SEPTEMBER 7, 1826. On the Millennium.No. II. THE division of the history of our world into the physical, secular and millennial ages, besides spreading before the mind the beginning and end of things, has also this great and desirable advantage, that the inquirer after truth, having once ascertained the distinguishing characteristics of each age, it enables him to distribute the prophecies accordingly, and to acquire a correct general knowledge, not only of his own age, but also of that which has preceded or may follow it. Scripture Quotations. tings, under the popular system of text preaching We have often had occasion to notice the perni-and text quoting. EDITOR. cious influence of the text system of expounding scripture No practice has done more to obscure No. 2.] the meaning of scripture, and to originate the most romantic and enthusiastic tenets. The thoughtless manner in which the multitude of textuaries follow each other, not merely in their sermons, but in their quotations of scripture, only affords another instance that not one in a thousand dares to think for himself, and to exercise his own faculties on the scriptures. I have found myself, in countless instances, quoting scriptures in a sense which I had heedlessly attached to them because I always heard them quoted in this manner. Nothing but my own experience and observation has taught me that the great mass of mankind are but mere imitators, and the disciples of men. I have found too, that many sentences are, I may say, universally quoted in a sense which not one sentence of scripture will justify, and that too, on some of the most common topics. I will exhibit a few specimens: To understand the course of human events as glanced at in the rapid sketches of the prophets, and to know the relation which our own times and labors bear to what has actually gone before or may be reasonably and scripturally hoped to follow after, is, of all things, the best calculated to inspire the christian with resignation, and to endow him with those qualities of reasonableness and sobriety which his high profession so imperi To hear the servant in the house of Christ confounding all times and events, and ignorantly setting forth the secular church and authorities, in the terms of the splendid but unaccomplished prophecies which relate to the millennial church and authorities, is very unbecoming, and it may be highly criminal and dangerous-criminal, because it flatters secular and opposing institutions, which God has largely condemned; and dangerous, because it tends to mislead the public mind, and consequently to retard general improvement. Psalms cxlv. 9 "The Lord is good to all, and his tender mercies are over all his other works."ously demands. The last clause I never once heard quoted right, or in its true sense. If I have not been greatly deceived, I have, in every instance, heard it quoted thus: "His tender mercies are superior to all his other perfections, over them all in greatness and glory, transcending every other attribute of his nature." This is the sense universally attached to the words in their frequent application. Now let the whole context be considered and this application of them must be discarded-The sense in which the Psalmist evidently uses these words is "The Lord is good to all men, and his tender mercies are over all his other creatures upon the earth. He feeds the raven, the young lion, and the eyes of all things wait upon him, and he upholds and feeds them." God's perfections are never in scripture called his works, and David often exhibits his goodness and mercy manifested to the meanest of his creatures. David is often called "the man after God's own heart," from the sound of a passage frequently quoted-He is said to have been a man such as God's heart or mind exactly approved. Thus the populars always apply these words: And of all the men that ever lived David is represented by them as "THE man after God's own heart." Now let 1st. Samuel xiii. 14, be examined and this sense will totally vanish. Here it is "Saul has not answered my purpose, mind, or will in governing my people; but I have found a man that will just suit my purpose, viz. David the son of Jesse." That this is the true sense of the words in sacred scripture, methinks is evident when declared without further exposure. At a certain crisis in the vision of John, long before the end of the world comes in his view, a heavenly messenger is introduced who solemnly declares "time shall be no more." Hence in the numerous allusions to the period here spoken of, all speak of a period when time ceases to exist. Sermons are spoken and even published on the text "time shall be no more;" whereas the sense, and indeed, the true translation, says, "there shall be no longer delay, the judgment spoken of shall be immediately executed"-that other things which require the continuance of time may regularly be introduced. In these examples I prefer those on which no sectarian tenet depends, to illustrate what egregious blunders, and how universally followed, are passing current, as the sense of the sacred wri 21 It is a crime, however, of which the ecclesiastical dignitaries are exceedingly guilty. Where a complimentary sermon is to be delivered, I speak of the European world, the preacher seldom fails to select a text which affords him a fair opportunity of flattering the prince; the scriptures which relate to the millennium are generally resorted to, and the prince whom God has set forth in the scriptures as a wild beast, or the horn, which is the very instrument of terror or rage in a wild beast, is thus painted by the preacher as an inim itable diadem in the hand of Jehovah and a nursing father in the church. The prince is flattered. The priest is rewarded-and so the way of thus confounding things proves a chief art by which the abettors of bad government and false religion mutually encourage and deceive one another. We ourselves are not behind in the practice of this art, and were we not kept humble by the manifest prevalence of the secular plagues, debates, envyings, wraths, strifes, backbitings, whisperings, swellings, tumults, we should seldom fail to flatter ourselves that among us, and among us alone, Christ was enthroned in his Millennial glory. But alas! the thrones are not yet cast down, the secular age has not yet expired, war, commerce and ambition, with the rival passions created by them, pride, envy and emulation every where prevail. It has been observed, in a former paper, that the physical, secular and millennial ages are marked out on the face of scripture by three attendant judgments-the Flood, the extinction of immoral government, and the resurrection of the dead. The remainder of this paper I devote to remarks rather on these judgments than the ages to which they severally belong. The flood, an amazing catastrophe drawn from the resources of the material world, constituted the judgment of the first age. The gratification 7 Head. of the sexual and other appetites formed the I edit this work it shall be open to every decent chief guilt with which the age was chargeable, passenger of whatever creed, who holds the "until Noah entered the ark," says the Redeemer, they were eating and drinking, marrying and giving in marriage," &c. it was with great propriety, therefore, that God swept away the animal crimes of a race so sensual by the judgment of the flood. The corruption of the secular or middle age being of a higher and more refined nature i. e. of those political and social relations which subsist in large communities, the judgment which shall wipe it away, the scriptures describe to us as being of a more artificial and complex nature. It consists in the extinction of immoral government and false religion, by means of war, conducted under the united aid, and upheld by the united lights of revelation and general science. Still more extraordinary, however, will be the final judgment, the resurrection of the dead, sudden, general, and conclusive, it will be effected by an immediate effort of the strong hand of Jehovah-when all the men of all the ages physical, secular, and millennial, shall stand before the judgment seat of Jesus Christ and give to him an account of the deeds done in this body, whether they be good or evil. The first judgment then was effected by natural means the second will be by artificial means and the third and last by super-natural means, when the human family, which has so apostatized from God, shall be judged and the material world shall be dissolved. PHILIP. THERE is a great advantage resulting to the community from the art of letter writing of which all are sensible. The letters I receive, and frequently lay before the public in this work, I consider of great interest and advantage to myself, and to my readers. These communications bring before the reader the sentiments and views of many persons of great intelligence and unfeigned piety on the grand subjects on which we treat. I have read some works a century or two old, in reference to which I should have been much edified and delighted, had the authors of those works possessed and given to their readers the sentiments of the distinguished men of their own times. What I have often regretted in works of considerable merit, as a defect, I have always wished to supply in this. I am peculiarly happy in having a number of correspondents of the first order in the literary and religious world, and on the present occasion have more than ordinary satisfaction in introducing, to the acquaintance of my readers, the sentiments of a new correspondent, whose intelligence, piety, and high standing among the churches of Virginia, require no eulogy nor notification from me. The letter itself is sufficient recommendation. I have only to solicit, on my behalf and that of my readers, a continuance or repetition of such favors, both from himself and some others, particularly from a correspondent in King and Queen county, from whom we have not heard for some time. I would delight in a private correspondence with many of my brethren in the east and in the west on all the topics which appear in this work; but the immense labor of my fingers and mind for some time past has prevented me of that pleasure, and therefore, I have, in some instances, where matters of great moment present themselves, preferred, even when the writer did not intend it, to publish his letters and my answers, for the public good. I have no idea of suppressing any thing of consequence because the writer and I may differ in some points. And while Paulinus to the Editor of the "Christian Baptist," wishes grace, mercy, and peace.-1st Epistle. DEAR SIR.-FINDING the Christian Baptist to be a vehicle, free for all passengers who behave with tolerable decency, and considering myself to be one of that description, I have a mind, if there should be room, to take a seat and try a little trip. By the way, I doubt you will find it necessary to enlarge your vehicle, or submit too often to see yourself and some of your passengers crowded out. But let me drop the figure: I am fond of figures, and therefore would not wish to chase them out of breath. I feel a desire to offer you some thoughts, which, however you may estimate them, will be received, I am confident, in that spirit of friendship and good will, in which they are communicated. This confidence I am disposed to cherish, not only from the impression produced by a slight personal acquaintance with you, but from the candid manner in which, (as far as I have observed,) you have replied to your correspondents-those who have censured, as well as those who have approved. With regard to the Christian Baptist, (the object in view in this communication,) or rather, with regard to the principles and sentiments you maintain in that publication, my letter, as you will see, will wear a sort of mixed aspect. I have not yet had the opportunity of perusing all the numbers, from the commencement of this work; but as far as I have seen, I find much to approve, something to doubt, and something too from which I must dissent. Possibly, however, my dissention may be owing, (in part at least,) to the want of a full and correct understanding of your sentiments. I said, "much to approve;"-I might use a stronger term and say, much to admire. With several of your essays, I have been not only pleased but delighted. Many of your remarks too, in opposition to the errors and follies, too prevalent in the religious world, meet my own views and receive my warm and hearty commendation. In a word, I am greatly pleased with what appears to be your drift and aim, viz. to clear the religion of Jesus of all the adventitious lumber with which it has been encumbered, and bring back the christian church to its primitive simplicity and beauty. After these general remarks, it will of course be expected, that I should notice some particulars. In the first place then, your views of the christian religion, considered as a dispensation, appear to me to accord, in general, with the spirit of the New Testament. I recollect, particularly, an essay on Christianity, which I had the opportunity of reading in the first Vol. which, in the main, I thought superlatively excellent; as well as that also on the Jewish Sabbath and the Christian Lord's day. In the same volume I think too, was an essay, the subject of which was, the cessation of Old Testament obligations under the Gospel dispensation. Some things, according to my present impression, were there advanced, to which I am not prepared to assent, without a re-perusal of the piece; but the leading sentiment appeared to me to be perfectly defensible on scriptural grounds. That we are not under the old dispensation, but under the new, is admitted by all christians: and that the obligations imposed upon us, by the revelation of God's will, do not arise from the Old Testament, but from the New, seems not only to follow as a consequence, but to be abundantly manifested in the christian scriptures. If this therefore, is all you mean by denying the perpetual obligation of the Old Testament, then, as far as I can see, you are right in this point. That the old testament is of divine authority; that it is a fund of sacred instruction-calculated, by divine wisdom, as a proper rule for the patriarchal and Mosaic dispensations, and an aid to christians in the present day, are facts not to be called in question. A great proportion too of the prohibitions, injunctions, and precepts, found there, (all those indeed of the nature called moral,) are, doubtless, of perpetual obligation: but then they are such as are substantially introduced into the New Testament, and incorporated with its glorious truths. Or else, how, (I would ask,) are we to distinguish these moral matters, from those of a different character? from ceremonial and judicial ordinances? Is the light of nature to sit in judgment, in this case, in order to discriminate and decide? I should think not; at any rate, while we have the light of the New Testament to guide us. this point: it appears to be due to yourself, as well as to others; and to a compliance with this wish, I should suppose you can have no objection. That the word of God is the instrument of our regeneration and sanctification, I have no doubt; nor would I think of saying it is his usual method, (whatever he may in some cases choose to do,) to operate on the soul, independent of the word. But that there is a living, divine agent, giving life and energy to the word, and actually operating on the soul, is, in my view, a truth which forms one of the glorious peculiarities of the religion of Jesus: and thus I would say, in the language of the apostle, we are "born again, not of corruptible seed, but of incorruptible, by the word of God which lives and abides forever." You will not place this matter, I am persuaded, among those unprofitable disquisitions about causation, of which you complain in your answer to Amicus, in the last number of the C. B. In commencing my letter I had several other matters in view; but the room I have already occupied forbids any thing more than a passing notice of them, in the present communication. Thus then it would seem that we may correct- It was my wish, not only to express my hearty ly and safely take this position:-That the old approbation of your avowed hostility to certain adispensation has passed away, and with it, all insti- buses and follies, prevalent in the religious world; tutions, ordinances, and obligations, not re-sanc- but to lend any little aid in my power, towards a tioned by the New Testament. This is a posi- correction of these evils. Among the objects tion which presented itself to my notice several here alluded to, let me just mention the adopyears ago, and appeared then, as it does now, not tion of Creeds and Confessions of Faith;- those as a mere speculation, but as an instrument fruitful sources of dissention, and stubborn barrithe most effectual for sweeping off all that rub-ers against the admission of divine light from the bish which has been gathered from the old ruins of former establishments, to build withal on christian grounds. But to take the position, that all Old Testament requisitions and laws, not specially repealed in the New, are now binding on christians, appears to be placing us among the tents of the patriarchs and the tabernacles of the Israelites, in the midst of bewildering researches that can have no end. It is, as you will observe, with your views of the christian religion, considered as a dispensation, that I have thus the pleasure of expressing my concurrence; and I do hope that upon a more explicit declaration of your sentiments, I may find no cause to disagree with you, as to what more nearly concerns the nature of that religion; the agency, I will say, which produces it in us. I do not wish you to consider me, at this time, as really differing from you on this point: I only desire to be better satisfied. Let me explain myself. There are some among us possessed of strong apprehensions, that you are disposed to deny the existence of the regenerating and sanctifying operations of the Holy Spirit on the spirit or the heart of man; and that you would ascribe all the religious effects produced in us, solely to the influence of the written word, or the external revelation of God. And these apprehensions, permit me to add, are not, in all cases, the effect of any prejudice against you. For myself, I have said to others, as I now say to you, that I cannot think this of you. I have seen indeed many things in your writings which appear inconsistent with such a sentiment;-a Bentiment which obviously goes to the annihilation of all hope for gracious aid in the christian warfare, and of course, to the annihilation of prayer for any such aid. A sentiment which would thus cut off communion with God, and let out, (as I may say,) the very life's blood of religion, I cannot think you would maintain. Still, however, I would fain see you more explicit on word of God, and the high pretensions of many amongst the clergy, (so called) together with their pompous human titles; the food of spiritual pride, and the fetters of free enquiry and decision amongst christians. Here, however, it was my intention to state to you, how I considered you as having suffered yourself to be carried to an ex treme, in discarding the office of preacher, and the practice of public preaching, and confining your views of public ministration wholly to teaching and admonitoin in the church. On this point I can at present only express my wish that you would re-consider the matter, and see whether there be not room for qualifying your sentiments; whether the work of an evangelist (or gospel preacher) be not proper and requisite, as well as the office of a bishop-requisite, I will say, not to the order of a gospel church, but to the present state of the new dispensation. Another matter (perhaps the most interesting) yet remains to be mentioned: I mean such a reformation in the church as shall restore what you term "the ancient order of things." That some reformation is requisite, I think there can be no doubt: to what extent I do not yet feel myself prepared to say. Some of the things which you insist on are with me (like a certain point with you) matters as yet sub judice. May the great Head of the church direct his people, by whatev er means he may see proper. Before I conclude, permit me to suggest a query, whether, in opposing what you deem the errors of the day, you ought not to be cautious to preserve a due degree of moderation in your language. In this opposition I do not wish to see you abate "one jot or tittle" of the firmness with which you take your stand, or the keenness with which you make the attack. I am only apprehensive, that the occasional asperity of your language may afford a pretext to your adversaries, to represent you as one of those censorious spirits who take pleasure in dealing out invectives; and thus your arguments and remarks, though well directed, may in some degree fail of their effect. | In some cases, you know, the opposers of truth find a convenient asylum from its shafts, in an affected contempt for their assailant: and when they dare not treat his talents in this way, they will sometimes affect to despise the spirit by which he is actuated: and thus, dreading his weapons, and the skill with which he wields them, they cover themselves with this pretext in order to avoid the battle. Indeed I cannot help suspecting, that there are Editors of religious journals, who, in regard to the Christian Baptist, have betaken themselves to this convenient refuge. But though I would wish to see you "cut off occasion from those who desire occasion," pray observe, I would not wish you to cut off the points of your arrows, whenever they are directed at error or folly. That you may steer a straight-forward course, -alike unawed by custom-unprovoked by opposition-unseduced by novelty, is the prayer of, Yours in the gospel, Virginia, July 25th, 1826. PAULINUS. DEAR SIR, SINCE the commencement of this work I have not received a letter from any correspondent with more pleasure than that produced by the reception of yours. And there has not, in my judgment, appeared in this work, a letter from any correspondent more evangelical in its scope, more clear and luminous in its object, more unexceptionable in its style, more perfect in its soul, body, and spirit. I am not conscious that there is one point of controversy between us in all the items of practical truth embraced in your letter. Whatever diversity of opinion might possibly exist between us in carrying out some principles to their legitimate issue, I am conscious of none in the premises. We know, owing to causes quite familiar to us both, that it is possible for persons of unquestionable honesty to agree in the premises and differ in the conclusions. I do not, however, make this observation, from a surmise that this would be the fact, or that it is the fact in our case, respecting the premises in your epistle. Permit me then to glance at the items which it presents to my reflection. And first of the Old and New Dispensation.The position which you say may be "safely taken" embraces every thing for which I contend, viz:-"That the Old Dispensation has passed away, and with it all institutions, ordinances, and obligations, not re-sanctioned by the New Testament," or in the New Dispensation. You will see this position contended for at considerable length in a discourse which I pronounced ten years ago, (a copy of which I herewith transmit you) before an association in the western part of this state. For the heresy of which, I have been persecuted ever since by a small banditti of the orthodox. You will see that I was but a stripling at the time this discourse was delivered; and that I was quite metaphysical upon the atonement. The mists of the river Nile had not then ascended to the tops of the mountains; but were thinly spread and gently reclining upon the sides of the hills. In a series of essays on the Patriarchal, Jewish, and Christian states or ages, now in contemplation, the Divine authority, incalculable importance, and practical use of the Old Testament, will, I hope, be fully developed to all inquisitive minds. But to proceed to the next and more interesting item, "the nature" of the christian religion, or what you call the "agency" which produces it in us. Were it not for the pernicious influence of the theories afloat on this subject, I would assert my concurrence in opinion with you. This may appear a strange saying; but it is in accordance with the genius of this work. I have taken a stand which I am determined, by the grace of God, not to abandon. I will lay down no new theories in religion, contend for no old theories, nor aid any theory now in existence. For why? ¦ ¦ Because no theory is the gospel of Jesus the Messiah. Nor can the preaching or teaching of any theory, be the preaching or teaching of the gospel. And, please mark it well, no man can be saved by the belief of any theory, true or false: no man will be damned for the disbelief of any theory. This position I hold worthy to be printed in majestic capitals. No consumptive body, no chronic disease, not even the dyspepsia, can be cured by adopting any theory of disease or of the modus medendi; else I should have been cured of the latter malady long since. Those who ascend in balloons have proved that the nigher they approach the thin blue ether, the air becomes clearer, and as it becomes clearer it becomes cooler. They have found that there is a region a good way on this side too, of the azure fields, where mercury itself would freeze on midsummer day at noon. Man could not live in those pure, clear, and lofty regions. He requires an atmosphere highly impregnated with terrene qualities; and it has been long known that the sun's rays give no heat to the etherial regions through which they pass. They must come in contact with the matter or the effluvia of this globe before they possess any vitality, or power to support life. There is a good analogy here. Man has so much of the animal in him and about him that he cannot now mentally, any more than corporally live upon abstract views. Hence, as you have, my dear sir, no doubt frequently observed, the Bible teaches every thing in the concrete, and nothing in the abstract. This is the radical, distinguishing, or most essential differential quality of this book in comparison of all others in the world, and especially of all systems of religion. On this point I would wish to be well understood: for if well understood on this point, I cannot be easily misunderstood on many others. I will, therefore, impose on your patience a little longer. And as I sometimes prefer to present a whole broadside of assertions to arrest attention, I now assert that there is not one abstract truth propounded in all the Bible. Where is the position lain down, that the spirit of God, independent of the word, regenerates an unbeliever? And which of the prophets or apostles inculcates that the word of God, independent of the spirit, regenerates an unbeliever? Again, where is the position found in the sacred volume, that the spirit, accompanying the word, regenerates a man? Once more, where does it assert, that men can, without the Holy Spirit, believe, or that they cannot? Some, no doubt, view some of these positions as Bible truths, and fancy that they are abstractly taught in the sacred volume. I ask them, where? For I have never found them there. They are all abstract views, or mere speculative conclusions drawn from the scriptures by each speculator according to his logical implements and prowess. There can be no doubt, either, but that there are abstract or speculative views which can be drawn from, or pressed out of the bible. If alcohol was not in corn, no process of distillation could bring it out. If croton oil was not in the croton bean, no press could abstract it from it. But who can live on alcohol! And who can be saved by abstract views! Believe me, my dear sir, that the art of making sermons after the fashion, is the art of making fermented liquors out of the streams of the waters of eternal life. Our great theological writers are gigantic elaborators, their works are immense distilleries, and the systems which they rectify, especially when mellowed with age, like good old cogniac, are sought after and swallowed down with a zest peculiar to tiplers. I know some theological tiplers that in all probability have not gone to bed duly sober once in forty years. There is among them, too, some rare instances of longevity. They are, however, generally bloated in youth, and shrivelled in old age. There are, too, some awfully alarming apoplectic explosions; but still ardent spirits are in demand, and the religious retailers are enriched.-Oh, when shall men relish the aliment of nature, and learn to live upon the simple bread of God, and the pure water of life! But who can live on essential oils? Or will the act of speculating or inferring; or will the inferences when drawn-that the spirit without the word, or the word without the spirit, or the spirit and word in conjunction regenerates the human soul; I ask, will the act of drawing these inferences, or these inferences when drawn, save the soul? If they will not, why make them essential to christianity, beneficial to be taught. And why, oh why, condemn him as a heretic whose head is too weak to draw or drink them! ligion, or to talk upon it without running out into The preceding remarks will, I hope, my dear brother, afford some satisfaction as far as respects the reason why I do not contend for any one theory of regeneration. But if any man accustomed to speculate on religion as a mere science, should infer from any thing that I have said on these theories, that I contend for a religion in which the Holy Spirit has nothing to do; in which there is no need of prayer for the Holy Spirit; in which there is no communion of the Holy Spirit; in which there is no peace and joy in the Holy Spirit, he does me the greatest injustice; he is ignorant, doting about questions, and strifes of words, from which proceed envy and contention. All whom I baptize, I baptize into the name Some boisterous spirits, who have more sail of the Father, and of the Son, and of the Holy than ballast, who have become confirmed theo- Spirit. pray for the love of the Father, the logical tiplers, are ever and anon teaching and grace of the Son, and the communion of the Hopreaching up their theory of regeneration. With-ly Spirit, to remain with all the saints. A reliout it they could not make a sermon any more than a cordwainer could make a shoe without a last. Some of this class say of me-"He is not sound in the faith; see how ambiguously he talks about regeneration; if his views are consistent with ours why does he not come out flat footed; why all this reserve; why does he not roundly assert in so many words, what his theory is." Yes, says the drunkard; you must drink, "tell me whether you will have cider, strong-beer, wine or brandy; you must drink something, or you are no company for me." But to lay aside an excellent metaphor lest I should allegorize, I will say in plain English, if I were to act politically and dishonestly, I would adopt one theory, and impugn every other. But what then? I would have to be swept off with all my predecessors in Babylon, before the millennium appears, before the temple of the Lord appears in its glcry. It is, therefore, that I am at war with all theories both true and false. Because, in addition to what has been said of their inutility, the world is intoxicated with them; men are loving and hating one another on theoretic grounds, they are fighting about their theories, either making them the bond of union or the signal of war. Yes, men hate one another for God's sake, if we may believe them in earnest, or acting consistent with their feelings. I have in the second volume of this work, written a series of essays on the work of the Holy Spirit in the salvation of men, without laying down any theory or terminating in any speculative conclusions. At least, I studiously avoided such a speculative result. My aim was to understand and exhibit what the scripture says on this subject, regardless of those theories. But because I would not exclaim Shibboleth, I have been reprimanded as heterodox. To most of us it is impossible to think upon re gion of which the Holy Spirit is not the author, Whatever the scriptures say, I say, The only question with me is to understand each sentence in the light of its own context. And I will not refrain from any inquirer my views of any passage, without either theorizing or dogmatizing. To make new theories is the way to make new divisions. To contend for the old is to keep up |