither w'as the other Creed, or any part of it, framed by the
great and orthodox Athanasius. The Apostles' Creed,— so called,
was brought into the present precise and Standard form, about, or
upwards of 300 years after the deaths of the Apostles. That au-
thentic and valuable "Work, entitled, — '• The History of the Primitive
Church," — by Lord Chancellor King, — himself a member of the
Church of England, — gives a history of the true origin of the early
Creeds, and particularly of this one bearing the name of the Apostles.
In verification of what has just been advanced ; and for the informa-
tion of those who are but slightly, if at all acquainted with the sub-
37
ject, there will now be given, some extracts from that high autliority,
which, it is proper to mention, treats of the Church History, only
within the first 300 years.
Concerning the Creeds he says ; — " As for that Creed which is
commonly called the Apostles', all learned persons are now agreed,
that it never was composed by them, neither do I find it within my
prescribed time, (the first 30() years) but though thoy had not that,
yet they had other Creeds very much like thereunto, which contained
the f'lnidamental articles of the Christian faith ; unto which all Chris-
tians gave their assent and consent ; and that publicly at baptism,
whence, as before, it is called by Cyprian, ' the law of the symbol ; '
and by Novatian, ' the rule of truth.' This Creed was handed down
from father to son, as a brief summary of the necessary Scripture
truths ; not in the same set words, but only the sense or substance
thereof ; which is evident from hence, that we never find the Creed
twice repeated in the same words, no, not by one and the same father ;
which, that it may the more manifestly appear, as also, that we may
flee the congruity and affinity of the ancient creeds, with our present
Creed, commonly called the Apostles', I shall transcribe in their origi-
nal language, all the ivhole Creeds, ^nd pieces of Creeds, that I find
within the limited bounds." He then gives the words of four Creeds
in whole, or parts thereof, in Greek, separately transcribed from the
writings of the following Fathers, — as they are called, — namely ; —
Ignatius, Ireneus, (3rigen, and Gregory Neocoisar ; and Six, in like
manner, in Latin, by the Fathers, — Ireneus, — Tertullian, — Origen,
and Cyprian. He then writes ; — " These are all the Creeds which I
have met uith ; in which the words are various, but generally recur-
ring to the same sense." * * * He then transcribes the Creed called
the Apostles', as it stands in the prayer book of the Church of Eng-
land, — with the exception of these two clauses ; — " He descended into
hell ;" and " the Communion of Saints." ile then says ; — " Here
are, now, these two clauses of our present Creed ivantimj. If wc
would know how they were added, we nuist first consider, how the
whole Creed was framed ; which I conceive was done two ways ; —
First, some of the articles were derived down from the very days of
the Apostles. Secondly, others were added afterwards, in opposition
to heresies as they sprung up in the Church." * * * «' By these
two ways, then, was the Creed ccjmposed ; and by the latter hereof
were those two articles introduced. The ' Communion of Saints '
was brought in last of all. The descent ' into hell,' toward the latter
end of the fourth century."
As to the creed called " The Athanasian," Lord King says nothing,
as it was not framed until after the centuries of which he was treat-
(
: .., ;
PPP"
38
ing. This creed, which also contains the clause, " He descended into
Hell," was framed a considerable time after the first council of Nice,
A.D., 325. It was not drawn up by Athanasius, who, through ill-
ness, was not present at the holding of the Council. Euscbius, the
historian, who attended the Council as one of its members, says : —
" The Creed which is properly called the ' Nicene Creed./ was, by the
appointment of the Council drawn up by the aged and venerable
Hosius, bishop of Cordova, in Spain." It is given in its full and
precise terms by Eusebius, and is that which is contained in the
communion service of the English Church, and does not contain
either the clause, " He descended into Hell," or, " the Communion
of Saints." Although Athanasius was one of the most skilful and
ardent of the debaters in the discussions which, previous to the Coun-
cil, took place concerning the heresy of Arius, — respecting which
chiefly the Council was convened — yet he was not a member of the
Council, but at that time was only a Deacon of the Church of Alex-
andria ; but some time after, most deservedly became its bishop.
From these authentic historical facts it will be seen, that the creed
called by the name of Athanasius, was not composed by him. Milner
also says this in his " History of the Church." This creed, and also
the one under the name of thfe Apostles, both containing the two clauses
beforementioned, were for ages in use in the church of Rome ; and at
the time of the Reformation, were retained by the English established
church, in framing and adopting its creeds and articles. How much
better it would have been if those who established them, had been
satisfied with retaining the Nicene Creed only, omitting that called
Aihanatian ; and if retaining the one called the Apostles', rejecting
the clause of the " descent into hell." This clause, in both these last
mentioned creeds, was foisted into them in days of great ignorance of
Scripture truth, and departures from it ; and conset^ucnt heresies,
speculative conceptions and fahiloiis inventions.
Under the foregoing state of authentic historical facts, regarding
these creeds, the question may fairly be asked, where is the Scriptural
authority for that clause in both creeds, "He descended into hell?"
Or rather, it may truly and boldly be asserted, that there is no such
authority, if the word hell is to be taken as meaning the place where
the wicked are punished ; and this seems to be meant by the word
l-diug
bural
311?"
I such
[here
irord
S9
descended being used. Those who contend for retaining the clause in
the creeds, and that our Lord actually went down into the place
where the wicked of mankind, and the fallen angels are being
punished, found their opinion chiefly, if not altogether, on two por-
tions of Scripture; one, the words in Ps. xvi. 10 : "Thou wilt not
leave my soul in hell," and the other, the following passages in 1 Pet.
ii. 19, 20 : "Being put to death in the flesh, but quickened by the
Spirit ; by which also he went and preached unto the spirits in j)rison;
which sometime were disobedient, when once the long suffering of
God waited in the days of Noah, while the ark was a preparing."
As to the word Jiell in the Psalm, it is a translation from thcr
original word " sheol," in the Hebrew Old Testament Scriptures; and
Corresponds to the word " Hades," in the Greek of the New Testa-
ment ; both meaning, as learned men skilled in those languages say,
*' the state of separate sjnriis, or the state of the dead," — a state before
the general resurrection, — of happiness for the pardoned and sancti-
fied ; and of tormenting punishn-ent for the wicked. That learned
scholar and critic in the ancient Hebrew and Greek languages, and
celebrated commentator on the Scriptures, Dr. Adam Clark, in his
comments on the words : " Shalt be brought down to hell," in Math,
xi. 23, says of the word hell, " The original word is Hades, the invi-
sible receptacle, or mansi(m of the dead, answering to sheol in
Hebrew ; and implying often, first — the grave ; second — the state of
separate souls, or unseen world of spirits, whether of torment, — Luke
xvi. 23 ; or in general — Eev. i. 18, vi. 8, xx. 13, 14." Again, in his
comments on the words, " Thou wilt not leave my soul in hell," in
Ps. xvi. 10; and repeated in Acts 2, 27, he says: "As to leaving
the soul in hell, it can only mean |)crmitting the life of the Messiah to
continue under the power of death ; for Sheol (Hebrew) and Nudes
(Greek) signify the state of separate spirits, or the state of the dead*
Hades was a general term among the Greek writers, by which they
expressed this state;" and with them this Hades was Tartarus to the
xvicked, and Ehjsium to the good"
Now, let us look at some of the particulars concerning the Savoiur's
death and resurrection, as recorded in the Scriptures : — In Luke xxiii,
43, it is written that he said to one of the malefactors on the Cross,
" To-day shalt thou be with me in Paradise;" and in v. 46 : " And
M.
, it
■I.*.'
' f . . I I
40
fj-
'SX
'■■ ^•■..
■■y
when Jesus had cried with a loud voice, He said, Father into thy
hands I commend my Spirit, and having said this He gave up the
Ghost." Thus far, all is totally different from " descending into hell,"
as a place of torment ; the thought of which is simply horrible. The
moment of his death his holy and blessed Spirit departed into the
sej)arate state, the heavenly paradise ; and he took the ransomed spirit
of the malefactor there, according to His promise. Surely, Paradise
is not a hell of punishment. Early on the third day he united His
Spirit to His body, and rose triumphant over death, and the
grave, fulfilling to the letter, those prophetical portions of that cited
Psalm more than 1000 years previous : " Thou will not leave my
soul in (Hades) the place of separate spirits ; neither wilt thou suffer
thine Holy One (that is His body) to see corruption." Also fulfilling
what he said to the Jews : *' Destroy this temple, and in three days I
will raise it up," — meaning His body — John ii. 10 ; and also fulfilling
the further prophecy in Ps. Ixviii. 18, " Thou hast ascended on high,
thou hast led captivity captive, thou hast received gifts for nieu ; yea,
for the rebellious also, that the Lord God might dwell among tliom."
It is noticeable that the word " ascended " here, is in direct opposi-
tion to the word "descended" in that clause of the creeds.
In addition to the Scripture proofs which have here been given,
showiiig that by the word " hell " in the psalm, is not meant the place
of punishment for the wicked ; it may fairly be asked for what pur-
pose could it be requisite, that our Lord should visit that region of
misery? It coidd not have been to release them, or give them any
promise, or hope of release ; for His own words in the Scriptures,
most positively and repeatedly declare, that the punishment of its
inmates will be everhstin^j, and surely he would not go to tantalize or
reproach them.
Some explanations and remarks may next be oflcred, rcgardiug the
other supposed authority, for our Lord's descent into the region o^
torment. It is in 1 Peter iii., 18, 19, 20, in the following words ; —
" Being put to death i the flesh, but quickened by the Spirit ; by
which also, he went a d preached unto the Spirits in prison ; which
sometime were disobedient, when once the long suffering of God»
waited in the days of Noah, while the Ark was a preparing, wherein
few, that is, eight souls, were saved by water."
I .. ■'
iven,
place
pur-
pu of
any
turos,
nf its
Ize or
the
.f
41
Now, first, it is perfectly clear from the words of the text, that our
Lord did not personally go to those " Spirits in prison," but " by the
Spirit," meaning evidently the Holy Spirit, who, in Scripture, is
repeatedly called the " Spirit of Christ ;" because of that Holy Spi-
rit's operations for the regeneration and salvation of mankind, having,
from the beginning, — by anticipation, — been obtained for those gra-
cious purposes, by the sufterings and death of our adorable Redeemer
and Saviour. Next, it is equally clear, that the " preaching," or the
visitations of the Spirit, were only to those " disobedient " antedelu-
vUtn Spirits, and no others . And further, it is evident, that the
preaching was in the days of Noah, before the deluge ; — the words
" when once the long suffering of God, ivaited in the days of Noah
while the Ark was a preparing ; '' fixing it at that precise period, and
no other. Now this was upwards of a thoumnd i/ears before our Lord
was born in the human nature. See now, from previous Scriptures,
how all those particulars in the text, can be fully harmonized, and
clearly show its meanings, as is here represented. In Gen. vi. 13, we
read ; — " And God said unto Noah, the end of all flesh is come be-
fore me ; for the earth is filled with violence through them, and behold
1 will destroy them, with the earth." He had previously declared to
the same eflect, as seen in the previous verses 5 and 7 ; ami in v. 17.
He declares. He will do it, " by a flood of waters upon the earth, to
destroy all flesh wherein is the breath of life." He then commanded
Noah to build the Ark, fur the preservation of himself and his family.
The Lord God thus condemned those siiniers to that death and
punishment, but yet in His great mercy. He granted them a respite
from the execution of the sentence, that they might repent and turn
from their wickedness, and thus prevent the fulfilment of the sen-
tence. This is seen in the same ch. of Clenesis v. 3, in these vvords ;
— " And the Lord said, my S))irit shall not always strive with man,
for that he also is flesh ; yet his days shall be an hundred and twenty
years." This was the time the Ark was being built, and during this
period, those sinners were like malefactors in prison, under scnteiu'e,
but a respite from its execution was granted to them. It is quite
probable that some of them did repent and find mercy. During
this time, the " long suffering of God waited on them," as declared
in that text in 1 Peter ; and doubtless, the Divine Spirit, — Scriptur-
•\
;;-■' * i
^:v..-
W
r^ .■ ^
h^.-
;^
* .
1 I.
, ,:•
42
ally called the " Spirit of Christ " — was striving with those disobe-
dient Spirits," thus under sentence ; and Noah, who is called in 2
Peter, ch. ii., " a preacher of righteousness," was also reproving them,
and warning them of the infliction of the threatened punishment.
These particulars, which are in accordance with Scripture, afford a
complete and even literal explanation of the meaning of every part
of that text in 1 Peter ; and fully show, that it aff'ords not the least
proof whatever, that our Lord Himself ever descended into the hell
of punishment, as described in those Creeds.
That learned ?^'l v'tj'^: commentator, — Dr. A. Clark, remarking on
these words o" ^ '. vt, — " unto the Spirits in prison," he says ; —
" Theinhabita . > < ' . "ntedeluvian world, who having been disobe-
dient, and convicted i.l liC most flagrant transgressions against God,
were sentenced by His just law to destruction. But their punish-
ment was delayed, ' see if i.h^v would repent ; and the lon<ji suffering
of God, waited one aun(iicd anJ t'"^nty years, which were granted to
them for this purpose ; during winch time, as criminals tried and
convicted, they are represented as being in prison. That the Spirit of
God did Strive \ni\\, convict, and reprove them, is evident from Gen.
vi., 3 ; ' Mtf Spirit sJuill not ahvays strive with man, forasmuch as he is
flesh ; yet his days sJtall he one hundred and twenty years.' And it
was by this Spirit that Noah became a preacher of righteousness, and
condemned that ungodly world — Heb. xi., 7. The word ' Spirits^ is
supposed to render this view of the subject improbable, because this
must mean disembodied Spirits ; but this certainly does not follow, for
the Spirits of Just men made perfect. Heb. xii., 23, certainly means
riijMeous men, and men still in the Church militant ; and the Father of
Spirits, Heb. xii., 9, means men still in the body : and the God of the
Spirits of all flesh. Num. xvi., 22 and xxvi., 16 means men not in a
disembodied state."
But even on this word there are several various readings. I have
before me one of the first, if not the very ^rst edition of the Latin
Bible; and in it the verse stands thus : — In quo et Mis qui in carcere
erunt Spiritualiter veniens prcedicavit; — ' by which he came spiritually,
and preached to them that were in prison.' In two very ancient
MSS. of the Vulgate, before me, the clause is thus, " in which coming
by the spirit, he preached to those who were in prison." This is the
reading also in the Complutensian Polyglot. The Dr. then mentions
two other MSS, which give the word, spiritually, and then says : —
43
" I have quoted all these authorities from the most authentic and
correct copies of the Vulgate, to show that from them there is no
ground to believe that the text speaks of Christ's going to hell to
preach the Gospel to the damned, or of his going to some feigned
place, where the souls of the patriarchs were detained, to whom he
preached, and whom he delivered from that place and took witli llim
to Paradise, which the Komish Church holds as an article of faith."
An amount of proof has now been given, even more than positively
needed, showing most conclusively, that neither of the texts which
have been supposed to support the clause in the two creeds, that
Christ descended into the hell of the vncked and sufferinfj spirits, are
in the least degree available for that purpose. The writer, in here
closing with this part of the subject, further conjidenthj asserts, that
there is not the slightest Scripture authority, on which to form a
belief that our Lord ever personally went into that place of punish-
ment, for any purpose whatever.
Under the foregoing Scripture proofs on the subject, the only pro-
per conclusion is, that the unscriptural clause should be struck out
of the two creeds. But if this is not done, those who will continue
to utter it in repeating the creeds, should, in doing so, attach in their
minds, the true scriptural meaning, that our Lord ascended — not
descended — into the sej)arate state of righteous spirits, the Paradise of
God. It is a melancholy thought that vast multitudes, young and
old, for hundreds of years, have been using that awful word in the
clause, as meaning the abode of misery and despair, so contrary to
Scripture truth. The blame has been very far more with the higher
portions of the clerical order than with the body of the laity. It is
truly a subject for profoimd regret that a Church v\^bose formularies
of worship are so spiritual, and some of them even sublime, and in
whose ministry there have been such eminently pious and excellent
men, should still retain in those creeds and in one of its articles that
erroneous tenet.
V
♦ •
i \
-fT
44
EXPOSITION OF THE BELIEF OF THE ROMAN CATHOLIC
CHURCH AS TO THE MEANING OF THE WORDS :
"SPIRITS IN PRISON," IN 1 PETER, iii. 10,
WITH REMARKS THEllEON.
Some facts and remarks may here be appropriately given, regarding
the belief of the Roman Catholic Church, on the beforementioned texts
in 1 Peter, ch. 3, concerning those "Spirits in prison." The texts, as
rendered in the standard Douay version of the Bible of that Church,
read thus : — " Because Christ also died once for our sins, the just
for the unjust, that he might ofler us to God; being put to death,
indeed, in the flesh, but brought to life by the Spirit. In which also,
ho came and preached to those Spirits \\'ho were in prison : AN^ho in
time past had been incredulous, when they waited for the patience of
God in the days of Noe, when the Ark was a building."
The following is a foot-note on the words " Spirits in prison :" —
" See hero a proof of a third place, or middle state of souls ; for these
spirits in prison, to whom Christ went to preach after his death, were
not in Heaven, nor yet in the hell of the damned ; because Heaven is
no prison, and Christ did not go to preach to the damned."
What is here said as to Heaven, and Christ's preaching to the
damned, is certainly scriptural and true ; and possibly as to a middle
state of souls also. But on this last point there are different opinions
among scripturally learned and good men. With regard to our
Lord's visit, or rather sxtpiiosed visit to the " spirits in prison," the
following passages are contained in the catechism of the Roman
Catholic Church : —
Q. Where did Christ's soul go after his death ?
A. It descended into hell. — Apostles' Creed.
Q. Did Christ's Soul descend into the Hell of the damned ?
A. No ; but to a place or state of rest, called Limbo. — Acts ii. 24,
27— Psalm XV, 10.
Q. Who were in Limbo ?
A. The souls of the Saints who died before Christ.
Q. Willi did Christ descend into Limbo ?
A. St. Peter says, — To preach to those sjnrits that were in prison ;
that is, to announce to them in person, the joyful tidings of their
redemption. — 1 Pet. iii. 19.
45
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J4,
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leir
Q. Why did not the souh of the Samts ivho died before Christ yo to
Ileavfn immediately after death ?
A. Because Heaven was .shut against them by the sin of our first
parents, and could not be opened to any one, but by the death of
Christ.
^. When did the souls of the Saints who died before Chri.4 yo into
Heoifi'n? '
A. When Christ ascended into Heaven.
It is perfectly evident that thoro is in this part of the catechism a
direct opposition to those texts in 1 Peter, given from the Douay
Bible ; for t?iere, " the Spirits in prison," are expressly declared to bo
those, and only those, who were incredulous in the days of Noe, when
the Ark was a building; but in the catechism the "spirits in prison"
are declared to be " the souls of the Saints who died before Christ ;''
meaning of course, the whole multitudes of them. It is quite impos-
sible to reconcile or harmonize these two subjects, or dogmas of faith.
But further, it is said, in that text in Peter, in the Douay Bible, and
also referred to in the catechism, that those " spirits in prison,"
declared to bo " all the Saints before Christ" were incredulous, that is,
unbelieving. This is still more amazing, and contradictory to several
other parts of that same Bible ; for it says of Abraham in liom. iv.
19, 20, 21, "he was not weak in faith. In the promise also of God,
he staggered not by distrust, but was strengthened in faith, giving
glory to God ; most fully knowing that whatsoever He has promised,
he is able also to perform." In the same chapter are the words : — " Of
the faith of Abraham, who is the father of us all." But, further, is
there not something saddening, if not revolting, in the supposition
that the spirits of the pious Abel, the fully devoted Enoch and Noah,
the pious and noble Abraham, called the " father of the faithful" and
the " friend of God ;" also of Isaac and Jacob, of the zealous and
devoted Moses, Joshua, Samuel, Elijah, Elisha, the highly gifted
Isaiah, Jeremiah, Ezra, the beloved Daniel, and all the other faithful
servants, through all the four thousand years of the world down to the
resurrection of our Lord, were all "in prison," "because Heaven was
»hut against them by the sin of our first parents." As to Enoch, the
scripture says " he walked with God and God took him ;" surely not
to p^it his spirit ^^ in prison.'^ Of Elias also, it is said in the same
Douay Bible, 4th Kings, ii. 11, "behold a fiery chariot and fiery
1
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46
i< I
horses parted them hoth asunder, and Elias went up by a whirlwind
into heaven." Now, as the before cited note on the text in 1 Peter
very properly says, " Heaven is no prison." Here, then, are two of
those saints, who, by express testimony of Scripture, did not go into
prison, but directly to Heaven. Neither did the spirits of those other
Old Testament Saints " go into prison," or Limbo.
As to their being " incredulous," — the word used in that text in
1 Peter — quite the contrary is said of them in the same Bible in
Heb. 11, where the faith of Abel, Enoch, Noe, Abraham, Isaac, and
Jacob, are mentioned. Also of Joseph, Moses, Gideon. Barak, David,
Samuel, and others of eminence, and also of the prophets, of all of
whom it is said in v. 13, of the same chapter : "All these died
according to faith, not having received the promises ; but beholding
them afar off, and saluting them, and confessing that they were pilgrims
and strangers on the earth." And in v. 39, "All these being ap.
proved by the testimony of faith."
Now, how are all these inconsistencies and express contradictions
to be reconciled ? It seems simply impossible. The text in the Bible
and the note thereon are far more correct than the catechism.
In coming to a conclusion on the subject, it may be allowable for
the writer to say, that for upwards of Jiftt/ years he has been daily
and prayerfully reading and studying the sacred Scriptures, but has
never met with a single passage which gives the slightest intimation of
the souls of those Old Testament Saints being " in prison :" or con_
fined to any place called Limbo, or by any other name. But if any
person can direct his attention to any portion or parts of Scripture,
which afford proof, or even any reasonable ground for a supposition
to that effect, he will examine them carefully. But luitil he sees
some Scripture which gives a fair ground, or countenance, for that
opinion, he will continue to believe, that the souls of all those faithful
and divinely beloved saints, ever were, and still are, in freedom, and
richly enjoying the glories and happiness of the heavenly state.
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