sanctuary. In the antitupoi or antitypes it stands thus: 1st. Faith in the sacrifice of Christ, the antitype of the altar; 2d. Immersion, or the bath of regeneration, the antitype of the loutron or bath of purification; and 3d, Prayer, praise, and vocal worship, the antitype of the priests approaching the holiest of all. Now all christians being made priests to God, and made to worship in the place where the Jewish priests stood, Jesus Christ having now, as our great High Priest, entered into the most holy place, he has "consecrated a way" for us christians: he has authorized us christians to draw nigh to that place where stood the priests under the law. Paul's exhortation to the Hebrews, taken in the whole context, chapter x. stands thus: vinists and the baptized Arminians, have taught "Unless a man be born of water and the Spirit, he cannot enter the kingdom of God." "He cleansed the church with a bath of water and the word." "According to his mercy he saved us-through the bath of regeneration and the renewing of the Holy Spirit." "Therefore having our hearts sprinkled from an evil conscience, and our bodies washed with pure water, let us worship him."-Amen! I have not given the new translation as if the old differed from it in sense, for in all these instances it gives the same meaning, save that the new is clearer, and more forcible than the old. "Brethren, we believing Hebrews are authorized to approach much nigher to God, in our worship, than were the saints under the former economy. The people worshipped in the outer Elder John Secrest told me on the 23d Novemcourt, the priests officiated, at the same time, in ber in my own house, that since the Mahoning the holy place-but we christians stand not in association last met, he had immersed with his the outer court, but in the sanctuary. Since Je-own hands one hundred and ninety, thus lacking sus, as our great High Priest, passed into the only ten of five hundred in about five months heavens the true holy place, he has made it law-for it is not more than about five months since ful for us, or 66 consecrated a way new and liv- he began to proclaim the gospel and christian ing for us" to approach as priests to the entrance immersion in its primitive simplicity and imof the true holy place, having had our hearts port. sprinkled from an evil conscience by faith in his sacrifice, and having had our bodies washed in clean water, in the bath of regeneration; we are now to draw near, with a true heart, in the full assurance of faith, and address Jehovah through the mediation of our great High Priest, in our prayers, praises, and thanksgivings." Such, I say, in general terms, is the import of Paul's exhortation to the Hebrews, based upon the WE argue that all christian sects are more or fact that christian immersion stands in the place less apostatized from the institutions of the Saof the bath of purification in that most instruc-viour: that by all the obligations of the christian tive system of types or figures, which God instituted to prepare the way of this new and perfect economy. But Paul, in connecting the bath of regeneration with the renewal of the Holy Spirit, goes no farther than the Lord Jesus himself when he said, except a man be born of water and of spirit, he cannot enter the kingdom of heaven. What might be done if this matter was generally well understood, and ably proclaimed, I cannot conjecture-for my own part I know of no person who has so fairly and fully tested it as he. EDITOR. The Points at Issue. religion, they that fear and love the Lord are bound to return to the ancient order of things, in spirit and truth. Our opponents contend that the sects are not apostatized; or, if they admit that they are apostatized, they say the time is not yet come to return, but that they must await the millennium. Let this plea for a restoration of the ancient order of things embrace what toPaul reasons well, for most certainly when a pics it may, or let this controversy occupy what man is born of water there is the bath of regene-ground it may, this is the naked question at ration. He is consistent with himself and with issue. his Lord and Master. But it is not only for this We have the concurence of the wise and good that commendation is due the apostle, for he in all parties, when we assert that the christian carries out this matter to its legitimate issue in church is not now what it once was in its hale Ephesians when he says, in the language of the and undegenerate days; nor is it now what it will Presbyterian translator Macknight, that the Lord be in the glory of Christ's reign upon the earth, Jesus gave himself for his bride, the church; and in the period called "the millennium." While that she might be worthy of his affection, he had many are content with merely affirming as above, "cleansed her with a bath of water, and with we are not satisfied, neither can we be, without the word." Instead of the bath of regeneration attempting something in a subserviency to this and the renewal of the Holy Spirit of Titus, iii.glorious Restoration. We wish all our readers he has it here "a bath of water and the word," because here he speaks without a figure and teaches the church, that it is by the word that the spirit of the living God renews the spirit of the children of God. never to lose sight of the points at issue. If creeds and systems, texts and textuaries, synods and councils, rites and ceremonies, come in review before us, let our readers remember that these are but a few of the items to be discussed Christian reader, put these three sayings to-in subservience to the grand question. Logic of the Ins and Outs, or of the Populars and As the Presbyterian Doctor Macknight, and many others, have rendered it, instead of "the washing of regene ration." + Macknight, in his comment, substitutes baptism for the th of water. I HAVE long since discovered that there are two systems of logic, or two modes of reasoning, that seem to be almost uniformly adopted by two classes in society, irrespective of their religious and the Outs another. By the Ins we underor political views. The Ins adopt one system, stand those in authority with the people, and by the Outs, those not in authority with the people. 6. And lastly, when you are conscious that you cannot carry your point, represent your opponent as unworthy of your notice; give his system or his arguments the name of some obsolete heresy, and tell how it was blasted and refuted centuries ago. The logic of the Outs is not so easily reduced to one system as that of the Ins. If in politics, one system is adopted; if in religion, another. But the general points of coincidence are 1. To submit every thing to the test of reason; and if in religion, to revelation. 2. Neither to adopt nor to oppose any point because of the names of the persons who embrace or reject it. 3. Canvass the opinions and arguments of those who oppose, without invading their reputation, or attempting to injure it. When the cause of the Outs is a good one, such is the system of logic adopted. And even when it is not so good, there must be an apparent respect to the above decisions. To make this matter still more intelligible and apparent we shall present a few remarks on Moral Authority. The eight or ten per cent. per annum. I see, or I think I see, through all the machinery of the involutions and evolutions of these sects, a constant attention to increase the capital stock; and some of them have blabbed out the secret too soon in anticipation of what was to be achieved through the immensity of their resources. Mammoth Bank of these United States is not more formidable to the little county corporations, than is the moral authority, or the capital stock of influence, of the leading sects, to the small patrimony of the Sabbatarian or the Covenanter. But there is one thing which, above every thing else, is worthy of remark while on this topic, and I have felt and seen its truth very often exhibited. It is the ease, the uncommon ease, with which a person possessed of much moral authority can support any point against a person who rests his cause upon truth and evidence alone. A single assertion of such a person is worth at least ten good arguments of the disciple who has nothing but reason and the Bible to support him. A notable proof of this we gave in our last number. All the arguments in four volumes of this work in favor of the restoration of the ancient order of things, were set aside and proved to be erroneous by a single assertion from Mr. Spencer Clack of Kentucky, who announced that "Semple and Campbell were at issue!!!" Those, therefore, possessed of this most valuable property, are happily exempted from all the evils and hardships of those destitute folks who have to prove, double prove, and sometimes, treble prove a position, before they can expect even a polite hearing. But in the production, increase, and exaltation of moral authority, I know of nothing which contributes so much as those revivals, so pompously announced by the actors. And here I beg leave to make a remark or two on Revivals. SOME rumors and some symptoms exhibited not a hundred miles from Boston, within the last year, indicated that a revival was got up by some distinguished preacher or preachers for the sake of covering defeat, or of carrying some favorite point. There was a great deal said in some of the eastern prints on this subject, to which we did not attend closely, as it was no way new or interesting to us, believing that such things were not very uncommon.* It seals the mission of a man to be "the instrument" of, or the great ac Political and moral authority, though different in some respects, are, in others, the same. The President of these United States is possessed of much political authority. So is the king of England. The popes of Rome have had very extensive political authority, and still have a good The following is extracted from the "Western Chris. portion of it. They still possess a very great tian (Methodist) Advocate," verbatim et literatim, Jan'y. ecclesiastical authority; but this in church gov- 16, 1835. These editorial remarks show that the theory ernment is the same as political authority in the and practice of getting up revivals, (which the operators say, only result in the salvation of any one because the state. But besides this authority, and distinct Holy Spirit moves the whole affair,) are improved by age. from it, they are possessed of an authority over Such acknowledgements as follow were not made eight or the minds of men affecting their understanding ten years ago. I say convert as many as possible-thou sands upon thousands by all lawful means, but use no and consciences. This is purely what we mean trickery which will need to be sanctified bythe appellation by moral authority. The different sectarian | "mysterious and sovereign movements of the Holy Spirit." teachers have each a certain amount of this au--But I will let Mr. Morris speak for himself:-"If the thority over the minds of the religious commu-ministers and members wish to build a new chapel, or ennity amongst whom they labor, and indirectly amongst others. Some of the sects know the value of this authority, and how to use it to the best advantage much better than others. Convert this moral authority over the people into arithmetical numbers, and some of the sects possess it in the ratio of ten, twenty, thirty, and forty millions of actual stock. In managing this stock there is a great diversity of talent exhibited. Some of them manage their capital-stock so wisely as to make it count twenty-five per cent. per annum; while others, not so prudent in their affairs, cannot make it tell more than large an old one, let their unanimous prayer be, Lord re vive thy work;' for when more people come to meeting than can be accommodated it will be a good time to circulate the subscription." "If they want to raise large conto get up a good revival, for when the heart is warm with tributions for any benevolent purpose, let the first step be love, the money comes freely. If they desire to extend the circulation of religious periodicals, let them aim for a revival; for this increases the thirst for religious intelliels-to raise large contributions-to get subscribers to the gence." Analysis.-1st, Objects.-To build-repair chap Advocate." 24, Means.-Convert men. How? "Pray for," "get up," and "aim at a revival." If any one says it is all mechanical, and the avowed object earthly, you readers of the Advocate mást reply, "it is spiritual, and your objections are blasphemous." My limits forbid any thing farther. PUBLISHER. Son, and Holy Spirit makes no difference amongst them all! EDITOR. tor in, a revival; pretty much the same as miracles did the mission of the apostles. Many understand this topic full better than I do, and know how to gain one hundred per cent. per annum to their actual stock of moral authority.- Review of Dr. Noel's Circular-No. V. Had it not been that some of the dramatis per- MAN being in a great measure a creature of song, or the chief actors in these mighty move-experience, he is incessantly making experiments and grand excitements, have afterwards ments in order to better his condition. All the fallen into some most scandalous crimes, and great systems now admired or extolled, in church thereby have given a seal to their mission which or state, are the results of experiments. We annulled the former seal, I do not know to what are either ignorant of, or we have forgotten the extent the moral authority of some men might movements, and changes, and experiments in have been augmented. The fact of some hav- society, that have given birth to the present order ing fallen into these notorious scandals, after hav- of things in the world. One system has graduing been the agents in great revivals; and ano- ally declined, and another arisen upon its ruins, ther fact that revivals are often granted at the just as men either felt disposed from information same time to the belligerents in the field, or to or passion, from inclination or aversion, to begin those who are engaged in giving one another over something new. As the mighty oak has sprung to Satan, or in some bitter opposition through from the small acorn, as the majestic river can strife and envy; I am at a loss to say whether be traced to some small fountain, so most of the we should not now have had many apostles and great systems have sprung from small beginprophets, even more than they had in ancient nings, or can be traced to some feeble origin. times. But when we see a revival got up by two In every thing but in the true religion man was men, about the same time, in different parts of left to learn by experiment. Unfortunately, the country, who are opposing each other, and however, the love of experiment, and constant the one saying to the other, See how the Lord is attention to it on all other subjects, led some blessing us;-(" but look how he has blessed and bold adventurers into the department of religion, is still blessing us;") I say, when such is the and thus it became the subject of experiment, fact, (as it is at this very time in some places to like the common concerns of worldly society. my knowledge,) revivals are divested of those Forgetting that religion, in subject and form, miraculous powers which otherwise they would was altogether supernatural, some attempted its possess, and are incapable of being made seals accommodation, or, as it was called, its "imor attestations to the mission of any of our tex-provement to circumstances." Now from this tuaries. principle, however apprehended, felt, or expressed, has arisen every human system of religion now in christendom. I am fully convinced that there are real and genuine revivals of religion at different times and places, and that much good has resulted from Even the man who contends for "a summary," them; but there are so many mock revivals, that or any other exhibition of supernatural truth, any doctrine can be proved to be true by them, than that which the Bible presents, contends, and any preacher can be proved to be sent by in fact, for the very principle on which the God by them, if a revival under his labors, or at-"Mother of Harlots" took up house and pretendant on his doctrine, will be admitted as evidence. I therefore judge of no doctrine or cause by the revivals that attend it. If I did, I cannot tell whether I should be a Cumberland Presbyterian, a Congregationalist, a common Presbyterian, a Baptist, of the Gillite, Fullerite-of the creed, or anti-creed school: whether I should be of the "Christian Church," or of the "Church of Christ" -a Methodist, a Calvinist, a Unitarian, or a Trinitarian; for they all, this year, have abounded in revivals. What says the Saviour and his apostles, what says the law and the testimony, THEREFORE, must turn the beam, or decide the point with me. Those who consider all the revivals announced in the sectarian papers to be the work of the Holy Spirit, must either have a morbid conscience, or no conscience at all, if they refuse to unite in every act of social worship with those people amongst whom the Father, Son, and Holy Spirit vouchsafe to dwell. If God has thus gifted them all, and made no difference between the Baptist and the Paido-Baptist, the Methodist and the Calvinist, the "Christian Church" and the "Church of Christ," the old side and the new side Presbyterian; why, what are we that we should withstand God and oppose his Spirit and his work by declaring that we will commune with the Holy Spirit only when he pleases to meet us in our own quarters!!! I challenge all the believers in these revivals on this continent to present one good reason why all sects should not break down the middle walls of partition unite in one holy communion, perfect and to-if so be the Holy Spirit, the Father, pared her bed for the kings of the earth. While Dr. Noel and a few kindred spirits who have, in contending for a creed, renounced the ancient sentiments of the Baptist society, are continually telling those who advocate the alone sufficiency and perfect adaptation of the Holy Oracles to all uses and ends connected with the individual or social happiness of man; I say, while he is associating us with what he calls New Lights, Arians, Universalists, and such like honorable company; we have ten better reasons for reminding him of the Romanists, the Protestants, and the Puritans; of telling him of all the horrid deeds of cruelty and murder attendant on the creed side of the controversy. For my part, I incomparably prefer to fraternize with all these blood guiltless heretics, than to have to fraternize with all the popes and inquisitors who have gorged themselves with blood of human sacriice in order to sanctify their creed. But to return to the question which was partially discussed in my last: It appears to me a little strange that Dr. Noel should impose a human creed upon a church to keep corruption out of it, and that I should oppose his imposition of a human creed upon a church for the same purpose, viz. to keep corruption out of it. This is just as strange as that Bishop Semple should have thought himself opposing me, and that he should have been represented by the writing editor of the Baptist Recorder as opposing me, as at issue with me, on the creed question; when, in fact, he does not express a syllable on the creed question in either of his letters from which I dissent. If language has any meaning, I understand Bishop Semple as keeping creeds in the light of servants, and forbidding them as masters of making them mere vehicles to hand down to others our views of scripture; but not as standards to which all must submit on pain of excommunication. But Deo volente, I will make this matter as plain as the full moon, if Mr. Semple meet me as proposed. Now I unfeignedly declare, that my chief and almost exclusive objections to a creed are the two following: 1st. That they do keep corruptions and heresies in the church; and 2dly, that they do lay unrighteous restraints upon the human mind. All the corruptions in the Romish church-all the corruptions in the Protestant or Episcopal church-all the corruptions in the Presbyterian church, are kept in them, locked up by the efficiency of their creeds from one generation to another. And in the second place, the minds of their youth are embargoed and restrained by the creed and her daughter, the catechism; so that the descendants of Papists and Protestants do not, and cannot keep pace with the advances and progress of light in the age in which we live. Thus I find the Catholic the same to day as before Luther was born. Although the world has made great advances for four hundred years, the Catholic youth is, in religious views and apprehensions, just the same that Frederick Credulitas was who lived in Germany, A. D. 1400. And among the Episcopalians, John Simplex, who is now an admirer of the 39 Articles, Liturgy and Homilies, has not one new idea above William Nomind, who flourished under the reign of Queen Elizabeth. Thus I find my neighbor George Stedfast, who got his child christened last "Sabbath day," has not advanced with the age one idea above Peter Bluesocks, who was nephew to John Knox, A. D. 1630. Now all this has been accomplished by a human creed, which has equally held fast the notions of a darker age, and shut out from the mind all the benefits and advances of this age in the knowledge of the Holy Scriptures. I say, then, that "creeds" are in my judgment, to be denounced as masters over our faith-as rules or standards: for instead of keeping corruption out, they lock it in, the church; and instead of helping the mind forward in the study of that book, the meaning of which was entirely lost two or three centuries ago, they do most undeniably prevent its illumination and emancipation. Say now, Dr. Noel, are not these the words of truth and soberness? Say not that you are almost persuaded to be a christian-I mean to be a christian like these who know no other creed than the sacred writings. Are you afraid to trust the church to the Lord Jesus Christ and his book? or must you prop up his cause by your little creed, as though he and his covenant were not able to keep it from ruin? Are you desirous of thinking for the next generation? Can't you let them think and act for themselves, without, as far as in you lies, binding them fast to your dictations or dogmas, which you have long since known, from your frequent changes, to be very insecure. I pray you think of this. I will likely get through with my exposition of your circular in my next, having already embraced in my remarks almost every prominent idea in it. EDITOR. progressed in the knowledge of good and wholesome doctrines, as far as mankind can or ought to attain, and not willing that either ourselves or our descendants in all time coming should ever think of going farther than we have already gone; do bind ourselves, our descendants, and successors, for ever, to hold fast the following doctrines, to wit: [Here follow the 21 Articles.] Nota Bene-We do, however, disclaim infallibility; and do expect that a time called "the Millennium" will arrive, when knowledge shall greatly increase; yet still, for reasons best known to ourselves, and especially for the sake of keeping corruption out, i. e. other opinions than our own; and not knowing how much other parties may have to yield before the Millennium be ushered in, we have deemed it expedient to resolve as above; and by these presents do bind ourselves, our children, and successors, for ever to think as above specified in the aforesaid articles. And, by divine aid, hope to remain immutable. Signed, &c. Another Form of a Church Covenant, based upon another system. We, the undersigned, believing that the Millennium will not commence until all christians are united, and that all christians cannot be united so long as they are contending for different creeds of human inference, and that creeds do tend to perpetuate the parties which now exist; are resolved to pray for the Millennium. But, in the meantime, we bind ourselves and our brethren, from this time forth until the Millennium commences, to hold fast the following articles of belief. Signed A third Form of a Church Covenant, founded on both the above premises, with some small additions. faith among ourselves, and to secure the purity We, the undersigned, to preserve unity of of our communion, do declare that we will hold fast the Philadelphia Confession of Faith in name; and that when any person appears amongst us to oppose any of our views or practices, then, be a living and powerful letter, able to save or to in that case, the said Confession of Faith shall destroy. But in all other cases it shall be a dead munion, shall be asked any thing about it; nor letter; for no person, on admission into our comwill he hear any thing about it, so long as he behaves well; that is, patiently submits to our dictation. But should he become refractory or disobedient, then, in that case, we wish to have this ready for the day of combat, and fitted for the little volume, as we have our munitions of war, work of slaughter. We, therefore, pledge ourselves to one another and to all men, so to use and to hold the aforesaid creed-so long as creeds are in fashion, but no longer. Signed Revivals. Revivals are usually followed up by great declensions, and appear to be under the same law of nature which requires the animal system to come down as many degrees below par as it was elevated above par by extrinsic stimuli. Hence the cold season which follows the warm season is as melancholy as the former was joyous. We rejoice to know that there are some exceptions, but they are comparatively very few. Let him that thinks he stands firm take heed lest he fall. Immersion. The Dover Baptist Association in Virginia reported an addition of two thousand to its mem bers by immersion during the last year. From the different accounts we have from all parts of the United States, from the different sects of Baptists; and from that sect called by themselves "the Christian Church," and by their opponents the New Lights, (a name, by the by, that several sects have worn out in days of yore)-I say, the aggregate amount of immersions in the United States alone, during the year just ended, cannot be less than between forty and fifty thousand. This is an immense inroad in one year upon the rite of baby sprinkling. The question of infant baptism is now generally discussed all over the land, and immense has been the result. Even some "Presbyterian ministers" during the last year have been obliged to go down, not to, but into, the water, to immerse some of their conscientious disciples. I said, five years ago, calculating the future from the past and the present, that fifty years would sweep from this continent, from north to south, this small item of the legacy of mother Babylon to her heirs at law. Seldom have we seen any estate so well managed, and so carefully husbanded as that of old grandmother Babylon. But really the children are becoming quite prodigal of this part of the inheritance. I rejoice in this event, and in the anticipation of many similar events, which, without any claims to remarkable foresight, I clearly perceive, not as a sectarian rejoices in the demolition of one party and in the exaltation of another; but because I know the human mind to be susceptible of being led farther and farther into light and liberty in proportion as it has been compelled by an increase of light to renounce any error. Revolutions rarely go back. And we have many proofs that so soon as a person is convinced of one error, he is more easily to be convinced of the second than of the first, and so on in a geometrical ratio. It is then in the gain of truth, and not of a party, that I rejoice; for there are many Paido-Baptists who, as men and as christians, we must love and esteem; not for their attachment to any human tradition, but from their general attachment to the gospel of Jesus Christ. May favor, mercy, and peace, accompany all them who keep company with the apostles and prophets of the Saviour of men. EDITOR. A Restoration of the Ancient Order of Things. praise. As was said, the greater part conceive they ought to sing every notion, speculation, or opinion, which they can imagine to be orthodox; not apprehending that the object of sacred song is to raise and exalt our spirits by divine contemplations to the sublime in the worship of our adorable God and Father, by admiring and extolling facts extrinsic of our conjectures or notions about them. But this is not all: every heretical or schismatical dogma is sung, as well as preached; and instead of praising God, we are often scolding men who differ from us. For even prayer has been abused to this end. Often have I seen a prayer to be dictated by the presence of some one in the congregation; and thus all the congregation were doing homage to the zeal of the preacher, who was praying in relation to some influential errorist as he conceived. I knew a preacher who got into a violent controversy with another, because of an insult he gave him in prayer. And not long since a preacher has been called to order by the legislature of the first state in the union in point of population, for an insult to the nation while praying as chaplain for the legislature. This spirit, which on many other occasions manifests itself in prayer, is equally at work in the department of religious praise. So that all our contests about religion get into our prayers and songs. Let us analyze a few more specimens. There has been a controversy of long standing about faith. One hymn extols faith in the following words: "Faith-'tis a precious grace Jesus it owns a King, An all-atoning Priest; To him it leads the soul When filled with deep distress, Since 'tis thy work alone, And that divinely free, To work this faith in me." Waving any discussion upon the propriety of singing praises to faith instead of the Lord, I PSALMS, hymns, and spiritual songs, embrace proceed to observe that in singing the above the praises of christians. Psalms are historic verses we are boasting against those who are compositions, or poetic narratives. Hymns are supposed to maintain that faith is not of a celesodes of praise directly addressing the object of tial birth, and not the gift of God. In the conworship, and declaring his excellencies and glo- clusion the singer is made to act a singular part; rious works. Spiritual songs are such composi- first to declare that he believes that Jesus is a tions as declare the sentiments derived from the King, an all-atoning Priest; that faith leads the revelations of God, and such as are adapted to soul to him, flies to the fountain of his blood, and communicate to others the views and feelings trusts his righteousness; and yet, after having which God's revelations suggest. Thus we de- sung all this, he represents himself as destitute fine them. The reasons of this distribution are of such a faith as he has been singing, and prays not obvious to all, nor is it needful to go into a for the spirit of Jesus Christ to work this faith in labored criticism to establish them, as the end him! How the same person can sing the three will be gained much better by an attention to the first verses and the last one in this hymn I know classification we have made in this new selec- not, unless they sing as a parrot speaks, without tion of psalms, hymns, and spiritual songs, than regard to the meaning. To convert the above by any critique independent of such a specimen. sentiments into plain prose, it reads thus: "I Our hymn books are, in general, a collection of believe that faith is a precious grace, the gift of every thing under the sun in the form of religious God, of celestial origin. I believe that Jesus is rhyme. Not one in ten, or, perhaps, in twenty, King and an all-atoning Priest; that his rightof any selection, are usually sung by any indieousness is worthy of my trust, and his blood vidual from choice or approbation. And, indeed, gious communities seem to be destitute d standard by which to judge of what and suitable subject matter of social purifies me from sin. No, I dont believe this; but, Lord, send the Spirit of thy Son, who I believe works this grace in men's hearts; and as I dont yet believe, work this faith in me!" |