^ «j i ^ CL ! •-5r ^- 5 \ ^ (U J5 \ .2 l-D a. . M- Ss S o : j «i > 1 ^■^^ > 1 o ^" c o EH ^ O rs ^ 1 o Jz; E ^ _Q 5i ^ -o "^i 0) 8 ^ s> •^> qI 1 < sc .-H-. ^ ! n(^ X^ DISCUSSION OK TRINE IMMERSION. BY LETTER, BETWEEN ElLDER BEWJ. F. MOOMAIT, of Botetourt Co., Va. AND Dr. J. J. JACKSOW, of Rockingham, Ta. RESULTING IN THE CONVICTION OF THE LAT- TER, AND CHANGE OF HIS RELIGIOUS ASSOCIATIONS; TTITH AN ELABORATE YINDICATIOX OF THE DOCTEINES OF THE CHURCH OF HIS ADOPTION TO M'HICH IS ANNEXED A TEEi^TISE ON THE LORFS SUPPER, AND ON THE NECESSITY, CHARACTER, AND EYIDENCES OF THE KEWBIHTH. ALSO, A DIALOGUE ON THE DOCTRINE OF WOlSf-REglSTAWCE. BY ELDER BEN J. FyMOOMAW. SINaER S OLEN, VA- [rOCKIXGHAM CO-] JOSEPH FUNK'S SONS, PRINTERS. 1867. I Ix presentino; this little work to the public, eireum- stances have made it a duty, on my part, to present the causes that have induced me to engage in the enterprise, and to offer some apology, for introducing myself into the association of those who have entered the field as authors for the purpose of enlightening the public mind. In traveling through the country, and mingling vrith society of different grades, and^alking to them and with them, I have long since been impressed with the importance and necessity of a work being pub- lished, and freely distributed, setting forth briefly and clearly, the practical principles of the doctrines of Jesus Christ as revealed in the New Testament. But feeling the want of the necessary qualifications for such an important work, I still looked forward, hoping that the good Lord would move upon the mind of some one better suited for the occasion, to undertake it.. This production, which I now offer, when first written, was not intended to be thus spread before the public mind, but is merely accidental, and not the thing exactly, that I had before my mind, as spoken of above. 4 PREFACE. The circumstances combined in the production of this book are substantially as follows : In the latter part of the year 1865, while on a visit to Rockiirgham county, Va., I was called upon to preach a funeral in Dayton, the place of residence of Dr. Jackson. He was present on the occasion ; after which we formed an acquaintance, and became mutually attached to each other. We were together at meeting, and in the private circle frequently, during my stay. We con- versed freely upon the distinctive doctrines of our respective denominations — he having been a member, and still an advocate of the doctrines of the Church calling themselves Disciples, and I of the Brethren. Though each of us defended our peculiar doctrines ardently, yet the kindest feelings still prevailed. The time arrived, however, for my departure, when it was proposed and accepted, that we should continue an interchange of argument by letter, which resulted in the following discussion and its consequents. »The discussion being ended, and seeing that it had accom- plished good in this case, it was mutually agreed to publish it, hoping that it might do good in other cases. And I having in my possession a treatise, or rather, a review of an attack made upon the practice of the Brethren in eating the Lord's Supper, I revised and enlarged it for this work, in which we have shown conclusively that it is an institution of the New Tes- tament, and an ordinance to be observed by the faithful. The doctrine of the Xew Birth, is a subject upon which I have reflected much, and in my research among the theories and practices of the religious PREFACE, D world, I discovered that, although it is of all others the most important, — salyation depending upon it, — there is no subject in Theology so imperfectly under- stood ; and in fact it is rarely ever discussed before a congregation. Since I have occasionally lectured upon it, I have met vrith many persons, young, mid- dle aged, and those three score years and over, who had never heard it discussed. Why is this ? Is it so obscure that it cannot be understood? or is it pur- posely kept out of view for sectarian purposes ? Af- ter much thought and research, I have arrived at conclusions satisfactory to my own mind, as set forth in the Treatise herewith presented. The four years' war through which we have just passed, has afforded me a good opportunity to become thoroughly familiar with the peace principles, and all the arguments that can b e brought to bear against them . Having been so frequently attacked upon that subject,, by men of the first order of talent and high advantages, as well as others of every grade, I suppose that I have had to meet every argument that could be brought against it ; I have accordingly arranged that subject in dialogue form, discussing both sides of the question, and hope that it may be both interesting and instructive to the reader. And that the whole work, when passing from my hands, may be attended with the blessing of God, and sanctified by his Spirit, that the truths therein contained may be magnified and impressed, while the errors may be obscured from the tablet of the mind ; and that altogether it may be so overruled by the providence of God, as to be instrumental in introduc- PREFACE. ing many branches into the true and living Vine, and gathering much fruit for the great granary of heaven, is my fervent prayer. B. F. MOOMAW. ON 1^-^^ ^ "Tj -^^ \^ TRINE IMME*'g^IO%, t^ ^' [first communication.] Botetourt Co., Va., Dec. 28, 1865. Dr. J. J. Jackson, Dear Friend : — In pursuance of agreement between us, to hold a correspondence upon cer- tain theological subjects, I now, after some de- lay, proceed to introduce it upon the action of baptism. I do it however, with a deep sense of your decided advantage over me in point of edu- cation, and your opportunities for more exten- sive reading, &c. Yet, I only admit these advantages, so far as style of discussion is concerned, and not in arri- ving at right conclusions as to the truth, relative to the duty of man: believing as I do, that what is mainly necessary to this end, is a dispo- sition to do the will of God : " If any man will do his will, he shall know of the doctrine, wheth- er it be of God, or whether I speak of myself." John?: 17. And judging from all the circumstances con- nected with our short acquaintance, the apparent sincerity and frankness that marked our discus- sions, I conclude that the object is mutually to be benefitted, by inquiring after truth. Then, with this object before us, doubtless all that shall 8 DISCUSSION ON be said J will be characterized by love and Chrk- tian forbearance. First, then, we inquire, What is Christian baptism"? If we consult the popular dictiona- ries, we are informed that it is sprinkling, pour- ing, or immersion. Popular sectarianism ech- oes the same sentiment. This, however^ is not satisfactory to tbe humble Bible student. How then is the question to be settled? We answer, by the word in its native interpretation, and the circumstances attending it as tbey occur in the New Testament. What does that teach ? To my understanding, it teaches that it is an ordi- nance of the New Testament, instituted by Jesus Christ, by which a penitent believer is dedicated to God, and introduced into the body of Christ, or in other words, into the visible church : That is to say, by the authority of Heaven ; and su- percedes the Jewish dispensation — its rights and ceremonies, with the ordinance of circumcision. We learn hence, that circumcision is an ordi- nance of the Jewish polity. The question arises at this distant day, what is the action of this ordinance? — how many can answer? Let us go to the practice. Here we may learn that it is cutting around ; but whether it was performed in one or more motions, we are not informed. The dispensation, or covenant, of which this is the seal,* came down to the days of John the * This seal secured to the Jew the pronoise of an inhet- TRINE IMMERSION. 9 Baptist. From that time, the kingdom, or in o^her words, the Gospel of the kingdom of Christ, the Son of God, was preached. "And Jesus went about all Galilee, teaching in their Synagogues and preaching the Gospel of the kingdom." Matt. 4: 23. "The beginning of the Gospel of Jesus Christ, the Son of God, as it is written in the prophets, Behold, I send my messenger before thy face, which shall prepare thy way before thee." Mark, 1 : 1, 2. "And from the days of John the Baptist until now, the kingdom of heaven sufFereth violence, and the violent take it by force. For all the prophets and the law prophesied until John — Matt. 11 : 12, 13. The law and the prophets were until John ; Since that time, the kingdom of God is preached, and every man presseth into it." Luke, 16 : 16. I have said that the law of Moses is now su- perceded : " All Judea, and Jerusalem, and the regions round about Jordan, came, and were baptized of John in Jordan." Circumcision now disregarded, all acknowledge the superiority of the new kingdom, press into it, and submit to the initiatory ordinance, though previously cir- itance in the Land of Canaan, and nothing else. Seeing that it was linnited to Abrahann and bis male descendants, and the males of his hoasehold, (See Gen. 17: 8 — 14) while baptisnn, if valid, is the privilege of nnale and fenaale in the new covenant, and secures to them the promise of fellowship with Christ here, and an eternal reign with him in bis royal kingdom.. 10 DISCUSSION ON cumcised. Jesus Christ among others, came, and demanded baptism at the hands of John ; not that he needed forgiveness of sins, regener- ation or newness of life, those ends for which baptism was administered to others ; but he would honor it as the ordinance of God, for thus, saith he, " it becometh us to fulfill all righteous- ness." He now enters on his ministerial duties, co- operates with John, and preaches the same doc- trine. " In those days came John the Baptist preaching in the wilderness of Judea, and say- ing, repent ye, for the kingdom of Heaven is at hand." Matt. 8:2. " From that time, Jesus began to preach, and to say repent, for the king- dom of Heaven is at hand." Matt. 4: 17. He baptizes by his disciples, and so the kingdom goes forward. John's personal glory is super- ceded by the superior excellence of Christ's min- istry, as the morning star is eclipsed by the brilliancy of the rising sun. He goes steadily forward, attracting the world by his wisdom and glory, until the fell spirit of envy and jealousy overtakes him, and he is brought to the cross and to the grave, " but could not be holden of it." *' He burst the bars of death," conquers hell and the grave, enters anew upon his mission of love, convenes his disciples, gives them the great com- mission and glorious promise, and is taken up into heaven and glory. We have seen that circumcised persons were baptized by John, but we have no data to prove TRINE IMMERSION. 11 that any of John's disciples ever were baptized by the Apostles of Jesus : Hence we conclude that the ministry of John was not a separate dis- pensation, but the introduction of the Christian. I am aware, however, that this view is objected to, and the opposite attempted to be supported by the supposition that some of the Pentecostian converts were of John's disciples, and were bap- tized, and that the twelve disciples, baptized by Paul, Acts 19 : were the legitimate disciples of John. 'As to the first, I cannot conceive any necessity for concluding, that any of the three thousand who were added to the church at that time, should have been of the disciples of John. There were certainly enough to have gotten that number without drawing upon them, because the concourse was very large. "All the multitude having come together," and there being present " devout men from every nation under heaven," we remain of the opinion, in the absence of any intimation to the contrary, that there were none of John's disciples rebaptized then. And as to the twelve, I have no idea that they were the disciples of John ; because the dates shoW', that the time of their baptism was twenty eight years after the death of John. And therefore, it is very improbable that they had been baptized by him. Moreover, John in- variably referred his converts to Christ, who should not baptize them again 'with water, but with the Holy Ghost ; and he was the only one who at that day, could confer that blessing, 12 DISCUSSION ON as it was afterwards conferred by the imposi- tion of the hands of Peter and John, upon those who were baptized by Philip at Samaria. But these " had not so much as heard whether there was a Holy Ghost." Consequently, John could not have baptized them. Nor have we any good foundation to suppose that any other was authorized to baptize in his name. We know from whence John got his authority. "And I knew him not ; but he that sent me to baptize with water, the same said unto me, upon whom thou shalt see the Spirit descendinor, and remain- ing upon him, the same is he which baptizeth with the Holy Ghost." John, 1 : 33. And we know from whence Jesus got his authority, and from whence the Apostles got theirs, and weal- so know from whence the ministers of Jesus Christ got theirs, but where the administrator in this case got his authority, deponent sayeth not. It will doubtless be asked, who then baptized them? We answer, some well meaning, but upon this subject, ignorant person. And, I think likely, Apollos. At least, we find him at Eph- esus, " Teaching the things of the Lord, but knowing only the baptism of John," " whom being found by Priscilla and Aquila." they find- ing it necessary, "took him, and taught him in the way of the Lord more perfectly." Afterwards, Paul finds these twelve disciples at Ephesus, where it appears Apollos left them, " and bap- tized them in the namcj" or by the authority of TRINE IMMERSION. 13 " the Lord Jesus." " And a certain Jew, named Apollos, born at Alexandria, an eloquent man, and mighty in the Scriptures, came to Ephesus. Acts, 18 : 24. And it came to pass, that while Apollos was at Corinth, Paul having passed through the upper coasts, came to Ephesus, — 19: 1. So, upon the whole, I find the evidence for rebaptizing John's disciples, by far too meager to satisfy my mind, it being so constituted, that it will not accept an idea without something sub- stantial to support it ; so I still remain of the opinion, that the ministration of John "is the beginning of the Gospel of the Son of God." The question then arises, what was the action in the performance of John's baptism? Was it according to the formula of the commission giv- en by Christ to the Apostles—" In the name of the Father, and of the Son, and of the Holy Ghost? We answer, that we have nothing positive in the Word, that it w^as, and therefore, we do not venture a positive answer. But we ask, why was it not ? He received his commission from Heaven — so did Christ. And as we have seen the kingdom is the same, why not then the action in the initiatory ordi- nance? But it is said, that Christ then would have had to be baptized in his own name. And why not ? " God sware by himself, because he could swear by no greater." Why not then the Son be baptized in his own name, as he could have been baptized in no greater. With this 14 DISCUSSION ON fact before us, it seems to me this difficulty van- ishes. Having now, we think, established this point, and coming fully to the commission as delivered by the illustrious Author of our holy religion, let us examine it for a moment. He introduces the subject by informing the Apostles that all pow- er, or as we are informed it should read, accor- ding to the original, all authority, is given unto me, in heaven and in earth. Is given, implies that he is delegated. Go therefore, says be, / delegate you, Christ says to the Father, "As thou hast sent me into the world, even so have I also sent them into the world." The Apos- tles and ministers therefore go and teach in the name, or by the authority of Christ. " Those who believe the things of the kingdom," they baptize by the same authority, or in the name of Christ, " into the name of the Father, and of the Son, and of the Holy Ghost." They are to teach them which be " the first principles of the oracles of God," then baptize them, according to the formula of the commission, the grammat- ical construction of which, I believe, is acknowl- edged by all disinterested grammarians, to represent three actions ; and as said of circum- cision, that the action is taught in the practice. Here the catechumen is introduced into the kingdom, vows to respect the Father, and the Son, and the Holy Glost. '^To be baptized thu&, implies a professi-d dependence on these three divine persans equally,^ and the devoting TRINE IMMERSION. 15 of ourselves to them as servants and worshipers." Seeing then that we baptize in the name, or by the authority of Christ ; it seems to me that it is fair to conclude that this form of speech would be proper in all cases, when it is spoken of, as baptizing in, or into the name, or into Christ, &c. The commission being the only place where the formula is given, it does appear, that all other circumstances under which this subject is found must be subservient to it. And indeed, in the Acts of the Apostles, and in the epistolary writings where this preposition occurs in connec- tion with baptism, out of five, it is three times in the name — Acts, 2 : 38, 8 : 16, and 19 : 5 ; and twice into. R^m. 6: 3, and Gal. 3: 27. Nor need we marvel why this variation occurs, when we see that we are to baptize in the name, by the authority of, as well as into the Son, Christ. From the ^bove. it is clear to my mind, that according to Chris' 's declaration, that to him is given all authority* connected with the com- • It is discovered that I substitute the Mrord authoritf for power, as connected with the connmission. It will be readily adniitted by alf intelligent persons, that this is the true interpretation of the expression, in the name. For example, a court of civi! jurisdiction makes an order, and requires the officer to suraoion A, B or C ; the language is, 1 command you in the name, by authority of the cora- raonwealth, to summon A, B or C. 16 DISCUSSION ON mission. Baptizing, therefore, into* the name of the Father, and into the name of the Son, and into the name of the Holy Ghost — the ellipsis being supplied — we baptize by the authority of Christ, into each of the names of the Trinity, three immersions, and one gospel baptism, one in three, and three in one ; thus setting forth the mystery of the Trinity. But we are told that in Christ, the fulness of the Godhead dwells bodily. By this I under- stand, " that he is on earth the representative of all the divine perfections, the repository of all spiritual blessings, that by him God performs all divine operations, and communicates all benefits to man, and unites with himself all true believ- ers to God." But still we should not by any means, in our devotion to the Son, ignore the Father and the Holy Ghost. This point, being as I believe settled, I am satisfied that there cannot be any objection brought, that cannot be fairly and fully met with gospel truth. I therefore submit these re- marks to your serious consideration, and await your reply. With high regard, I am, dear Sir, your friend and humble servant. B. F. MooMAw. * The term into, signifies motion in, as going into town, into the church, or into the house. Hence, baptizing into the name of the Father, and into the name of the Son, &c. trine immersion. 17 £first reply.] Dayton, Jan. 11th, 1866, Elder Moomaw, Dear Brother-: — I can call you brother, if you have been immersed three times, and I but once ; we were both immersed in the Divine Name. Your very kind, frank, and Christian- like communication, according to our mutual agreement, has just come to hand, and been du- ly considered. And I have only to say in reply to you, in reference to the advantage yon say that I have in this discussion, over yourself, that it is indeed only imaginary. If either of us have any ad- vantage, you have it decidedly. First, because you have undoubtedly thought much on this subject, as well as studied, and preached, on this same theme; while I have been engagecHvholly in my profession, delivering only about ten lec- tures in about twelve years, and neither of these lectures involving the question at issue. Secondly, when you undertake to write, you jbave your choice of time, when you can bring your thoughts together without being interrup- ted, and your mind perfectly free: while I am in continual expectation of being called away to give medical advice, or to go to see a patient in great haste, and thereby have my mind entirely drawn away from the subject. This is often my case before I can write ten sentences. Thus you can clearly see that you have deci- 18 DISCUS- SION ON dedly the advantage over me. However, I cTa not intend to use sophistry, speculative philoso- phy, nor hypothetical reasoning, but make use of the words of eternal truth, which I consider constitute the only means of convincing and con- verting the honest in heart, I shall only ask your patience if I should be slow in answering your articles. The first, is now lying before me, with, which I am well pleased. Its spirit of sincerity arid frankness, is worthy of imitation by all good and well meaning seekers after truth. I shall adopt the example set forth,, as our object is to be mu- tually benefitted by acquiring a better under- standing of our full duty and obedience to God. Hence I shall answer your points, as far as I see there is a difference between us, unless irrelevant to the main question at issue. I shall pass over that portion of your article, referring to what baptism is, and its meaning according to the dic- tionaries, and the sects'^ as I am not aware that there is any difference between you and myself on these points, nor on the design of baptism or immersion. And as we are not discussing cir- cumcision, I will pass over that part, with but a few reniarks,. only that I have never known any one ta call circumcision an ardinance, ex- cept those who have undertaken to prove baby- sprinkling by it. We find it nowhere spoken of as an ordinance, but as a rite. It is a mark placed on the male descendants of Abraham, not thereby to make them Jews, but because thej T R I N E IMMERSION. 19 were born Jews, being from the loins of Abra- ham. 1 do not think this needs any further argu- ment. This rite continued as long as the Jew- ish polity continued, by the authority of God. For those Jews who are not willing to ask knowledge of the Savior, are still living under the ]aw% and are practicing circumcision. But the important question is, when did this Jewish polity,* with circumcision, terminate? You assert, when John commenced his ministry. Here, then, we join issue. And whilst I will freely admit, that John came and preached good news, '• glad tidings of great joy," or as the old translation renders it, "In the beginning of the gospel," Mark 1, it is also emphatically said in the scriptures, that he came to " prepare the way," "to bring the hearts of the children to their fathers, and the hearts of the fathers to the children :" they having been alienated in heart by forsaking God's ordinances, and obeying false prophets. John was to make the " crook- ed ways straight, and the rough ways smooth," thus preparing the mind of the Jews, as said by Matthew, Mark,' and Luke, by " the immersion of repentance, for the remission of sins." By this means undoubtedly leading the hardened, backsliding Jews to return to God, by returning to his ordinances. Malachi 3 Chap. You will find by comparing Malachi with Matt., Mark and Luke, that it was necessary for those who returned to the pure ordinances and institutions, 20 DISCUSSION ON as commanded by Moses, to be taught by John, and believe and obey the doctrines which John preached, and after John, what was taught by Jesus and his disciples. Thus the ministry was to bring them from their backsliding, for it was in the types and shadows of the law, that these Jews were to dis- cover the antitype. Thus we see, by bringing them back to the pure teachings of the law, the prophets and the Psalms, and the observance of all the ordinances and institutions, these repent- ing immersed Jews, under John's ministry, would be able to acknowledge Jesus as he re- vealed himself, and his Father revealed him ; not merely as a Savior, or a prophet, but as a priest and king. For Jesus said not long before his death, that all things written concerning hira in the law of Moses, in the prophets, and in the Psalms, must be fulfilled. Luke, 24: 43,44. Now these things were not fulfilled until he, Jesus, ascended into heaven. Hence we must conclude that his government did not commence until the day of Pentecost. I do not doubt of God's having a government on earth before, be- cause I do not believe that he has ever been w^ithout a government on the earth ; but his gov- ernment under the Patriarchal, w^as not the same in every particular, that it was under the Jew- ish, or under the ministry of John, or of Jesus and his disciples, whose ministry was under the law. And John and Jesus both died under the law. TRINE IMMERSION. 21 It was foretold by Moses, that Christ should be a Prophet like unto himself. Both John and Jesus labored during their whole ministry, to bring backsliding Israel to the observance of the true principles of the law in all its requirements. This, therefore, is not the kingdom, or govern- ment, to which the Savior refers, w^hen he com- mands his disciples to go and preach that it is nigh at hand. I consider that the law, and all the institu- tions under the law, were abrogated, or had their end when the veil of the Temple was rent in twain from top to bottom, exposing the Holy of Holies, which had been hid from the eyes of the Jewish nation, except the great High Priest who entered once a year, as long as the law, or gov- ernment of God under the law, was in force. But when the Savior expired on the cross, he said it was finished. What was finished? Why, that which was set forth by the types and shadows under the law. It must be borne in mind, that it was after all this happened, that the Savior said to his disciples, that " all power," or authority, " in heaven and in earth, was given unto him." Mark, 16. These words fell from his lips just before he ascended into heaven, and therefore, prove conclusively, that Jesus had never before indicated anything, either by act or language, that would induce them to believe that he had a kingdom then, or that^he had ex- ercised any authority as kingr ; but that he would exercise the authority of king, when the king- 22 DISCUSSION ON dom should come, after his ministers or Apostles should be endued with power from on high ; when no doubt they would fully understand the things he taught during the forty days, after his resurrection, and before his ascension to heaven, concerning the things pertaining to the kingdom of God. Acts, 1. Now, if John's ministry, succeeded by the Savior and his disciples, or learners. Was any- thing more than preparatory to that kingdom, or government, of which Christ was to be King, Lawgiver, and Priest ; then I cannot see why Je- sus should have commanded his disciples, when he sent out the seventy, to say, or preach, that the kingdom of heaven was near at hand, when indeed it had commenced with the preaching of John, and after John, the Savior with his disci- ples, succeeded John, and all the people entered the kingdom by being baptized by John, or Christ's disciples. It will be admitted, I suppose, by the very best biblical students, that he did not assume any kingly authority while he was on earth : more especially, before his brow w^as crowned with thorns; for his language was invariably, that he only came to do the will of his Father in heaven. He said very little to his disciples about his kingdom, until after his resurrection. Then he spoke to them freely, during the forty days, before'his ascension into heaven, concern- ing the things pertaining to the kingdom of heaven, or of God. Acts 1. And the very last TRINE IMMERSION. 23 words which he spoke to them, who, during his personal ministy, were only disciples or learners ; being now, after the forty days, further instruc- ted, nearly qualified, or prepared to graduate as ministers plenipotentiary, or Apostles, to car- ry out the great commission — were, "all pow- er," or authority, "is given unto me in heaven, and in earth. Go ye, therefore, and teach," or disciple " all nations," &c.. Matt. 28, and Mark 16. Now mark, if John and Jesus, and his dis- ciples succeeding John, were preaching the same before he gave the great commission, then I cannot see why the Savior did not let the Apos- tles go and preach, as he, Jesus, his disciples and John had done before the resurrection ; and why he should teach them so much during the forty days, about " the things pertaining to the kingdom of God," Acts 1 ; and why he was so very particular about commanding thera to go to Jerusalem, " and tarry there, until they should be endued with power from on high." Acts 1. Again, why should he so particularly urge upon his disciples, that as " all power in heaven and in earth, was given to him," and that after the disciples should be endued with power, that is, should have received the Holy Spirit, accor- ding to the promise, — they should ^*go, and teach all nations," or preach the gospel — Matt. 28, and Mark 16 — make disciples, and immerse the taught, — if they were only to do the very same they had been doing, when they superceded John the Immerser ? This is conclusive to me, 24 Discussioi? ON at least until better informed, that the personal ministry of John and Jesus, with his disciples, was only preparatory to, or in prospect of the kingdom over which Christ has ruled since his resurrection ; and in fact, ever since he was crowned King. And the very first powerful manifestation of his authority as a king, was on the day of Pen- tecost. Acts 2. From that time forward, we see him recognized by all his true followers, as not only their Prophet or Teacher, but their Priest and King ; which certainly was not the case before the day of Pentecost, not even with his disciples, whom he had chosen as his future Apostles. But as soon as the kingdom became something visible, or tangible, ihe Ekklesia or church commences, which is an institution in the kingdom of Jesus Christ ; an institution, in W'hich the ordinances of God are observed, where Christ is set forth as reigning in the observance of his ordinances, as clearly set forth in all the epistles, written to the different churches or con- gregations — not to different kingdoms — but all the churches, that walk in, and practice the doc- trines taught by the Apostles — these institutions in his kingdom believing and practicing these things in the kingdom of Christ. Now it is certainly not the same government of God that existed under Moses, or John ; no, nor under the personal ministry of Christ : be- cause the kingdom over which Christ rules, he is at last to deliver up to the Father, and he him- TRINE IMMERSION. 25 self, become subject unto tbe Father, then God shall be all and in all. .1 Cor. 15 : 24. But it is that kingdom of which Jesus spoke, when he said to his disciples, that they must preach that it was near at hand, and into w^hich we must enter, according to the doctrines of the great Lawgiver, — by heartfelt faith, s^odly repentance, and immersion, " in the name of the Father, and the Son, and the Holy Spirit." We are now introduced into the kingdom of Christ, and made heirs with him. I do not see that you differ from me thus far ; but you hold that there must be an immersion, or one action, for each Divine Name. Here, then, we join issue the second time. I trust, my dear friend Moomaw^, that you will not become offended with me for not reply- ing to what w^as said by you, about John, and Jesus, and his disciples, immersing in the three divine names, just, I suppose, as your church practices it now ; and you say, " in the name of the Father," &c. Matt. 28. 'As I consider that portion of your argument somewhat speculative, and something entirely new, never having read such argument or heard it advanced; I have, therefore, declined answering it for the present; believing it is something above what is written in the word of the Lord. I should have made this apology before I arrived at this stage of my argument; but it had slipped my memory until now. However, I will now endeavor to meet the issue. 26 DISCUSSION ON You say, that if we fill up the ellipsis in the commission of the Savior to his Apostles, who you say, gave us the formula of immersion, that then it would read, " immersing them into the name of the Father, and into the name of the Son, and into the name of the Holy Spirit." I will heartily admit, that by filling up the ellipsis, it makes the arg;ument much stronger ; but by filling up the ellipsis still more, so as to make it read, *' immersing them into the name of the Father, and iramersino- them into the name of the Son, and immersing them into the name of the Holy Spirit, it would make the argument powerful. But I have seen no translation yet, that fills up such ellipsis. By such claims, ma- ny things might be proven. I do not see, from the reading of the commission, that any correct grammatical inference can be drawn for the prac- tice of trine immersion, or three actions, in im- mersing in the name of the Father, Son, and Holy Spirit. But you say, circumcision was commanded, and it was not known how it was to be done, whether by one or more cuts ; and that it was only understood by the practice. In answer to which, let me just remark, that the Hebrews understood the meaning of the word to be, to cut around ; and it was also understood where to cut around, and if they went round often, they were often circumcised. They knew the word was an active verb, and implied an action, not actions : Just like immersion, it is an active verb, TRINE IMMERSION. 27 and implied one action, not actions. And when it is administered to a .penitent believer, it may be called Christian immersion ; baptism and im- mersion having the same meaning in every sense, as acknowledged by all lexicographers, except Groves, whose work is not acknowledged by any of the learned. If then, I shall establish by the best lexicons, (and I see the new trans- lation renders the word invariably immerse ;) so without arguing the subject any further, I may fairly and briefly conclude, that this point. is fair- ly and fully made out. Notwithstanding, it will make your position appear rather awkward, when we summon the A postle Paul, Eph. 4 : 4, 5, 6, " There is one body and one spirit, even as ye are called in one hope of your calling, one Lord, one faith, one immersion." We would just as well say that there were three bodies, three spirits, three hopes, &c., as to say three immersions, or that three immersions make one Christian baptism. Now^, my dear brother, let us not attempt to strain the word of the Lord. Let us rather give up things w^hich we may be loth to part with ; for it is the no- blest act of man, and more especially of the Christian, to give up any thing which we can not clearly maintain by the word of eternal truth. I know it is possible that I may have some cherished notions, which I may have had im- planted in early life, that if some kind friend can point out to me, it would be an undoubted favor, 28 DISCUSSION ON the benefit of which might not end, even in eter- nity. Now, dear friend and brother, I do be- lieve verily, that the true believer who is im- mersed one time '* in the name of the Father, and of the Son, and of the Holy Spirit," feels his dependence upon each of them, and honors each of them alike, in every act of worship through life, as if he had been immersed three times. The three names are used in the one im- mersion, and as the fulness of the Godhead dwells bodily in Christ, we honor each alike, and then we have the testimony of the Apostle Paul, the very best authority, that we are the members of the one body, animated by the one Spirit, the subjects of the one hope, inspired by the one faith, having yielded to the one immer- sion, in obedience to the command of the one Lord, Eph. 4. I submit these arguments to your serious consideration, and await your reply. I remain, with high esteem and Christian re- gard, your friend and humble servant, J. J. Jackson. [second communication.] Botetourt Co., Va., Aj^ril 16th, 1866. Dr. J. J. Jackson, Esteemed Friend : — I am sorry that I can- not quite call you brother ; but I hope the time is not far distant, when I may address you by that endearing appellation. Nothing would give me more pleasure, than to call you brother, not TRINE IMMERSION. 29 only as being led by the same Spirit, but also as a member of the same association. As to your being baptized into the three Divine Names is a mooted question, which we are now dis- cussing. I received your respectful reply to my former communication, by due course of mail, but owing to an unfortunate difficulty, which had gotten into OHr congregation, together with my neces- sary duties and engagements, has prevented my replying sooner, and indeed basso engrossed my mind, as to disqualify me even for thought upon the subject. And even now, though thank the Lord, the matter is adjusted, I fear I am not in a condition to do it justice. First, permit me to present to you my thanks for the compliment you pay me, as to the spirit of my former communication, and to say to you, that in your reply, it is fully reciprocated, and which still more fully satisfies me of the purity of your motives, and the sincerity of your pre- tensions. As to what baptism is, I think it highly im- portant that this point should be clearly under- stood, that we may arrive at right conclusions, as to the action in performing it. Baptism I understand to be an ordinance ; and what is the modus operandi in performing it, is the question at issue between us. In order to lead the mind to this point, I referred to the or- dinance of circumcision, to show that there is a difference between an ordinance^ and the mode 30 DISCUSSION ON of performing that ordinance ; or, in other words, the ordinance is one thing, and the action in performing it is another thing. I call circum- cision an ordinance, not that 1 believe that bap- tism stands to the Christian, in the same relation as circumcision stands to the Jew, but because it is a law, " a statute of Sovereign power," it being ordained, established, appointed, by au- thority of God. "Ecclesiastically, an estab- lished rite or ceremony." In my former communication I say, that the covenant of which this is the seal, came down. to the days of John the Baptist, by which I mean- that it secured to them the rioht of inheritance to the land of Canaan; a seal to the temporal covenant; a seal to that faith which Abraham had, being uncircumci>ed. This rite, then, is peculiar to the law ; and of course those who are still under the law, the Jews, "may still practice it ;" " but Christ is the end of the law to every one that believeth." Baptism, then, you w^ill admit, is a rite, or an ordinance, pecu- liar to, and belonging to (Jh; ist's kingdom exclu- sively. As far as theanfority of God isconcerned, the institution by which believers in Christ al- ways have been, and still are introduced into his kingdom. As every kingdom has its naturali- zation laws, so has Christ's, and this (baptism) belongs to that code, and none other. I, there- fore, am still, with due deference to your opinion to the contrary, firmly of the opinion, that the ministration of John was the introduction of TRINE IMMERSION. SI Christ's kingdom on the earth. I cannot admit that the design of John's and Christ's preaching- was to restore the Jewish religion, but to " bring in a new covenant, based upon better promises." " The law was a schoolmaster to bring us to Christ." " The law had now waxed old as a garment, and ready to vanish away." God now, therefore, sends John, the harbinger of Christ, into the world, " to prepare the way ;" fully commissioned to preach, and to baptize those who would believe ; " pointing to him who should come after him, who should baptize them with the Holy Ghost, and with fire." The King who should come unto them, riding upon an ass, having salvation, and who should speak peace to the heathen, and w^hose dominion should be " from sea to sea, and from the rivers even to the ends of the earth." Now, in establishing this kingdom, which should ultimately result in the subjugation of the world, let us consider, first, that it had a small beginning, compared to a mustard seed, " the least of all seeds, and finally "filled the whole earth," &c., &c. Permit rae here to illustrate this idea by the following allegory ; for instance, a man determines to locate a farm. He sends an agent to purchase it, and make some improvement, the proprietor finally comes, and supercedes his agent, goes on improving, until he brings it to high perfection. It was no less his property when purchased by his agent, than when he had it in his own possession, and every 32 DISCUSSION ON thing arranged according to his own wishes. And again ; when the Colonies of North Amer- ica were oppressed by the governnaent of Great Britain, they declared their independence, and conquering a liberty, have gone forward, until the now United States have arriven to great- ness, as a nation of the earth. And as the day in which the great American Chieftain resigned his commission into the hands of his country from whence he had obtained it, after having led his armies to victory and freedom, was the most glorious of his life ; so when the immaculate Conqueror shall have completed his conquests, subdued all the nations, put down all power, and authority ; destroyed death, his last enemy, and ready to resign his authority into the hands of the Father, from whom he received it, — this will be the crowning point in his glory ; angels, and the redeemed, singing, and heavens dome rever- berating the sound, '^ of the song of Moses, and the song of the Lamb," saying " Great and mar- velous are thy works, Lord God Almighty, just and true are thy ways, thou King of Saints." I suppose it will not be denied, that the Jews were looking for the Messiah at the time Christ was born, but looking for a temporal king, they rejected him. Nevertheless, he was a King, but his kingdom was of a spiritual character— not of this world — but set up in the hearts of those who would believe, or in other words, who were willing that he shbuld reign over them. He came to his own, and as many as received him, TRINE IMMERSION, 83 ^*to them gave he power to become the sons of tjrod, even to them that believe on his name." The Jevi's, however, upon vntnessing the mi- racles of our Savior, concluded at once, that he was '* that prophet that should come into the world," and were inclined to crown hira, and maTiehTm a kir.g at once, according to their own carnal notions, or inclinations ; which Jesus per- ceiving, he departed from them — for " his king- •dom w'as not of this w^orld," it beingof a spirit- ual character. Let us notice at what an early day the title of King was applied to Christ ; and in those days never denied. The wise men of the east inquired, saying, ^^ where is he that is born King of the Jews?" Herod applied the title to Christ. He inquired of the priests and people, where Christ should be born. He suspected in him a rival, mistaking, like other Jews, the na- ture of his kingdorx). In Christ^s answer to Pi- late whether he was a king, he replied, saying, *' to this end wa- « b-^rn" Zechariah, in speak- ing prophetically of him, says, " Rejoice greatly, oh daughter of Zion ! Shout! oh daughter of Jerusalem! Bf^hold ! thy King cometh unto ihee!" &c. Ze(h. 9: 9. This we see was fulfilled when Christ rode into Jerusalem. Matt. 21 : 5. Jesus assumes the prerogative of King-, as asserted by his persecutors, and not denied by him. John, 19: 12—14, Pilate terms him King of the Jews. They, the Jews, however, repudiate him, and why ? because he will not 3 34 DISCUSSIONON pander to their wishes ; but unto them that will receive him, he is both Ruler and Governor. Thus vffe see, that Christ was born a King, lived a King, and died a King — " Jesus of Naz- areth, the King of the Jews." That his kingdom commenced with the min- istration of John, (see former communication,) is confirmed by Malaehi, 3: 1, 2. " Behold, I will send my Messenger, and he will prepare the way before me, and the Lord whom ye seek, will suddenly come to his temple, even the Mes- senger of the covenant, whom ye delight in.'' Notice here, he sends his Messenger to prepare th€ way, to prepare a people, which constitute his temple, or in other words, his church, or if you please, his subjects. 1 Cor. 3 : 16, 17. " Know ye not, that ye are the temple of God, and that the Spirit of God dwelleth in you ?" "If any man defile the temple of God, him will God destroy, for the temple of God is holy, which temple ye are." 2 Cor. 6 : 16. So we conclude, that all those who enter into covenant with Christ, either with himself, or by his agents, before or after his advent, are his le- gitimate subjects. John pointed his converts to Jesus, saying, "behold the Lamb of God." They leave John, and follow Christ. John de- creases, and Christ increases, he having now come to his own, his temple or church. The beginning of this church or kingdom, was very small, embracing only a few poor, unlearned fishermen; but it has: grappkd with the world. TRINE IMMERSION. 35 and has brought into it, or under its influence, many of the sons and daughters of men, and is destined in its ultimate results, to bring into its folds, the whole universe ; as clearly set forth by the prophecy of Daniel. Dan. 2 : 44. This doubtless sets forth, that in the days of the Ro- man power, the Messiah should come, and that he should set up his kingdom, and that it should go steadily forward, until it should be complete in its thorough prevalence over the whole uni- A'erse ; when the saints should possess the king- dom, and all the kings of the earth should bring their glory and power into it. The subjects of Christ's kingdom, now, only enjoy, as it were, a spiritual reign, being only "pilgrims and strangers in the earth," — enjoying or accepting none of the political advantages of the world — seeking a kingdom which hath foundations, whose builder and maker is God. Then shall they be kings and priests, and reign on the earth. "The meek shall inherit the earth, and delight themselves with the abun- dance of peace." This reign shall continue for one thousand years, when the end shall come, at which time, the Savior shall deliver the kingdom to God, even the Father, having accomplished the object of his mission, in putting down all rule, all authority and power. It is true, that Christ says after his resurrection, that all power is given unto him ; but that certainly does not implyo in bap- tism. The action in baptism must be determined, by the circumstances, as they occur in th*- bible, and the word itself, and this word (baptize) as before shown, signifies more than simple immer- sion, expressing action and effect. Every word expressive of action, impresses the mind with the effect, and every w^ord expressive of effect, impresses the mind with the action necessary to produce it. For example, we hear that our neighbor hanged himself, or shot himself; the idea associates itself in the mind at once that the effect is death ; and if my fam- ily tell me that they have washed the clothes, I at once conclude that they immersed them in water, for the purpose of washing them. And again, they tell me that they have colored the cloth, or other articles; I understand, that they immersed them in the tincture necessary for that purpose. Of course, the action at once as- sociates itself in the mind. Therefore, when I am told that ray friend has been dedicated to God in baptism, there is no difficulty with me TRINE IMMERSION, 75 about the action, understanding that a certain action is necessary to the right performance of the ordinance. Thus, as you well remark on page 5th., in your last communication, " We see," say you, " that words of action, and words of effect, are used interchangeably by au- thors," &c., " because either being expressed, the other is understood." The Greek word baptizOf then, expresses the action and the ef- fect of the ordinance, by which we are intro- duced into the body or church of Christ. But you say that it is an active verb, and expresses action, one action only. On this point you take your stand, and challenge the world to produce a word of this class in any language, which im- plies action, that implies more than one action. You certainly make this challenge prematurely. I am no linguist, but we need not go far to dis- cover your mistake upon this point. Examine Webster one moment, and he will certainly sat- isfy you upon that point. Take the word fight, mow, harvest, chop, dig, dip, plow, wash, beat, &c., &c., all these, you will see, belong to the same class of words, verbs transitive, and all alike expressive of action, and of actions. It is certainly needless to present more testimony, to prove that your theory is at fault, and consequent- ly the whole system goes down with it. We will, however, for th-e sake of strengthening our position, call in a few learned gentlemen, and hear their testimony on the w^ord haptizo^ 76 DISCUSSION ON by whom we design to prove, that this verb does imply a repetition of the action. . Donnegan, a distinguished lexicographer, popular in England and America, thus defines babtizo : " to immerse repeatedly into a liquid," &c. Bredtschneider : " properly, often to dip, of- ten to wash," &c. An extract from the Religious Herald, Dec. 1st, 1859 : " Baptizo : to immerse repeatedly into a liquid," &c. " Baptizo, to dip repeatedly : of ships, to sink them," &c. It is true, that many of the lexicographers, in defining the word, omit speaking of the frequency, so far as I am inform- ed. But when we compare what is said upon the subject, we are bound to conclude, that it is simply an omission, I have conversed with a number of Irarned gentlemen, who candidly in- formed me that this is the proper definition, to wit, " the first definilion given by the dictiona- ries. *' Immersing them, again^ and again^^ says a schollar of acknowledged abilities. An- other ripe scholar, fresh from one of the best institutions of America, says that we, (the breth- ren,) have an overwhelming argument for our practice of trine immersion, in the termination of the word izo^ all Greek verbs having that ter- mination being called frequentatives, because they imply a frequency of action. Mr. A Campbell, in his debate with N. Rice, seems deeply to feel the dilemma into which this TRINE IMMERSION. 77 fact brought Lira. He says, page 78, (see de- bate,) " grammarians and critics have speculated on the termination izo, with great freedom. Some make it the symbol of frequent action, and call those verbs so ending, frequentatives, &c. "I, says, Mr. Campbell, have a new the- ory of my own upon this subject. My idea is, that the word originally meant, not that dipping should be performed frequently, but that it in- dicated the rapidity with which the action should be performed." This, in connection with the testimony of the fathers and other historians, setting forth the practice of the primitive Christians, and even those of the present day, who have the com- mand in their native language (the Greek church,) is, I think, a host of evidence, estab- lishing the correctness of our practice upon this subject. If you please, we will call in a few of these witnesses : Dupin\ "In the first three centuries, they plunged those three times whom they bap- tized." Basil: "By three immersions we administer this important ceremony of baptism." Turtidlian : " Christ appointed baptism to be administered, not in the name of one, but three. Father, Son, and Holy Ghost. Therefore we are baptized, not once, but thrice, into every person, at the mention of each name." Here note, that in order to favor single im- mersion, the form of words was changed, and 78 BISCUSSION OJT the doctrine of the- trinity denied by the Euno- rnians in the fourth century ; hence the introduc- tion of single immersion. Sir Picaut : " Thrice dipping, this church, (the Greek,) holds to be as necessary to the form, as water to the matter,, in baptism." Publishers note to the above : *' Trine immer- sion, or immersing three times, once in the names of each of the Divine Persons, was in use in the beginning of the third century, it was practiced in England till the sixteenth century, and is still rigidly observed in the Eastern chuiches." Chambers^ Cyclopedia : London, 1786 : "■ A triple immersijon was first used, and continued for a long lime. This was to signify, either the three days^^our Savior lay in the grave, or the persons m the Trinity. But this was afterward laid aside, ?)e in the name of the Son, and dipping him a third time, in the name of the Holy Ghost. This church has never taken the benefit of fhepope^s indulgence, but continues trine immersion to this day.'* We have, farther, the testimony of Basil, in 360: of Ambrose, in 374: Tertullian, Justin Martyr, in 140 : Reeves, Peter King and others, proving, that as far back as history can take us, trine i-mmersion was the prHCtice of the faithful. But I will close this class of witnesses, with an admission from Mr. A. Campbell^in bis debate with N. L. Rice, (see debate, page 248.) He says: '*-The gentleman tells you of the trir>e immersion of Tertullian, and of their baptizing persons, not only once in each of the names of the Divinity, but also, undressed. And w'hat have we to do with these exeentricities? it only makes the argument stronger ; for if they thus submitted to three immersions instead of one, how strong their faith in immersion I The gos- pel commands one immersion, but it seems they got three." I would say in tbis connection, in the language of Chrysostom, that " Our Savior, in the commission, gave us one baptism, and three immersions.*' T, therefore, remain of the opinion, that there is more implied in baptism than simple immersion. That it not only requires a repetition of the ac- BO DISCUSSION ON tion, but that it also signifies the effect. Nei- ther do I admit that I attach undue importance to it, or that I attribute to it what properly be- longs to faith or repentance. I do not believe, as you intimate, that the act of baptism clean- ses us from sin. Neither do I beleive that faith or repentance, accomplishes this important work. But I believe that when we exercise the one faith in the Father, and in the Son, and in the Holy Ghost, and baptism rightly performed in these names, there the blood of Christ will be applied," which cleanses from all sin.'^ Yet it is attributed to baptism, because this is the act that secures the promise. This agrees with what you say, that, " upon heartfelt faith, and Godly repentance, it (baptism) effects the for- giveness of sins." Surely you are getting upon my premises, the action, to immerse ; the effect, to cleans. I am frank to admit that immersion, without its prerequisites, produces no effect other than wettihg or washing the body, and therefore is not baptism in the new testament sense. Doubt- less, the washing or dipping of Naaman, to him was precisely, in a literal sense, what baptism is to the Christian spiritually. He dipping himself seven times in the Jordan, in obedience to the instruction of the Prophet of the Lord, secured to himself the promise of restoration to health. As in the case of the penitent beleiver, w^ho is baptized according to the command of Christ, into the name of the Father, and into the name TRINE IMMERSION. 81 of the Son, and into the name of the Holy Ghost, secures to him the pardon of his sins. I cannot admit that immersion and baptism are the same in every respect ; and still maintain that baptism implies more than immersion, and that this, in connection with other words in the original Greek, cannot be fully expressed by any word in the English language; as tacitly admitted by the American Bible Union in the rules laid down for the government of that Board, The following are the rules: " The exact meaning of the inspired text, as that text expressed it to those who understood the original Scriptures, at the time they were first written, must be given in corresponding words and phrases, so far as they can he found in the English language, w^ith the least possi- ble obscurity and indenniteness." Thank the Lord, that the original sense of the word has been preserved to us, so far as it has. You tell me that your information is, that twenty-seven out of thirty-seven of the languages into which the Scriptures have been rendered, have the word Baptizo, translated instead of transferred. My information is different. I am told by a gentleman who understands a number of the lan- guages, that the word has never been translated into any of the languages into which the Scrip- tures have been rendered. The contest now lies between him and yourself. And ev ^n if your version be the correct one, may we not reason- ably conclude that the leading object with the 6 82 DISCUSSION ON translators, was to obscure the idea intended by the Divine Author, and introduce something more agreeable to their own peculiar notions or designs ? To return again to the case of Naaraan : you tell me that his washing seven times, implies the same that washing or immersion does now. Do you not perceive, that washing is another of those transitive verbs that generally imply a re- petition of the action, and that it is also used interchangeably with dip? Naaman was com- manded to wash seven times, and he obeyed by dipping himself in the Jordan, and his leprosy was healed. Again : you refer me to Ananias, &c.: compar- ing this case with that of Paul, and Silas, and C'or- nelius ; saying, " that the difference in effect was not in the action, that they were not equal- ly immersed," or what was expressed by the word baptism; admitting at the same time that the effect upon the latter, " was the remission of sins, and the gift of the Holy Ghost," &c., &c. I am truly glad to hear you make this ad- mission. I think we will harmonize presently. This is just what I have contended for all the while. Immersion, without the prerequisites, though it should be repeated as often as Naa- man's, would only be wetting or washing the body ; but when performed according to the law of Christ, by a proper administrator, upon a proper subject, (a penitent believer,) secures the atonement, and then it is baptism in a scripture TRINE IMMERSION. 83 sense. This is the difference between immersion and baptism. I have no objection whatever, to your strict- ures on my allegories, killing, belting, or circum- cising a tree. Your idea of these terms being generic, does not in the least affect my argu- ment upon this point. It is clear that, whether it be done by sawing, chopping, or rasping, it requires actions, and this is all 1 designed to il- lustrate by this fi2;nfe. And, so in Jewish cir- cumcision, I seriously doubt whether the once cutting around could be performed by a single action ; at least, it must be admitted, that it would be more convenient to do it by several actions. The Jews certainly knew where to cut, because they had the example of Abraham ; and so we, having the commission and the ex- ample of our predecessors from the early ages of the church, know how to perform baptism. The same explanation supports the next allego- ry, I kill a man. I readily admit that it may be done with different instruments ; but will you not admit that it is more frequently done by ac- tions, than by a single action? For examples we say he beat the man to death. Here, cir- •cumstances make it clear that there was more than one action, yet expressed by the verb beat, without qualification. Again : you call my attention to the word haptizo, as defined by all the lexicons. You say, "every definition they have given resolvps itself into immersion, cleansing, ablution, purify- 84 DISCUSSION ON ing, dyeing and washing, all effects produced by immersion." I would say immersions, for in producing these effects, immersions are always practiced. I know your candor forbids you to dispute it. Passing over what you say of the introduction of Christ's kingdom for the present, and arriv- ing at the point where you resume the subject of baptism — I here find what appears to me a laboured effort to sustain your one immersion, where you speak of immersing into Christ the door, &c. By this argument, you clearly impli- cate yourself in the charge I before preferred against single immersion, that of ignoring the Father and the Holy Ghost. Why thus phil- osophise, when you use the commission in your practice, in administering the ordinance ? If you will practice single immersion, be consistent, and do as the Eunomians have done, apply gra- dations to the persons in the Divinity. Change the formula, and substitute the words, " baptize in the name of the Lord Jesus." What, let me ask, do we understand by Christ being the door? Let us analyze the passage where the expression occurs, and what does it teach? It teaches that, unlike the Pharisees whom he was addressing, who, though officers in the church by legal arrangement, were strict- ly impostors, not having been commissioned by God, he, Christ, had received his commission from the Father, " who had sent him into the world," therefore he had entered in by the door TRINE IMMERSION. 85 into the sheep-fold, and was the Shepherd of the sheep. All power or authority was given to him ; it was his prerogative to send and com- mission his successors in the ministry. He was then, and still is, the door by which these func- tionaries enter into their stations. It is therefore by his authority that the true minister of the gospel is sent. See commission by Matthew. *' All power is given," or as the new translation renders it, " was given to me;" I therefore now send you, not as heretofore, " to the lost sheep of the house of Israel" only, but now, " go in my name," by my authority, " and teach all nations, baptizing them" not only into the name of my Father, but also into the name of myself, the Son, and into the name of the Holy Ghost. These are one Divinity, and an action in each of these names upon a proper subject is " one baptism." Seeing, then, that they are to be baptized into the name of the Son, no marvel if the Apostle should sometimes say " baptized into the name of the Lord Jesus." Next you call my attention to the burying and planting spoken of by Paul.* •Rom. 6: 4 — 7. What you expect to prove by this, I am at a loss to see, by what is expressed. But perhaps you mean to say that as Christ was only once buried, and once planted, so in baptism, we should be only once immersed. Here we have no action at all expressed, on- ly the effect of some action, or actions. We are there- fore under the necessity of associating in the mind, the 86 DISCUSSION OK Again, you affirm, that you still believe, that the one baptism of Paul, is the one immersion practiced by the Apostles, &c. This causes me to smile. Where is the proof that the Apostles practiced - single immersion ? Echo answers where? Have I not abundantly proven that the formula is neither given in the Epistolary writings, nor any where else, except in the com- mission by Matthew? Does not all the Chris- tian world respond to this testimony by its practice, in using the words of this commission in baptism, except a few Unitarians, who, in order to make the language suit the action, have substituted the w^ords of the Apostle, " baptizing them in the name of the Lord Jesus?" This closes what I shall now say on baptism, call it proof or argument, as seems best to you. But arguments based upon right premises, sup- ported by both scriptural and historical facts, with me, are proof, and satisfactory to my mind. Notwithstanding, they may not be to others. We now come again to the consideration of the introduction of Christ's kingdom, or the res- toration of the true worship of God. I stand idea of some action or actions. This will be controlled by the circumstances ordinarily attending burying and planting. Can you bury a human body by one action ? Or do we ordinarily plant our grain by one action ? I will not insult your intelligence by attempting farther explanations upon this matter. T I^ I N E IMMERSION. 87 tjorrectedj upon your intention, as to the objects of John's ministry to the backslidden Jews. Not that he designed to restore them to the ob- servance of the external or legal rites and cere- monies, but to restore them to the spirituality, or true intention of that religion. This, then, the Jewish church, I infer from what you for- merly said, was God's kingdom on earth. You said you '' beheved he always had a kingdom in the world." This, then, was that kingdom, with its types and shadow'S pointing to the Lamb of God. The Jews had lost sight of the inten- tion of these types, &c., which was a sin to them. John came then to revive this matter in their minds and hearts, pointing them to Christ, who should shortly *^ come to his own ;" and to baptize them for the remission of their sins. They now" believing on him, were ready to re- ceive hira at his coming, as their " Lord and Master.'' "As many as received him, to them gave he power to become the sons of God." So I conclude that every one thus restored, ac- knowledged Christ's authority, and was brought spiritually under his reign. His kingdom was set up within them, they being restored to the true worship and service of God, worshiping him in spirit and in truth. The kingdom was jiow transferred to the Son, " the government upon his shoulders, &c., " and of his govern- ment and his peace there shall be no end ; upon the throne of David, and upon his kingdom to order it, to establish it with judgment, and 88 DISCUSSION ON with justice, from henceforth even for ever/* At the age of twelve years, we find Christ a Jerusalem, among the lawyers and doctors, hear- ing, and answering questions, saying to his moth- er, " Wist ye not that I must be about my Father's business?" What was this business? To subdue, and subvert the anti-Christian pow- ers, counteract Satan's kingdom, and estabhshhis own upon its ruins. You Scy " that John told those whom he immersed, tnat they must be- leive on him who was to come, but that they could not beleive on him, until he was manifest/' This surely is strange logic. As well might We say that we cannot beleive in his second ad- vent, until after it has transpired. Let me ask, did not Abraham, Isaac, and Jacob believe? Did not Moses and Aaron? Did not Enoch and Elijah ? Did not Samson, Jeptha and Bar- aeh? Did not Job, Isaiah, David, and all the prophets ? '' These all died in faith," says Paul. See Heb. 11 ch chapter. You tell me again, that the baptism practiced by John, was not the Christian, because it want- ed identity. And in what is identity wanting ? You say, ' because John was not sent by Christ.' I would say, hence the identity ; John was sent by the Father, so was Christ. John preached faith, so did Christ, declaring and proving by his mira- cles that he was none other. John preached repentance, so did Christ. John baptized for remission of sins, and so did Christ by his disci- ples; and indeed it is strongly intimated that TRINE IMMERSION. 89 John even baptized some of Christ's disciples, John 3 : 22—24. We read, " after these things came Jesus and his disciples, and there he tar- ried with them and baptized," " and John also was baptizing in Enon, near to Salem, because there was much water there, and they came and were baptized, for John was not yet cast into prison." " And they came and were baptized." The pronoun they^ must represent the disciples. So we see that as I have before shown, they, (John and Christ,) co-operated in setting up his (Christ's) kingdom. But you say John's disci- ples were baptized unto John, and not into Christ. You fail, however, altogether, in produ- cing the proof. But the contrary is evident from the fact, that when John baptized, he told the subjects " to believe on him who should come after him, that is, on Christ Jesus." " And he confessed, and denied not, saying, I am not that light, but bear witness of that light, which is the true light, which lighteth every man that Cometh into the world." And more than this, if these baptized disciples of John, were not naturalized citizens of Christ's kingdom, where is the evidence that they ever became such? Revelation is totally silent; and we do know that John's disciples left him and follow- ed Jesus, and that multitudes of their disciples were the recognized subjects of the apostolical church, and not one word of proof that there ever was one of them rebaptized. What an over- 90 DISCUSSION ON whelming evidence, not to say "argument'' against your theory I You speak of the " preparitory school contin- uing during the whole time of the ministry of John and the porsonal ministry of Jesus, in which disciples, or learners, were prepared for the Lord," which should, I suppose, press into his kingdom when he should organize it, "ral- lying around his cross," &c. These, I under- stand you to say were not in the kingdom, but only " learners, disciples." According to this reasoning those five hundred disciples, of whom Paul speaks, were only in a state of preparation — not subjects of the kingdom — and so also all the disciples to the present day. But I conclude that the term disciple means something more than merely a learner, — that a subject of the kingdom is properly a disciple ; and so says Webster, and so says the word of God. Disci- ple', learner, scholar, pupil, follower, adherent, partizan, supporter. — [PTe&^'^er.] The Apostle informs us, that " the disciples were first called Christians at Antioch, because they followed Christ. But according to the word of God this king- dom was organized at an earlier day, as shown in my first article. " The law and the proph- ets were until John, from that time the kingdom of heaven is preached, and every man presseth into it." We will not quote the perallel passa- ges, as we have before presented them in this connection. Here you refer again to the com- TRINE IMMERSION* 91 mission, or law of baptism, which Christ gave to his Apostles just before his ascension, which you term, " the consummation of his work as Lawgiver and King, before he proceeded to en- ter upon his reign. If you mean his royalty, I do not object. And that he here finished his work as Lawgiver, I am perfectly agreed ; the language of the commission itself proves this fact ; and it also proves that he had, through his whole sojourn with his disciples, exercised the prerogative of Ruler and Governor. " Go, says he, and teach all nations, baptizing them,'^ &c., " teaching them to observe all things that I have commanded you.^^ Who dare limit the time when these commands were given ! The whole work is now complete. In fact, Christ must have finished the organization of his church or kingdom before his death, because, after the giving of the supper, we can learn of no new law enacted, no new rite^ or ordinance given, but simply the information, that the doctrine and the law of his kingdom, as he had taught them, were to be taught. He also promised them the Holy Spirit, who should bring all his teachings to their remembrance, and vindicated their mis- sion by signs and miracles. John, it is true, as you say, was only as the voice of one crying in the wilderness; and it is equally true, that while Christ was on earth, he was in the wilder- ness. And the church on earth ever has been, and still is in the wilderness. The two witness- es prophesied, and still prophesy in sackcloth 92 DISCUSSION ON and ashes. The church, or kingdom on earth has never enjoyed and never will enjoy the reign of royalty until Christ shall come again for the purpose of destroying all the anti-Christian powers. Then shall the saints reign with him, " and sing the song of Moses the servant of the Lord, and of the Lamb," saying, " great and marvelous are thy works, Lord God Almighty ; just and true are thy ways, thou King of saints." "The Lord God omnipotent reigneth." It is only a spiritual reign that we can enjoy while here in our humiliation. Like our Divine Mas- ter, while here, " we are accounted as sheep for the slaughter all the day long." Not until he comes in his royalty, will we enjoy his kingdom on earth, according to your notion, as it appears to me. Again : you say that the working of miracles did not prove kingly authority in Christ, any more than it did in the Apostles. It certainly is evidence of divine power, and none can be higher; and this is the manner in which he ex- hibits his gracious and spiritual reign. Here is the objection that I have to your whole theory, it humanizes the character of the reign of Christ too much ; I mean his reign of grace. If he were to come and assert his rights in the world, as he will assert them when he comes again, then I think we could harmonize. As to the power exhibited by the Apostles, you seem to have forgotten that they exercised it in his name, and by his power entirely. At the same time TRINE IMMERSION. 93 you admit that Christ was born a King, and it is acknowledged that he was King. The wise men of the East enquired, saying, " Where is he that is born king of the Jews?" It is true, that according to the nature of the kings of this world, he did not exercise sovereign power. But Christ says that his kingdom is not of this world, therefore, according to my views of his spiritual kingdom, he did at an early day com- mence organizing it. If not when he declared he must be about his Father's business, he did at least, when by the Spirit, he commenced en- listing subjects through the instrumentality of John. And when he declared that his kingdom was not of this world, he must have had a king- dom somewhere. It must have been in the hearts and lives of his servants, who, he said, would not fight. And it is certainly important that we keep before our minds the nature and character of his kingdom, lest we humanize it too much. This was the great difficulty with the Jews, and therefore they would not acknowl- edge him when he came, because the nature of his kingdom was not congenial with their car- nal notions or inclinations. As to the time when he was declared to be anointed, we well know that he was called Emanuel when he was born, as intimated by the prophet Isaiah, which is, God with us. Now, I would ask, when was it that God was not a King? If he was God with us, surely he had a kingdom somewhere. You admit " that God always had a kingdom 94 DISCUSSION ON in this world." The Apostle declared that he was the Christ, the Son of the living God. Christ means anointed — " Christ a King," You ask again, " where did he ever exercise kingly power while on earth ?" I frankly ad- mit that, according to your notions, he never did exercise such power before, never has since, in his person or his church, no, nor ever will, until he comes in his royalty. Next you illustrate your position by compa- ring Christ to human kings. Here, again, you fall into the same error of limiting the power of Christ, — circumscribing him by the nature of human institutions. Again: you say, a testament or will is of no force until the death of the testator. This is freely achnitted. What use for a will, or exec- utor, while the principal is still living — while he is still present in person to order and man- age his own business? Upon this hypothesis, we may as well conclude that I have no power or authority over my estate while alive and here in person, but must first die, and leave it in the hands of another before it is properly under my control. This appears to me to be strange log- ic indeed. Your criticisms upon my allegories, representing a man purchasing a farm, and the history of the organization of the United States, are both alike untenable, as it appears to me, and as I believe I shall be able abundantly to show. In the first case, you change the figure to suit your case. My allegory suits ray case, and TRINE IMMERSION. 95 yours may suit yours. I maintain that the agent, John, takes possession ; those who were made willing he received as subjects — put the badge upon them, — and Christ received them without any farther dedication by baptism. They there- fore stood, of course, in the same relation to him bofore as afterwards. My first allegory still holds good, and so will the second, of the organ- ization of the United States. You say that the colonies were not a nation until after they had succeeded in overcoming the enemy, at the end of the struggle for independence. I would ask you in this connection, whether they did not possess all the elements of sfovernment when they organized for defense ? They had the executive, legislative, and judicial departments of govern- m.ent under their control; they organized the military, by which their declared independence was maintained ; and so from, ibis small begin- ning, have gone steadily forward until we have arrived at our present greatness, upon the small foundation of the declaration of their independ- ence. So, Christ, having combined in himself all these elements of government, executive, leg- islative and judicial, and declaring war against the usurpation of the devil and his votaries, with- out any possibility of defeat, commenced, by his enrolling officer, or in other words, by his har- binger, to organize his army with volunteers, and went forw^ard, grappling with the foe. Physically, he was overcome; but spiritually, his army has never been dissolved. Though it 96 DISCUSSION ON is in the wildernesSj yet, by the aid of new re- cruits from time to time, it still goes forward, and finally will maintain its declaration, subdue all opposition, and reign triumphantly in the kingdom of heaven, and among the inhabitants of the earth. Your next argument drawn from the expression of Christ to Peter, is also untenable. Let us see ; Christ says : " And I say also unto thee, that thou art Peter, and upon this rock I will (you say, — not have built,) build my church." Very well ; we do not differ here. I readily agree that the great fabric is not complete, nor will it be until the Savior resigns all into the hands of the Father. " This rock," what is this rock ? A foundation, so say I. Is it Pe- ter? Then Peter is part and parcel of that church. And if the faith, then it is the sum and substance of it, for without it there could be no church. Next you inform me that Christ chose his twelve Apostles, who continued in the work of arrangement commenced by John, until all things were completed, according to the law and the prophets, and the words of Moses. And then you say he took possession of his whole do- main, all the world which constitutes his terri- tory. I would ask, what less did John and the Apostles do, than we are now doing? except that the ministry of the Apostles was limited to the house of Israel. It, of course, must have a beginning somewhere, and God so decreed, that TRINE IMMERSION. 97 it should first be tendered to them, and then go forward to its completion. But what was the burden of their labors? Preach the king- dom of Christ, and as many as would receive it, bap^tize them and refer them to Christ; and so do w'e to those baptized by us. We, like them, enroll, and dedicate them to God by baptism, and consign them to Christ by the imposition of hands, and by prayer. Thus we, in obedience to the command of Christ, preach the gospel, baptize those who believe, which secures to them the pardon of their sins, and constitutes them subjects of Christ's king- dom, according to his law of naturalization. And I maintain that John and the Apostles did no less. Did not their converts believe on him as much as the converts of the present day ? Were they not baptized,- and were their sins not pardoned ? Why not then the subjects of his om kingd Your next effort to support your position, is founded upon the language of the prophet, and the last words of Christ relative to the further propagation of the gospel. As to w^hat is said by the prophet, and the Savior in Acts 1 : 8, it proves nothing more than that they should be en- dued with power, and should be his witnesses, not only in Jerusalem and Samaria, but also to the uttermost parts of the earth. Nothing said about where it should commence, no limitation whatever — and that unto all the world, "the law and the testimony" should thenceforth pro- ceedfrom thut point. And this seems to be t^e true intention of the expression in the 24th ®f Luke ;. for we well know that repentance and- remission of sins were preached by John, by Christ, and by the Apostles, &c. You iiave ad- mitted that the gospel had been preached by John and, the Apostles,, and what more w'as to be done after his resurrection, J am unable to see, more, than that the field of operation should be more extensive, and this certainly tbes no$ argue that those who recei.ved the testimony,, were any less the subjects of the kingdom before,, than after the res«irreclion. So }OU perceive that my theoiy does not come into collision wiih the prophet, nor the language of Christ, but is- perfectly reconcilable with it. Oh, how \ da Jove to harmonize with the prophets, the Apos- tles, and with Chiist. And I would be so much pleased to agree with my excellent friend,. Dr. Jackson, and I still have hope, that it may he my pleasure to lealize it at no very distant day . One more point in your last I wish to notice, and that is, w^ith reference to that joy realized' by the primitive disciples, which joyful news,, you say, never was preached until the day of Pentecost. Perhaps I do not understand you.. You have frequently said heietofore, that "the gospel of the kingdom,'^ or in other words, glad tidings or good news was preached by John, &c., and now you say it never was preached till alter the d^ay of Pientecost. But you say they TRINE I M M E R S I O ir . 99 could not preach or testify of the death, burial, and resurrection of Christ before they had Imns- pired. My dear friend, was not this the burden of prophecy ? Was not this the subject of faith ? Was it not always the source of consolation? " Abraham saw his day and was glad,'^ Mo- ses hence " refused io be called the son of Pha- raoh's daughter, esteeming the reproach of Christ greater riches than all the treasures of Egypt." This was the great doctrine under the law, for which hope, Paul said he had been accused of the Jews. We might with just pro- piiety say, that we could not preach of the sec- ond advent «ntil it has transpired. We have now travelled over considerable territory in support of our peculiar views, upon these subjects. We will now return and present a few plain facts, whi<'h, as it appears to me, should settle this question. John*s baptism was either under the law, or it was under the gospel dispensation. If under the law, we should expect that the law require everv m m according to the house of his fathe s, a Irtrab for an house ; th^t they should kill it iu the evening, and they should t.^ke tie blood and strike it on the two side posts, and on the upper door posts of the houses whe?ein they should eat it." They ate it as he directed, saying, it is the Lord's jjassiover^ for he would pass throu-Tfh the land of Egypt that night, arid smite the first-born, and the blood should be h token upon their bouses : " And when I see the blood 156 ATREAtlSE ON I will pass over you," see Exodus 12 : 1-13. Accordingly Moses called for the Elders of Is- ra-el and delivered the command to them. " Draw out, and take a lamb according to your families, and kill the passover,^^ gi^'i^'^S? them the assurance that when the Lord should see the blood he would pass over them, not to destroy them, Exodus 21 : 23. And again, " when their children should ask them what was meant by this service, they should tell them it is the sac- rifice or tl^e Lord's pass(wer,^^ Exodus 26 : 27. And so also in the days of Hezekiah, the king, when he commanded that the people, should as- semble at the house of the LohI, and keep the possover at the proper time, or "on thel4th of the second month, the priests sanctified i hem- selves and killed the. passover,^^ C'hmn. 30: 15. From these and o'her lestimoines it is clear that the lamb, and nothing else, is properly called the pas<;over. Hence, then theargiiment of yniir friend, thi't the Sabbath, and the unleav- ened bread, is the passover, falis lo the ground. For, according to all the circjirnsfances attend- ing its institution, as well as the positive decla- ration of Scripture, the lamb, and that alone, is the passover, the feast of uunleavened bread, though observed immediately after the passover, is another and a distinct institution, designed to represent a different thing ; r;nd so also is the Sabbath. The passover represents the passing over of the destroying angel, and ly pined the crucifix* THE lord's supper. 157 ibn of Christ, ourpassover, by the sprinkling of his blood — the antitype taking the place of the type, meets upon the cross. The Sabbath rep- resents a (lay of rest, and when Christ had ac- complished fully his work on the earth, he rested in the grave on that day. The unleavened bread represented the sorrows and aiflictions of Israel in Egypt. To settle this point, let us examine the follow- ino^ testimonies : Lev. 23 : 5, 6, " The four- teenth day at even is the Lord's passover, and on {he ftf/eentk (\dy of the same monlh is the feast of unleavened bread." Again, see Num. 28 : 16, 17, " And in the fourteenth day of the first month is the passover of the Lord, and in the fifteenth or this month is the feast ; seven days shall unleavened bread be eaten." And now comes in the Sabbath, "In the first day," that is, the first day of unleavened bread, '' shall be a holy convocation, ye shall do no manner of servile woi k therein." Having, then, established this point, it fol- lows, consequently, that whenever wt* find tb* passover spoken of, it means the laml), and not the feast of unleavened breafl, nor the Sabbath, And also when we read of providing, or pre- paring for the feast of the passover, we must understand that it is in the future. For if you w^ill observe, that in the institution of these feasts, the preparatio'^^s were all made according to the command of God, before the commencement of the feast. The lamb was to be taken upon I he tenth 158 A TREATISE OK tlay of the month, and killed on the fourteenth in the evening ; the leavers was all to be removed the same day, so that none was to be found in their houses during the seven da>s. vSo all the talk about preparations for the Sabbath, &C.5 after eating the lamb, is gratuitous and without foundation, ouisideof the imagination. Therefore when Jesus said to Judas, John 13 : 27, " 'i'hat thou doest do quickly," the disciples thought that he had dir<^ctt:'d Judas to buy those things that were needed for the feast, we naturally con- clude that the regular time for eating the pass- over had not yet come. Again, it is expresslj said, that on the day after the supper, the Jews " woidd not go into the judgment hall, lest they should be defiled, but that they might eat the passaver,^^ which shows conclusively that thej had not eaten it as yet. But your friend tells ijs that it must have been eaten before they came to the judgment hall, as. the law of Moses com- pelled them to eat it the same nioht, or the first night after it was killed. That the law did re- quire this, I admit. The same law also required that it should be killed on the fourteenth day, at evening. Now, then, let us pursue this idea and see where it will lead us. Accordinor to Jewish computation of time, we count from eve- ning to evening, and 1 believe it is universally admitted that the lamb was slain in E^ypt, and always afterward, between the two evenings; that is, according to Josephus and Home, be- tween the sixth and eleventh hours, or thre« THE lord's supper. 159 o'clock. This then, accorrling to his reasoning-, if on the fourteenth day, must have been near the ciose of the fourteenth day. This festival, says Hnrne, vol. od, [)age*300, commenced on theeve- ninor suhseqii^nt to the fourteenth day of the month, Nisan,(the first in the .Jewish sacred ov ecclf'^iasticnl year, Ex. 12 : 6, 8, l:^ ; Lev. 28 ; 4, 8; Num. 2S: JG, 17,) with eatinaj whnt wascalled the pnschal Irimb the day preceding its com- mencement, and was called {he preparafion of the passover, .John 19:14. This, mark, was the whole of the fourteenth day, from the ooing down of the sun the previous evening. During its continuance no leavened bread was allowed to be used. Hence, the fourteerith day of the month, Nisan, mi^ht, with great propriets-, be called, as we find it is, in Matt. 26 : 17, \Iark 14: 12, the first day of unleavened bread, &c., and was eaten in that night with the passover, Exodus 12 : 18. The fifteenth day, however, raiijht also be called the first day of unleavened bread. Since, according to the Hebrew com- putation of time, the evening of the fourteenth was the dawn or beginning of the fifteenth, on which day the Jews began to eat unleavened bread. It is farther evident that the day on which Christ died was the fourteenth, and not the fif- teenth day of the month, from our Lord being called "the first fruits of them that slept," 1st Cor. 15: 15-20. And it will not admit of a doubt, that he was so called, because, as the Is* 160 A TREATISE ON raelites were commanded, Lev. 23: 10,11, to bring on the morrow after the Sabbath, with which the passov'er w^eek began, that is, on the sixteenth day of the month, a sheaf of the first fruits ot their harvest to the priests, to be waved before the Lord, who by accepting it, might make it, both an example and a pledge, of the future harvest. So Christ Jesus our Lord, who rose on the very day on which the first fruits were offered, is called the first fruits of them who are fallen asleep. Now, as Christ arose on the first day of the week, as that was the day on which the first fruits were offered, and as that was on he six- teenth day of the month, consequently Friday- was the fourteenth day, and on that day Christ was crucified, the very day on which the Jews killed the passover lamb. Your friend admits that John and Peter pre- pared the passover or supper on Thursday, this was evidently the thirteenth day of the month. The night following the Savior came and ate it with the disciples. This was now the beginningr of the fourteenth day, the evening and the morninor being the Jewish flay. Now, in the close of this fourteenth day, which was the prep- aration of the legal passover, at the ninth hour, Christ die/1 on the cross. That same night, the beginning of the fifteenth flay of the month, at midnight, was the anniversary of the great cry in Egypt, the exodus of the children of Israel. "They traveled on that day from Rameses to Succoth," where they baked unleavened cakei. THE lord's supper. 161 This was the fifteenth day of the month, prop- erly the first day of unleavened bread, the first of the seven days and Sabbath or Holy Convo- cation ; this day, the whole of which, Christ iaid in the grave. Tlie next day he arose trium- phantly as the first fruits — the first who rose to die no more. This view, as it appears to me, makes every- thing natural and easy, while upon the supposi- tion that the disciples prepared the supper upon the fourteenth day of the month, according to the Jewish passover, then of necessity, the Sa- vior must have eaten it with them after the fif- teenth day had begun ; the following morning he must have been before Pilate, This, now, bear in mind, is the first day of unleavened bread, the Sabbath, or " Holy Convocation," Upon this mode of reasoning your friend com- pells the Jews to arrest, condemn, scourge, cru- cify, break the legs of the two thieves, take all the bodies from the cross and bury them ; all this upon the Sabbath day; the very thing that he labors so hard to show could not be done without violating the law of Moses, and which the Jews could not, by any means, be induced to do under any circumstances whatever. In connection with this, in order to support his fa- vorite dogma, your friend, contrary to all evi- dence, both from history and Scripture, tells you that Pilate was a Jew, interested in the prepa- ration for the Sabbath, and was disposed to grant the request of the Jews to take away the 162 A TREATISE CT N bodies from the cross, &c. ; when the faets are^ that Pilate was a Roman Governor, under Cee- ser's jurisdiction, and an enemy to Herod, who was a Jew. He greatly desired to release Je-* sus, as it appears, and denies positively, by im- plication, that he is a Jew, or that he has anything to do with their law. See John 18 : 31, "Then said Pilate, take him and judge him ac- cording to your law." *' The Jews said, therefore, it is not lawful for us to put any man to death." "Then Pilate entered into the judgment hall again, and called Jesus and said unto him, 'Art thou the king of the Jews?' Jesus answered him, saying, ' Sayest thou this thing of thyself, or did others tell it thee of me ?' " Pilate now indignant at our Savior, on account of his evasive answers, indignantly asks him, saying, " Am I a Jew ? thine own nation, the Jews, have delivered thee unto me : I de- mand, therefore, that thou tell me what thou hast done." And this is not all, if we pursue the legitimate results of your friend's theory. The Savior crucified on the Sabbath, he must have laid in the grave on the first day of the week, the day of first fruits, and have risen upon the second day of the week ; what then becomes of his whole dissertation upon the preparation for the Sabbath, and the after parts of the feast ? You cannot fail to see, that his whole theory falls to the ground, even upon a fair analysis of his own arguments. We will now, for a moment, reflect upon the THE lord's supper. 163 design of the passover, as instituted in Egypt. As before shown, it was to be observed by the Jews, from year to year, as an ordinance through- out their generations, and when thus observed, they were commanded to instruct their children in regard to the remarkable interposition of God's providence, in their deliverance from bon- dage in Egypt. And it is farther understood by all orthodox divines, that it is typical of Jesus Christ, the Lamb of God. it is, therefore, ne- cessary that there should be a resemblance be- tween the type and its antitype. We will, then, briefly consider some of the points of resem* blance in the case before us. The person of Christ was typified by the lamb, and is frequently represented by the em- blem of the lamb ; " Behold the Lamb of God," says John the Baptist, John 1 : 29-36. Herman Witsius has a beautiful chapter upon this subject, vol. 2d, pages 375-382, of his English translation, which would be iriterestino- ; but as it is too extensive for the limits of this Essay, we will only give the points of coinci- dence without the explanation of more than perhaps a few. This author views twenty- five points of coincidence between the lamb of Egypt, the type, and the Lamb of God, the anti- type, among which are the following: Humility and meekness, inoffensive behavior and patience, "without spot or blemish ;" " taken out of the flock;" "a male taken out four days before crucified;" " killed by the whole congregation ;" 164 A TREATISE OV " by the effusion of his blood ;" " the place where the Lord should choose to put his name ;" " Christ suffered in the same month, ow the same day, at the same hour of the day, and that a bone of him was not to be broken." We might show, in all these points, the most striking re- semblance, but as it would be too voluminous, w^e will content ourselves with what has been shown as to the day upon which he (Christ) suffered, as this point bears most particularly upon the subject under consideration. With the exception of the last item, " that a bone af him shall not be broken," there is no point in the whole catalogue more significant than this. It is remarkable that this command was given to Israel in reference to the passover lamb in Egypt, and so exactly fulfilled when Christ the antitype hung upon the cross, John 19 : 36. The design of the passover now being fully ful- filled, " Christ now becomes our passover, hav- inp' been sacrificed for us." He left for us institutions, not only to perpetuate the remem- brance of our redemption, and to teach us hu- mility and love, but also an institution by which we might always exhibit to the world that one- ness, that he would have to characterize his children by celebrating a love-feast together, composed of the common bounty of all, and par- taken of together in good order : thereby show- ing our most intimate friendship, and our special and unremitted affection, as brethren of the same family — disciples of the same Lord — soldiers in THE LORDS SUPPER. 165 the same army — travellers in the same journey — heirs of the same inheritance; yea, members of the same body ; and which institution is to receive its ultimate fulfillment in the kingdom of God, when his children shall be prathered to- gether, around that grpat center of attraction, when faith is superceded by knowledge, and hope by the full fruition, or real enjoyment, I would yet say, in reference to the point of coincidence between the lamb of Egypt and the Lamb of God, that it would be strange indeed that thereshould be sucha striking resemblance in every other point, and to fail in respect of the day, one of the clearest and most significant points in the w'hole catalogue, which it must do if the theory of your friend be the true one. As there still may be some difficulty in your mind about what is said in Matthew, Mark and Luke, as to the day of unleavened bread, &c., you will still bear in mind that the fourteenth day of the month Nisan, commenced with the evenino; of the thirteenth. This was called the day of unleavened bread, because it was the preparation; and farther, as we are aware that the .Jews, in those days, counted their months by the moons, and having no system by which they calculated. They determined the begin- ning of their months by the phases of the moon, that -is, by its first appearance; and so it is highly probnbie that there should arise some mistake in determining the new moon. So often 166 A TREATISE ON as such difference occurred there would conse» quently be some discrepancy as to the precise time of commencing the passover. And such a difference it has been supposed did exist at the time Jesus Christ celebrated the passover or supper with his disciples. But let this be as it may, this we do assu- redly know, that while Matthew and Mark called it the passover, Luke calls it the passo- ver, and he also calls it a supper. John calls it a supper, and nothing else, and expressly says that it was " before the feast of the passover.'*^ And he farther speaks of the passover being sub- sequent to the trial of Jesus, which, as clearly shown, could mean nothing more nor less than the paschal lamb. So, notwithstanding w^hat might appear otherwise, the great Controller of events has so overruled the whole matter as to prove that it was not the identical Jew'ish or le- gal passover. But if this view still be persisted in, and sup- posed to be sustained, that the Savior and his Apostles actually did eat the identical legal passover, w^e design next to show, that we are not wholly dependent upon this matter for au- thority for our practice, in eating this sacramen- tal supper ; for even admitting this point gained, for the sake of argument, may we not reasona- bly conclude, from the circumstances attending this celebration — the variations and appendages introduced as above noticed — feet- washing, the coraraunionj the sop, the cup in connection with THE LORD^S SUPPER. 167 the supper, and the declaration of its fulfill- ment in the kingdom of God, &C.5 that he sanc- tified it, and transformed it into a supper of his own, to be observed by his disciples in these con- nections, and receive its ultimate fulfillment in the paradise of God ? This conclusion is fully warrented by the writings of the Apostles, as well as by the history of the primitive Church, which is next our business to make appear, for which purpose I call attention to the eleventh chapter of first Corinthians. The Apostle commences this chapter by exhorting the Cor- inthian disciples to imitate his example, as he had followed the command and example of Christ. He then proceeded w^ith a general com- mendation of their conduct. Though intending to reprove them in various instances in which they were greatly reprehensible, he praised them in those things when he could at all do so, and when they obeyed, and kept the ordinances as he had delivered them unto them. You will take notice, that he had delivered ordinances to them io keep. They had, before this, submit- ted to the ordinance of baptism, and consequently had nothing farther to do with that, as that, un- like the other ordinances of the house of God, is, if rightly observed, only to be observed once. They having been introduced into the body or church of Christ, by the ordinance of baptism, it was now only necessary for them to attend to the other ordinances, '* the all things" that Christ had commanded them to do, Paul^ 168 A TREATISE OJf doubtless, followed him in all things, not only iQ observing his institutions, but in ol>servino them according to the pattern given by the JSavior. The ordinances then were to be kept, — observ- ed from time to time ; and it appears that there was more than one ordinance. So we conclude, that the ordinances as instituted by Christ to- gether, in the last night in which he was be- trayed, namely, feet-washing, the Lord^s supper, and the communion, are intended. The Corinthians had assembled together for the purpose of keeping these ordinances, for which the Apostle praised them. But, after giving them instructions upon other points up to the 17th verse, he now reproves them on ac- count of the irregularities into which they had fallen, in the manner of observing the supper; and informed them that he could not praise them in this, for such conduct would conduce to their detriment, rather than to their edification. For there seemed to be divisions among them that betrayed a want of that union and love which should always attend the followers of Christ, and which this love feast, that they had come together to celebrate, was designed to represent — a common meal, which they should partake of together as one family, and there would, of necessity, have to be a separation made, a clean- sing, (for so the word heresies signifies in this connection,) that those who had the right spirit might be manifest among them. The above charge was fully warranted by the fact, that THE lord's StJPPER. 169 "when they came together into one place, " this ■was not to eai the Lord's supper," for instead of eating it together, as instituted by the Lord, and delivered by the Apostles, that they, every one, or every family perhaps, ate their own provis- ions, which they had brought, and so ate and drank to excess, one group at one time, and another at another time. " What," says he, "have ye not houses to eat and to drink in," that you might have feasted in at other times of your abundance ? or have you despised the church of God, and intend to bring reproach upon it by thus perverting what I have delivered unto yoii ? Instead of eating a meal in common together, you eat your own provisions separately, show- ing that you are not capable of keeping this sa- cred feast, with the unleavened bread of sincer- ity and truth, but with the leaven of malice and wickedne.ss, and even shame them who have not happened to bring anything themselves. That you should so abuse the institutions of Heaven, what shall I say to you? " Shall I praise you ?" Though glad to praise you when I can, in this I praise you not ; for says the Apostle, " I have received of the Lord that which I also have de- livered unto you, that the Lord Jesus, the same night in which he w^as betrayed, took bread, and w^hen he had given thanks, he brake it, and said, take eat, this is my body, which was bro- ken for you, this do in remembrance of me." By which, we understand, that he received of the Lord the account of the ordinances, as insti- 170 A TREATISE ON tuted in that night ; one of which was that " he took bread," &c. This interpretation is sus- tained by what he says in the following verse, 25 : '' After the same manner also he took the cup when he had supped,^' corresponding ex- actly with the historical account of this circum^ stance given by Luke, 22 : 20, " Likewise the cup after supper." He then goes on farther to show the awful consequences of partaking of these emblems in so unworthy a manner, that is, as if he had said, if there is no more love exist- ing among you than appears from the manner in which you have partaken of your supper, you are by no means in a suitable condition to par- take of these sacred emblems, and will therefore be guilty of the body and blood of the Lord. " But let a man examine himself, and so let him eat of that bread," let him see that there is Jove and union existing, let him evidence it by keeping the ordinances in the true spirit in which they were intended, then there will be harmony and union, and then you can worthily partake of the communion, the proper name for the bread and cup, and not supper. See. 1 Cor. 10 : 16, "The cup of blessing which we bless, is it not the communion of the blood of Christ?" ** The bread which we break, is it not the communion of the blood of Christ ?" Therefore, my brethren, continues Paul, when you come together to eat, do not do as you have done, eat your own supper, one after another, but " tarry one for another," and all eat togeth- THE LORD'S SUPPER 171 er ; and if any are so hungry that they cannot do so, let them eat before they leave home, that you do not come together in such disorder, and bring the displeasure of God upon you, and the rest of the things that are out of order I will at- tend to when I come. I have said that the bread and cup are called communion, and never supper. A bit of bread and a sup of wine cannot properly be called a supper. Supper is the last meal of the day, an evening repast. We are also informed by those who understand the Greek lano^uage, that the word for supper is deipnon, which means noth- ing less than a full meal, the last and principal meal of the day. The apostle Peter doubtless refers to these love feasts when speaking of certain characters, having their eyes full of adultery, counting it pleasure to riot in the day time. '* Spots," says he, *' and blemishes they are, sporting themselves w^ith their own deceiv- ings while they feast with you." They were, therefore, spots and blemishes, who deformed and disgraced those Christian societies which did not expel them. So that, w'hile they par- took with Christians of the Lord's Supper, or joined in these religious feasts, in which the rich and poor ate together in a loving manner, their conduct was so shameful that it reflected dishonor on the whole company with which they associated. 2 Peter 2 : 13. Scott upon that text. Jude no doubt refers to the same, 12th V,; " These," says he, " are spots in jour 11f2 A TREATISE ON feasts of love, when they feast with you.'^ These were spots in their religious feasts, in which they met together as Christian brethren, for feasting with Christians; and indulging their appetites without fear, they would, by that and other scandalous practices, become a disgrace to the whole company." This accords with what Paul says, 1 Cor. 5: 8: '* Let us keep the feast, not with old leaven, neither with the leaven of malice and wicked- ness, but with the unleavened bread of sincerity and truth." So we are obliged to conclude, that these love feasts are to be kept with relig- ious sare, and in the proper manner and spirit ; and if those unworthy characters are amongst us, they must be separated, so that they that are approved may be made known ; or, as Paul ex- horts, 1 Cor. 5: 13, "put away from among you that wicked person." The word feast, as show^n above, can mean nothing less than a full meal, which accords with the orio;inal from which it is derived, as we are informed by the learned. I will here present one testimony from histo- ry which has come under my notice, an incident having occurred at a very early day of the Christian era, A. D. 107'. Part of a letter written by Pliny to the Rraperor Tragan, re- questing instrnrtion in certain matters, as fol- lows : " An information was presented to me, without mentioning the author, containing many names of persons, who, upon examination, denied THE lord's supper. 173 that they were Christians, or had ever been so, who repeated after me the invocation of th€ gods, and with wine and frankincense made supplication to your image, which for that pur- pose I had caused to be brought and set before them, together with the statues of the deities. Moreover, they reviled the name of Christ. None of which things, as is said, they who are really Christians can by any means be compelled to do. These, therefore, I thought proper to discharge. Others were named by an informer, who at first confessed themselves Christians, and afterwards denied it. The rest said they had been Christians, but had left them, some three years ago, some longer, one or more above twenty years. They also worshipped your im- age and the statues of the Gods. These also reviled Christ. They affirmed that all their fault or error lay in this, that they were want to meet together on a stated day, before it was light, and singamongthemselvesa hymn to Christ as God, and bind themselves by an oath, not to the commission of any wickedness, but not to be guilty of theft, or robbery, or adultery, nev- er to falsify their word, nor deny a pledge when committed to them, w^hen called upon to return it. When these things w^ere performed, it was their custom to separate, and then to come together again, to a meal which they ate in common without any disorder. But this they had forborne since the publication of my edict prohibiting assemblies." 174 A-TREATISE ON It does seem to me, that upon a fair analysis of this subjectj^we cannot fail to see, by the commands and examples of Christ, and the writings and ii struct tons af the apostles, the history of the Church, &c., that it is the duty of the 'ollowei's of Christ, not only to celebrate the communion, but also in connection, to wash one another's feet, and partake of the feast of love together in coirmon. God has joined them together; therefore, " what God has joined to- gether let no man put asunder." It is our duty to attend to these things, as well as to walk in all the ordinances and commandments blameless, that we may have the answer of a good con- science toward God, and to enjoy that happi- ness which alone can be enjoyed in hunible obe- dience. " If ye know these things, happy are ye if ye do them." I will now^ close this humble treatise, by giv- ing you a few practical observations, selected for the occasion : " If we would have the comfort of a knowl- edge of our acceptance with Christ, we must enquire whether w^e understand the nature and tendency of what Jesus has done for sinners, and w^hether we be aiming to copy his example of condescension and active love. Whether we be delivered in good measure from self-impor* tance and self-indulgence, and have learned to stoop to labor, and to deny ourselves, in order to be serviceable to the least of our brethren. But alas ! how many are there who refuse to do THE lord's supper. 175 as Christ has done before them, even when His example is most clearly given for them to imi- tate ! How many of his professed servants act as if they were greater than their Lord, who had sent them ! Instead of his lovely deport- ment, they affect state and consequence ; they deem useful employment beneath them ; and every troublesome or disagreeable labor of love, such as Jesus delighted in, is intolerable even to their imagination. Nay, am.ong such as seem to be true Christians and sincere ministers, there are a few who fully enter into the Spirit of the example which Jesus has left us ; and self-love suggests a thousand excuses and reasons against many useful and important services which the Savior would not have listened to for a moment. Yet only those are, and will be happy, who know these things and do them. For knowl- edge, without corresponding practice, will only add to a man's eternal condemnation," THE ^cccaeity Mature anh ^mhtiucB OF THE HEW BIRTH " Jesus answered and said unto him, verily, verily, I say unto thee, except a man be born again, he cannot see the kingdom of God." John 3 : 3. From the earnestness of this expression, we are impressed with the importance of the sub- ject, and consciousness admonishes us that we, as well as all of God's intelligent creatures, are immediately interested in it ; because we are aware that we are transient beings, contamina- ted with sin, and destined, shortly, yea, very soon, to exchange this probationary state for eternity, and that in the eternal world w^e shall live in the Kingdom of God, in the society of its blessed and glorious inhabitants; or be driv- en from their peaceful presence, to take up our residence with the damned in the flames of To- phet. These are the only tw^o places prepared, OIF THE NEW BIRTH. 177 »s we iinderstand, for the reception of the de- parted spirits of the children of men. One re- presented to us as being infinitely happy, and the other miserable in a superlative degree. And in order to escape the one and secure the other, our Divine Master informs us that we must be born again ; that this is even necessary to enable us to see, that is, to understand, the trii€ nattire of the Kingdom of God. The question arises here, why is this necessary ? If we reflect but a moment upon the holiness of God, and the purity of His kingdom, contrasted with the total depravity of man, we will at once discover his absolute disqualification for a ra- tional discernment of, and unfitness for, the en- joyment of that holy place. The moral image of God in which man was created, being now defaced, or rather destroyed by sin, he could no longer abide in His holy presence, and conse- quently was driven av/ay. The penalty of his transgression, now inflicted upon him, he did surely die, or "dying, ye shall die." The seeds of death now sown in his members, and the mind, or soul, depraved, and alienated from God, as declared by the Apostle, Eph. 2 : 1, 5: 5-14, " You hath he quickened who were dead in trespasses and sins." As also represented by the man dwelling in the mountain, and in the tombs, (Mark 5: 5), who, after being delivered by the power of God, is said to be found sit- ting, clothed and in his right mind . 15 v. Ev- idently the mind was hitherto entirely disquali- 12 178 OF THE NEW BIRTH. fied for holy or spiritual exercises. We have said that man, in consequence of sin, is totally depraved, dead in trespasses and sins. This idea, however, is eombalted by some, and there- fore it may be necessary to meet the argument. It has been said that this doctrine cannot be true, else man's condition would be irrevocably fixed and his destruction sealed. Shall we pre- sume thus to circumscribe the power of Omnip- otence? Shall we presume that God requires material to operate with, in the regeneration and reproduction of a new creature, when he from chaos has created the visible and invisible worlds, with all their appendages, and who, at the sounding of the first notes of Gabriel's trum- pet, shall cause the unnumbered millions of hu- man intelligences, who now sleep in the dust, or whose bodies have been consumed upon the fu- neral pile and their ashes scattered in the sea, to wake up and come forth perfectly reconstrucled, and prepared to appear with Him in Glory I Hear Him. John 5: 25-29, " Verily, verily, I say unto you. The hour is coming, and now is, when the dead, (dead in sins,) shall hear the voice of the Son of God, and they that hear shall live. For as the Father hath life in him- self, so hath he given unto the Son to have life in himself; and hath given him authority to ex- ecute judgment also, because he is the Son of God.'' Marvel not at this ; wonder not ; do not be surprised, " for the hour is coming, that all that OP THE NEW BIRTH. 179 Rre in their graves shall hear his voice, and shall come forth ; they that have done good unto the resurrection of life, and they that have done evil unto the resurrection of damnation." So I conclude that the moral condition of the human family is such, under the effects and power of sin, that, apart from the provision made by divine goodness, in the vicarious atone- ment of Christ, and divine revelation, it would have been as much morally impossible for any to have raised themselves from this death of sin, and reformed into the character anrl condi- tion in which they were created, as for an indi- vidual who is physically dead to raise himself to life. " To be dead in trespasses and sins," im- plies an utter incapacity for spiritual employ- ments and satisfactions; the want of all desire after that felicity which holy creatures enjoy in the favor and service of God, and a moral ina- bility of worshipping and obeying Him in love and delight — even as a dead man is utterly incapable of the business and enjoyments of life. The em- ployments and pleasures of animal nature, and even those of rational being^s, are within the capacities of a man dead in sin, but he cannot relish or desire spiritual pleasures. He may be an epicure or a philosopher, but he cannot find satisfaction in the peculiar employment of a .saint ; for while dead in sin he must be carnal, and the carnal mind is enmity against God, and opposition to the holy law. Hence the necessity of being " born again." 180 OF THE 5EW BIRTH« Thai man is a fallen creatnre, and disqualified for real enjoyment is evident, if we consider his misery as an inhabitant of the natural world ; the disorder of the globe we inhabit ; the con- vulsions of nature; the awful scourges with which we are visited, exposed to the scorching rays of a burning sun, the withering blasts of the winter storms, the toil and sweat of our labors through life, the sorrows and disappoint- ments w^ith which we meet, the many and grie- vous conflicts which we encounter, the many poisons that lurk everywhere in our path, the sufferings we endure under the hand of afflic- tion, as well as the pains of death. Again, it is evident, if we consider him as a citizen of the moral world, his natural disposi- tion to commit sin, the predominance of his sen- sual appetites over his intellectual faculties, the universal prevalence of evil passions and inor- dinate affections, the neglect of duty to God and man, the understanding darkened, an aver- sion to retain God in his knowledge, a manifest alienation from God, and total disregard of those things pertaining to his highest interest ; the prevalence of the most hateful passions, the general corruption in all individuals, and the universal overflow of it in all nations. And w« also have some striking proofs of it in the tre- mendous struggles that good men have with it, while they do deeply deplore any thought, word or action inconsistent with that standard of piety that they have erected as their criterion. OP THE NEW BIRTH, 181 and are struggling continually to arrive to that point, yet they feel that they are continually annoyed by evil thoughts. Anon they speak a word unadvisedly, and do the very thing that they themselves abhor. Even the Apostles themselves were tempted with the spirit of en- vy, as it appears, and enquired, " who should be the greatest?" And Paul, even in his day, thus complains, saying, " When with my mind I would serve the law of Christ, I find another law in my members warring against the law of my mind, and bringing me under subjection, so that the thing I would do I do not, and the thing that 1 hate that do I." Job confessed it, saying, " Behold I am vile, what shall I answer thee? I will lay my hand upon my mouth. Once have I spoken, but I will not answer; yea, twice, but I will proceed no further," Job 40: 4,5. David also. Psalm 55:5, "Fear- fulness and trembling are come upon me, and horror hath overwhelmed me." Jeremiah af- firms it, Jer. 17 : 9, " The heart of man is de- ceitful and desperately wicked, who can know it?" The Savior taught it, Matthew 15: 19. So did the Apostles, Rom. 5: 12; Eph. 2 : 3. ** Among whom we all had our conversation in times past, in the lusts of our flesh, fulfilling the desires of the flesh, and of the mind, and were by nature the children of w-rath, even as others." This then being the moral condition of man without regeneration, and those who have been renewed having yet such conflict, how necessary 182 OF THE NEW BIRTH. is it that those who are unregenerate should he born again ! when, according to the declaration of the text, they cannot see the Kingdom of God without it. Hence, the reason why so many who profess regeneration, are not able to discern the body of the Lord from the body of the world, not having been born of the word and Spirit of God, " but of the will of the flesh or of the will of man." And if we apply the test given by Christ, Matt. 7 : 16, 20,* " by their fruits ye shall know them," we must con- clude that still the whole head is sick, the whole heart is faint ; from the crown of the head to the sole of the foot they are full of wounds and bruises and putrefying sores, that have not been closed, nor bound up, nor mollified with ointment. This exhibits the true moral condition of man, and therefore the necessity of " being born ao^ain.^' It is necessary to communion with God. There can be no fellowship between light and darkness, sin and holiness, a depraved heart and an immaculate Deity. It is necessary to an interest in the promises. The promises are made to believers, to God's children. They are the patrimony of the house- hold of faith. Without regeneration we have therefore no lot or part in them. It is necessary to holiness. We cannot be holy until we are partakers of a new and holy nature. We must be God's children before we can grow in the divine likeness, O? THE NEW BIRTH. 183 It is necessary to acceptable obedience. " We cannot call upon the Lord but by the Holy Ghost;" and all our attempts at obedience in all forms of worship will be unavailing and of- fensive to God, unless it proceeds from the heart. " The fountain must be good before the stream can be so." It is necessary to our entrance into Heaven. Heaven is a holy place, and nothing that defileth can ever enter in. " Without holiness of heart no man shall see the Lord." The carnal mind is enmity against God, and except it be born again, cannot enter into the kingdom of God. It will be seen by the foregoing, that we as- sume the position that man is totally depraved, by which we mean that he is morally disquali- fied to deliver himself from sin and its conse- quences, and that physically he is inactive in the work of salvation. Yet God deals with him as an intellectual being, and addresses himself to him through the senses, those avenues through which knowledge is communicated to the mind, revealing Himself to him, the relationship he bears to him, enlightens him as to his true con- dition, and the conditions of reconciliation into his favor, th€ immortality of his being, and fu- ture rewards and punishments, by revelation, and the book of nature as an auxiliary. "Life and immortality brought to light through the Gos- pel." " Faith Cometh by hearing, and hearing by the word of God." " For how can we believe except we hear, and how^ can we hear except IM OF THE NEW BIRTH. we have a preaeher, and how can we preach except we be sent." . Being then, as it appears, an immortaf, intef- tigent and responsible being, destined to live in eternity, either in the chambers of death, wri- thing in anguish forever, or in the " presence of God where there is fullness of joy," and where pleasures flow from his right hand forevermore* And all this depending upon whether we are i>r are not truly born again, seeing that " except a man be born of water, and of the Spirit, he cannot enter into the kingdom of God." "Marvel not that I say unto you, ye must be born again." Coming now to the second part of our sub- ject, we will consider the nature and operations of the New Birth. This subject, though one of eminent, yea, vital importance, without which there is no salvation, is, in my humble opinion, a subject of all others, most imperfectly under- stood. Not so much of its necessity as of its nature, operations and evidences; and yet a misconception of these items is doubtless attend- ed with the most fatal consequences. To mis- understand this, and accept something else in the place of it, would be a most lamenfable de- lusion ; disappoint us of our anticipated rest in the eternal world, and deluge us in misery and wo. And being aware of the danger of being misled by the influence of education and popu- lar society, I am induced to oflfer a few thoughts upon itj^ hoping to lead the minds of some of my OP THE NEW BIRTH. 185 fellow-beings to reflect upon its importance, and enable them to guard against the danger ol being enguiphed in the whirlpool of destruction, prepared for the incautious and uninstructed by the ingenuity of designing men. I have heard and read much upon this subject, and in a large majority of cases, the mind was far from being satisfied, for the want of that clearness necessary to make it intelligible. In some instances it was, as appears to me, made to be too much dependent upon the action of the creature, in the performance of ordinances, and in others too much of the opposite, attributing it entirely to spiritual influences, independent of secondary instrumentalities, and the co-opera- tion of the creature; in both cases inducing those brought under the influence of these different theories, to believe that they were freed from sin, children of God, and in a saved condition, when the fruits exhibited in their life and con- duct, made it clear to the beholder, that they were mistaken, not being led by the spirit of God, In my opinion, the truths as revealed in the Scriptures when taken together and harmon- ized, lay between these extremes, and my pur- pose, therefore, in this treatise, will be to neu- tralize them, and present something tangible and satisfactory. The conclusions to which I have arrived, are the result of observation upon the inconsistencies of the various theories existing in the religious world, and the legitimate results arising from them, as profession without reality. 186 OF THE iJEW BIRTri, the name without the character, a body without the spirit, the form without the substance, and indeed a manifest want of that disposition which characterized the life of the blessed Author of our holy religion, and his disciples in the purer ages when free from the inventions and traditions of men ; " unless ye have the spirit (disposition) of Christ ye are none of his.'^ Having care- fully studied everything that came under my observation, in the productions and conduct of men, and carefully comparing them with the word of God and the history of the Apostolic church in its peculiar characteristics, I have ar- rived at conclusions satisfactory to my own mind. But whether I shall be able so to com.- municate it as to make it intelligible to others, and useful to society, depends entirely upon the blessing of God ; and my ardent prayer is that He may so guide my thoughts and control ray pen, that I may present the subject in such a manner that it may be sanctified to his glory, and to the good of humanity First, let us consider what it is to be born again: It does not mean a second natural birth, as Nic- odemus supposed. This is not necessary — this Dot being the man, but only the tabernacle in which he dwells, the vehicle in which he trav- els, — and while every part is capable of perform- ing the several functions, in obedience to the dictates of the soul ; so, if the soul were in a proper condition all would be well — the physi- cal structure sympathizing with, and being sub- OF THE NEW BlRTfi. 187 servient to the controlling power of the soul. It does not mean merely the baptism of water. See verse 5th, " Except a man be born of water and of the Spirit, he cannot enter into the king- dom of God." It does not mean simply exter- nal reformation, but it is obvious that it includes an entire change of heart ; the renewal of the soul in the likeness of the divine image. A flaming profession of religion is not the new birth, for the Pharisees, and Saul, before his conversion, had this. We may have internal raptures ; w^e may be extremely noisy and bois- terous, " Lo, here is Christ, or lo, there." We may be apparently zealous, as Jehu, " Come and see my zeal," 2 Kings 10 : 16. To the whole of this Christ says, " The Kingdom of God Cometh not with observation." " The Kingdom of God is not in word, but in power," " The Kingdom of God is within you." To illustrate the nature of regeneration to the mind of Nicodemus, Christ speaks of it under the similitude of the natural birth ; and while we admit that the language is figurative and ought not to be strained too far in the in- terpretation, yet surely, the figure should be regarded as peculiarly appropriate and signifi- cant ; and so we will do well to consider all the characteristics of the natural birth in ma- king up our conclusions of the nature and ope- rations of the spiritual birth. The difficulty in the proper understanding of this subject, as appears to me, is in blending to- 188 GP THE NEW BIRTH. gether items that should be kept separate, or in other words, occupy their own appropriate place in the consummation of the new birth. For example, regeneration, conversion, and be- ing born again, are used as synonymous terms, and used interchangably, when indeed they ought, in my opinion, in the spiritual birth, as in the natural birth, to occupy their own respec- tive positions. As to the necessity of ihe new birth, there is no controversy upon this point. All are agreed that it is indispensable, and we take it for grant- ed, that all are anxious to understand its character aright. Then we will proceed to investigate it. First, we inquire, what is it that must be born again? We answer, the soul, the imma- terial, the immortal principle. Let us inquire, what is the soul? Various have been the opin- ions expressed upon this subject. Much has been said and written upon it, and with all, it is still involved in obscurity more or less. It is, however, that vital, immaterial, active principle in man, by which he perceives, remembers, rea- sons and wills, and can only be understood by its operations. Its essence has hitherto been a mystery, and likely to remain so. It is purely spiritual, not composed of matter or form ; for matter cannot act independently of itself, as the soul does. If we were to undertake to define this substance, we should say that it istheraind, the principle in man, making him superior to the rest of God's creation, and by which, so to Of the IfEW BIRTH. 189 speak, we are enabled to travel from one ex^ tremity of the universe to the other, and indeed to the most distant planet that science has brought to our view, though millions of miles distant, in much less time than it has taken to express it. Is this not the soul ? At least we must admit that this is the medium through which the Spirit of God, by his word, influences the conduct of men when not resisted, or the principle upon which it operates in regeneration and conversion, as mind acting upon mind, which controls the actions of men. The mind, the physiologist informs us, has its seat in a certain "department of the physical structure of man, and through the agency of the nervous system, produces those actions that the soul determines shall be done. Were we, however, left to form our conclusions from the science of physiology alone, we would be likely to decide that the soul is material, seeing that according to th* discoveries of that science, the infant man pos- sesses an infant soul, or mind ; that with the growth of the body the capacities of the mind are developed, growing with its growth, and strengthening with its strength ; that it is situ- ated in the exterior part of the brain, and that impressions made upon it through the senses are conveyed by the nerves. It now decides accord< ing to th§ sensation ; and through the agency of other nerves acting upon the muscles, puts tbs phyvsical structure in motion for the accomplish- ment of its designs. Thus the body and miod 190 OF THE NEW BIRTH. advance together, step by step, until bolh ar- rive to maturity. The body now turns down- ward in the decline of life; it becomes feeble; the mind wanes, the body dies, and so fdr as physiology can tell, the migd, or soul, ceases to exist. So if we were confined to the feeble light furnished by this science, we would i)e unavoidably drawn into materialism. Let us look then at the evidence which conus through other sources, viz: our consciousness and revelation. Every individual is conscious that he thinks, and feels, and acts, and that his mind acts upon his body, and is acted upon by it. He feels that it is a power within that does it. He is con- scious, too, of a responsibility in relation to the thoughts and acts of the spirit within. He has a knowledge of right and wrong, and has self- reproach on doing wrong, and self-approbation on doing right ; and therefore feels his responsi- bility independent of the matter with which it is connected. Revelation brings in its testimony, and the truth is confirmed, that man is a spiritual, intel- ligent, immortal and responsible being; that though the body may be ^'killed, yet the soul shall "live;" that " life and immortality are brought to light through the Gospel," and that there is a jud-remenf depending, at which this immortal principle will be consigned to eternal life or ev- erlasting ' damnation ; and being dead in tres- passes and sins, that man must be born again. OF THE NEW EIRTH. ]9l " But how can these things be?" Has he, be- ing (lead, the moral power to raise himself from that condirion ? or, can any other being, either man or an^el, do it for him? No, not one soul can be purchased with silver or gold, or any- thing else; not one brother can save another. Apart from the arrangement of Divine Provi- d , God shall take away his part out of the book of life and out of the holy city, and from ihe things thatare written in tiiis book." Revelations 22 : 18, 19. We are well aware, however, that there have been machines invented whiih, if worked with skillful hands, can turnish more nominal ronverts to order in a oriven time, but it is exceedingly doubtful whether there has ever been a legiti- mate child produced into God's hunil\ by any other than the means appointed b\ himself, they being only " born of the will of (he m^m, or the will of the flesh, but not of God," and hence the manifest want in the religious world of that spirit that characterizes the true child of God, as ex- hibited in the fruits produced. I wish, in this connection, to notice some of those means of modern improvement, and see how they are^ brought to bear upon the mind, and control the actions of men. First, we will examine what is familiarly known as revival meetings, with their operations and effects. So extensive is the influence of this now popular method, that the general im- pression is, that religion, as it is generally termed, can not be obtained in any other way, and that the individual who will call its propri- ety into question, will incur popular condemn*- OF THE NEW BIRTH. 197 tion, and call down upon himself the anathemas of the fashionable world. The term getting religion I conceive to be improper, as I under- stand it. My idea is, that we should get faith and 'practice religion. And how are we to get faith? Faith, says Paul, *' cometh by hearing, and hearing by the word of God ;" for how can y2 believe except ye hear, and how can ye hear except ye have a preacher. I would not be un- derstood to object to revivals— God forbid that I should. Would to God that we could have a revival of vital, pure and undefiled religion in the hearts and lives of all professors, as well as all intelligences all over the universe, "from the river unto the ends of the earth." But the question is, how shall this glorious work be ac- complished? We answer by the preaching of the Word. In this way the mind or soul is en- lightened as to its true condition, and the rela- tion it bears to God ; is awakened to the danger to which it is exposed, the duties devolving upon it, and the motives presented as an inducement to enter into the service of God. In this way man is enabled to act intelligently, and to make the principles of the Gospel his principles. Hav- ing nov^^ counted the cost, and determined to deny himself, bring forth those fruits that will always characterize the true disciple, not con- tent with an empty profession, but in all his walk, conduct, conversation and transactions, giving evidence " that he hasbepn with Christ," " his life hid with Christ in God." What we 198 OF- THE NEW BIRTH. object to is the anti-gospel means brought to bear in those fashionable revivals, as the intro- duction of the anxious seat, promiscuous pray- ing and singing, the rubbing the hands, telling of thrilling anecdotes, exciting human sympa- thy, producing animal magnetism ,&c., by which, instead of the mind being enlightened, the pas- sions are only aroused, but no principle estab- lished. And consequently no legitimate birth is produced, as will generally soon be discovered by the general deportment, but simply a sort of spasmodic religion, which, as soon as the excite- ment is abated, is gone to the winds. And if such spurious converts should so manage as to remain in connection with their respective or- ganizations, when we examine the principles and practice of these associations, the spiritual eye cannot fail to discover a manifest w'ant of iden- tity with the Apostolical church. There is also another form of conversion equally objectionable. A cold, formal observ- ance of the ordinances and conimandments, with- out the co-operation of the soul, sometimes for the purpose of *' enjoying the loaves and the fish- es," sometimes to secure the protection of the church, sometimes for the purpose of making them more popular in society, and sometimes be- cause my friend, my relation, my father, my moth- er, my brother, my sister, and especially my be- loved companion is, or intends to, attach him or herself to the church. These are no less born of the will of man or of the will of the flesh than OF THE NEW BIRTH. 199 the other characters spoken of, being only a sort of mechanical religion — a religion of the head without one corresponding affection or dis- position of the hearty and will, sooner or later, be manifest in the exhibition of the unholy pas- sions in their most hateful forms. It may seem uncharitable in me to suspect the motives, or doubt the sincerity of any ; but these things were so in the days of Christ and in his presence, and they were also true in the da)s of the Apos- tles, and they have been true in every age and condition of the church ; and I opine that it is no less true in the present day, anfl I am satis- fied that none will complain of these remarks but those who, when examining themselves in the mirroroftruth, will have to say, I am theman. Having now scrutinized those means that are brought to bear upon the children of men, which we have denominated anti-gospel, it becomes us to present the Go«pel meatis for conversion. We wish to be distinctly understood that w^e believe that regeneration consists in an entire change and renewal of the heart, with which the body is intimately connected and harmonizes. The efficient means is the Spirit of God. Hence it is called '' being born of the Spirit." *' You hath he quitkererl who were dead in^res- passes and sins." It is the peculiar prerogative of God by his Holy Spirit to regenerate the heart. Then the instrumental means are the word of God. Paul says, " It is the power of God unto salvation ;" Rom, 1: 16 verse. Pe- 200 OF THE NEW BIRTfJ* ter says, " Being born again not of corruptible seedj^but of incorruptible, by tbe word of God which liveth and abideth forever ;" 1 Peter, 1 : 23. James says, " Of his own will begat he us with the word of truth, that we should be a kind of first fruits of his creatures ;" James 1 : 18. Hence ministers of the Gospel, by the use of the word of God, are said to raise up seed to Christ. Paul says of the Corinthians, " I have begotten you through the Gospel." So also Onesimus, whom he says he had begotten in his bonds. Now it is only by the reception of the word of God that it can benefit our souls, and this is generally of the word preached : "For faith Cometh by hearing," &c. Hence God is the source, and ihe Gospel the instrument of renewing the heart. Here we may see how^ it may be said, we are saved by God, by the word, and by faith. To illustrate : — A man is drowning. A person who seen his condition throws him a rope, and the laying hold of the rope saved him. One man who witnesses it says, " 1 saw a man drowning, but a person saved him." Another savs, " I saw a man .drowning, but a rope saved him." A third says, "I saw a man drowning, but he saved himself by laying hold of a rope." Apply this to God, the word and faith, a perfect faith according to James ; see James 2: 22, and you have before you the modus operandi in the consummation of the new birth. The instrumental cause of regeneration, con- OF THE NEW BIRTH. 201 Version and new birth, as we have seen, is the word of God — all dependent upon it, yet, as be- fore remarked, each occupies its own appropri- ate place, and each different from the other. Regeneration is distinguished from conversion thus : — Regeneration is a Spiritual change ; con- version is a Spiritual motion. In regeneration there is a power conferred, — conversion is the exercise of that power. In regeneration there is given us a principle to turn, — conversion is our actual turning. In renewing us God gives us a power, — in conversion w^e exercise that povv'er. A principle of activity produces action. In regeneration man is wholy passive; in conversion he is active. Regeneration is the motion of God in the creature ; conversion is the motion of the creature to Gofl. The first revi- ving us is wholy the act of God without any concurrence of the creature; but after we are revived, w^e do actively and voluntarily live in his sight. From all that we have been able to gather touching this momentous subject, we learn that in the accomplishment of the great work of re- formation, the word of God, accompanied with the Spirit, is brought to bear upon the mind or soul through the agency of the mind, which now, if not resisted, begins to counteract the ef- fects of sin and death, and thus a new creature is being formed. Spiritual animation now re- vives, and a conflict takes place, combatting the insidious attacks of the adversary who holds hJ§ 202 OF THE NEW BIRTH. seat in the heart, and through' the medium of the passions, tries to counteract the influence of the word and Spirit upon the mind. Here now is the struggle for ascendency — here now is a session of the Superior Court — wisdom seated in the executive chair, the soul of man the boon of contention, the word and Spirit advocates on one side, and the adversary and passion on the other. The Spirit pleading submission to the will of God, with self-denial, persecution, and suffering in this time of short probation, in an- ticipation of the rich rewards, fullness of joy, and eternal life in the world to come. The ad- versar}^, on the other hand, plearling with all the powers of his nntive ejoqueric-e, ease, self- indulgence, the gratifications of the carnal appe- tites, worldly honors and liches, popular applause, unbelief in God's w'ord, if not as a whole, at least in part, obedience not essential : " Ye shall not surely die" — and perhaps there is no future existence, and at last, if you will worship at my altar, all the kingdoms of the world shall be yours. And if possible, all the time while pre- senting these powerful reasons, so congenial to the natural senses, he keeps the curtain drawn carefully between the court *and the eternal world, and the horrors of his infernal residence. But after all this, if his royal highness, the Judge, should decide in favor of the word and Spirit, regeneration takes place, conversion fol- lows, and subsequently the birth of a child of God is fully consummated. OF THE NEW BIRTH. 203 Eein^ impressed with the necessity of the new birth, and having contemplated its nature, it is quite natural to enquire into the evidences by which we may be assured that we are in posses- sion of that blessing. That there is a possibil- ity of being mistaken upon this point, is mani- fest by observation, and abundantly proved by the Scriptures. How many thousands do w-e see, who make a flaming profession, and yet betray a want of the true Christian disposition in their conduct and conversation, exhibiting the works of the flesh, which are these, says the Apostle, " Idolatry, witchcraft, hatred, vaiiance, emula- tions, wrath, strife, seditions, heresies, adultery, fornication, uncleanness, lasciviousness, envy- ing?, murders, drunkenness, revelings and such like;" Gal. O: 19-21; and destitute of those fruits w'hich are the natural product of the Spirit, which says Pr!ul, in the sam5 connection, are " Love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, and temperance." " By their fruits ye do know them." Permit me here to bring before the mind of the intelligent reader, two characters. The first is one who has a great deal to say about being a child of God, being born ag^ain of the Spirit, the Spirit hearing witness with his spirit that he is a child of God ; and in the meantime see him indulge in all the vanities and superflu- ities of the world, engaging in trifling amuse- ments, noisy mirth, strife, carnal warfare, litigations, and all the forbidden things enumer- 204 OF THE NEW BIRTH. ated in the word of God ; and another who makes no loud pretensions, but who is living in the continual fear of God, denying himself of the vanities of the world, with all its honors, crucifying the flesh with its lusts, walking in humble faith before God, dead to the world, and living in unirorra obedience to all the require- ments of the Gospel, and abstaining from all that is forbidden. Now decide which of the two furnishes the best evidence to himself and to the world around, of being renewed by the grace of God. We have said that there is a possibility of be- ing mistaken in this important matter. The Savior gives us plainly to understand that we may not only be mistaken in life, and at the hour of death; but that many will come to the judg- ment in the same delusion. See Matt. 7 : 22, 23, '* Many will say to me in that day. Lord, Lord, have we not prophesied in tby name, and in thy name have cast out devils? and in thy name done many wonderful works? And then will I prof«^ss unto them, I never knew you, de- part from me ye that work iniquity." See also Luke 13 : 25-27. There are many, however, who, never having studied this subject, are honestly and sincerely under the impression that all is rioht with them, having experienced all that thev conceive to be necessary as an evidence accordintr as they have been taun^ht. They feel, say ihey, that they *' have got the love of God shed abrpad in their OF THE NEW BIRTH. 205 heart;" they feel that their sins are forgiven ; they feel that the Spirit itself bears witness with their spirit that they are the chilchen of God. All this is well enough so far as it goes. This is what may be termed an internal evi** dence. But is this sufficient? Does it not re- quire something more to make it reliable? We would ask, then, how^ were these feelings pro- duced ? Were they produced by the fact that you have a title, or do you suppose those feelings give you the title? How do you know that you have the love of God in the heart? Do you love him like Bartimeus did, when he opened his eyes, willing to follow him in the way, de- nying yourstlf of every sinful pleasure, and walking in all his ordinances and command- ments blameless? "He that sayeth he know- eth me and keepeth not my commandments, is a liar, and the truth is not in him." " If we say we have fellowship with Him and walk in dark- ness, we lie, and do not the truth." "But if we walk in the light as he is in the light we have fellowship one with another, and the blood of Jesus Christ his Son cleanses us fiotn all sin/^ 1 John 1 : 6, 7. It is necessary, therefore, that we find in ourselves a disposition to submit to all the requirements of the Gospel. This is what is meant by having the Spirit of Christ, or the disposition of Christ, which we discover, if we examine his history, was to obey his Fa- ther in all things, as it is written of him, " Lo, I come to do thy will, O God." If we the« 206 OF THE NEW BIRTH. find ourselves thus disposed, we have, in the actual obedience, an external evidence corrobo- rating the internal operation. " He that keep- eth his commandments dwelleth in him, and he in him ; and hereby we know that he abidelh, in us, by the Spirit which he hath given us." 1 John 3 : 24. It is necessary that we should know that we have a title. Shall we know it by our feelings? or are those feelings the product of this knowl- edge ? Let us see. Suppose I conceive a de- sire to own a certain farm, the property of another. I go to him and say, My Mem], I very much desire to own this farm. I feel that it w^ould suit me. I feel that I need it. I feel that I would enjoy it very much. I feel that I cannot do without it" I feel that I must have it ; indeed, I feel that it is mine. I ask the question, Would all these feelings give me a title to it? All answer, no. But suppose I go and say to the owner, I desire to become the owner of your property, what must I do to ob- tain it ? He specifies his terms ; I comply wnth them ; and he, having the right, I am satisfied that there is no encumbrance, and he makes me a good and sufficient title. I have it recorded, and now I may feel that the property is mine. There is one thing that it w^ould be well to consider, that is, that our feelings are controlled mainly by our opinions, which are the legiti- mate offspring of education ; and, therefore, if our education on the subject of religion is in- OF THE NEW BIRTH. 207 correct, our opinions will be erroneous, and con- sequently the impressions upon our minds, or, in other words, our feelings will be delusive; the emotions of our mind being precisely the same whether the impression be true or false. For example: in the days of ancient Greece there lived at Athens a distinguished character, Solon, and another at Miletus, Thales. The latter lived in celibacy, while the former had an inter- esting family, and upon an occasion, vihen on a 'visit to his friend, enquired why he denied him- self the pleasure of a companion and the enjoy- m.ent of a family. Thales, w^aiving the ques- tion to evade an answer, managed upon the fol- lowing day, as it appeared, to have a stranger arrive, representing that he came directly from Athens. Being introduced into the presence of Solon, the latter naturally enquired what was the news from that city. The reply was, Nothing of moment except the death of a young man, the son of a distinguished citizen, the name of whom he had forgotten, though he thought he would remember it if it w^re mentioned. Upon which Solon commenced naming such persons as he thought it might probably be. His anx- iety now being aroused, lastly enquired, Is it Solon ? The very same, w^as thequick response, The impression, now fully made upon his mind that it was his own son who had suddenly died, though false, produced the very same emotions in his mind as if they had been strictly true ; and he accordingly exhibited the most unmistak- 208 OF THE NEW BIRTH. able signs of grief and anguish. Thales, satis- fied with the demonstration, said, it is enough, my friend ; the whole story is a fiction ; all is well, and you now have an answer to your question. I have chosen the sincrle life, that I might not be exposed to these afflictions. Thus we see that our feelings are produced by im- pressions true4»r false, and these impressions are always according to our belief, and our belief is controlled by our education, or in other words, by the confidence that we may have in any statement presented to our mind. And if we allow that the emotion of the mind is reliable evidence of our reo;eneration, or of the correct- ness of our position, then upon this platform may stand with safety the devotees of every religrious theory in existence. Ask the Vlahom- raedan, and he will tell you that his prophet is the true prophet of the Lord, and that he feels that all the enjoyments promised by him in the future world, beautiful s^ardens and rivers, and the gratification of all the appetites will be fully realized. Ask the Mormon subject how he know'S that Mormonism is true, nnd that Joe Smith was not an impostor, and his answer is, Oh, I feel it in my soul, and 1 want no better evidence. Ask the Hindoo, who, in his devo- tion to his God, throws himself beneath the wheels of the ponderous Juep:ernaut, and be will tell you that he feels it his duty, and there- fore is happy in the exercise of it. Ask the Catholic what are the eraotioi's r.f his mind OF THE NEW BIRTH. 209 when enjoying the benefits of absolution at the hands of the priest, and he will tell you that he believes his sins are forgiven, and it makes the goul rejoice. Permit me here to lelate a circumstance as related to me by parties that were present. A Catholic priest and a Protestant minister being together upon an occasion, got into a discussion upon the propriety of the doctrine of absolution. Alter awhile the priest, findino^ the doctrine un- tenable, or wishing to obviate farther contro- versy, frankly said, "Ah, you and I know better, but it makes the craitures so aisy," Again, ask the individual who has made a pro- fession under the influence of excitement, human sympathy, or animal magnetism, how he knows that he is a child of God, and the answer is, I fee! it, and I want no better evidence. And then there is another class of characters who de- sire something tangible upon which to predicate their hope, who, being aw^rikened by the word and Spirit of God, feel that lliey a re sinners, and must be born aaain. Sensible of their ruined and lost condition, they enquire what they must do to be saved, now" resortii g to that stream of wisdom emanating from God, "the Gospel which is the power of God unto salvation." Here they find they must exercise repentance toward God ; and finding that He cannot behold sin with any allowance, they stop and listen, and lo ! a voice, "Behold the Lamb of God which taketh away the sin of the world," Turn- 14 210 OF TtiE NEW BIRTH. ing to him by faith, he kindly and tenderly ad- dresses them, saying", " Come unto me all that labor and are heavy laden and I will give you rest ;" or, in other words, according to the Ger- man translation, " ech will eich arquickah" — I wull quicken you. Here is comfort indeed. Eureka ! I have found, I have found a Savior, yet he still com- mands, in order to a full absolution from sin, that he should take His yoke upon him and learn of Him, and he should find rest to the soul. And now entering into covenant with Him, he secures the promise, the title complete, and now he feels, and may he not feel, and also sing. Now, I can rpad my titio clear, To mansioiiS in Uieskit^s, I'll bid farevvH!! to every fear, And wipe my weepinsi; eyes. He now, in his turn, also feels. These feel- ings, induced by the indubitable promises held out in the Gospel, being now regenerated, con- verted and born, a legitimate child in the family of God, having been faithful in that which is first required, he is faithful in all things enjoined upon him, *' walking in all the ordinances and ■commnndments of the Lord, blameless,'' forego- ing all the sinful pleasures and practices and gaudy honors of the world, exhibiting in all his walk and conversation, "that they have been with Jesus," and " as pilgrims and strangers in the earth, declare plainly that they seek a bet- ter country, that is, a heavenly" — " A city OP THE NEW BIRTH. 211 wbich hath foundations, whose builder and ma- ker is God." The difference in the religious experience of the two last named characters in the foreg;oing, may be more fully presented to tfie mind by an analysis of the text quoted above, " Come unto me all ye that labor and are heavy latlen, and I will give you rest. Take my yoke upon you and learn of me, for I am meek and lowl) in heart, and ye shall find rest to your souls." Here we discover two rests spoken of — the first represents a refreshing, and is experienced by the penitent when Christ is introduced, or in other words, when he receives him by faith, as intimated above, when he finds the Savior. The second rest, or rest to the soul, when he enters into covenant relations with him, by taking his yoke upon him, and berefore having a knowl- edge of him in the pardon of his sins. I'he two characters may start together — they may both be sensible of the burden of sin. They may 'both agonize together on account of this burden ; both equally panting for deliverance ; both pointed to " Christ whose blood cleanseth from all sin;" may both hear 'he voice of the Savior ; both come to Him log tber ; both ex- perience the comfortino; corisolHsirm of having found the Savior. But here thev separate ; the first stopping at this point, mi^'aking this quick- ening, this consolation, for the forgiveness of sin and rest to the soul, and palling it experi- mental, heart-felt religion. Rut when it comes 212 OF THE NEW BIRTH. to taking the yoke upon hina, and following the Savior, oh, 1 think this is non-essential. I feel that I have found the Savior, and that is enough, and is even disposed to reproach his com- panion who i»not content to stop here, but go on in taking the yoke and following Jesus in the way, with formality and a w'ant of experimental religion. But, his companion goes on, takes the yoke upon him, and finds that it is *' easy and the burden light ;" finds a rest to the soul as promised, and in following Jesus in" the way, and finding further duties as he passes along, he experiences much happiness in the performance of thera. " If ye know these things happy are ye if ye do them." While he has left his friend behind, ju^rhaps having gone back for a want of a lelish lor the true worship and- service of God, or still comforting himself with the little experience comparatively, anfl talking about non-essentials, formality, &c., not having discovered what Paul has said, Rom. 6 : *' But you have obeyed from the heart,- not simply in the heart, that form of doctrine de- livered unto you, being then made free from sin, ye becanoe the servants of ricrhteousness." - Dear reader, if you are one of those w^ho are clamoring about your experience, and the formal- ity of others, be assured that he has experienced all that you have ever experienced, and a great deal more. He has traveled over all your ground, but he possesses territory upon which you have never trod. • OP THE NEW BiRTfi. 213 To illustrate ray views upon the above text, let us imagine that we are shipwrecked upon some foreign shore, cast off upon an inhospita- ble island, fall into the hands of cruel savages, who rob us of everything, leave us destitute and naked, reduce us to abjecr slavery, force us away into the interior, exposed to the scorching rays of a virtical sun, our tracks marked with the blood of our naked feet at every step, with scarcely provision enough to sustain our life, and all hope abandoned of ever being delivered. But in this extremity a good Samaritan appears. He proposes my deliverance. He contracts with my captors, and now says to me, I am perfectly familiar w^ith the way, and I am in possession of the means, and have the power to return you to your home, arid restore you to the embrace of loved ones at home, and you may again be happy. Here, then, is joy. Here is consolation. Here is comfort in ihe fond an- ticipation. Oh! I have found a Savior, so to speak ; but mark, there are conditions required, and you must comply if you expf^ct to enjoy a full deliverance and permanent rest. You must take my yoke upon you, so to speak. The proposition is accepted, and we are free. This, in my opinion, forcibly represents the condition of the sinner and the work of redemption, as presented in the Gospel. It has been our design, in this treatise, to show as clearly as possible what are the eviden- ces of regeneration, &c. We have taken the 214 OF THE NEW BIRTH. , ground that an internal evidence is necessary, and also that an externa] evidence is necessary, that either being alone is not reliable — the feel- ings without corresponding obedience, nor a cold formal obedience without the corresponding emotions of the soul. I will now try to impress the idea further upon the mind by presenting a few circumstances corroborating the argument used above, show- ing that the feelings are an unsafe criterion to decide upon, and that they are controlled by the influence of education. One is the case of a man with high intellectual endowments and literary advantages. At an early day in life he became concerned about the interests of the soul. By and by, by some means, he concluded he had obtained the blessing in his situation ; he became very happy and rejoiced aloud, so that his friends, who were near him, were attracted to his presence, alarmed, supposing that he was laboring under mental derangement, upon which he informed them that he was not deranged, but that he had been born again. After this he lived many years withoiit giving any evidence of the fact by the fruits produced ; but to the con- trary, lived a long life of dissipation and de- bauchery. But being of the high-toned Calvin- istic school, who never fall from grace, he al- ways contended that he w^as a regenerated man, consequently one of the elect. Another, who, in like manner, in possession of high advantages, made a profession in early OF THE NEW BIRTH. 215 life, was baptized, and for a number of years was a respectable and zealous member of a Church. Finally he fell away, abandoned him- self to sin, but subsequently became concerned again, repented, and prayed, agonized and sought. Presently, while all alone, he experi- enced what he desired. He felt that the Savior was his and he was Christ's. He now, in the joy of his soul, went forward and asked admis- sion into the church, and demanded baptism again, claiming that baptism was for the answer of a good conscience, and he now enjoyed that; that in his former conversion he was mistaken — not an Armenian or he would have said he had fallen from grace, — but he whs mistaken, now again baptized, and received into the church. All went well lor awhile. At length, however, he was tempterl again, hut went for- ward, acknowledged, and was forgiven. Peter had backslidden and had not fallen, and why not he ? But, presently he was overcome again and again. He now concludes that he was mis- taken again — his feelings had again deceived him. No man could be dead to sin, a new- born creature, and still live in sin as he w^as do- ing, and so ends his religion so far. It does seem to me it does not require a phi- losopher to see how the powerful influence of education has worked throughout the above cir- cumstances, and that the emotions of the mind are not of themselves a reliable evidence of our conversion. 216 OF THE NEW BIRTH. To change the picture a little, and take an Armenian instead of a Calvinist, and he goes to a revival, and an excitement is brought about. He becomes concerned, he agoriizes awhile, more or less. Some pretty soon experience the operation of the Spirit, praise God, and profess to know the Savior in the pardon of iheir sins, of a certainty born again. Others are not so for- tunate, and are some time mourning. The min- ister thinks it long enough, approaches and assumes the prerogative of a messenger from God — tells him he has got religion, and don't know it. Well, the preacher says I have got it, it must he true. He believes it. He now feels, and praises God for the blessing ; but presently the meeting season is gone, the revi- valist is gone, the excitement is gone, and where is the religion ? Echo answers, where? Gone too. At the next revival the saiBe drama is performed again, and the same persons born again ; and so, perhaps, many times in the course of life, and instead of being born again, they are born again, and again, and still again, a system that the Inspired Authors have forgot- ten to record, surely, if true. If we are really born again, born of God, by bis Word and Spirit, we will doubtless give ev* idence of it to the world around. "But if we say w^e have fellowship with Him and walk in darkness, we lie and do not the truth." But if we " walk in the light as he is in the light, we have fellowship one with another, and the OP THE NEW BIRTH. 217 blood of Jesus Christ his Son cleanses us from all sin." 1 John 1 : 6, 7. True religion may be distinguished from coun- terfeit by this criterion. And especially his spiritual worshippers, who really have commu- nion with him, may be known by their conform- ity to him. If then, any who profess Christi- anity, affirm, as a matter of experience, that they have fellowship according to the Gospel, and consequently are partakers of his salvation, while at the same time they walk in darkn©^, such persons speak falsehood. Their conduct belies their profession, for they do not practice what is sincere and faith fil according to the truths of the Word of God. But if the pro- fessed disciples of Christ walk in the light, act- ing habitually as becomes their profession, and imitating his example of humble obedience, they may deem this a sufficient evidence that they are partakers of Christ, and interested in the love of the Father through him. " He that hath my commandments and keepeth them he it is that loveth me,. and he shall be loved of my Father, and I wnll love him and manifest myself to him. '^ *' The Spirit itself beareth witness with our spi- rit that we are the children of God." Thus the Holy Spirit, by producing in believ- ers the affections which dutiful children bear to a wise and good father, in their habitual state of heart toward God, most manifestly attests their adoption into his family. This is not done b^ a voiqcj or iniraediate revelc^tionj nor by iiG' 218 OF THE NEW BIRTH. pulse, for all these thincrs are equivocal and de- lusory, ''but by bearing witness with their spirit," or coinciding with the testimony, with thpir own enlightened minds and consciences, as to their uprightness in embracing the Gospel, and giving themselves up to the service of God. So while they examine themselves concerninir the reality of their conversion, and find Scriptural evidence of it, the Holy Spirit, from time to time, shines on his own work, and thus puts the matter beyond donht : for while they feel the spirit of dutiful children towards God, they be- come satisfied conrernirior his parental love to them, so that this witness of the Spirit is borne along with our own consciences, and not against it, nor without it, and it coincides with the tes- timony of the Holy Spirit in the Scripture, and must be proved nnd es»:aved by it, " For as many as are led by the Sririt of God,thev are the sons of God." Rom. 8: 14-16. Therefore all that are led by the Spirit of God, and thev only are the children of God. The Holy Spirit leads a man into the knowledge of God in Christ .lesus, and of his own heart in humble repentance, fnith in Christ, Holy love, communion with God, and delicrht in his wor- 'ship and commandments.' On the other hand, he leads him awav from vanity and iniquity, from vice and uno-odliness, from pride and dis- cord. And in proportion as we willingly give up ourselves to be led in the nafh«; of truth and Ho- liness, we may know our arloption. OF THE NEW BIRTH. 219 "Cause me, O Lord, to hear thy loving- kindness in the morning, for in Thee do I trust. Cause me to know the way in which I should walk, for I lift up ray soul unto Thee. Deliver me, O Lord, from my enemies, I flee unto Thee to hide me. Teach me to do Thy will, for Thou art my God. Thy Spirit is good, lead me into the land of uprightness." Psalm, 143 : 8-10. . THE Iiic0n5i5tciic|} of itJar, In all its Phases, when Viewed in the Light of the Divine Cod^, as Delivered fo us in the Mew Testament, or Christian Constitution. The propriety of the peace doctrines, as be- lieved and practiced by the relio;ious organiza- tion of which I am an humble mf^mber, having^ so frequently been called in question and assailed within the last few years, and having come in contact with a great variety of characters, by whom this doctrine has been attempted to be overthrown, with arguments specious and logi- cal, my mind, therefore, has been more partic- ularly drawn to the subject, causing me to examine more closely into the testimonies and reasonings upon which the truth of this doc- trine is predicated ; ar d having, by the analysis, been more and more confirmed in my opinion as to its truth, and regarding it a matter of such vital importance to the happiness of my fellow- man, in time and eternity, 1 am induced to pre- sent to the public, through this medium, a cora« OF WAR. 221 pend of my reasonings and conclusions, which I propose to subnait in the following dialogue: The party representing the affimalive side of the question, will be known by the terra friend ; because it is alike supported by every class of characters, religious and irreligious, Pagan and and Jewish, Mohammedan and Christian, Cath- olic and Protestant. Those of the negative will be known by the term brother, because the organization holding these principles are known among themselves especially, and others by that appellation. Friend.— Uow happily would the children of men travel along in the journey of life, if left to pursue their various avocatio s in life under the care and supervision of a beneficent Provi- dence, the industry and enterprise of every de- partment of society contributing to the general comfort and happiness of all. As far as this life is concerned, man could des-re nothing more. Happy, indeed, were he not disturbed in the pos- session of these advantages ; but the rapacious appetites, the avarice and ambii.ion of mankind interrupt this general felicity, and render man the enemy of man. Unjust man arms himself with force to enrich himself wiih the spoils of his brethren. He who, moderate in his desires, and confining himself within the bounds of what he possesses, should not oppose aggression with force, would soon become the prey of others. He would have cause to fear that jealous neigh- bors and hostile States, would come to disturb hi« 222 THE "INCONSISTENCY tranquility, to ravage his lands, burn his houses, carry away his riches, and lead himself into capiivity. He has, therefore, occasion for arms and troops, to defend him against violence and secure his safety. Brothers — It is indeed true that such is the condition of man ; that, in consequence of the introduction of sin into the world, he has be- come avaricious and ambitious ; not satisfied with what he is legitimately entitled to, but lusts after that which of right belongs to his neighbor, and resorts to all means, fair and un- fair, to obtain possession of it, and " hence come wars and fightings.'/ James 4:1. This lust does not confine itself to the mere desires for the accumulation of property and accession of States, but also to ihe gratification of an inordinate ambi- tion for political priory. Therefore the analogy of all wars, ancient and modern, induced by the same spirit among heathens, idolators, Moham- medans and Christians ; and thus is destroyed that enjoyn:ient which othwise might be realized throughout the universe, as was doubtless de- signed by the all-wise benevolent Creator. Eut we rejoice to know that the power of the enemy •who has produced this state of things, is to be subverted, and his kingdom tlestroyed, and the curse removed from the earth, and the reign of peace established from sea to sea, and from the river to the end of the earth. To this end God conferred with the Patriarchs and Prophets. Indeed, God gave promise in the garden that OF WAR 223 the seed of the woman should bruise the ser- pent's head. This Seed is called in Israel, ac- cording to the covenant made with Abraham, confirmee! wiih Jacob and the Prophets, reitera- ted to Moses, and in the fullness of time made his appearance in the world, and by many in- fallible signs, proved that he was that Pr<;phet of whom Moses in the law and the prophets did write should come, a Priest after the order of Melchis^dec, King of Peace. And while in the investigation of this subject, we discover that wars, aggressive and defensive, were allowed and even commanded by God ; yet accorcling to the teachings of the New Testament, I conceive that it is altogether inadmissible under the pres- ent dispensation. Friend. — There is no principle more generally received than that which lays down that w\ir ought never be undertaken except for just and lawful reasons. It is agreed that wars under- taken solely from views of interest or ambition, are real robberies; yet lam of. oiunion that there are circumstances under which we are jus- tifiable in meeting aggression with force, be- cause we discover that it was resorted to by God's covenanted people under former dispen- sations, and approved by him, as in the case of Joshua, Saul, David and others, and as he is the same unchangeable God, I cannot conceive why it is not justifiable under this dispensation. Brother. — If there are any just and lawful reasons to undertake war, of course the discov- 224 THE INCONSISTENCY ery of that fact settles this controversy; but this is the point of- discussion. I am frank to admit, as before remarked, that under former laws, covenants or testaments, or if yon please, constitutions, wars, offensive and defensive, were commanded by the Supreme Ruler of the universe, and therefore lawful. When he com- mands, it is law u1 — when he forbids, it is un- lawful. For example, when Joshua was com- manded to make conquest of Jericho, he was also commanded that they should not touch the accursed thing; but that all the spoil should be broutrht into the treasury of the Lord ; Josh. (5 : 18, 19. And because Achan disregarded the command of the Lord, it became a sin, and Is- rael was troubled, the anger of the Lord being kindled against it; Joshua 7: 1. And when Achan, and all that pertained to him, were destroyed, God commanded Joshua to '* go against Ai," and he should do unto Ai as he had done to Jericho, &c., " only the spoil thereof, and the cattle thereof, shall ye ^ake a prey unto yourselves." Now, it was p rfectly right to iake the spoil to themselves, hi cause God com- manded it. xAnd so when be commands to take the sword, it is lawful ; otherwise, when he commands to put it up, it is sinful to use it. It is admitted that David w^as a man of war, and yet a man after God's own heart. And no doubt David was justifiable in enq:aging in those wars, because he did it under the auspices of God's command. But hear what God says OF WAR. 225 to him with reference to building the temple, whic s to represent the church under the Chris- tian dispensation, '* Ye are the temple of God, and the Spirit of God dwelleth in }0u. If any man defile the temple of God, him will God destroy, for the temple of God is holy, which temple ye are; 1 Cor. 3: 16, 17. David, therefore, being a man of war, and having shed blood abundantly, was not permitted to build this temple, the house of the Lord. See 1 Chron. 22 : 6-8 : " Then he called for Solomon his son, and charged him to build an house for the Lord God of Lsrael." And David said to Solomon, " i\1y son, as for me, it was in my min(1 to build an house unto the name of the Lord my God. But the word of ihe Lord came to me snyin^, Thou hast shed blood abundantly, and hast made great wars, ihou shalt not build an hou<;e unto my name, because ihou hast shed much blood upon the earth in my sight." So, as (he antitype whs to be composed of material unstained by human gore, so the temple, the type, must be build by hands free from blood. And even were we, for the present, to lay aside the above argument, and put it upon the principle you propose, I am of opinion that in very few cases would it be found justifiable; for if we were to scrutinize the cause of all wars close'y, we woidd find that the moving cause was interest or ambition, either acquisition of property, or political ag£rrandizement. But, doubtless, if we were to listen to parties con» 15 226 THE .INCONSISTENCY cernerl, they woiild all claim to have a lawful cause; and they aie generally prepared, on hoth sides, to justify their proeeeding;s hy specious pretexts, and generally claim to he the assailed and injured party, iuid when victorious, appro- priate, in some form or other, the property of the vanquished. These advantages, however, accrue to the leaders, who use various st rate- gems to deceive ar)d excite the populace so as to inje it is exceedinirly doubtful whether you will be permitted quietly to enjoy your peculiar doctrines at a time w^henyour country is thus in disf'^f^^s as at the present. Br tfhp.r. — You Art indeed very santjuifie of yo'ir sticcess in presenting this, in your ntind, overw^lielminor argrument, and very liberal in giviniT advice. If, indeed, thearg^ument w isas forcible as you imayfine, the advice woulrl be very suitable, and certainly we would be very SS2 THI IjrCOFSISTENCY thankful for it ; for if we could be convinced from the New Testament, the Christian consti- tution, that we were in error, it would be a re- lief, for surely it requires more fortitude and courage to withstand the powerful current of popular opinion than it would require to go into the service; and I am frank to admit that this is about the strongest argument aaainst the doc- trine of peace which can be produced. I am glad, too, that you have gotten into the New Tejstament, for this is the criterion by which the question must be settled ; for w^e may deal in outside arguments and metaphysical questions forever, and all that will never satisfy the sin- cere minfl, whose faith is formed and whose practice is controlled by the Gospel. Then to the text : this requires obedience to the higher powers. What must be the character of this power ? It must be a God-fearingf power, to makeit obligatory ; for the Apostle Petersaid to that power, " We should obey God rather than men ;" for if that power was of the pagan stamp none of us Christians would think, for one mo- ment, of obeying it. If it was Mohammedan we would not obey; nor if Catholic. So we conclude that whenever that power comes in contact with our duty to God, our course is plainlv marked. If it was otherwise, and if re- quired to obey t hat power,howevcr a verse to god- lines?, then the three Hebrew children were culpa- ble, for they disobeyed that power. So did Daniel, and so did Christ himself, for he was crucified by OF WAR. 233 authority of that power; for, say the Jews, " We have a law, and by our i^w o t to die;** and so were the Apostles, and all others who sealed their faith by their blood. The Apostle Paul himself is not even an exception; and, indeed, if your interpretation is the true one, then there never has been a martyr ; for all those W'ho suffered by the exercise of this power, were guilty and worthy of death, and no martyrs. My interpretation is, that we should render pas- sive obedience — that is, pay tribute, and do good, forbear to do evil, and we shall not be afraid of the power, but shall have praise of the same. And as to avoiding the pains of persecu- tion, in the languaoe of Shadrack, Meshack and Abednego, we would say, " We are not care* ful to answer thee in this matter. If it be so, our God, whom we serve, is able to dtlive us, antl He will deliver us. But if not, be it known unto thee that we will not worship your gods, nor the image which thou hast set up. " And now, perhaps, upon a fair interpretation of your testimony you will be frank enough to admit, that, instead of convincing us of error, that you, yourself, have been somewhat enlightened. Friend. — Well, really,! did not suppose that this argument could have been so fully and so forcibly met. I see your point. It is, indeed, very strong^; and in all candor I must confess that your argument is logical and fair, and fully meets the case. I acknowledge myself enlight- ened, ami are made sensible that I am not suffi*» 254 THE INCONSISTENCY ciently posted in the Scriptures. I wish I was betl« r posted. It is.rlear, as you have clearly demonstrated, that it will not do to take this Scripture in that broad sense, as it is generally urged in defense of" our position, because, as you have shown, that view comes in contact with facts that cannot be accommodated to it, and, therefore, must have the precedence in the scale of the argument. But there are other consiflerations that I think oblige us, as citizens, to give our aid to the defense, as well as to the support ^,of our country, because it is a right awarded to all governments, by the law of na- tions, to make such rules and regu la lions, and enact such laws for the protection and advance- ment of all in ther respective privileg s as they may think wisest and best ; and even if we, with a minority, may not concur in our jurlgmenl in the propriety of these laws, we are morally bound, as loyal citizens, to acquiesce arid co- operate with those arratrpments, and as citizens claiming the protection of the h arn that the use of the s\v)rd is not allowed, or that w.ir is for- bidden. Brother — Will you be so kind as to point me to some of the passag^-s in that book that will sustain your premises? Friend. — Well, I cannot now call to mind, but doubtless it is abundantly sustained. Brother. — If so, surely you can think of some of them. Please refer me to one passage. If you can produce a single passage which by any fair and logical interpretation, wi'l justify the takiniT the life of a fellow-being, f will admit that the cause that I represent is weakened, and to that extent 1 will yield my position. Friend. — You have the advantage of me, be- cause, never having come inio contact with any of your belief, my mind has never been directed OF WAR. 337 particularly to the subject. But there is on« thinjr that I do know — that under the former dispensation, wars were not only allowed, but commamled. The Bible is the greatest war* book I ever saw ; and I hope you don't ignor# the Bible. Brother. — Lei me ask you, in this connection^ are we not forbidden to blend the diffe»ent dis- pensatiofis? Hear what Christ says, Matt. 9,^ 16, 17, "Mo man putteth a piece of new cloth on an old garment ; for that which is put in to fill it up taketh from the garment, and the rent is made worse. Neither do men put new wine in old bottles, else the bottles break and the wind runneth out, and the bottles perish ; but they put new wine into new bottles and both are pr0^ served." By this we learn that the New Tes» tament is, so to speak, independ<^nt of the old^ and that it embraces everything that is neces*- sary as a criterion for us without drawing froCQ the old. I do not, by any means, ignore tbt Bible, for it is useful, eminently so, for the con* firmation of the new, as a Divine revelation. Having before us the prophecy and the coinci>- dence, or fullfilraent, as well as for reference for the strengthening of the moral department of the Divine code. To illustrate my idea, as you are a member of the legal profession, you will understand the nature of testaments, wills, cov- enants, or constitutions. You know very well that the State of Virginia, for instance, sinre itf first organization as a State, has had a consti* 238 THE INCONSISTENCY tution. It has, from time to time, called con- ventions, and has altered arid amended its or- ganic law. At each of these conventions, they have had the ohl constitution hefore them, and in framing the new, just so much of the old was incorporated into the new as was designed to continue operative. All that was not incorpo- rated into the new, ceased to exist as a rule of action. Now, in the pursuit of your profession, when you wish to settle a point of law, and for this purpose refer to the constitution — do you not refer to the new constitution. Friend. — Of course to the new. The ol I hav- ing heen superceded by the new, all constitu- tional questions must be settled by it. If you put it upon that issue, the question is settled ; for in all fairness, it must be admitted, that vio- lence, in all its phases, is forbidden in ihe New Testament. Peace and love are the^rand prin- ciples of that blessed book; and if all could be brought under its influence, it would be a glori- ous thing. Brother. — The same may be said of testa- ments or wills. For example: If a person wishes to make a devise of his estate, determines to make a will, completes it, and if left till after his death, it is the law for the disposition of his estate. But in many cnses, persons, befoe their death, change their mind, anrl determine to make a new will. In doing so thev ir'corporate parts and parcels of the old will into it, which is then still in force; but in corjclusio;u the testator de- OF WAR. 239 clares thai all former wills or tpslaments made by him are revoked, and of ronrse become obso- lete and ineffective. So our Heavenly Father, in delivering^ his wills or testaments to us, has acted precisely in the same manner, conjpara- tively. In instituting the New Testament, he has incorporated into it from the Old Testament just so much, and no more, as he designed to be operative, and in conclusion virtually revoked all former covenants by him made. See Rev. 22 : 18, 19, " For I testify unto every man that heareth the worrls of the profihecy ofthis book, if any man shall add unto these things, God shall add unto him the plagues that are written in this book. And if any mnn shall take away from the words of the book of this prophecy, God shall take away his part out of the book of life, and from the things which are written in this book." Friend. — There seems to be good reasoning in what you sny ; but it appears to me that your theory would represent God as a flexible being, whereas I have always regarded him as being the same at ail times, and under all dispensa- tions; and that what was his will under ont dispensation was his will always. And indeed it is declared that he is unchageable, " the same yesterday and to-day and for ever." How do you reconcile this idea with your theory, as to the changes yon speak of? Brother. — I think, my friend, that this diffi- culty is only apparent, and can easily be re- 240 THE INCONSISTENCY moved. GoH is certainly unchageable in his wisdom, power and goodness, as well as in his purposes, (a< remarked in the commencement of this interview) ; in the subversion of the pow- ers of sin and misery; the destruction of Satan's kingdom ; the establisment of his own kingdom ; its progress and its ultimate prevalence over the universe; his benevolence towards his inte'li- gences, and the salvation of those who obey him. In these things his disposition has never changed ; bis love, the grand characteristic of his nature, has n«Mer suffered any abatement — our impiety and ingratitude notwith-^itanding. Foreversinc* the commission of the first sin by our progeni- tors ill Eden, he has followed his intelligent be-^ ings thronah all the avenues of vice and ungod- liness for f^p purpose of a rec nst ruction, so to speak, of the peaceful relations enjoyed in the first period of human existence. For this pur- pose he has given to the world different confti-- tutions ; and if he has changerl the ritual, or in other words, the mode of operation, which it is clear from the unmistakable language of those different codes, and facts which cannot be con- troverted, to carry out his great designs, shall we venture to charge Him with inconsistency? Nay; for we do not proceed thus with our fel- low men; for if my neigrhbor locates a farm, in^ tending to bringr it to a. high state of cultivation, and in accomplishing it, changes his mode of operation from time to time, and goes forward combatting difficulties as they present themselves, OF WAR. 241 having the same motive steadily and constantly in view, and finally from the rude state of na- ture-, he progresses from the less perfect to the more perfect ; and finally, in the full acconjplish- ment of his d from that source, all other evidence may he dispens^'d with, so far as T am concered. What is this law of nature, of which }ou speak? If we were j^overned by the law of nature, we would t»e like our Divine Master, w^ho knew, no sin, and His Apostles, who, by the influence of the Spirit, liad their perverse nature subdued by grace through faith. All of whom taught u$ that we should not avenge ourselves of our ad- versaries, resist evil, nor give place unto wrath, but to submit all our wrongs to Him, of whom \t is said, " Vengeance belongs to me, I will repay, saith the Lord." Friend. — But this law of nature was impTan- ted in us by God ; and if he would^ have giveB as another law in revelation, then he would havt given us two laws contradictory to each Other^ OF WAR. 245 which would have involved him in the charge of having trifled with us, and would bean absurdity. Brother. — But I opine that upon examination of this first law of nature, assumed to be im- planted in us by God, it will be discovered that it belony^s more properly to the preternatural state imbibed in the fall of our first parents in Eden. Cain was under the influence of that preternatural law, while Abel, his victim, was under the influence of the Divine law of nature, and offered no resistance. This law we see ex- hibited in the whole life and death of Christ. When he was persecuted he suffered it. Though he had power, by a word, to have called to his aid twelve legions of angels that he might not have been delivered to his enemies, yet, in order to give us an example, he suffered every kind of insult and indignity without the least show of resistance, which was imitated by the Apos- tles and first Christians, who v^^ere TiOt under this pretended law of nature, but under the law of grace and love ; and in keeping with this prin- ciple we hear the Apnstle commending the He- brew brethren, *' Because they took joyfully the spoiling of their groods, knowing in themselves that they had in heaven a better and an en- durinof substance." If is needless that we add testimony upon this subject, because it is legion. It would seem to suffice when we say, that there is not one single exception to this rule in the whole Gospel. When one is pre- 246 THE INCONSISTENCY sented it is time enough to multiply testimony to meet it. Friend. — Notwithstanding all this, I cannot but think self-defense, though it proceeds to the killing of another, to save one's self, is in com- mon cases not barely permitted, but enjoined by nature, and that a man would be wanting to the Author of his being, to society, and 1o himselfy to abandon that life with which he is put in trust. Self-defense, therefore, may be with jus- tice practiced, in case of an attempt made upon the life of a person against which he has no other way of screening himself, but repelling; force bv force. Brother. — Indeed you are not wanting in inge- nuity in your effort to maintain your doctrine of self-defense, reasoningr from the nature of things, &c. But unfortunately for your cause, you stilf fail to produce a '* thus saith the Lord." \n resuming my argument, permit me to call in, at this point, the testimony of Bishop Scott, one whoisnot surpassed in theological research. He, in commenting upon Matt. 5: 38, 39, declares *' that a single exception is wanting to this gen- eral rule, while under the judicial reou^alions, revenge and defense were allowed. Christ de- clared that the reverse of this vindictive spirit and conduct was required by the moral law. His disciples are not allowed to resist evil, either by violent opposition or litigious law suits. In the present state of human nature, there is no need of an exception. Self-love will suffice, and OP WAR. 247 more than suffice." From these investigations vce are forced to the conclusion, that the whole theory of self-defense, either indivichially or na- tionally, rests upon hunrjan reasoning, without the aid of any stipport from the Gospel. This then being the case, let us for a moment exam- ine the dangerous consequences of such a mode of reasoning, and see if we are not in danger of falling into a species of infidelity, or at least of deteriorating the validity of the word of God. Ffierbd. — Bui you remember that this natural law of self-defense is one implanted in oyr na- ture by God himself; and if the Bible teaches contrary to this, we have two laws contradic- tory to each other, emanating from the same perfect and holy God, who is unchangeable^ which is simply an absurdity, and would flestroy the perftict character of God. This then affords «s strong presumptive proof that the Bible does not forbif! defensive war. Brother. — What are we to understand by this ? Do yo mean that our principles shall not be controlled by the Bible, hut that the validity of the Bible shall be tried and determined by thislaw of nature implanted m us. Let us try this theory and see where we will arrive. We will certainly arrive at the conclusion that the word of God must be made to support certain human opinions, or forfeit all claims to our faith. And may I not say that this very theory is the le- gitimate cause of all the shameful divisions of the Christian w^orld — all religious intolerance, 248 THE INCONSISTENCY and the source from whence rivers of blood have been made to flow. Thus >ve are not only set- ting up our notions of the teachings of the word of God, as a higher law, but we are setting up an assumed Jaw in our nature, depraved as that nature is, as still a higher tribunal, by which the word of God must be interpreted. Wh^n men, sinful men, assume such prerogatives, may we not tremble for the purity of our religion ! My dear sir, you remind me very forcibly ef a gentleman with whom I lately met, who, iq the application of this same theory to his favorite idea, said, There are great principles in our na- ture, as God has made us, which can never be set aside by any authority of a professect revela- tion. If a book claiming to be a revelation from God, by any fair interpretation defended certain doctrines, or was not in accordance with these great principles of our nature, it could not be received by the mass of mankind as a Divine revelation. Sir, this assumption that men are capable of judging beforehand what is to be ex- pected in a divine revelation, is the cockatrice's egg, from which, in all ages, heresies have been hatched. This is the spider's web, which men have spun out of their own brains, and clinging to which they have attempted to swing over the yawning abyss of infidelity. When a man sets up the great principlesof our nature, by which he always means his own preconceived opinions as Ihe supreme tribunal, before which even the law of God must be tried; when he says the jpible OF WAR. 249 must teach certain doctrines, or I will not re- ceive it, he has already cut loose from the sheet- anchor of faith. True faith sajs, " Speak, Lord, thy servant heareth ;'* but unbelief says, Speak, Lord, but speak in accordance with the natural laws of our nature, or if you please, of self-defense, or it will be presumptive proof that it is not a Divine revelation. Indeed, it is very clear when we look at the legitimate consequen- ces of this theory, setting up this law of human nature, as a rule for our faith and practice, that we have no rule at all ; and everything would be anarchy and confusion. Every man's opinions, or in other words, the imayination of every man's mind would be his rule of practice ; and well do we know that the imag^inaiion is a fruit- ful soil, and will produce anything that the in- clination may desire. Friend. — If it be contended that the doctrine of self-defense is not sustained by the New Testa- taraent, it must be admitted that the Old Testa- ment is a revelation from the same God ; and Christ says, "I am not come to destroy the law and the prophets but to fulfill," or to cause to he fulfilled or obeyed. Brother. — Truly a theory unsu- ported by the Gospel requires a great deal of ingenuity to support it; hence the necessity of foisting in here this unauthorized interpolation " cause to be fulfilled." By this, I suppose that you in- tend to convey the idea that the ritual was not changed, and that the New Testament dispen- 250 THE INCONSISTENCY sation'is only a continuation of the old ; and, thereibre> as retaliation and defense were allow- ed then, it is the privilege of the faithful still. Have you yet to learn, that " (Jhrist is the eiid of the iaw to every one that believeth ?" We understand that it^'was not the desion of Christ to destroy the law or the prophets, or to teach anything contrary to them, " He came not to destroy but to fulfill." It was evident, from Moses and the Prophets themselves, that *' The law was a shadow of good things to come," and that Christ was to fulfill the intent of it, and to hold forth the truths and blessings typified by it in a plainer and more inlelligible manner. The moral law he Crtme to fulfill by perfectly obeying it as the surety of his people in his life, sufferings, death and doctrine. The phrase *' till all be fulfilled" im'jlies the performance of whfit was typified by the law, and foretold by the Prophets, the fulfillment of legal types, and of the propiiesies of the Old Testament, con- cejnincT the Messiah and his kingdom, as well as to the establishment of the mcral law, in full honor and authority. As above stated, the his- tory of the life, sufferings, death and doctrine of •our Savior and his Apostles, is the plainest and most intelligible comm.entary that can be given upon the true dasign of this moral law. That the law, as understood and practiced under the for- mer dispensations, and the moral law as practiced by Christ and the Apostles, and enjoined upon all believers under this dispensation, are differ- OP WAR. 251 ent in their requirements, I cannot see how any intelligent man can deny. For under the law it was allowed to take an oath, if men did not for- >^wear themselves. See Ex. 20 : '7 ; Lev. 19 : 12 ; Num. 30 : 2 ; but under the law of Christ, he says, '' But I say unto you, swear not at all." Under the law it was right to take " an eye for an eye, and a tooth for a tooth," Ex. 21: 22, 27; Lev, 24: 19,20; Deut. 19: 19; "but I say unto you," s^ys Christ, " that you resist not evil.^' Here we see that there is no excep- tion allowed whatever; and as we understand this, and the succeeding verses, the lesson de- signed to be taup-ht is, that we should not vio- lently resist evil under any circumstances; but 1n imitation of our Divine Master's example, submit all thinos to him that judges righteously. And further, in proof of the position that the law" is changed, we refer to the declaration of the Apostle, in Hebrews, 7th chapter. Here he i'sforras us that perfection was not to be obtained under the Levitical priesthood, for under it the people received the law, " which could not mnke the comers thereunto perfect." If that had been the heighth of perfection, to which the church could have a riven, there would not have been any need that another priest should have arisen after the order of Melchisedek, and not be called after the order of Aaron, "For the priesthood being changed, there is made of a necessity a change of the law." The former covenant, or priesthood, was made after the 252 THE INCONSISTENCY law of a carnal commandment, but the present after the power of an endless life; "For the law made nothing perfect, but the btinging in of a better hope did, by which we draw nigh unto God." What, then, are we to understand by all this ? That although both covenants are a revelation from the snme God, he chose, in his wisdom and providence, to reserve the more perfect state of his church for this time or dis- pensation, under which it is our privilege to live, by which we may approximate nearer to the character of God as represented by the life and character of his Son, the Savior of the world, of w4iom it is said, "of bis government and of his peace there shall be no end." Neither do I agree that this view is at all at variance with the attributes of the unrhanireable God. He who sees the beginning and the end, has he not had in his Divine mind all these dispensa- tions, and for his own wise purposes, determined, the peculiar reoulntions for each of them respt-c- tively ? Then if he should do, as we hcive abun- dantly shown he has done, change the laws under these dispensation, shall he be charged with inconsistency ? All our notions, whatever they may be, about rio;ht or wrong, amount to nothing, if they are not supported by the word of God. Whatever he commands is ripht, and whatever he forbids is wronof, however much these commands juay differ under different dis- pensations or circumstances, as we have before shown in the history of the conquest of Jericho OF WAR. 253 and Ai. In one case it was right for them to take the spoil to themselves, because he had commanded it ; and in the other case wrong, be- cHU-e he had forbidden it. We are wf-ll aware that the Oi;i Testament wars were commanded by God, and because he commanded it, it was jioht for them to obey, and would have been siriful for them not to have flone so; and when Gof! commands, we will fight. Bnt as 1 have shown, f'll his pttctpfs and examples, as well as his positive ccnMoahds, fo; hid it v. ilhont an e>>- r> piion ; then fore we cannot conscientior;siy do it, because in our ^le.-sninos arul historicrd re- searches in ihf dealings of God with his p( ople, in ail aore'5, ihev jire'^umine' todi-ohe\ him, or to do what he has rot commanded, have provoked his vvralh ar.d indigriatiori, and have been the es>(ntial cause of the most severe visitations upon individuals and nations. " To obey is bet- ter than sacrifice, and to heaiken than the fat of rams, for rebellion is as the sin of witchcraft and stubbornness, is as itiiquity and idohitry. Be- cause thou hast rejected the word of the Lord, he hath also rejected thee from being king." " And Saul said unto Samuel, I have sinned, for I have transgressed the commandment of thet we know that God has onhiined the law for the punishment of aoftrjessors and evil doers ; and in case of i[)jecls of other kitigrdoms. While other kinodoms of this world buckle on the arnhor of carnal warfare, and engHge in wars offensive and defensive, my suhjecis are meek and inoffensive in their habits, for 1 have forbidden them to fioht ; for as 1 am not of the world and do not fight, so they are no more of the world, nor will they fight. "T have given them thy IVnrd and the world hath hated them, because they are not of the world, even as I atn not of the world." " If they were of the w^orld the world would love its own, but because they are not of the world, and I have chosen them out of the world, therefore the world hateth them" — hateth them because they do not as they do, engage with them in warring and fighting. If they did, then would they love them, for then they would all be brethren. A little experience in times of war affords a grand OF WAR. 259 commentary on this text. If my kingdom was of the world then would my servants fight, but my kingdom being not of this world, therefore mv servants do not fight. Friend. — Your arguments against war are gen- erally drawn ftorn the sermon on llie Mount, and it does contain the most coiiciusive proof founrl anywhere in the 8cri}jtures. Brother. — !t is. possible ihat this may ho. most to the point, and therefore most conp^usive; but we flatter ourself that we have shown' in this discussion that the w'hole letter and spirit of the New Testament teaches the same doc- trine, and still challenge proof to the contrary. Friend. — If the aro;ument drawn from the sermon is good at all, it proves too m.uch. " It proves not only that you must not resist evil, but that yon mtjst submit to ! he loss of property, anrl the other inconveniences and injuries there commanded. Brother. — No doubt it proves too much' for the carnal mind ; and if it proves th'at we m'ust submit to all that is there commanded, so be it, — the Lord has spoken, and it is for us to obey. The promise is, that if " we forsake all for\^the name of Christ, weshill receive an Fiundred^fold in this world, and in the world to come life eter- nal." ' Christ tells us also not to ''fear him that kills the bodv," and has no, power_ farther,' but rather fear God who is able to destroy both soul and bofly in hell. We unrlersland, as we have said before, that we are not to resist violently 260 THE I.N C O N S I S T K N C Y any injury whatever. This rloctrine reqiiir.ei3 strong faith aud mdch graee ; for v*e must .adi mit that It comes right \n contact with oui? ?3an ture, and requirf^s se!f-({efiial. -rj D'^ny Thys«^lf and take thy crout where they wouhl come iind take forty acres ot land, you must gi\e Ahem* eii^htv . I Brother — in ihis yon expose \ our itinorance somes^hat in the Sc iptures. I'he c^rr^mand does not say ^ive, hut '* let hiu) take/' If they will forcihiy take all we have, all w c so greath at a discount with us, as a criterion in this important matter. Friend. — I sfravelv tell vou a^ain that Christ has said, " Think not that I have come to de- stroy the law and the pronhtts. I am not come to destroy Imt lo fulfiii " Brofker. — NitiCe you continise to quote this Scri|)t»ire, will you teit us what 'you expect to prove hv it. To m\ rrdnd it proves atsd estab- lishes the ijrand, suhiinie, turidamf^ntr 1, material, essential attd Scriptural princip'e of peace as the spirit of Christirjnity. Hear the Sa\ior. in his interview with the young: nobleman, '* What is writ ten in t he la w ? how readest thou ?" *' Thou shalt love the Lord thv God with all thy mind, with all thy soul, and with all thy strenj^th, and thy neiohboras thyself On th(-se two command- ments hanu^ all the law and the prophets." Here, then, we have all the law and the prophets, all included in the great law of love. W^here, ^j^en, is your law for shedding the blood of your fellovv-raan? I suppose we will have to be told aa^ain, in the great principles of our nature, ag (jrod has made us, which cannot be set aside 262 THE INCONSISTENCY by any authority of any professed revelation. Friend. — Our Sayior says again : " Whos^^ ever shall break one of the -least of these com- mandments and teach men so, shall be called the least in the kinerdom of heaven. - '-[ Brother — What application do you mean tt^ make of this text ? Certainly you do not mean to say that God has anywhere commanded his people to make it a business to kill and destroy one another. Then why quote this passage ill this connection. Friend. — No ; I mean to say, however, that God has implanted this law in our nature, that \yas commanded and justified under the law and the prophets, and that (.hrist came to cause to be fulfilled that law, and has declared that these commandments must not be broken. Brother. — Truly you exhibit c^f^t tenacity in thus reiterating your oft-defeated arguments, and even have worked up your mind to the im- agination that you have completely demolished the very foundation of the peace princi{)1es ; when really I cannot see that you have in- troduced a single testimony, or advanced a tangible argument affecting it in the least. But being sanguine of your success, you con- clude that he that teaches that war is wrong denies that Christ whs right, when he said, my servants would fight if my kingdom was of this world. It is not necessary that I >hould repeat the explanation of this text, as }0u certainly have not forgotten it. OF WAR §63 Friend, — In holding the doctrine you do, you also deny that the magistrate bears the sword lawfully. Brother. — By no nneans would we deny this, because the Divine word fully proves that '* He is God's minister to us for good"^ — that is, for the protection of his people in the exercise of religious opiniori^, and enjoyment of religious freedom, and for the restraint and punishment of evil doers, in order lo the well-being of society ; and for this cause ye, his disciples on their part, pay tribute also. We therefore do, and always have, respected their authority, so far as Jaw- fully exercised ; but when they assiime prerog- atives not deleirated to them from God, and re- quire of us anything that would cotiflict with our duly to (iod, then our duty is plain : " We should obey God rather than roan." For this we have the mb^t indubifHhle authority in the command of (jlorl, and the exatriples of the most illustrious of His worshippers in all ages, as before shov\n in the history of the three He- brew children, thepro^het Daniel, the Apostles, and above all, the Son of God himself. So long as the children of men will not recogrnize and obey the mandates of heaven, and refuse to be controlled by the great law of love, to do as they would wish to be dorie by, the macristerial power is indi>^pensable to protect the good and restrain the evil. But so far as true (Christians are concerned, the law of God as revealed in 264 THE INCONSISTENCY the Divine code, is enonorh ; and if once the world is brought under the intlnence ot I he [>jii^ ciples of the Gos}e!, hII liuUian laws and goy-- ernraents may, and will be, dispensed with. Friend. — -lf>oijr theory were getieral!) adop- ted it would undermine the whole frame-vvoik of society, subvert all cf^vemment, and produce a state ot anarchy, and all would be disorder and confusion. Brother. — It appears I hat we still look at this subject through glasses of differer)t colors ; for it is still my humble opinion, that if thisgjreat ptin- ciple of love to God and man, and doing unto others as we would they should do unto us, was uniformly ol»served, the whole frame- work of society would be cemented and coi> olidnted into one ir)dissoluble bond of universal brotherhood. This divinely enacted law- is the seminal princi- ple of justice, charity, patience, forbearance ; in short, of all social virtue. That it does not pro- duce these excellent effects is not owino; to any defect in the principle; but in our corrupt na- tures, w^hich so reluctantly, so imperfectly, obey it. If it was conscientiously adojited, and sub- stantially acted upon, received in its very spirit, and obeyed from the ground of the heart, human laws micjht be abrogated, courts of justice abol- ished, and treatise on mora^i'y burnt- War would be no longer an art nor militarv tactics a science. "We woidd suffer lonjrand be kind, "and so far from seekino; that which is another's, we should not even " seek our own." But let not the sol- OF WAR. 26-5 dier or the lawver be alarmed ; their craft is not in dani^er. The world does not intend to act upon the Divine prinri!>le which wonjd injure their profession ; r'*nd till this revolution, which good men desire, actually takes place, these oc- curiations will consequently continue. We are entirely willing to leave the result of our theory to Him from whom it has been derived, and if in the order of hi'^ providerce it should result in the subversion of the kiui^doms of this w^oild, and the introduction, or lather the more full devel- opment of his peaceable kingdom, we say, Allien. "Thv ki gdom comn, Thy will be done in earth as it is in heaven," and if the result should not be to \our liking, I hope ^ou will comnlain of the Author and not of the disciple. FriP?}d. — Supposinof war and self-defense to be right, and justifiable in the sight of God and man, w^hat is our duty in time of war? Js it right to preach peace, when such preaching only weakens the hafds of the government in m.ain- taining its position ? Is it right to throw obsta- cles in the way of the prosecution of this war, when your rights and safety and prosperity de- pend on its success ? Br:)ther. — As to your first interrogatory, this is an abstract question, and a f:ict that you have frequently asserted ; but your attempts to prove it has unfortunately for you, proved a most sig- nal failure, and therefore it w^ould seem a work of supereroofation to take any farther notice of it.. But I will here remind you, that those who 266 THE INCONSISTENCY hold the principles for winch we are contending^ -do not only not engage in war, but they never do anything to provoke a war ; and, conse- quently, if all were of us there never would be any war. We are, therefore, not responsible for any wars that may exist ; but if war is in- augurated by wicked and designing men, which is always the case, and when they have con- ceived the intention to eng^^ge in war for the accomplishment of their ambitious flesigns, hav- ing studierl Well the science of war, and under- standirg the nature and passions of men, they know very well how to inflame the po}-ular mind, so as to enlist the honest, unpretending and unsuspecting yeomanry, who, by the way, are scarcely ever interested in the real oi)jects of these wars, fiut become ihe dupes and instru- ments in the liands of the instigators, by whom they accomplish these dcsioris. I say, when wars are likely occasionally to be hronght about thus, I conc(ivt* it to be the du'y of every min- ister of the " Go>))el of peace,'.' to pieach peace under all circi;u»stances, !)ecause it is impossi- ble to preach that Gospel without preaching peace. This was the theme of our Divine Mas- ter and his Arost'es, as well as the heavenly tnessengers that heralded the incarnation of the Piince of Peace, "Glory to God in the highest, peace on earth, and good wi;l toward men ;" and the Apos^k- commands that we should be* shod with the preparation of the Gospel of peace, " for he is our peace, who hath made one, OF WAR. 267 and broken down the middle wall of partition between us," &c. And, again, Christ came and preached peace to you which were afar off. and to them that were nigh, Eph. 2 : 17. This is " the word which God sent to the children of Israel, preaching peace by Jesus Christ, (he is Lord of all.) This word I say ye know, which was preached throughout all Judea, and began from Gallilee after the baptism which John preached ;" Acts. 10 : o6, 87. Cornelius was a centurion, a man under autboiity, responsible to his superiors ; how could he then 1 e a Chris- tian with peace principles ? Hear Peter : " The word which God sent to the children of Israel, preaching peace by Jesus Christ, (he is Lord of all.)" Cornelius, your superiors may require of you your former military duty, but Jesus Christ comes to you from God, preaching peace — ■•' he is Lord of all" — obey him. This seems to have l/een the whole design of the Gospel; and in itsuiuinate results, we learn from the Scriptures, all enmity will be slain, " the lion and the Iamb shall lav down together, and the young lion and the fatling shall associ- ate, and a youncr child shall lead them all," &c. Nothing shall hurt, nor destroy in all my holy mountain, saith the Lord. Why then should not we preach peace ? And as to throwing ob- stacles in the way, &c., I would not be surprised if the day arrives when all will acknowledge that the policy of war generally is unwise, and that if it could have been by any means averted, it S68 THE INCONSISTENCY would have h^en a blessing, if they should 'Abt be convinced that the princip'e is wrong. And as for ourselves, we are not so much concerned about our property, &c., as w^e are to pr* serVe our conscience void of offense ag^ainst God. • '■ Friend. — Oh, I am not i2;norant of the fact^ that the time will come that wars will ceasei when Christ shall come a^ain into the world? If you were living in that age or dispensation,' then your doctrine would be arlmissible ; thi^ superior sanctitv belonijsto that dispensation and not to this. We must take the world as we find it ; and while all the world around is en- gaged in strife, in wars and confusion, it is pre- sum,.tioii for a single denomination to assume this superior sanctity, or that they are better than other men, and especially their fellow- Christian professors who are led by able and pious ministers. Br t her. — I discover, my dear sir, by your remarks, that you are mistak^^n as to the premises we claim to occupy. We do not pre- sume to be personally so highly sanctified. We- are not contending that we are better than oth- ers, but that the doctrine of peace, of non-resis-*^ tance, is the doctrine of the New Testament." Nay, there is nothing that we deplore as much as our slow progress in the great work of sacti- fication ; but the Word and Spirit of God have a^ sanctifying influence, and therefore, we reverence^ it, and try to obey its precepts, hopingr and ex-^ pecting thereby to become sanctified ; and be''^* OF WAR. 269 ^p^aiase the world ]it tli in wickedress even until fiOW, we cannot conceive that we should remain fvithit,and disregard the teachings of the Divine Jaw. And as for other Christian pi ofessors, if they are led by the Sprit or disposition of Christ, a^l is well ; it not, *' they are none of his ; and I would yet say, that by their fruits ye shall know them" — not jndge, but know them. The fruit of the Spijit is first, joy ; second, love : third, peace, its legitimate fruits; iourth, long* suiierii g ; fifth, gentleress ; sixth, goodn- ss^, &.C., &c. Now, for the contrast : The works of the flesh are manifest, which, among other thing, are these, hatred, variance, < mulations, wrath, stiife, murders, 8lc, I leave you to make the application to the doctrine between us. And as to the able-ai d pious ministers of v. horn you speak, I am iiclined to the opinion that if history was faithfully written, we could find a striking coincidenre with Ahab's prophet-^, in more modern dates, where, like tiiem, the proph- ets of more modern times, advised to make w^ar, and assured success, and ruin was the result. Friend. — Well. I am ready to admit that if your principles, which .seem to be in keeping with the great principles of love inculcated by Jesus Christ, could be universally established, it would be a happy state of tbir;gs, and, of course,' there would be no strife ; for as the Ajostle says, Rom. 13 : 10, " Love woketh no ill to his neigh- bor." But so long as there are wicked, ambi- tious and envious men and nations existing, we 270 THE I.NCONSISTE NCY who would adopt those non-rrsistance principles^ would be in danger of being much imposed upon. Brother. — Yes, love is a beautiful thing, and a powerful weapon; and if properly wieldedj I believe will always bring us otf of the field victo- rious, at lenst as the orreat Author of our holv "... . *' religion, so strongly enjoins it. Let us practice- it, and in good faith leave the consecpi.enceswilh Him. The Jews, you remember, when contem- plating the peace doctrines of Ciirist, and the influence he was exerting, concluded, it appears, that if they let him alone in the propagation of these principles, presently they would have no soldiers, and the Romans would take away both their place and nation. This principle of love, as delivered by Jesus Chiist, was, as before re- marked, the great theme of the x\postles, espe- cially of John, tlie beloved disciple ; 1st John 3: 11, "This is the message that ye hjwe heard from the beginning that we should love one an- other." Now, mark, " not as Cain, who was of that wncked one, and slew his bi other;" but rathtM-,- as we may reasonably infer, as iVbcl, who sul)initted without any attempt at defense. The same principle under Christ applies to na- 'tions as well as individuals. Friend. — Well, to say the least of it, w^ar is a great calamity as well as personal strife — all ruinous in their consequences, destructive to property, demoralizing to society, and the cause of incalculable misery, besides the mortality of OF WAR. 271 Jife ; and upon the whole, there is, (iouhtless, in allcases, more lost than gained ; and when we are once engaged in it, how much cioes the Christian desire the arrival of the day for the introduction of the reign of peiice ! Brother. — What do yon exptct in (his reign ? I suppose you mean the MiHenniuni dispensation. Do you expect the personal reign of Christ on the earth with the saints, and tiut there will be universal peace ? ,y Friend. — I am not altogether decided as io the personal reign. Bat if not, the effect will be the same ; his Spirit wall reign universally, and then will he realized that which "was proph- esied by Isi-ael pi'ophets, *'That the wolf should dwell with the lamb, and the leopard shall lie down with the kid, and the calf and the young lion, and the fatling together, and a \\t{\e chihl shall lead them, and the cow and the bear shall i^Q{\ ] their young ones shall lie down togeth- er; and the lion shall eat straw like the ox. And the sucking child shall play upon the hole of the asp, and the weaned child shall put his hand on the cockatrice's den. They shall not hurt nor destroy in all my holy mountain : for the earth shall be full of the knowledge of the Lord, as the waters cover the sea ;" Is. 11 : 6-9. Brother. — If I understand you correctly, you say that you mean the Millennium, and that then the Spirit of Christ will reign universally, and that peace will prevail accordinoly as rep- resented in the quotation from the pKjpliet. 272 THE I ^^ C O N S I S T K N C Y Friend. — Yfs, from sea to sea. river to ih-- end of the eHrlh, wherever intelli- gerit beings are found. Brother. — Then you admit that to th extent of the Spiiit of Chrst, so far the principle of peace prevails, Vvhether greater or less. Friend. — -That is my position of course. Brother. — Looking at the subject from that stand-point, we would conclude that if he Spirit of Christ prevailed throughout all of Asia, Africa, Europe or America, so far the reis;ri would he established. Fric'id. — It appears that that would be reas- onable. Br itJier. — Well, upvon this mode of reason- ing, if the Spirit of Christ prevailed in one of the States of America, would not the reign of peace extend so far. Friend.— \ suppose it wouUi ; the reasoning seem^i to be logical at least. Brother. — Suppose then that the Spirit of Christ existed entire in all the members o^ or;© of the many organizations professing the Chris- tian relii^ion, might we not tecocrnize that as his kingdom in course of construction, and expect to find in it the reign of peace ? Fritnd. — If conlined to the principle that I have laid down, I will have to admit it. I cannot honorably escape it. Brother, — To pursue the same idea, if one congregation professed the Spirit of Christ OF WAR. 273 * fully, would there not in it be found the great principle of love and peace? Friend. — It would certairdy harmonize with the premises, governing the other cases spo- ken of. Brother. — To carry the idea still farther, if one ind vidual has the kingdom of Christ " with- in him," as declared by Christ, (Luke 17 : 21,) and has become the " temple of God," accord- ing to the Apostle, and the "temple is holy," as God hath said, "I will walk in them and dwell in them" — is not the reign of peace here introduced ? Friend. — I see your po nt and cannot well evade it. Br ither. — Since, then, the kingdom of Christ is intended to destroy the reign of the adversary, with its influences upon the heart, as exhibited in the conduct of the children of men, in the preternatural state imbibed in the fail, the le- giiimate fruits of which are wrath, stpaLd to their fullest proportions in it. Can it be denied? Can any one read Christ's sermon on the Mcimt, and say He doc s not condemn war, with all its attributes and apjetites? Can tl ey read of his works of love and mercy, and the sublime pic- tures of his holy natuie, drawn by the lour Evangelists, and then claim his approval and justification of war? Can they draw from the Acts and writings of the Apostles, by precept or example, anything to nerve the arm and heart in the hour of deadly combat? Does it speak words of comfort and encouragement to the warrior Christiarr, when he lifts his arm to take away the life of his fellow-man ? Is there no paragraph in the who^e Christian Constitution that warrants deeds of death, or princples of hftte and revenge? If not, can those who teach such doctrines, assume to be the children of God, the brethren of Christ, hearing his image and likeness ? Will you he like him when he comes? Have you Q:nt the Spirit of Christ? Was be a w^arlike Savior? Were his disciples ADDRESS TO THE READER. 281 belligerent men ? No, never ! Revelation de^ nies that they professed such unnatural attri- butes. Then where did this spirit originate ? It was this that nerved the arm of Cain, that marched at the head of the armies of antiquity-, that sat at the elbow of Mahomet, that trav^ elled up and down Europe for many centuries, and that is still thirsting for human blood in differ- ent parts of the world, although so lately drench- ed with the blood of the husbands, sons and brothers, in the land, so to speak, of Christian America. In all these dreadful scenes, this Ml spirit has his agents who assume the oatb of the " minis- ters of righteousness." What ! Ihe God of love represented by man-haters! — the *' Prince of Peace" by warriors ! What degeneracy ! What incongruities ! These reBections would be suuicient to satisfy those who are enrolled in the service of the Lord Jesus, that they are upon the highway to holi- ness, and that Jesus and the Apostles are just before them, whose footsteps they see, yet there are many who are not of them, whom we trust will read this book, and be he] by the portrait we draw of the essential doctrines of Christ, to unite with them in propagating and defending this heaven-born principle, battleing with the weapons of Spiritual warfare against this popu- lar error, that Christianity and war are con- sistent. My dear fellow-being, as the time is near at t82 ADDRESS TO THE READEK. kand when you and I will have to stand togeth- er before the bar of God, to be judged according to our deeds, let rae beseech you to be honest with yourself in this, and all matters pertaining to your eternal interest. Deny yourself of every forbidden thing, and live for God, though it may cost the sacrifice of every cherished object per- taining to this world. You can lose nothing in the end, for he who is too pure to deceive, too wise to err, too kind to neglect, too mighty to fail, has declared, that we shall " receive an hundred fold in this time, and in the world to eome life eternal." M«>S^^^ A^A^^ ERRATA. Page 19, 5th line from top, instead of " ask knowledge of the Savior,'* read — acknowledge the Savior. Page 27, 14th line from bottom, instead of " we would/* read — we might just as well. Page 55, 5th line from top. instead of, " to restore thetn to the truth of that religion," read — to reform the Jew^« ish religion, but to restore them to the truth of that re- religion. Page 55, 12th line from bottom, instead of, "joy and comforter," read — joy and comfort of his people. Page 66, 6th line from bottom instead of, " Gal. 3d,*^ read— Rom. 1 : 16. Page 69, 15th line from bottom, instead of, « into or upon Christ," read — into Jesus Christ.