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 http://www.archive.org/details/cu31924029468406 
 
THE 
 
 REFORMED 
 
 MENNONITE CHURCH, 
 
 ITS 
 
 RISE AND PROGRESS, 
 
 WITH ITS 
 
 PRINCIPLES AND DOCTRINES 
 
 BY 
 
 DANIEL MUSSER. 
 
 LANCASTER, PA. 
 ELIAS BARR & CO., PUBLISHERS. 
 
PRINTED AND STEREOTYPED BV 
 INQUIRER PRINTINQ AND PUBLISHING CO., LANCASTER, PA, 
 
PREFACE 
 
 IT is not necessary to say much, by way of preface, to the fol- 
 lowing work, further than to give a short explanation of the 
 motives which led to its undertaking. Knowing that but few read- 
 ers would agree with me in sentiment, and that I have not the 
 ability to produce a work which would bear criticism, as a lit- 
 erary production, together with the disadvantage of being much 
 interrupted by other duties, has made the labor one of much 
 anxiety, and caused it to be attended with many discouragements. 
 
 The idea of such an undertaking never occurred to me, until 
 it was suggested to me by others, to whose solicitations I was 
 induced to accede. Much advantage would have accrued, if the 
 work had been engaged in only a few years earlier. Those who 
 organized the Church, with all their associates, have been gath- 
 ered to their fathers, and of those who were intimate with them 
 in life, few are remaining, and they fast passing away. The 
 younger members of the Church, who have not had acquaintance 
 with the circumstances which brought about the forming of them- 
 selves into church order by these reformers, naturally felt a 
 desire to have- some reliable history of these events, so that after 
 the departure of the few yet remaining who have knowledge of it, 
 they would be able to refute any unfounded assertions or reports 
 which might be originated. This desire seemed so reasonable, 
 and I may say commendable, that I felt myself constrained to 
 endeavor to gratify it to the extent of my ability. 
 
 The assumption of the Baptist church lately set up, that Menno 
 Simon, and the early Mennonites, held that there is "no other 
 baptism besides dipping in water, which is acceptable to God, 
 and maintained in His word," also suggests the propriety of leav- 
 ing some account of our doctrine, principles and practice on 
 i:ecord, so that future generations might have no difficulty in 
 
IV. PREFACE. 
 
 determining what we iield, and the grounds upon which our views 
 are based. Even now many persons have very erroneous ideas 
 of our doctrine and principles, and many unfounded reports have 
 been circulated. ' 
 
 I have very sensibly felt my inability to do justice to the sub- 
 ject I have undertaken, and would very willingly have left the 
 task to other and abler hands, if any one had been found who 
 was willing to undertake it. What I have presented as our views, 
 I believe to be Scriptural and sound ; and what I have asserted 
 as history, I believe to be substantially true, and have conscien- 
 tiously related it. 
 
 As our views on many points of doctrine are diverse from most 
 other denominations of professing Christians, it became neces- 
 sary to support them with argument from Scripture, and also to 
 show the fallacy of the objections urged against what we believe 
 to be truth. In doing this, it became necessary to speak of other 
 denominations of professed Christians, of their doctrine, profes- 
 sion and practice, in a manner which I would much rather have 
 forborne to do, if duty and necessity had not required it of me. 
 This is especially the case in regard to the " Old Mennonite 
 Church," amongst whom I dwell, and whom I highly esteem as 
 friends and neighbors. If the doctrine and position I have 
 attempted to maintain is true, I know every candid mind must 
 assent that what I have said is just and right. God Himself has 
 said, " Cry aloud and spare not, lift up thy voice like a trumpet, 
 and show my people their transgression, and the house of Jacob 
 their sins." (Isaiah Iviii.) In this light I desire to be regarded, 
 and if I am in error, I beg to be enlightened and corrected. 
 
 With a desire to promote the glory of God by advancing truth, 
 I give these pages to the public, praying the Lord to bless them. 
 
 DANIEL MUSSER. 
 
 Lampeter, Lancaster co., Pa., June 27, i&ys. 
 
THE 
 
 REFORMED MENNONITE CHURCH. 
 
 CHAPTER I. 
 
 "And He is the head of the body, the church; who is the beginning, the first born from the 
 dead; that in all things He might have the pre-eminence."' — Col. i. i8. 
 
 Every intelligent reader knows that there is an institution in 
 existence which is called a Church, Church of God, or Church 
 of Christ. They also know that there are numerous different 
 organizations or associations of people in the world, and often 
 in the same city, town or country, who assume to be churches of 
 Christ. Jesus Christ is admitted by all to have authorized or 
 ordained the organization or association of those who believe in 
 Him into a body, of which He is the head. The different organi- 
 zations which now exist, who assume to be this Church, or branches 
 of it, have resulted from different views or principles held and 
 entertained by the people who compose them. If the people who 
 compose these bodies entertained the same views or principles, 
 they would unite in the same association. This Church, or body, 
 was ordained for the glory of God, and the enjoyment- of those 
 who believed in Him, and was known on earth as a religious 
 organization or institution. But inasmuch as there were, other 
 religious organizations or associations in existence, it was neces- 
 sary that each should have some distinct appellation by which it 
 should be known or distinguished from any other. 
 
 So long as Jesus Christ was personally on earth, those who 
 believed on Him were not organized into a body, but Christ 
 called them His Disciples, and by this appellation they were 
 known and distinguished from those who did not believe on Him. 
 He called them His Disciples, and the unbelievers called them 
 
6 NAME OF CHURCH. 
 
 His Disciples likewise. Soon after Christ's ascension into Heaven, 
 His apostles, in obedience to His command, began to preach the 
 Gospel, and organized a visible body, or Church. As the Gospel 
 spread, and believers were multiplied, the name of Disciple did 
 not so well serve to distinguish the believers in Christ from those 
 religionists who did not believe in Him, and the name of Chris- 
 tians was given to them. It is said: "And the disciples were 
 called Christians first at Antioch." (Acts xi. 26.) From the 
 manner in which the origin of the name is here related, I do not 
 suppose that it originated with the disciples themselves, but was 
 applied to them by others, to distinguish them from those who did 
 not believe in Christ. As Christ Himself, or His doctrine, was 
 not popular, it may also have been applied to them by way of 
 derision. Be this as it may, it does not appear that the disciples 
 disapproved it, inasmuch as we do not find any expression of disap- 
 proval, and find them afterward using it themselves. As we 
 find they did, after they were called Christians at Antioch, yet 
 repeatedly designate believers by the name of Disciples, we 
 conclude that it did not originate with themselves, and that it 
 was only generally adopted by them some time after. 
 
 As there were other religious associations in existence at the • 
 time, it became necessary that, for the distinction of this from 
 every other association, it should have a distinctive appellation 
 for that purpose. It was altogether proper, then, that this Church, 
 or body, should have a name, whereby it would be known and dis- 
 tinguished from all other organized bodies or associations of peo- 
 ple, and this was the more especially so, as the Christians did not 
 wish the community to associate them in their minds with any 
 other existing association or people. 
 
 In the early ages of the Church, there was but one association 
 bearing its name, and there was no prefix to its name necessary 
 for further distinction. The profession was not then popular, 
 and not much inducenient for those who were not Christians 
 indeed to associate themselves with the Church, since it usually 
 brought them under reproach and derision; and oftentimes perse- 
 cution, suffering and death was the consequence. The true reli- 
 gion of Jesus Christ never was popular, but in process of time the 
 profession of it did become so in certain countries, and oftentimes 
 a means of advancing worldly interests. Then, those of carnal 
 
NAME OF CHURCH. 7 
 
 minds were induced to embrace iti profession, but their hearts not 
 being united or fused together by the Holy Spirit, they could 
 not agree, and could consequently not walk together, as the Pro- 
 phet Amos says: '•' Can two walk together except they agree?" 
 The consequence was, divisions and separations, from which 
 numerous parties and organizations sprang up, each claiming to 
 be the Christian Church. 
 
 In consequence of these numerous divisions or societies, it 
 became necessary for each party to have some denominational 
 name, to distinguish it from others making the same profession. 
 As a general thing, these different associations accept the distinc- 
 tive appellation given to them, or, in many instances, they have 
 assumed them themselves. In the first age of the Church, there 
 was but one body which bore the name of church, or that was 
 called the Church of Christ. There were no two churches in the 
 same vicinity ; but we read of the Church of God, which is at 
 Corinth, of the Church of Ephesus, at Smyrna, Philadelphia, etc. , 
 but the members being all one in heart and soul, there could be 
 no two at the same place, and further distinction was not neces- 
 sary, as every one knew what that Church was and held. But 
 when divisions sprang up, and different organizations were formed 
 which could not agree or walk together, it became necessary to 
 have something to distinguish one from another ; hence the sepa- 
 rate name of each separate party or body. 
 
 There being no warrant or countenance in the New Testament 
 for these different names, but, on the contrary, as the whole Book 
 teaches and points to a unity, the first symptoms of division, 
 or the assumption of different names, was severely reproved by the 
 holy Apostle Paul. Some have objected to receiving any other 
 name than those warranted by use in the New Testament. These 
 views have led them to object to receiving any name, but such as 
 is mentioned or applied to the Church in the Scriptures, and, con- 
 sequently, call themselves Disciples, Church of God, etc. In this 
 we think them singular and inconsistent, as they countenance 
 and support that division which is condemned in the Scriptures, 
 and object to that which is a necessity and natural consequence 
 of such division. A name does not affect any one. To be called 
 a Samaritan and a devil, did not make the Saviour one ; nor does 
 the assumption of the name of "Holy Catholic Church" make 
 
8 NAME OF CHURCH. 
 
 the Roman Catholic church what she assumes to be. Those 
 organizations, therefore, assuming these Scriptural titles, usually 
 receive from those outside some distinguishing preiix. Inasmuch 
 as all other churches profess that which their assumed name indi- 
 cates as their profession, some urge very strong objections to 
 these popular names, asserting that they are anti-Christian, and 
 a popular writer goes so far as to say, he concludes " they came 
 neither from Jerusalem or Antioch, but rather from Hell and 
 Babylon." There is no doubt the divisions themselves come from 
 Hell and Babylon, but when once wrought out and formed, the 
 name becomes a necessity, as much so as that one state, city, 
 county or township must have a name whereby it may be known 
 or distinguished from other states, cities, etc. 
 
 These names, whether assumed by the parties themselves, or 
 given to them by others, are usually based on some distinctive 
 feature of their profession or practice : as Episcopalian, Presby- 
 terian, Baptist, Shaker, etc.; but sometimes it has reference to 
 the name of some individual who has originated the society, or 
 else has been an active agent in disseminating its doctrine and 
 building up the body : as Lutheran, Mennonite, Swenkfelter, etc. 
 It is always supposed or expected that those assuming a name, or 
 accepting it as applied to them, should advocate, support and 
 practice the principles which the name they bear indicates. If 
 those who bear the name of Episcopalians, abandon the idea and 
 practice of Episcopal church government, or those called Pres- 
 byterians cease their mode of government by the presbytery, it 
 would be a misnomer to call them Episcopalians and Presbyterians ; 
 and those really supporting these principles by precept and practice, 
 would not receive them into their church. With regard to those 
 who have their name from some individual, if they do not support 
 the doctrine and principles of the founder of their order, they can- 
 not justly claim to be entitled to his name. Can any one be justly 
 entitled to the name of Christian, who does not follow Christ in 
 doctrine and life? Every one will admit they cannot. How 
 then can they be entitled to the name of Lutheran or Mennonite, 
 if they do not profess and practice the doctrine taught by these 
 Reformers ? If a society of people should rise up and call their 
 association an Episcopal church, and would govern it by presby- 
 ters, would the Episcopalian church own them ? or would not the 
 
r 
 
 NAME OF CHURCH. 9 
 
 whole world regard them as assuming a name they are not entitled 
 to, or worthy of? Those who are named after some individual, 
 can certainly with no more propriety or justice claim the name of 
 one whose principles they deny, either in doctrine or by their 
 life and works. They, therefore, who call themselves Lutherans, 
 Wesleyans or Mennonites, and walk not in the way, life and doc- 
 trine of these men, cannot complain if t he world refuse to recog- 
 nize them as being what they claim ; or that those who really ad- 
 here to these principles should refuse to receive them as brethren, 
 any more than those spoken of by the Spirit in Revelations, of 
 such as said they were apostles, but lied, the Church of Ephesus 
 tried them and found them out. 
 
 The church whose history we propose to write is known by 
 the name of Mennonite, being one of those named after an indi- 
 vidual named Menno Simon, who was not an originator or organ- 
 izer of a church or party, but became a member of one which 
 existed before, and was afterward chosen to the ministry, and be- 
 came an active laborer in advocating the doctrine, and advancing 
 and building up the interests of the church with which he had 
 associated himself. In this he was so successful as to give it the 
 appearance as if he was the originator of it, and as a distinctive 
 appellation it received his name, or one derived from it. But as 
 there are other societies which are known by the name of Men- 
 nonite, the particular one under consideration, has, for distinction, 
 been termed "Reformed Mennonite," or by some, "New Men- 
 nonite." So far as I know, they did not themselves assume this 
 name, but being given to them, they have no objection to the ap- 
 pellation, if it serves the purpose to distingu ish them in the minds 
 of the community from all other denominated churches. 
 
 Christ and the apostles are the true hea d and founders of the 
 Church ; whom it is the duty of the Church to follow, as their 
 only guide and directors. By accepting the name of Mennonite, 
 the church under consideration endorses the doctrine of Menno 
 as being in agreement with that of Christ and the apostles, and 
 that his life and practice was consistent with that doctrine. 
 
 Paul says to the Corinthians: "Be ye followers of me, even 
 as I also am of Christ." Paul admitted that Christ was the head 
 of the Church, and all believers, members in particular, and 
 the Reformed Mennonites, believe that Menno was such a member, 
 
lO NAME OF CHURCH. 
 
 and faithfully obeyed his head, even at the expense of great bodily 
 distress and suffering ; and many of his brethren in his day also 
 sealed their faith with their blood, freely offering up possessions 
 and life for the glory of Christ's name. 
 
 In the days of Paul, the name of Christ or His Church was in 
 very low esteem in the world ; but Paul says to the Romans, he is 
 not ashamed of the Gospel of Christ, for it is the power of God 
 unto salvation. In reading the popular church histories, we find 
 that the name of Menno, and the church bearing his name, were not 
 of great reputation. The hateful name of " Annabaptisi " was 
 everywhere applied to them, and they were everywhere held in 
 derision. The Reformed Mennonites are nevertheless not 
 ashamed of him, or his doctrine ; for they feel full assurance that 
 the doctrine which he held is the power of God unto salvation, 
 and that they cannot follow Menno without following Christ. 
 
CHAPTER II. 
 
 " Ye also as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiri- 
 tual sacrifices, acceptable to God by Jesus Christ. " 
 
 The history of no body, claiming to be a church, can be consid- 
 ered complete or satisfactory without giving the views, doctrine 
 and sentiments of those who compose the body ; otherwise the 
 reader cannot understand the motives which prompted their ac- 
 tions. A presentation of the views of any particular order of pro- 
 fessing Christians, therefore, forms a considerable portion of most 
 church histories ; and of this one it will necessarily form a chief 
 part, inasmuch as the history proper does not extend through 
 any great lapse of time. 
 
 I believe no church history, however liberal, will recognize 
 every association to be a Church of Christ, which claims to be so 
 considered. Every one has some particular parties which they 
 hold as heresies, or sects. We will not in this chapter do more 
 than present our views of what constitutes a Church, without stop- 
 ping to inquire whether this or that denomination is considered as 
 coming up to that standard ; or which is a Church, and which not. 
 The reader will, however, not fail to observe that in this respect 
 we do not depart from the general rule. It might, then, be con- 
 sidered inconsistent with our doctrine to give the name of Church 
 to such associations, as the views presented would not recognize 
 as a Church. It being a short word, however, and very conven- 
 ient for designating any particular society which has assumed the 
 name of Church, we will use it for that purpose whenever we 
 have occasion to refer to any particular denomination, and give 
 them the name they have assumed, or the one by which they are 
 popularly known. We make these remarks now, so that no one 
 will misunderstand us by the use of the terra. 
 
 Without stopping to inquire what the popular idea of the word 
 church is, we will proceed to state what we regard as constituting 
 a true Church. In our consideration of this subject, we wish to 
 be understood as having reference to the visible Church of Christ, 
 
12 MATERIAL OF CHUECH. 
 
 or the church as it exists on earth. We read of the " general as- 
 sembly and church of the first born, which are written in heaven," 
 etc. But our object is, to consider the Church, as it was organ- 
 ized or built by the apostles of Christ here on earth. We hear 
 much said of the Church militant, and the Church triumphant. 
 In our consideration, here, we desire to be understood as speaking 
 of the Church militant. 
 
 In speaking of the Church, both Christ and the apostles present 
 the idea of a building. We all know very well that the Church 
 is not what we are accustomed to call a house or building, but the 
 term was used to convey a better idea of its nature and use than 
 could be done by any other expression. The term or idea is 
 therefore used figuratively ; but the object prefigured must have 
 some agreement with the figure, otherwise the expression would 
 be without meaning. The idea of a building, naturally suggests 
 the Idea of material to build with, inasmuch as no natural build- 
 ing can be erected without suitable material. Material must first 
 be prepared, and put in order, also, before it can be used in erect- 
 ing the structure. The timbers must be cut from the forest, and 
 the stones must be quarried from the pit ; and both must be hewn 
 and dressed before they are fitted for the erection of a building. 
 The people of whom the Church is composed may be very fitly 
 compared to such building material as we have referred to. By 
 nature, they were of the world, and differed nothing from all 
 other carnal persons ; but by the operation of Gad's grace and 
 Spirit they were fitted for the formation of the Church. 
 
 To observe proper order, then, in the consideration of our sub- 
 ject, we must of necessity first consider the material of which the 
 Church is composed or built. Man, being this material, must then 
 first be considered ; and in doing this, he presents himself to us, first, 
 in his primitive state. It is said he was created in the image of 
 God. Whether this expression had reference to his personal be- 
 ing, or whether the reference was to his spiritual state or being, 
 the Word of God does not inform us. Man was made a visible, 
 tangible creature, whilst God is a spirit, an invisible, incompre- 
 hensible spiritual essence. Scripture will, therefore, not coun- 
 tenance the idea that the image in which man was created was 
 that of his person. The image of God, in which he was created, 
 must, therefore, have been spiritual, and constituted a life with 
 which he was endowed, separate and distinct from the animal life 
 
man's fallen state. 13 
 
 which existed in the creature, or body. It is evident that he must 
 have possessed a life besides the natural animal life, because it 
 was said of the tree of knowledge of good and evil, " in the 
 day thou eatest thereof, thou shalt surely die. ' ' He did eat, and 
 the Scriptures declare that he died. We know he did not die a 
 natural death, but lived some hundred years after, and begat sons 
 and daughters. Then, if he died, a life must have been extin- 
 guished, and as it was not the natural animal life, I conclude it 
 must have been the spiritual, or divine life, with which he was 
 endowed ; and this is what constituted the image of God, in which 
 he was created. I have heard the idea, that Adam possessed a 
 spiritual life, objected to. But I would ask, what was the life, then, 
 which died ? Could he possess any other life than natural and 
 spiritual ? The love of God in the soul is always a consequence 
 of man's possessing the Spirit of God ; and this love is the life 
 which man lost in the fall. God is said to be love, and so long 
 as man was in possession of this love, he enjoyed fellowship with 
 God, had communion with Him, and was supremely happy. So 
 long as he continued in this primeval state, it would seem that all 
 he did was acceptable and pleasing to God ; he had access to God 
 and enjoyed his presence. 
 
 There is nothing said in the Word that there was a Church 
 existing in the garden of Eden ; but as the relation which existed 
 between man the creature, and God the creator, is the same as 
 that which is said to exist between God and the Church, it would 
 seem to favor or countenance the idea, that man's fellowship with 
 and access to God, his purity and holiness, constituted a relation 
 which might be called a Church. 
 
 But man fell by transgression, and thereby a great change was 
 brought about. He became defiled, and fell into darkness. It is 
 said: "God is light, in. which is no darkness at all." Man here 
 lost his communion with God, because light and darkness can 
 have no communion. He fell into sin, and his " iniquities sepa- 
 rated between him and God, and his sins hid his face from Him." 
 After the fall, the Scriptures testify that man became the servant 
 of sin ; that he was in bondage, and under captivity of the author 
 of sin. God is said to be a consuming fire ; that is, to every- 
 thing impure; for the prophet Habakkuk says (chap, i.) : " Thou 
 art of purer eyes than to behold evil, and canst not look on 
 
14 man's fallen state. 
 
 iniquity." This forbade God to look with favorupon man, because 
 all mankind were in this state of defilement and iniquity. In 
 Psalms liii, it is said : " God looked down from heaven upon the 
 children of men, to see if there were any that did understand, that 
 did seek God. Every one of them is gone back ; they are altogether 
 become filthy ; there is none that doeth good, no not one. ' ' There 
 are many more testimonies in the word of God, which go to show 
 the deep depravity of man after the fall. Every imagination of 
 his heart was evil continually, and the earth was filled with vio- 
 lence, in consequence. Here, then, it must be evident, that man's 
 relation to God had become greatly changed, and was very differ- 
 ent from what it was before the fall ; and if we consider the testi- 
 mony which the Scriptures give of the Divine nature, it must also 
 be evident that man could do nothing which was acceptable or 
 pleasing to God ; because nothing that was unclean could be 
 pleasing to him, and man had not the ability to produce anything 
 that was clean. Job says (chap, xiv.) : " Who can bring a clean 
 thing out of an unclean? not one." 
 
 Nevertheless, man had not fallen beyond the power of God to 
 redeem or restore him, and there is abuiuiant evidence that God 
 had not utterly cast him away. So soon as man fell, God gave 
 him the promise of a Redeemer, and those who believed this pro- 
 mise, and trusted in that Redeemer, He had also promised to 
 bless and protect ; and so far God had pleasure in them, as be- 
 lieving Him, and depending on the promised Redeemer. But no 
 outward deed or action of theirs gave God pleasure, if not accom- 
 panied with faith. It is said of those things which God had com- 
 manded Israel to do, that he had no pleasure in them. But the 
 faith which moved them to obedience was what pleased God, 
 and moved Him to give witness of approval to that which they had, 
 done. God imputed their faith unto them for righteousness. 
 
 Scripture testimony shows that the number of those who thus 
 believed and trusted in God's promise were few, in comparison to 
 the number of people which existed on earth. These, whether 
 few or many, were under the promise, and constituted the people 
 of God. They had an interest in the Redeemer, but themselves 
 were under bondage till the time of His coming and working out 
 this redemption, when their debt would be paid and they deliv- 
 ered from their captivity. With all such believers, God made a 
 
CHILDREN OF GOD. Ig 
 
 covenant, and being under that covenant, they were under God's 
 favor and blessing. Although their advantage over those who did 
 not believe was very great, yet God declared to these believers 
 who were under this covenant, that at a future time He would 
 make a new and better covenant with believers ; which should be 
 established on better promises. The difference between these two 
 covenants, and believers under them, it is highly important that 
 we keep in view. 
 
 As we are here considering man, in relation to his capacity as 
 material with which to build a Church, there are two things which 
 it becomes essentially necessary for us to notice ; which is the 
 difference between believers under these two covenants. In 
 regard to these two covenants there is no difficulty, as all will agree 
 that the one is the Mosaic, or legal covenant, and is called old ; 
 and the other is the Christian, or Gospel covenant, and is called 
 new. . 
 
 There is very little said in the Word of God, of man in his 
 primitive state, but a great deal from the fall to the coming of 
 Christ; and a great deal again under the gospel dispensation. This 
 it is highly important that we observe closely; in doing which, 
 we will discover that under the old covenant God calls the 
 believers His people ; but under the new covenant He calls the 
 believers sons, daughters and children. Under the old covenant, in 
 all His dealings with His people, He never once speaks of * 
 Church. The word is never once used in the Old Testament. 
 This fact is significant, both in regard to the Church itself, as also 
 of the material of which the Church is built. For several reasons, 
 then, we take the position, that under the old covenant, God's /i?(7- 
 ple were not His children ; but under the Gospel, believers are His 
 children, and alone material of which a Church could be built. 
 This position, I suppose, will be objected to, especially as God does 
 in several places (speaking of Israel) call them His children, and 
 we also read, in Genesis vi., of the sons of God looking upon the 
 daughters of men ; and again, in Job, of the sons of God present- 
 ing themselves before the Lord ; but in these expressions the refer- 
 ence is to their being sons of God's people, and not at all used 
 in the sense in which it is expressed in the New Testament, in 
 regard to the new covenant believer. In Deuteronomy xiv. we 
 read: "Ye are the children of the Lord your God;" and in the 
 
l6 CHILDREN OF GOD. 
 
 Ixxxii Psalm it is said : "All ye are the children of the Most High." 
 In chap. ii. of 2d Samuel, God speaks to David of his son 
 Solomon, saying : " I will be his father, and he shall be my son." 
 In Chronicles xvii., 22-28, the same thing is repeated; but 
 it all has reference to the one declaration of the Lord to David 
 concerning his son Solomon. There is never a word of their 
 being born of God. The words father, son and children, are fre- 
 quently used to indicate an especial care or providence of one over 
 another, which is not extended to all, or to any other. Paul calls 
 Timothy his son, because he had an especial affection for him, like 
 unto that of a father for a son. Elisha calls Elijah his father, and 
 the king of Israel calls Elisha, father; the servant of Naaman calls 
 him father, and Eli calls Samuel, son. All these are instances 
 where special care or affection existed between the parties, and 
 expresses only the regard or affection they had for one another, 
 without any reference to one being the natural parent or child of 
 the other, or intention that it shall be so understood. Where 
 the Lord says He will be a father to Solomon, that he shall be 
 His son, it is in the same sense. He will care for, and keep him, 
 as a father does a son ; and Solomon shall regard God as a son does 
 a father. The passage referred to in Deuteronomy, as also in 
 Exodus iv., where the Lord says: "Israel is My son. My first- 
 born," the Lord has the same reference to His care and consid- 
 eration for Israel. All the nations of the earth were the Lord's 
 creation, and He cared for them likewise ; but for Israel he had an 
 especial care above all others. 
 
 We are the children of our natural parents by natural genera- 
 tion, but no one is by this birth a child of God. Christ says: 
 "That which is born of the flesh is flesh; but that which is born 
 of the Spirit is spirit." It is evident, then, that we become chil- 
 dren of God by a spiritual birth, but we surely cannot be bom of 
 the Spirit without becoming partakers of or possessing the Spirit. 
 All men must certainly have been in their sins till Christ came 
 and satisfied the justice of God, by dying on the cross for the sins 
 of man. Inasmuch as they were in their sins, they could not 
 receive the Holy Spirit, because He would not dwell in a defiled 
 temple. We do not read of any one receiving the Holy Ghost 
 from the time of the fall of man till after Christ had ascended 
 into Heaven, and sent the Comforter with great power on the day 
 
CHILDREN OF GOD. 1 7 
 
 of Pentecost. It is true, God moved the prophets of old by the 
 Holy Ghost, and John the Baptist, Elizabeth, Zacharias and 
 Simeon were influenced by the Holy Ghost to speak certain 
 things, and testify to the things which were to come to pass ; 
 but it was not in that nature which those received who had their 
 sins purged by the blood of Christ. John the Baptist, and those 
 spoken of, were yet in their sins, because the blood of Christ was 
 not yet shed ; and without shedding of blood there is no remis- 
 sion. True, they had an interest in Christ by faith, but did not 
 realize it till Christ died. Otherwise, how could it be that he 
 that is least in the kingdom of Heaven, is greater than John the 
 Baptist? Of all that were born of women, none was greater than 
 he ; but he that is born of the Spirit is greater. 
 
 In John vii., the evangelist says: "The Holy Ghost was not 
 yet given, because Christ was not yet glorified," and in John 
 xvi., Christ, when speaking of His going to the Father, says: 
 " Nevertheless I tell you the truth: it is expedient for you that I 
 go away : for if I go not away, the Comforter will not come unto 
 you; but if I depart, I will send Him unto you." The Com- 
 forter spoken of was the Holy Ghost or Spirit, and by these and 
 many other expressions I take it that, although He did influence 
 certain persons for certain particular purposes, He did not abide 
 in them, and effect the purpose which he did in the New Testa- 
 ment believers, or those who believed after the day of Pentecost, 
 when the first great outpouring of the Spirit occurred. 
 
 Obedience to the law could not give any one the Spirit ; and 
 from the testimonies cited, it is evident that the old covenant 
 believer could not possess the Holy Spirit ; and if not, then he 
 could not be born of Him, and could consequently not be a 
 child of God. To be a child of God, we must be born of the 
 Spirit. It is further to be observed that God called Abraham and 
 blessed him, and gave great promises to him and his seed. God 
 renewed these promises to Israel afterward, and especially by 
 Moses. He said He would be with them, dwell with them, be 
 amongst them ; He would be their God, and they should be His 
 people: but in all his promises and sayings. He does not once 
 say to them as He does to the New Testament believer, that they 
 shall be his sons and daughters. We never read anything of their 
 being bom of Him, or of His dwelling or being in them, and they 
 
1 8 CHILDREN OF GOD. 
 
 in Him. Neither do we ever read of God and them having com- 
 munion or fellowship, nor even they having fellowship one with 
 another. God had, as I have said, given promise of the woman's 
 seed, and to Abraham the seed in which all the families of the 
 earth should be blessed. They who believed this promise received ' 
 witness that they were righteous. This was all they could do for 
 the time then being, but did not give them the Spirit, or make 
 them children. 
 
 Christ said to Nicodemus : "Except a man be born again, he 
 cannot see the kingdom of God ; and marvel not that I said, ye 
 must be born again." The birth here referred to is evidently 
 that by which we become children of God ; and Christ makes no 
 exceptions ; every one who ever sees the kingdom of God must 
 be born again. Israel as a nation did not receive Christ when He 
 came ; yet there were some did receive Him. The shepherds, 
 the wise men of the East and the apostles seem to have received 
 Him immediately. I would think if any of the Jews were chil- 
 dren of God, these were ; yet Christ does not except them or 
 any others. The declaration covers every man on earth. When 
 the apostles came to Christ and asked Him, who is the greatest 
 in the kingdom of Heaven ? He declared very positively to them 
 that unless they are converted, they cannot enter into the kingdom 
 of Heaven. That which is here called conversion, is evidently 
 the same as the new birth before spoken of. But now even His 
 apostles had yet, according to Christ's declaration, to experience 
 this. It is also evident that they could not have been children, 
 unless they could have become so without the influence and power 
 of the Holy Spirit, for this they had not yet received. It is fiir- 
 ther said by John (chap, i.), Christ "came- to His own, and 
 His own received Him not, but as many as received Him, to them 
 gave He power to become the sons of Gtod." Now, it would 
 appear, that although the mass of the Jews had become wicked and 
 depraved, yet some of them seem to have been pious. Must not 
 every one that was truly pious have received Him, or could any 
 one have been pious and not received Him ? I trow not ! If there 
 were any children of God in Israel, then, truly, the pious Israel- 
 ites indeed, in whom there was no guile, must have been them. 
 But, it is said, "as many as received Him, to them gave He 
 power to become the sons of God." Now, it is very evident that 
 
OLD COVENANT BELIEVERS. I9 
 
 they could not become what they were before! If they were 
 children of God before, they could not receive power to become 
 so .afterward. But the truth is, none of them were or could be 
 children of God, no matter how moral, pious, or believing they 
 were ; they could not be children till they had received power 
 from on high, by the Spirit of God shedding the life-giving power 
 of love abroad in their hearts. I say again, no one is a child 
 of God by virtue of their first, or carnal birth. They must be 
 born again, or of the Spirit. If the apostles and those holy men 
 who received Christ were children of God before, had been con- 
 verted or born again, they could not, by receiving Christ, have 
 obtained power to become what they already were ; neither could 
 Christ have made the declaration general, when he said to Nicode- 
 mus, "Ye must be born again,'" or so directly applied His words to 
 His apostles, when He said to them, " except ye be converted and 
 become as little children, ye shall not enter into the kingdom of 
 Heaven." 
 
 The great delusion under which so many people labor, is that 
 they do not properly distinguish between law and Gospel, and be- 
 tween old and new covenant believers. From the time of the fall 
 of man till Christ died on the cross, all mankind were sinners, and 
 regarded as such of God. "Without shedding of blood is no 
 remission," and no other blood but Christ's ever was shed for re- 
 mission, or could take away sin. How, then, could they be purged 
 of sin before that was accomplished which God had ordained and 
 declared was the only means by which it could be effected ? If, 
 then, they were in their sins, they could not draw nigh to God or 
 have fellowship with Him ; nor could God, as the Holy Ghost, 
 dwell or abide in them, in this defiled state or condition. 
 
 All mankind in this time were under the covenant of the law, 
 unbelievers as well as believers, but there was this difference : The 
 believer embraced the promise of the Father and relied on it, and 
 dying in this state, although dying in his sins, was still under the 
 promise, and at Christ's coming and making the atonement he 
 received the benefit of it ; the defilement which heretofore clave 
 to his soul was washed away by the blood of . Christ, and from 
 henceforth he stands in the same relation to God as those do who 
 have died in faith under the new covenant. But the unbeliever 
 died in unbelief, having rejected the promise of God, and had 
 
20 NEW COVKNANT BELIEVERS. 
 
 forever to lie under its curse. The new covenant believer has his 
 sins atoned for and washed away in this life. Whenever he, by 
 faith, embraces the merit of the blood which was shed for remis- 
 sion, his sins are forgiven, and he enters into a new relation 
 toward God, and God speaks words of especial endearment and 
 love to him. Israel, as believers, had promise of favor from God. 
 He would have special care of them and for them, would be with 
 them and dwell amongst them ; but never that he would dwell in 
 them and they in Him ; never that He would sup with them and 
 they with Him ; or never speaks to them as He does to the new 
 covenant believer. 
 
 Children always partake of the nature of their parents. That 
 which is born of the flesh, is flesh. The children of Israel were 
 born of the flesh only, and walked after the flesh, and were per- 
 mitted to do so because they could not receive the Spirit by which 
 they could overcome the deeds of the carnal body. Therefore, 
 they were permitted to resist evil, resent injury, and exact justice. 
 This was the nature of the flesh of which they were born. But 
 when Christ speaks to those who are born of the Spirit, who have 
 received power to become sons of God, and by this birth and 
 power receive the nature of the Heavenly Parent, He tells them, 
 now they shall manifest this nature by their deeds and actions, 
 because they are not now carnal, but spiritual. Peter says they 
 are made partakers of the Divine nature. Because they are thus 
 favored, Christ bids them to manifest their nature by returning 
 good for evil, as their Heavenly Father does, to the evil as well as 
 to the good. This requires power, even the power of the Holy 
 Spirit, by which the believer is enabled to overcome all things, 
 as Christ did, for He says, as He has overcome so shall they also 
 through Him. 
 
 Paul, speaking to the new covenant believers (Gal. iii.), says: 
 "Ye are all the children of God by faith in Jesus Christ." They 
 are brought into fellowship with God by the Spirit of Adoption 
 which they have received by faith in Jesus Christ ; and now they 
 are said to be in Christ, and Christ in them. And because they 
 are sons, God has sent forth the Spirit of His Son into their hearts 
 crying, Abba, Father. 
 
 If we mark the difference of language in which God speaks to 
 the believers of the two covenants, we cannot be at a loss to 
 
THE TEMPLE OF GOD. 21 
 
 understand the difference of their relation to God. God com- 
 manded Moses, under the old covenant, to build a tabernacle in 
 which He would meet with him and commune with him, and 
 his glory should rest upon the tabernacle. After they got into 
 the Promised Land, Divid said, he lives in a house of cedar, 
 whilst the ark of the Lord was under curtains, and would have 
 built God a house for His name ; but the Lord said he should not 
 build an house for His name, because he had been a man of war, 
 and had shed much blood; but Solomon, his son, should build a 
 house for His name to dwell. Herein the ark of the Lord was 
 put, and the cherubims set up, and the glory of the Lord filled 
 the house. Although it was said that this should be a house 
 for God to dwell, yet Solomon said : The Heaven of heavens 
 could not contain Him; and Stephen said, God dwelleth not 
 in temples made with hands. But here God had appointed to 
 meet His servants and manifest His will unto them, and His 
 name dwelt, or was in this house. But now, under the new cove- 
 nant, God has said, ye are the temple of the living God ; as 
 God has said, I will dwell in them, and walk in them, and I 
 ' will be their God, and they shall be My people. And, again, 
 
 " "I will be a Father unto you, and ye shall be my sons and daugh- 
 ters, saith the Lord Almighty." (2d Cor. vi.) Again, (ist Cor. 
 iii.) Paul says: "Know ye not that ye are the temple of God, 
 
 ■ and that the Spirit of God dwelleth in you?" and "The temple 
 of God is holy, whose temple ye are." 
 
 In these latter expressions, God speaks to such as are born 
 again — born of water and Spirit — have received power to become 
 Sons of God, and are transformed by the renewing of their minds. 
 In chap. xiv. of John, Christ says of such: "If a man love 
 Me, he will keep My words ; and My Father will love him, and 
 We will come unto him, and make Our abode with him." Who 
 will make their abode with him ? We — the Father and the Son ! 
 In His prayer to His Heavenly Father, in John xvii., in speaking 
 of His disciples, Christ says, "And for their sakes I sanctify My- 
 self, that they also might be sanctified through the truth. Neither 
 pray I for these alone ; but for them also which shall believe on 
 Me through their word: That they all may be one; as Thou, 
 Father, art in Me, and I in Thee, that they also may be one in 
 Us." In chap, iii., ist Epistle of John, the apostle, speaking to 
 
BELIEVING AND UNBELIEVING. 
 
 his brethren, says : "Behold what manner of love the Father has 
 bestowed upon us, that we should be called the sons of God," and 
 "Beloved, now are we the sons of God." Now, all this shows 
 very clearly that there is great difference between what the Old 
 Testament believer was, and what the New Testament believer is. 
 The Holy Ghost never spake of the Old Testament believers as 
 He does of the New. The New Testament believers are said by 
 one Spirit to be baptized into one body, and are one heart and 
 one soul, and have the love of God shed abroad in their hearts 
 by the Holy Ghost. They are led by the Spirit of God, and are 
 the sons of God, as Paul says, Rom. viii. : "For ye have not 
 received the spirit of bondage again to fear; but ye have received 
 the Spirit of Adoption, whereby we cry Abba, Father. The 
 Spirit itself beareth witness with our spirit that we are the chil- 
 dren of God." 
 
 We might very greatly multiply such testimonies from the word 
 of God, but we deem it unnecessary. The new covenant believer 
 is born again, not of corruptible seed, but of incorruptible, by the 
 word of God, which liveth and abideth forever. They are new 
 creatures, are in Christ, have put on Christ, and have fellowship 
 with God and his Son Jesus Christ. The blood of Jesus Christ 
 has cleansed them from all sin ; they are justified from all things ;, 
 and that which separated them from God is now taken away, and 
 by the power which they have received to become sons of God, 
 they have begotten in them a new life. No one will gainsay that 
 the believer under the old covenant was under the law ; and Paul 
 says: "As many as are of the works of the law, are under the 
 curse; " but then he says: " Christ hath redeemed us from the 
 curse of the law," and "sin shall not have dominion over you; 
 for ye are not under the law, but under grace." (Gal. iii.; 
 Rom. vi.) 
 
 We have now at considerable length considered man as material 
 from which to build the House or Church of God. We have con- 
 fined ourselves chiefly to believers of the two great ages of the 
 world ; but there is yet a large class of mankind which we have 
 given very little consideration, who, under both covenants, are 
 called unbelievers. Paul says : " All men have not faith." These 
 are the same in all ages of the world, and their relation to God 
 is not changed by the change of covenant ; nor are they benefited 
 
TABERNACLE AND TEMPLE. 
 
 23 
 
 by the promises of either. Under both covenants they are con- 
 demned, unless they repent and embrace the covenant promise, 
 when they are no more unbelievers, but beKevers. 
 
 If we attentively observe the testimony which the Scripture gives 
 of these three great classes of mankind, we cannot fail to perceive 
 that unbelievers under either covenant, or believers under the old 
 covenant, could not, in any wise, answer the purpose, or serve as 
 material of which to build such a structure as the Church of God 
 is declared to be ; or that any organization of such people could 
 be formed, which would in any way answer to that glorious body 
 which Christ gave Himself for, and purchased by His own blood. 
 
 God's literal people, under the old covenant, were a figure of 
 His spiritual children or people under the new ; and the temple 
 where His name dwelt, and where the worshipers brought their 
 sacrifices, was a figure of the spiritual temple, or house of God, 
 under the new covenant. This new or spiritual temple, which 
 the Lord built under the new covenant, is His Church, which He 
 commanded His apostles to build, and in which work He prom- 
 ised to be with them to the end of the world. 
 
 The tabernacle which Moses built in the wilderness, and the 
 temple which Solomon built at Jerusalem, were unquestionably 
 types of the Church which God designed to build in the last 
 days. For the building of both these structures, God gave special 
 directions, and, it is said, a pattern was also shown Moses on the 
 Mount. David also gave Solomon particular directions of the 
 manner and fashion for the building of the temple at Jerusalem, 
 and said: "All this the Lord made me understand in writing by 
 His hand upon me, even all the work of this pattern." The 
 tabernacle and temple were built according to the directions and 
 pattern which the Lord had given and shown to Moses and 
 David, and when finished, the Lord approved them by the 
 manifestation of His glory appearing in them. But can we 
 believe that God would have shown such approval, if the builders, 
 from any cause, had disregarded the command of the Lord, and 
 made it after another fashion? It was said by the Lord : "See 
 thou make them after their pattern which was shewed thee in the 
 mount." " Thou shalt rear up the tabernacle according to the 
 "fashion thereof which was shewed thee in the mount." (Exodus 
 XXV. — xxvi.) 
 
24 TYPES OF THE CHURCH. 
 
 If God gave directions for the building of these types of the 
 Church, and would suffer no departure from those directions, can 
 we believe that adherence to His commands and directions in the 
 building of the antitype is of less importance? Or, that He 
 would more readily countenance and bless a departure from His 
 commands in the more important building, than He did in the 
 lesser? Of this Church there has been a great deal said and 
 written, and a great deal of contention. Organizations have 
 been formed in great numbers, all claiming to be Churches of 
 Christ; but many of them are composed of such material as 
 formed a structure not at all agreeing with either of the types 
 referred to, or the anti-type which the Church built by the 
 apostles of Christ presents to us. Neither can they answer the 
 purpose for which the Church was designed. 
 
 There is no doubt but that the design of the building of a 
 Church was for the benefit, or comfort and security, of the 
 children or people of God, and the promotion of His glory. 
 If this is so, then the question might arise : why did God not 
 build up a Church under the old covenant ? which it is so far 
 from God's doing that he does not even speak of it, the word 
 Church not once occurring in the Old Testament. The reason 
 is obvious ; there was not material out of which it could be done. 
 Under the old covenant, man was not even qualified for the 
 formation of an association fit for a type of the Church of 
 Christ ! God had to use inanimate material for this purpose. 
 By the corruption and perversion of man's nature, he had become 
 so restive and disorderly, that no organization or association 
 could have been formed which would have had any resemblance 
 to the Church, or which would have had any stability or 
 duration. The inanimate material used by Divine wisdom much 
 better represented the submissive, passive and child-like spirit of 
 the children of God, in whom the selfish spirit is destroyed, so 
 that no one seeks his own, but every one another's wealth; 
 submit themselves one to another in the fear of the Lord, and 
 are willing to lay down their life for their brethren. All man- 
 liind being unregenerate, there could no Church be formed until 
 Christ came, and by His death prepared the soul of man for the 
 habitation of the Holy Spirit, by which he was transformed and 
 
MATERIAL FOR BUILDING THK CHURCH. 25 
 
 SO wrought upon that he became fit material of which to build a 
 Church. 
 
 When Christ came, He spake of a Church, gave His apostles 
 charge to build it, and how to walk in it. But during His sojourn 
 on earth no organization was formed, nor immediately after His 
 ascent into heaven. Before this. His disciples had not yet re- 
 ceived the Holy Ghost, which alone could qualify them for the 
 work, or prepare fit material. At His departure from His disciples. 
 He commanded His apostles to tarry till they were endowed with 
 power from on high, wh^n they should begin to build. They 
 abode at Jerusalem, as Christ bade them, till the day of Pentecost, 
 when they were baptized with the spirit promised, and were there- 
 by qualified to preach the Gospel, and become builders of this 
 spiritual temple, or Church. Many received the word they preached, 
 believed in Christ, and received the gift of the Holy Ghost, by 
 which they were prepared as material fitted to build this house. 
 
 The inanimate material of the figurative house, after it was 
 properly hewn and wrought to rule, fitted together without the 
 noise of hammer or iron being heard in the rearing of the struct- 
 ure. This was a beaatiful representative figure of the rearing of 
 the spiritual temple, or Church of Christ, by the apostles. The 
 hearts of those who believed in Christ by the word of the apostles, 
 were united together as Christ had prayed His Heavenly Father 
 they should be ; and there were no laws, by-laws, or any force or 
 violence needed to bring them into an agreement with each other, 
 but they were by one spirit baptized into one body, and they be- 
 came one heart and one soul. Such an institution never existed on 
 earth, and could not have done so, because the power did not exist 
 with man to bring it about. The spiritual state of man was such that 
 the apostles, or no other set of men, could ever have formed such 
 an organization or institution, even with the aid of any law or 
 compulsory means, before they were thus prepared by the grace 
 and spirit of God, ,any more than the workmen of Solomon could 
 have reared such a structure as the temple, from material unwrought 
 and unprepared, even if they had used the most violent noise 
 and force of hammer and iron. Neither could the apostles, by any 
 teaching, instruction, or tactical skill, ever have formed such an 
 association without the operation of the Holy Spirit on the hearts 
 of the believers. The stones and timbers had to be wrought to a 
 
26 MAN AFTER THE FALL. 
 
 Special rule, and the operatioii upon the hearts of men had also 
 to be a special one. 
 
 I hope, then, and desire, our position may be clearly understood : 
 that man, having transgressed the command of God, became de- 
 filed with sin. God is pure, holy, a light in which is no darkness 
 at all, and a consuming fire to all iniquity. Man, in his defiled state, 
 could not approach to God. His sins were a bar between him and 
 God, which he could not pass. There was no power on earth to 
 remove this sin, and God's justice stood in the way of His look- 
 ing with favor upon man. In this defiled state of man, the Holy 
 Spirit could not dwell with him, or in his heart, consequently he 
 could not receive the Divine nature, which is ever wrought through 
 the power of the Spirit. No access of man to God, or fellowship 
 with Him, could therefore take place or exist. 
 
 God, however, being love, was moved by His divine nature to 
 regard the condition of poor, fallen man, and gave him the promise 
 of the woman's seed, which should bruise the serpent's head. This 
 was the first Gospel promise of God to man. By believing in this 
 promise he had assurance of deliverance from his fallen state, and 
 restoration to that favor with God which he had lost by trans- 
 gression and sin. This promise, however, made no change of the 
 relation existing between God and man. It took not that from 
 man which forbade his approach to God, or gave him anything of 
 the nature which he had lost by trangression. It only gave as- 
 surance that this would be done; but until the promised woman's 
 seed would come to effect the work, he must remain as he was be- 
 fore he received the promise, only the assurance gave him the 
 comfort of hope for the future. 
 
 For the purpose of bringing man to know his need of the prom- 
 ised Redeemer, and to believe and trust in Him, God had written 
 the work of the law in his heart, which either accused or excused 
 him, according as he obeyed or violated its precepts. But for the 
 better knowledge of this law, or to quicken its power on the heart, 
 God gave it to Israel, engraven on tables of stone, which, Paul says, 
 gave them much advantage. But neither could this take away 
 sin, or change the relation between God and man. It only con- 
 demned for sin, and is by Paul called the ministration of condem- 
 nation. Paul says (Gal. iii.) : "If there had been a law given 
 which could have given life, verily righteousness should have been 
 
MATERIAL OF SPIRITUAL TEMPLE. 2 7 
 
 by the law. But the Scripture hath concluded all under sin, that 
 the promise by faith of Jesus Christ might be given to them that 
 believe. But before faith came, we were kept under the law, shut 
 up unto the faith which should afterward be revealed." As a 
 means to confirm and preserve this faith, God chose Israel, whom 
 He made a figure of those whom He would oleanse and purify by 
 faith in Jesus Christ, when in the fullness of time He should come. 
 This chosen people of Israel He called His own people, and pro- 
 mised to bs with them, dwell amongst them, and have an 
 especial care for them ; but He never said he would be in them ; 
 and though He was their God, and they His people, they were 
 not born of Him, and consequently could not be His children. 
 
 The Church or House of God, wherein Father, Son and Holy 
 Ghost dwell, it is said, is built of lively or living stones, and forms 
 a spiritual house, wherein spiritual sacrifices are offered. But 
 God's people under the legal dispensation, were, under the law, 
 dead, and shut up under a law which could not give life until the 
 faith should come, which could bring life and make its possessors 
 children of God. Because, under the old dispensation, there was 
 no living material, no such house or temple could be built, and 
 nothing said or mentioned about it. 
 
 In the fullness of time God sent His Son, as the promised wo- 
 man's seed, who gave Himself as a sacrifice for sin, so that all those 
 who, by the power of the law, became sensible of their defiled and 
 sinful state, and mourned, and grieved for the unhappy condi- 
 tion they were in, might flee to Him and be washed and cleansed 
 from their defilement. He invites all who are weary of their sins, 
 and heavily laden with guilt, to come to Him, and He will give 
 them rest. (Matt, xi.) He also promises the Holy Spirit to all 
 such as believe in Him, by which they shall be led and guided 
 into all truth ; and Paul says (Rom. viii.) : " As many as are led 
 by the spirit of God, they are the sons of God." 
 
 Jesus Christ, having died for sin, satisfied the justice of God's 
 law, so that the justice of God suffers no violence in the forgive- 
 ness of sin, but on account of it God can be just, and a justifier of 
 him who believeth in Jesus Christ. These are now justified by 
 faith in Jesus Christ, and quickened by the power of the Holy 
 Spirit, so that the Holy Ghost in the Word of God represents him 
 as quite a different being from what he was before. He was before 
 
28 Christ's church. 
 
 dead in sin, but now he is dead unto^va., and made alive unto God, 
 through faith in Jesus Christ. 
 
 The New Testament believer is, therefore, said to be born of 
 God — that is, the new life which is begotten in him, is by the 
 power of God through His Spirit, and he is now spiritual. All 
 such, being clothed with the virtue, merit and righteousness of 
 Jesus Christ, are pure, holy and acceptable to God. They can 
 draw nigh to Him and have fellowship with Him, and all such 
 also have fellowship with one another. Christ says. He will be in 
 them and they in Him. He and the Father will make their abode 
 with them. The difference between these and those who believed 
 under the old covenant is, that then they waited for and trusted that 
 when the Messiah would come He would deliver them. And, 
 although they firmly believed this, and it gave them comfort, they 
 were yet sensible that they were still under the defilement of sin and 
 under condemnation, whilst the other knows that his sins are already 
 washed away, and he is justified from all things. Paul, in Heb. 
 xi., gives examples of the power of faith in the old covenant 
 believers, and names many personally, and what they endured 
 and accomplished, and then concludes, saying: "And these all 
 having obtained a good report through faith, received not the 
 promise : God having provided some better thing for us, that they 
 without us should not be made perfect." These did not obtain 
 the promise in life, but their souls were purified by the blood of 
 Christ when He made the offering, and they, as captives, were set 
 free. But the believer under the new covenant has received that 
 better thing which the apostle has reference to, which is, that he 
 is made free from sin, and has access to God, and fellowship 
 with Him and His Son Jesus Christ. 
 
 Having now given our views of what the Church is composed, 
 and also shown that none could be built so long as man was not 
 made a spiritual being, we now come to consider what it was when it 
 was built or organized on the day of Pentecost, by the apostles of 
 Jesus Christ. This was the first outpouring of the Holy Spirit on 
 man, and those who received it, the first material with which a 
 Church could be built. It would seem that, as soon as it was pos- 
 sible to do so, the apostles, guided by the Spirit, organized a visi- 
 ble Church, or body of believers. Now, reflect upon the compo- 
 sition of this Church ! Was it not composed of such material as 
 
CHRIST S CHURCH. 29 
 
 we have described ? Three thousand souls embraced Christ by- 
 faith, and were by one spirit baptized into one body, and the 
 multitude became one heart and one soul. " Then they that 
 gladly received the word were baptized, and the same day were 
 added unto them about three thousand souls. And they con- 
 tinued steadfastly in the apostles' doctrine and fellowship." 
 Soon after this we find that one Ananias and Sapphira fell, and went 
 to their place. Whether these were of the number of the three 
 thousand, or whether they were of those who were subsequently 
 added, we are not told ; but I would incline to the belief that 
 they were not oi the first day's building, as it is said, " they 
 continued steadfastly in the apostles' doctrine." But this is not 
 material ; whenever they entered, they either were of those who 
 " crept in unawares," or else very soon yielded to the suggestions 
 of Satan ; and it is very certain they were not led by the Spirit, 
 nor continued in the apostles' doctrine, and God separated them 
 by an awful judgment. 
 
 But I do not propose here to follow the Church, but merely 
 to take notice of what it was when first built by the apostles. No 
 one will dispute its being a community of spiritual children of 
 God, who, by faith in Jesus Christ, were cleansed from sin, and 
 their hearts were fused together by the Holy Ghost, which was 
 an inward work, wrought by an invisible power, which could only 
 be discerned by the outward operation or effect it had upon the 
 body. This spiritual influence led them to unite themselves into 
 a visible body, which was governed by a power or law which 
 never governed any body or association of men before. They had 
 no laws, by-laws, or discipline, but were governed alone by the law 
 of love. This is an undisputed fact. This is the aspect which 
 the first Church bore. They built it of such material, and gave it 
 such form, as Christ by His Word and the Holy Spirit taught 
 them. No one now can build a Church under any other influence 
 and direction ; and the same Word and Spirit will surely direct us 
 the same now as then. I do not, therefore, know how we can 
 esteem any thing a Church which is not built of the same material, 
 and governed by the same influence, which the first House of God, 
 or Spiritual Temple, was. 
 
 Although 'our lot is now cast in the Gospel age, I suppose no 
 one will deny that a very great number of our fellow-beings do 
 
30 Christ's church. 
 
 not yield to Gospel influence or power. They walk on in the broad 
 way that leads to destruction, and are as carnal^ and walk as much 
 after the flesh, as man did in any age of the world ; and if believers 
 under the old covenant were not fit material to use in building a 
 Church, much less those who are unbelievers, and resist the grace 
 of God in a time of Gospel light, when the true light has come 
 " that lighteth every man that cometh into the wDrld." 
 
 The apostles, who were endowed with an extraordinary measure 
 of spiritual influence and power, did also unquestionably possess 
 special powers of discernment, and there is no doubt that if any 
 presented themselves for admission into the Church, who they 
 thought were not wrought to the Divine rule, did either reject 
 them, or if they were willing to receive intruction, would "teach 
 them the way of the Lord more perfectly," and then, when taught, 
 would receive them. There is no doubt that the apostles exercised 
 discretion in their admissions into the Church. When the eunuch 
 requested baptism of Philip, he replied, " If thou believest with al 
 thine heart, thou mayest." This reply of Philip implies that 
 if he had not received satisfactory evidence of fitness, he would 
 have refused. When Peter was in the house of Cornelius, and 
 the Holy Ghost fell upon those who heard the word, he said : 
 " Can any man forbid water, that these should not be baptized 
 who have received the .Holy Ghost as well as we ?" This surely 
 goes to show that the apostles felt themselves constrained to for- 
 bid water, where the subject was not a proper one to receive the 
 ordinance of baptism. Again, Paul says to Timothy ; "Lay hands 
 suddenly on no man." This shows conclusively that the apos- 
 tles would not undertake to build with improper material. The 
 apostles also labored in a Gospel age, but they would not 
 receive such as did not yield to Gospel power. They required 
 regeneration and life, so that the temple might truly be a living 
 one. All unconverted persons are spiritually dead, and a living 
 temple cannot be built of dead material. 
 
 Yet, with all the knowledge and discernment of the apostles, 
 it seems that some unworthy persons did still creep in unawares 
 (as Jude says). And this undoubtedly ever will be the case, even 
 where the utmost care and diligence is exercised ; and perhaps 
 much more so now, in our day, as our spiritual endowment is not 
 of so high an order as that of those in the apostolic age; and 
 
CHRIST S CHURCH. 3I 
 
 the adversary has also more advantage, since \^& profession of the 
 religion of Jesus Christ has become popular in many countries. 
 But this is no justification for the laborers or builders in our day 
 to receive unregenerated souls into the Church. No doubt the 
 apostles used all the discretion they were endowed with, and, when 
 they erred in this important matter, were deeply grieved, as every 
 faithful shepherd must be when he becomes aware that he has 
 admitted a thief or a robber into the fold of Christ. But, although 
 he is deeply grieved under any circumstances, yet when he has 
 acted faithfully, from pure motives, he can take some comfort 
 from the consideration that even the apostles sometimes failed in 
 this matter. 
 
 If, then, the position is tenable, that there could not be a Church 
 founded before Christ's coming and cleansing man from sin, and 
 the Holy Ghost renewing the heart by shedding the love of God 
 abroad in it, must it not now hold equally good that there can 
 still not now be a Church built of any other material than that 
 which has been prepared in the same way — namely, by the wash- 
 ing of regeneration, and the renewing of the Holy Ghost ? 
 
 Christ commanded to " teach all nations, and baptize them." 
 Whenever we baptize an untaught person, we violate the instruc- 
 tions Christ gave us. No person is taught who does not obey the 
 Gospel. If a minister of the Gospel has thousands of hearers, and 
 he presents Gospel truth ever so plainly, if the hearers of the word 
 do not obey, they have not been taught. Only the " teacked" are 
 to be received in building the temple. Those who mocked when 
 Peter and the rest of the apostles were preaching the Gospel on 
 the day of pentecost, and said, ' ' these men are full of new wine, ' ' 
 were not " teached," nor were they baptized. It maybe said, 
 " they did not desire, nor would they have accepted, baptism. ' ' Per- 
 haps not ; but if they had been willing, no doubt the apostles 
 would have rejected them. 
 
 When God commanded Moses to build a tabernacle. He told 
 him what material to use in building it ; and do we think that 
 God would have been pleased, and would have caused His glory 
 to fill the building, if Moses had disregarded the , command of 
 God, and used some other material ? When God commanded 
 Joshua to invest Jericho in a certain manner, and utterly destroy 
 everything in it and take no booty, Achan took certain of 
 
32 CHURCH OF CHRIST. 
 
 the spoils, contrary to the command of God, and was himself re- 
 jected of God, and had to die ; God would not be with them. So 
 King Saul was also rejected of God, for disobedience of God's com- 
 mand. God commanded Moses to make the boards, bars and staves 
 of the tabernacle of shittim wood, and overlay them with gold. 
 Now, if Moses had taken any other kind of wood than shittim 
 wood for this work, or had thought they need not be overlaid 
 with gold, surely God would have rejected his work. And if, 
 whilst Moses was building this tabernacle, and desiring faithfully 
 to follow his instructions, any of the workmen would have come 
 to use a board of any other kind of wood than shittim wood, 
 Moses would surely have rejected it. Now that tabernacle, Paul 
 says (Heb. ix.), was a figure for the time then present, in the which 
 certain offerings were made, till the time of reformation. This 
 expression of the time of reformation, undoubtedly had reference to 
 the reformation which Christ would make at His coming ; and 
 His Church was that which was prefigured. 
 
 Now, for the building of this Church, or spiritual tabernacle, 
 Christ has commanded a certain class of people to be taken. That 
 class of people are such as have been taught ; and just as Moses 
 was to take no other wood than shittim wood, (for it was said to 
 Moses : " According to all that I have showed thee, after the pat- 
 tern of the tabernacle, and the pattern of all the instruments 
 thereof, even so shall ye make it,") so the builders of the Church 
 shall take none other persons but such as have been taught. And, 
 then, as this shittim wood was commanded to be overlaid with 
 gold, so those souls who are thus taught, are also covered, or over- 
 laid with the pure gold of the love of God, which has been shed 
 abroad in their hearts by the Holy Ghost. Every one who is thus 
 taught is converted, and by his walk in love he may be known as 
 a vessel meet for the master' s use, or as material fit for the build- 
 ing of the House of God. 
 
 It may be contended, that the gift of the Spirit in the apostle's 
 days, was a miraculous power of God displayed in an extraordi- 
 nary manner, which is not now so manifest as it was then. Ad- 
 mitting that this is so, yet every one who receives Christ by faith, 
 also receives such a measure of the Spirit as will manifest itself by 
 a walk of denial of the flesh and manifestation of love. Love is 
 of such a nature that every one can discern something of it in 
 
CHURCH OF CHRIST. 33 
 
 Others, if they have themselves become partakers of the Divine na- 
 ture, as every teacher sent from God must have. 
 
 Viewing these things in this light, we can recognize no society, 
 or organization, as a Church of God, which is not of this building. 
 This is the aspect which the Church bore whilst the apostles were 
 builders ; it is the plain command of Christ, and we can see no 
 warrant or countenance in the word of God for departing from 
 the rule and ground they laid down for us. God is the same 
 pure and holy God as He was then ; the all-seeing, all-know- 
 ing, all-powerful and loving God as he ever was. Man is also 
 the same sinful, depraved, filthy and abominable creature, as he 
 was then ; unable to think or do anything good, or in any way to 
 help himself, as the word of God teaches us he was then. Christ 
 also is the same loving Saviour, and His blood as efficacious as it 
 ever was; and the Holy Ghost will as surely and effectually 
 shed the love of God abroad in the heart, and lead His possessor 
 into all truth, as He ever did. 
 
 It is a law of nature, that like causes produce like effects ; but 
 in nature there are often counteracting agencies or influences 
 which disturb the harmony of its operations ; but in the operations 
 of Divine power, nothing can change the result. Repentance 
 and regeneration is the same as it ever was, and if we are brought 
 under its Divine power it will make us what it did in the apos- 
 tolic age : new creatures, humble, meek, self-denying and inof- 
 fensive followers of the lamb of God. An association of such 
 converted persons will form a Church of the same nature and 
 spirit as that which the apostles built in their day. 
 
 From this, then, we hope every one can gather what our view is 
 of the material which is essential to the formation of a church, 
 and the ground upon which that view is based. 
 3 
 
CHAPTER III. 
 
 • ' By faith Noah, being warned of God of things not seen as yet, moved with fear, prepared an 
 ark to the saving, of his house." — Heb. xi. 7. 
 
 All things which God ordered or commanded to be made g,nd 
 done were designed for a certain object or purpose, and if per- 
 formed and applied, according to the command of God, to that 
 object or for that purpose, did effectually accomplish the end and 
 design which God had in view. But if applied to a different pur- 
 pose from that for which they were designed, they would as cer- 
 tainly fail of accomplishing the end sought thereby, as they were 
 sure to effect that for which God had designed them. 
 
 The ark which God commanded Noah to build for the saving 
 of his house, He gave him special commands how to build in every 
 particular, which Noah strictly followed. This ark, with its living 
 freight, was borne upon the waters many days, and safely brought 
 its occupants over from one era or period of the world's history 
 into another, whilst all outside this ark perished. Naval architects 
 say, a vessel built and constructed as that was, would be very illy 
 adapted to weather or outride a storm at sea. If Noah had been 
 acquainted with naval architecture, and perceiving its want of adap- 
 tation to the rules of science, or if some one skilled in the art had 
 suggested some improvement on the plan laid down by the Lord, 
 and Noah had followed these suggestions, do we suppose that God 
 would have preserved Noah and his house in it ? Or, because Noah 
 and his house were saved in this ark, and some one had conceived 
 the idea that this must now be a very good and safe vessel in which 
 to carry on maratime commerce, and had applied it to such use, 
 do we suppose he would have succeeded ? The ark was useful and 
 safe only for the purpose for which God had designed and ordered 
 it. In saving Noah and his house, God made a special display of 
 His power, as also of the infallibility of His word. Noah affords us 
 an example of a living faith, by his obedience and unquestioning 
 reliance in the word of God's promise, and has become a pattern 
 to believers in every age of the world ; and also puts to shame the 
 
 34 
 
THE ARK, OF NOAH. 35 
 
 doubting, quibbling and fearful disposition of many whose lot has 
 been cast in a more highly favored age of the world. 
 
 God has a special purpose in all that He orders to be done, and 
 however unpromising the means may appear to man, they will 
 effectually accomplish the end. Many of the means which God 
 commanded Moses to use in leading Israel from Egypt to Canaan, 
 would seem to carnal reason very inefficient to the end designed ; 
 but they never failed, if the word of God was obeyed. But when 
 the same means were used to attain other purposes, they failed. 
 When the children of Israel appeared to Pharaoh to be entangled in 
 the wilderness, he pursued them, no doubt thinking there was no 
 way of escape for them and they would become an easy pray to 
 him. But God had a way for them, which to man would have 
 appeared a visionary idea; but God had ordered it, and it 
 could not fail. Moses stretched out his hand over the sea, its 
 waters divided, and Israel passed through as on dry ground. This 
 was God's purpose; but it was not His purpose that the Egyptians 
 should pass over as the Israelites did. iWhat served as a salvation 
 to one, was destruction and death to the other. This example 
 teaches us how implicitly jve should rely upon God's word, how- 
 ever unpromising Satan might represent it to us ; and what heed 
 we should take that we do not trust in what God has not prom- 
 ised. , 
 
 In the wilderness, God commanded Moses to build a tabernacle, 
 wherein was put the ark of the covenant ; the cherubims were set 
 up in it, and herein God had promised to answer Moses and 
 Israel, when they would inquire of Him. For the same purpose 
 He commanded Solomon to build a house, or temple, for His 
 name to dwell. This tent and house are both made types of the 
 Church of God, and were figures for the time then present of that 
 which should come after. They served only the purpose for 
 which God had designed them, and if the worshipers would have 
 had due regard or consideration for the object of these buildings, 
 and the worship commanded to be conducted there, with the offer- 
 ings and sacrifices there ordered, they would not have fallen into 
 the errors and destructive practices they afterward did. 
 
 Israel, as a nation, was chosen of God, and ordained for a cer- 
 tain purpose. So was the tabernacle and temple ordered for a 
 certain purpose, and that purpose was accomplished in them. 
 
36 MISUSE OF THE LAW. 
 
 However, many of {he Israelites did not, as individuals, 6njoy or 
 participate in the blessings it was their privilege to do ; yet God's 
 purpose could not be frustrated. God never designed, or said 
 that, because they had descended literally from Abraham, or 
 because they were circumcised and had privileges which the Gen- 
 tiles did not enjoy, they should therefore inherit the promise ; 
 but they were deluded into this belief, and therefore did not make 
 use of the advantage God had given them by the law and oracles. 
 They made a misuse of that which was designed for their benefit, 
 and sought that by them whic h God had never designed they 
 should obtain thereby. Their misuse made that which was 
 designed as a blessing, prove a curse to them. So also of the sacri- 
 fices and ordinances, and even the law of Moses itself. All were 
 given for a purpose, and that purpose was attained ; but those 
 whom Satan succeeded in deluding into a perverted idea of the 
 end for which they were designed, never were participators in 
 the benefits accruing from them. 
 
 Those who brought their offerings and sacrifices, expecting 
 thereby the guilt of their sins should be washed away, or forgiven 
 of God, were surely deceived ; for it was impossible, Paul says, 
 these could take away sin. So those also who sought by obedi- 
 ence to the law, to obtain justification and life, found that the 
 means they were using to obtain this end, tended only to bring 
 them condemnation and death. So Paul says, Rom. vii.: "The 
 commandment which was ordained to life, I found to be unto 
 death." It is not the fault of the commandment, but the use we 
 make of it, which causes it to be death to us. Paul says : " The 
 law is good if we use it lawfully;'' that is, if we use it according 
 to the design for which it was given. It never was given to us 
 to take away sin, but to give us the knowledge of it, that by this 
 knowledge we might be led to seek its forgiveness in Christ, where 
 alone it is to be found. When this is done, then God's object in 
 giving the law is obtained ; but if Satan can so far blind and 
 delude us, that we seek righteousness by obedience to the law, 
 then we make a misuse of it, and God's design in giving it is frus- 
 trated in us, or so far as we individually are concerned ; but the 
 object of God in giving the law was obtained nevertheless. Paul 
 says, Rom. iii.; "What if some did not believe, shall their unbe- 
 lief make the faith of God without effect?" 
 
DELUSIVE FAITH. 37 
 
 Thus it was also with Jesus Christ. God sent Him into the 
 world to save that which was lost, and He did effectually work 
 salvation for every child of Adam ; but great numbers rejected 
 Him and His name, and many again confess His name, but in or 
 by their works deny Him. There is no promise for either of 
 these, though it is their privilege to enjoy the advantages accruing 
 to man from the atonement made by Jesus Christ. Paul says, ist 
 Cor. i. : "The Jews require a sign, and the Greeks seek after 
 wisdom; but we preach Christ crucified, unto the Jews a stumb- 
 ling-block, and unto the Greeks foolishness; but unto them which 
 are called, both Jews and Greeks, Christ the power of God and 
 the wisdom of God." The Greeks were a people who valued 
 worldly wisdom very highly, and very eagerly sought after it; but 
 by their wisdom and philosophy they never could come to the 
 knowledge of God and His righteousness. Therefore, such a doc- 
 trine as the Gospel of Jesus Christ seemed to them a very foolish 
 thing. The worldly-wise have ever been of the same mind as 
 they were then, and the true Christ crucified is to this day as 
 much foolishness to them, as it was to the Greeks in the days of 
 the apostles. The Jews had some knowledge of God, but to 
 obtain righteousness by another was to them offensive, and there- 
 fore the doctrine of the Gospel was to them a stumbling-block. 
 But to them that are called, whether Jews or Greeks — that is, 
 those who have come to the right knowledge of God, and per- 
 ceive the true relation that exists between them and God — to 
 these Christ crucified is both wisdom and power. They adore 
 the wisdom which devised the plan of salvation, and the power 
 which so effectually executed it. 
 
 But this has reference to those who reject Christ openly and 
 professedly, and those (vho make no confession of His name. 
 These we know have no promise in the Gospel, and for them 
 there is no hope. There are, however, many who profess to 
 believe in His nanje, and expect to be saved by Him, who will 
 yet fail, for Christ Himself says that not every one who calls Him 
 Lord shall enter into the kingdom of Heaven. Christ is a com- 
 plete and certain Saviour to all those who truly receive and 
 believe in Him. Those, therefore, who Christ says will come in 
 the day of His appearing, and will say, "Have we not prophesied 
 in Thy name? and in Thy name have cast out devils? and in 
 
28 DELUSIVE FAITH. 
 
 Thy name done many wonderful works?" whom He will profess 
 that He never knew, and bid them depart as workers of iniquity. 
 Likewise those who, He says, will say, "Have we not eaten and 
 drunk in Thy presence, and Thou hast taught in our streets. But 
 He shall say, I tell you I know you not whence ye are." These, 
 although they expect salvation by Jesus Christ, do not seek it in 
 the way God has appointed for its reception. These are in truth 
 unbelievers, else Christ would know them ; but they differ widely 
 from the class first noticed. They refused altogether the means, 
 or rejected what God had appointed for our salvation, and what 
 it was their privilege to enjoy. The latter intended to, and 
 thought they were using them, but they were not using them in 
 the way God had appointed. It is pretty evident that they 
 expected to be saved by Christ because of something they had 
 done, and this is the reason of their presenting what they had 
 done. Their case seems pitiful ; but whose was the fault? Evi- 
 dently their own, else God could not find any in them. They 
 did not obey the light which would have led them, and they were 
 therefore given over to error and delusion to perish. I mention 
 these things, and dwell upon them, to show the great necessity or 
 importance of our having a knowledge of the purpose and object 
 of the commands and ordinances which God has given, with the 
 design of furthering the great work of our salvation. How easily 
 we may form wrong conceptions ' of them, and the fatal conse- 
 quences that must result to us from this error. 
 
 We propose in this chapter specially to consider the purpose 
 for which God instituted the ordinance of a Church. The first 
 object of God in regard to man, is his salvation. To this end all 
 His dealings with man tend either directly or indirectly. There 
 are many means which tend indirectly to this end, but there is 
 only one which tends directly thereto, or which of itself brings 
 salvation. Christ is the only means which directly, of Himself, 
 and without anything else, saves the sinner from the wrath of 
 God, brings him into fellowship with God, and clothes him with 
 righteousness, or the garments of salvation, as Isaiah says in his 
 Lxvi. chapter: "I will greatly rejoice in the Lord, my soul shall 
 be joyful in my God ; for He hath clothed me with the garments 
 of salvation, he hath covered me with the robe of righteousness, 
 as a bridegroom decketh himself with ornaments, and as a bride 
 
DIRECT AND INDIRECT MEANS OF SALVATION. 39 
 
 adorneth herself with her jewels." All other ordinances, means, 
 and dealings of God with man, tending to salvation, are indirect, 
 tending to bring him to Christ, if he has not yet come to Him, 
 or to preserve him with or in Christ, when he has once come to 
 Him. Of these indirect means, not one has, of itself, or in itself, 
 saving virtue. Saving virtue alone and singly dwells in Christ, 
 and when we ascribe that to another object, or means, than Him, 
 we rob Him of His honor, and diminish our love and reverence 
 for Him. 
 
 All indirect means before conversion, chief among which are 
 conviction and repentance, are designed to bring us to Christ ; 
 and those after conversion are designed to keep us with Christ. 
 He is the true ark of safety, in whom we shall be as surely and as 
 securely preserved from the fiery deluge of the wrath of God, 
 which shall destroy the ungodly in the end of time, as the ark of 
 N oah saved those in it from the waters which destroyed the 
 ungodly from the face of the earth, at the time of the watery del- 
 uge. He is the true refuge, in which the soul is as free from the 
 power of the law, as the manslayer was in Israel, when he had 
 entered into the city of refuge. 
 
 The Church, then, as a means tending to salvation, is one of 
 those means which we have termed indirect, not in itself possess- 
 ing any merit or righteousness, and consequently not able to 
 impart any to its members, for it is /evident that nothing can 
 impart what it does not possess. Neither does any one, because 
 he is in the Church, or because of anything he does in it, receive 
 salvation through Christ. The Church is God's ordinance, and is 
 of great worth in His sight, and also of great value and comfort 
 to man ; but we have great reason to take heed that we do not use 
 it for a purpose for which God has not designed it. It is only 
 useful to us when we use it in its legitimate sphere. Every ordi- 
 nance and appointment of God is good, if it be used lawfully, that 
 is, with the design and in the manner for which, and in which 
 God has appointed it, but mischievous when used with any other 
 design, or in any other manner. 
 
 Any ordinance or duty which is not observed or discharged 
 in a Gospel spirit, is not only vain, but destructive. Paul says to 
 his brethren in Gal. v. : "'Behold I, Paul, say unto you, that if 
 ye be circumcised Christ shall profit you nothing." It is 
 
40 MAN DEFILED BY TRANSGEESSION. 
 
 evidently not the intention of Paul that the act of circumcision 
 itself would make " Christ of no effect" to those who receive it; 
 for he himself took and circumcised Timothy, and he certainly 
 did not render him Christless . (Acts xvi.)- The difference is, 
 Paul circumcised Timothy in a Gospel spirit, whilst the Galatians 
 sought it in a legal spirit. It is, therefore, the spirit in which an 
 ordinance or duty is performed which makes it saving or destruc- 
 tive. An act may in itself be good, but if performed in a legal ■ 
 spirit it is offensive to God. A legal spirit does not only render 
 the best works nugatory, but actually destructive. 
 
 In order rightly to comprehend the design and use of the 
 Church, it becomes necessary to consider what man was by crea- 
 tion, what he became by the fall, and what he becomes by grace. 
 In his first creation, man was free from sin, holy, and in fellow- 
 ship with God. God is visdom and goodness itself, and although 
 we may not be able to comprehend the wisdom and goodness 
 which permitted man to fall, or created him so that it was possible 
 he could fall, yet there is no doubt that it did not comport with 
 His infinite wisdom and goodness, so to create him that he could 
 not fall. That it was not the will of God he should fall, must be 
 evident from the command He gave him, and the threat for dis- 
 obedience. That man could have obeyed God and avoided the 
 fall, must, also, be concluded ; because it is not consistent with the 
 attributes of God to suppose that He would have punished man for 
 doing what He had created him incompetent to avoid. Then he was 
 not in the power of Satan, and could never have been thrust 
 from his glorious position, or the blessed relation in which he stood 
 toward God. But man could yield himself up to sin, and to attain 
 this end Satan enticed him. If Satan would have had man in 
 his power, he would, in his rage, at once have thrust him down 
 from the glorious position he occupied. But as he could not do 
 this, he enticed him to yield his will to sin. 
 
 Having yielded his will to sin, man became the servant of sin, 
 and being unclean because of it, he was separated from God, and 
 could never approach Him, unless he could cleanse himself from 
 sin. This man could not do. As he had yielded himself unto 
 sin, he became the servant of the author of sin ; and if God, in His 
 goodness and mercy, had not foreordained and provided a means by 
 which He could restore man, he would have had forever to remain 
 
INDIRECT MEANS OF SALVATION. 41 
 
 in this service, and receive its wages. Of this means God gave 
 promise in the woman's seed ; but until the seed came he had 
 still to abide under the yoke of sin. Christ, the woman's seed, 
 was here promised to fallen man as his Saviour ; and those who 
 by faith embraced this promise received witness that they were 
 accounted righteous. These, although they died under the 
 promise, still enjoyed only a prospective delivery, or salvation. 
 They lived and died sinners in themselves, but under the promise 
 that at the coming of Christ, the woman's seed, they would be 
 made free. Although man had not power to cleanse or free him- 
 self from sin, he had power to embrace Christ by faith, and 
 enjoy hope of deliverance. This Satan could not hinder. 
 Neither could he, when once man had embraced the promised 
 Saviour by faith, force or compel him to relinquish his hold of 
 Him. But as we have said, he could in the garden of Eden 
 entice man to sin, so he also could here seek, by his alluring snares, 
 to draw man from the ground of hope which he had by faith in 
 Christ, and thereby rob him of his precious benefits. 
 
 We will not weary the reader with a lengthy dissertation on 
 this part of our subject, but merely allude briefly to so much as 
 seems necessary to a right understanding of our views. Christ, 
 being the only direct means of salvation, was here first presented 
 to man for his acceptance by faith, or rejection by unbelief. 
 But in order that man should embrace this means of salvation, it 
 was necessary that he should understand his true position and 
 relation to God, so that he would feel his necessity of the means. 
 For this purpose God makes use of the law which he gave to man, 
 which Paul says, "was given for the knowledge of sin." This 
 law is a means which is an essential to salvation, because with- 
 out it man could not know his true relation to God, and without 
 this knowledge, could not seek the righteousness of God. It is, 
 however, still only an indirect means, inasmuch as it takes away 
 no sin or brings no righteousness ; but as a means by which he 
 knows his need, he is led by it to embrace the promise. Here 
 we may say, that this is jA'// the office of the law. It stil/ per- 
 forms the same important, and we may say essential office, in the 
 work of salvation. But Satan ever sought to defeat the object 
 which God had in view, and for this purpose so perverted the 
 minds of mankind, that they used the law as a direct means of 
 
42 INDIRECT MEANS OF SALVATION. 
 
 salvation, and thereby, in many souls, defeated the end for which 
 God gave it. God had also given Israel other ordinances, and 
 commanded them to bring sacrifices and offerings. But none of 
 these took away sin, yet some of them were called "sin offerings," 
 and it was said when they would offer them, their sins should be for- 
 given. But this forgiveness had reference only to the natural disabili- 
 ties which their sin brought them under ; but in relation to God, their 
 sin remained till Christ, the true sin offering, should be offered. Paul 
 says, Heb. x. : " It is not possible that the blood of bulls and goats 
 should take away sin." In the sacrifices, he says : " There was a 
 remembrance again made of sin every year, and in burnt offer- 
 ings and sacrifices for sin, thou hast had no pleasure." There- 
 fore these only tended to, and were indirect means of, salvation. 
 These were types and figures of Christ, and served a different 
 office from what the law did. The design of the law was to bring 
 man to embrace the promise, but that of the offerings, sacrifices 
 and ordinances of Israel, were designed as preservatives, to keep 
 them in remembrance of their need, and prevent Satan from 
 enticing them from the blessed hope they had obtained by the 
 promise. As the law was the means under the old covenant to 
 bring sinners to embrace the promise, and the same thing was 
 necessary after the new covenant was instituted, the law did not 
 cease at the coming of Christ. Man, by nature, was the same 
 under both covenants, and the promise in both rests on Christ ; 
 in the first, on that which He would do at his appearing, and in 
 the second, on that which He did do whilst on earth. The law, 
 therefore, served to bring the sinner to embrace the promise, and 
 the ordinances, to hold him to it. As the promise under the old 
 covenant had reference to what Christ would do, the ordinances, 
 being types and shadows of that to be done, had naturally to 
 cease when the substance itself appeared or was realized. Then 
 God gave the ordinances to Israel, not to lead them to embrace 
 the promise, because they were only commanded to such as had 
 already embraced it, but to support them in their faith, and keep 
 them in remembrance of the object of their faith, so that Satan 
 could not so easily lead them away from it. It will, therefore be 
 perceived that the ordinances of Israel gave no merit ; no one of 
 them, nor all together, could save. They were means which 
 God had appointed to effect the end of salvation, but they were 
 
INDIRECT MEANS OF SALVATION. 43 
 
 indirect means, and in themselves had no saving virtue. The 
 great delusion of the Jews lay in" their making them a direct 
 means, and using them to obtain righteousness by a merit which 
 they did not possess. This delusion is apparent by their not 
 receiving Christ when He came. They did (as Paul says) not 
 submit themselves to the righteousness of God, but sought to 
 establish their own righteousness by the works of the law. 
 
 This, therefore, was a misconception of those means, making 
 them direct, whereas they were only indire'fct means ; and by 
 their misuse, instead of a benefit and help to salvation, they be- 
 came an injury and hinderance to it. But the true Israelites, who 
 had a clear knowledge of the nature and design of these means, 
 used them to advantage, and with great benefit, and delighted 
 greatly in them as elevating their hearts, lifting their affections 
 up to God, and joying and rejoicing in their prospective salva- 
 tion. This made David say (Ps. Ixxxiv.) : "For a day in Thy 
 courts is better than a thousand. I had rather be a door- 
 keeper in the house of my God, than to dwell in the tents of 
 wickedness. ' ' 
 
 Because the Church is an institution originating under the Gos- 
 pel, the inquiry in relation to its object naturally leads us, first, 
 somewhat briefly to consider man in a state of grace, as he is 
 when made partaker of Gospel benefits. We are now in the Gos- 
 pel age, or era, of the world ; but man by that is nothing changed. 
 He is by nature the same sinful creature, dead in trespasses and 
 sins, as he was before Christ's coming into the world and pub- 
 lishing the glad tidings of the Gospel. But he is not so by neces- 
 sity, as he was before, but has privilege to cast off the yoke and 
 become the servant of righteousness. He is invited and be- 
 sought with great earnestness to become the servant of Christ. 
 Here the same indirect means are made use of, as under the old 
 covenant — namely, the law. Its power is made use of to give man 
 the knowledge of sin. Just as in God's dispensation with man, 
 Moses had to come into the world before Christ, so his ministry 
 must still be executed in man, before it is possible he can come 
 to Christ. But now being by the law or ministration of Moses, 
 drawn to Christ, he embraces Him as his Saviour, and is saved ; 
 that is, he is now made free from the guilt of sin, it having lost 
 its power of condemnation; he has access to God, and enjoys 
 
44 DIRECT MEANS OF SALVATION. 
 
 fellowship with Him, who also owns him as His child, and calls 
 him His son. Being thus now brought under the Gospel promise, 
 he rests not tJpon that which Christ will do, but upon that which 
 He has done ; and it will be perceived that his relation to God is 
 entirely different from that of the believer under the old cove- 
 nant, which we have before had under consideration. Different 
 indirect means are also necessary now, to preserve him from fall- 
 in g into the snares of the devil, and again lapsing into sin. 
 
 Christ did not consider His apostles themselves competent to 
 commence the building of a Church, until they were qualified by 
 the power of the Holy Spirit. He said they should tarry at 
 Jerusalem until they were endued with power from on high. 
 When the Holy Spirit endued them with this power, they began 
 to preach and endeavor to bring men to Christ, but they did not 
 begin by setting forth the merits and benefits of Christ, because 
 this could have had no effect on people who knew not that they 
 needed any such thing. They had first to use the indirect means 
 of the law, to bring the sense of guilt upon the soul, and convince 
 them, of the deplorable condition they were in. When they suc- 
 ceeded in convincing a number of them that they were sinners, 
 they became greatly troubled, and cried out, " What shall we do," 
 then they began to present to them the direct means of salvation — 
 namely, Christ. Now, when this multitude embraced Christ by faith 
 as the only means of salvation, the Holy Spirit united their hearts 
 by the love of God ; then the apostles began to build them up into 
 a visible body or Church. This was the first association of man 
 that ever existed on earth as a true living Church, and it is rea- 
 sonable that we should inquire what its object was, or for what 
 purpos e Divine wisdom had ordained it. 
 
 To this end, it is important to observe what the Scriptures tes- 
 tify of it, and also closely to observe what the apostles and those 
 who were ^sociated with them in this Church said, and what 
 they did. That God's object in ordaining a Church was not 
 for the purpose of saving sinners, is evident from the fact that it 
 did not save all that entered into it. If the Church had been 
 built for the purpose of saving, it would have to save all that 
 enter it, for God never appointed any means which were not 
 entirely efficient. Christ, when speaking of the Church under 
 the similitude of a sheep-fold, evidently indicates that it has no 
 
LABORS ere THE APOSTLES. 45 
 
 saving efficacy or virtue. Christ Himself is the only means of 
 saving, and no one ever entered Christ but what was saved, if they 
 abode in Him. But of the Church as a sheep-fold, He speaks of 
 some entering who are thieves and robbers. We also read of 
 Ananias and Sapphira, who were in the Church, being stricken 
 with death, because they lied unto God. Others, whilst in the 
 Church, blasphemed and committed fornication, thus giving evi- 
 dence that they were not in Christ or in a saved state, and were 
 severed from the Church and given over to Satan. This is suffi- 
 cient to show that the Church was not ordained of God to save. 
 
 That which presents itself most conspicuously in the sayings and 
 doings of the early builders of the Church, is their disinterested la- 
 bor, self-denial and suffering. All their actions were imbued with 
 that Divine love, which they were made partakers of by the power 
 of the Holy Ghost, and Paul would not even accept of that 
 which was his just due, lest Satan might take advantage of it to 
 make it appear that he was acting from interested motives. This 
 principle also prevailed throughout the Church, and shows how 
 largely they partook of the Divine nature. Divine love prompted 
 Christ to leave the glory of His Father for a season, to endure the 
 cross and despise the shame. The same principle also induced 
 His holy apostles to exert themselves to the utmost, at the expense 
 of great affliction and suffering, to bring souls to Christ, who was 
 the only means of salvation. In doing this, they brought them 
 to the Church also, for Christ Himself, by His Spirit, would unite 
 them with the members of the Church, and his spirit would also 
 lead them to unite with the visible Church, for their own comfort 
 and the glory of God. 
 
 In these labors, the builders of the Church proceeded differently 
 from those of any human organization. In all human organiza- 
 tions some perceptible advantage is sought, and these advantages 
 are held out as inducements for others to unite with Jhem. But 
 the early builders of the Church did not do so. The reason was, 
 there was no benefit or advantage to be obtained by it. They 
 labored amongst unconverted, graceless people, who could see 
 nothing in the Church of any worth to them. And in their car- 
 nal state they could obtain no benefit or advantage in it, not even 
 reconciliation with God, salyation, or anything of a Divine 
 nature. Their efforts had therefore first to be to make them 
 
46 CHRIST A COMPLETE SAVIOUR. 
 
 sensible that they are sinners, and as such under the wrath of God, 
 which they must forever bear, if their sins are not taken away. In 
 all their labors this was their first effort, unless it was with such 
 as had already, by the grace of God and the force of His law upon 
 their hearts, been brought to realize this, as was the case with 
 Saul of Tarsus, and I would infer, also, with Cornelius and the 
 Ethiopian eunuch. In all these cases they immediately preached 
 Jesus to them, because the law had executed its office with them 
 before, leaving them, as Christ represents the man journeying 
 from Jerusalem to Jericho, half dead and unable to help themselves. 
 But with those resting on their own righteousness, or lying in 
 Pagan darkness, they had first to awaken to a sense of their true . 
 relation to God, by the power of God's law. But in no case do 
 we find them pointing the sinner, either dead and hardened, or 
 awakened and trembling, to the Church. To bring them to 
 Christ was the object, and the effect of their coming to Him was, 
 as I suppose, invariably to lead them to the Church. If ever the 
 apostles did urge any to unite with the Church, it must have been 
 such as had first received Christ by faith, for the Church could be 
 of no benefit to any others. I have no doubt they did instruct 
 their converts in this duty, but it could not have been before they 
 had embraced Christ, otherwise they would have to teach them to 
 climb in some other way than by the door. The apostles' con- 
 stant practice was to declare the miserable state of all out of 
 Christ, whether Jew or Gentile, moral or immoral, bond or free ; 
 that all are included in unbelief, and consequently under condem- 
 natiop of the righteous law of God. When they would become 
 convinced of the truth of this, they would then preach to them 
 the forgiveness of sins in the name of Jesus Christ, He being the 
 only direct means under heaven. In Acts iv., Peter, speaking 
 of Christ, says: "Neither is their salvation in any other: for 
 there is none other name under heaven given among men, 
 whereby we must be saved." 
 
 As we frequently hear other means of salvation set up, or, at 
 least, other means associated with Christ for the forgiveness of 
 sins or salvation, we feel constrained to give this matter a little 
 consideration here. In the fif st place, I would ask : Is Christ a com- 
 plete Saviour ? I believe He is, and think I have strong Scrip- 
 ture grounds to support the view. The voice from Heaven at His 
 
CHRIST A COMPLETE SAVIOUR. 47 
 
 baptism said: "This is My beloved Son in whom I am well 
 pleased." John the Baptist said : " He is the Lamb of God, that 
 taketh away the sins of the world." Paul, to the Corinthians, says, 
 ist Epistle, ii. : "For I determined not to know anything among 
 you, save Jesus Christ and Him crucified." If any duty, ordi- 
 nance or work was necessary to associate with Christ for the for- 
 giveness of sins, then is Christ not a complete Saviour. God is 
 not pleased with Hirri alone. He, as the Lamb of God, does not 
 alone take away sin, and Paul had left something in coming to 
 the Corinthians, which was of the highest importance for them 
 to know. The angel of the Lord said to Joseph: Mary "shall 
 have a son, and thou shalt call His name Jesus : for He shall 
 save His people from their sins." To the shepherds, the angel 
 said: "Unto yon is 'born. z. Saviour." Under these declarations 
 of such high authority, could He be anything less than completely 
 and entirely a Saviour f And is there any other name, any other 
 thing, or any other means of which this thing is said? Christ 
 also repeatedly said Himself that He has power to forgive sins, 
 and also declared that he that believeth on Him "hath everlast- 
 ing life," and "this is the work of God, that ye believe on 
 Him whom He hath sent." There are many more testimonies, 
 both in the evangelists and in the epistles, equally strong in proof 
 of this position. It is true, faith is mentioned in connection with 
 Christ, but faith is only the hand, as we might say, by which we 
 grasp, or lay hold of His merit. It is also said of some that they 
 purified their hearts by faith. But here the object, which is 
 Christ, is understood, for faith must always have an object. 
 
 We do not find that the apostles urged any outward duty on 
 those who inquired about salvation, except in two places, where 
 baptism is named in connection with the means which will save ; 
 but I think we have good reason to believe that these expressions 
 were not intended to convey tlie idea, that the guilt of sin is 
 washed away by that ordinance. But we will not argue that 
 point here, but leave it for a subsequent chapter. Neither do we 
 find that they urged any one to unite themselves to the Church- 
 Yet I suppose those who were converted to the faith all did so, as 
 the Spirit which they received united them, heart and soul, to 
 their fellow-believers, and led them to obey the injunction of the 
 Saviour. But, as the apostles were commanded to teach them to 
 
48 DESIGN OF THE CHURCH. 
 
 observe all things whrch Christ had commanded them, and as 
 they had not then the written Word, as we have now, they no 
 doubt told their converts what the Saviour's commands were. 
 
 The apostles were commanded to preach the Gospel, and seem 
 to have been very solicitous to spread it abroad. The Church, as 
 a light, also contributed to spreading it in the world around them. 
 By the contribution of means to those who labored in the Word, 
 they also may have helped greatly to advance the Gospel cause. 
 All these were duties of the Church, but do not seem to be the 
 object for which the Church was ordained. These objects might 
 have been attained without the organization of such a visible com- 
 bination or union as the Church forms. The special object for 
 which the Church was designed, seems to be one in which each 
 member is specifically charged with a certain duty, which every 
 other member of the body has a right to claim or demand of 
 them ; and in case of failure to perform that duty, has a right also 
 to reprove the delinquent. In regard to the duties above referred 
 to, there is no specific duties assigned to any special member of 
 the Church, and in their discharge each one must be governed by 
 the convictions of their own conscience. Remembering that the 
 earth is the Lord's and the fullness thereof, and for the furtherance 
 of His Gospel and the relief of the poor, the Lord asks of them 
 to contribute of that fullness according as He has prospered them, 
 or entrusted His goods to their care ; not grudgingly, but of a 
 willing mind. 
 
 Every member of the Church is supposed to be a child of God, 
 born of the spirit, and possessed of that life which the Saviour 
 called everlasting or eternal life. I say they are supposed to, 
 because none other have any business or right there ; yet I am 
 also aware that there have ever such crept into the Church, who 
 were not born again; but so long as this is not apparent, the 
 members of the Church have no right to conclude that they are 
 not children, and when this is, or becomes apparent, will purge 
 itself of them. In reflecting upon the composition of the ChuTch, 
 and the special charges which Christ and the apostles give to 
 every member of the body, it becomes apparent that the object 
 of the formation of the Church, is the preservation of that 
 Divine life which every child of God possesses, which the devil, 
 our own flesh, and the world, are ever seeking to destroy. \ 
 
BELIEVERS FALLING FROM GRACE. 49 
 
 As we have already said, Christ is the means which God has 
 appointed to give life and salvation to every one who comes to 
 Him. This means is effectual, certain and infallible, and to every 
 one who remains in him is also sure. The Church can give no 
 life, as it is only one of those indirect means of salvation 
 of which we have spoken. It is appointed of God to preserve 
 the life begotten by other means, and so long as it is a living 
 church, or church indeed, it will as effectually accomplish the 
 design of its formation, as Christ will accomplish the end for 
 which He was sent. Satan can force or drive no soul out of 
 Christ, but may try to allure them from Him, by flattering and 
 deception. Against these wiles of Satan, the Church is designed 
 to guard its members, and if they will heed its warnings and ser- 
 vices, it will preserve them. But as God in the beginning created 
 man with a susceptibility of falling, (it not comporting with His 
 wisdom and glory so to create him that he could not exercise 
 his will for good or evil,) so it has also not been consistent with 
 His Divine attributes, so to order the re-creation that man has no 
 power to choose, or to exercise his will in a redeemed state, or the 
 means of his preservation and safety to be such, that by disregard- 
 ing the service of Love, he may not also cast away its benefits. 
 
 I know that Christ says, no one is able to pluck one of His 
 sheep out of His Father's hand, saying (John x.): "And I give 
 them eternal life, and they shall never perish, neither shall any 
 pluck them out of my hand ;" and again (John xi.): " He that 
 liveth and believeth in me shall never die." From these expres- 
 sions of Christ, with others tending to give the believer confi- 
 dence in his entire safety, many have taken the idea that those 
 who are once redeemed cannot fall away and perish. If this 
 were so, why would Christ and the apostles warn believers so 
 much of the danger of coming short of securing their salvation ? 
 Christ says :" He that endureth unto the end shall be saved." 
 Here is an intimation that some might not endure, which could 
 not be expressed if they could not fail to endure to the end. In 
 Matt, xii., Christ speaks of the unclean spirit going out of a 
 man, and his house (or heart, as I would take it,) being swept and 
 garnished. But the spirit returneth, taking seven other spirits 
 more wicked than himself, and they enter in and dwell there, 
 and the last end of that man is worse than the first. This surely 
 4 
 
50 OF FALLING FROM GRACE. 
 
 represents a heart swept and cleansed from sin, and garnished with 
 the Divine virtues and graces. Again, Christ speaks, in Matt. 
 xxiv. , of a servant whom a master had left in charge, or ruler of 
 his household, to give them their meat in due season ; if he 
 shall say in his heart, my master delayeth his coming, and shall 
 begin to eat and drink with the drunken, the lord of that servant 
 will come when he is not aware, and give him his portion with 
 hypocrites, etc. In Luke xxi., Christ says to His disciples = 
 " Take heed unto yourselves, lest at any time your hearts be 
 overcharged with surfeiting and drunkenness, and that day come 
 upon you unawares." And in a subsequent verse He says: 
 "Watch ye therefore and pray always, that ye may be accounted 
 worthy," etc. He, in these several quotations, speaks to His 
 disciples in a manner which would be quite unnecessary, and also 
 unreasonable, if such a supposition could not occur. 
 
 In the tenth chapter of ist Corinthians, Paul tells his brethren 
 that he would not have them to be ignorant of what occurred to 
 Israel, how they had all left Egypt, had all gone through the sea, 
 and eaten the same meat and drank the same drink, but they lusted 
 after evil things, and fell in the wilderness. He then warns his 
 brethren that they should take heed lest they also fall. In Hebrews 
 lii. and iv. , Paul also warns and admonishes his brethren to take heed 
 lest they fall through unbelief, and come short of entering into rest. 
 Surely these expressions are as plain as language can make them, that 
 there is danger of the believer falling, and not only falling, but 
 perishing. If they could not fall and perish, what would be the 
 meaning of such language ? or, why would it be uttered ? In 
 Gal. v., Paul also says : " Whosoever of you is justified by the law 
 is fallen from grace. ' ' If they were in grace, they must have 
 been converted, and children of God ; and they could not fall 
 from grace if they did not stand in a state of grace ? There are 
 also many other expressions, equally strong with these, in support 
 of this position. 
 
 But, it is said, this position is only supported by inference, 
 whilst the other is by actual declaration. Where the expressions 
 from which the inference is drawn are so numerous and so strong, 
 as they are in this instance, and are such as would leave them 
 altogether meaningless without this inference, we have reason to 
 inquire whether an inference may not be drawn from the positive 
 
OF FALLING FROM GRACE. 5 1 
 
 expression which will harmonize with the others, which would be 
 altogether without force, without the inference we have drawn 
 from them. There are other positive assertions from which we 
 know that we must draw inferences differing from the import 
 of the words themselves. Luke says, chapter ii.: "In those 
 days there went out a decree from Caesar Augustus, that all the 
 world should be taxed." We know that Caesar Augustus had not 
 authority to tax all the world, but that his decree only had refer- 
 ence to that part of it over which he had authority. In John xii., 
 Christ says: " And I, if I be lifted up from the earth, will draw 
 all men unto me. (This he said, signifying what death He should 
 die.)" In this expression (although it is positive) we must infer 
 that He meant all who would be saved. We know that all men 
 did not come to Him personally, and in a spiritual sense ; only 
 too many never come to Him. In John xiii., where we read of 
 Christ washing His disciples' feet, it is said : " He riseth from 
 supper, and laid aside His garments ; and took a. towel and girded 
 Himself." I once heard a man contend that Christ "took off all 
 His garments. One garment, or several pieces, does not meet 
 the expression; He must have taken off all." He said: "The 
 Word says so — His garments. ' ' We must admit, here is a positive 
 declaration, but I do not suppose any reasonable person would 
 uphold that Christ so far violated the rules of propriety and 
 decency, as to entirely denude Himself in the presence of His 
 disciples, even if they were all males. We must here draw the 
 rational inference, that Christ took off and laid aside some part of 
 His outer garments. The inference we would draw from the 
 positive declarations above referred to is, that Christ desired to 
 give the timid and fearful believer assurance that no power, no 
 temptation, or no trial, however fearful they might be, should be 
 able to sever them forcibly from Him. They should, if they 
 cleave to Him, have power to overcome all the powers of evil, 
 however threatening they may appear. 
 
 Christ speaks of great security to the believer, who is under 
 grace ; showing him that no power or force, however great, can 
 '''pluck him out of the Father's hands. H? is entirely safe, so long 
 as he does not consent and yield his will to sin. On the other 
 hand, the flesh and the world are great adversaries, and opposers 
 of the Divine life in the spul, and Satan working through them. 
 
52 DUTY OF PASTOR AND CHURCH. 
 
 may excite such lusts and emotions in our earthly members, or 
 carnal nature, as may entice us to yield our will to a carnal life, 
 or to walk after the flesh. To guard the believer against this, 
 Christ and the apostles have given us the many warnings referred 
 to before. If man in the - beginning could be enticed to yield 
 his will to sin, why not now? If the Divine life in man could 
 then be extinguished in him, why not again? So long as man 
 believes in Christ, he will not die ; but when he ceases to believe, he 
 dies. In Rev. iii., we read of the Church of Sardis, that was dead. 
 Surely, if it ever was a Church, it was alive ; but now it was dead. 
 
 In view of this danger, Christ formed His Church as a means 
 of preservation to His children, as well as for their comfort and 
 enjoyment, just as a natural parent builds a house for the safety, 
 comfort and enjoyment of his children. The believers in Christ 
 are first united in spirit, and then in the outward bond of fellow- 
 ship ; and God has given them such ordinances in the Church, and 
 prescribed such duties to the members individually, as will tend to 
 keep alive this love and charity, which is the source of their 
 enjoyment, and what Paul terms the "bond of perfectness." 
 
 It would be impossible to lay down, or specifically to mention 
 all the different duties which are incumbent on the members of 
 the Church. They are all based on the principle of love ; and 
 the circumstances which require their walk in love are very vari- 
 ous. We may, however, mention some few which seem promi- 
 nentj and are referred to in the Word of God. First among these 
 we might mention the ministry. God instituted the ordinance 
 of the ministry as a great comfort and blessing, and Paul, by the 
 Holy Ghost, instructs the ministry in what light they shall regard 
 themselves, and teaches the Church how they shall regard the 
 ministry. Christ says, Mark ix. : "If any man desire to be first, 
 the same shall be last of all, and servant of all." And in Matt. 
 XX. : "Whosoever will be great among you, let him be your min- 
 ister; and whosoever will be chief among you, let him be your 
 servant,'' and says further: "For even the Son of Man came not 
 to be ministered unto, but to minister." Paul also says, he has 
 made himself servant unto all. The apostles also frequently call 
 themselves servants of God, because they served His household. 
 God Himself could receive no service from them, but in that 
 which they served His Church they served Him. Peter also 
 
DUTIES OF PASTORS. 53 
 
 charges the ministry in what spirit they should take the oversight 
 of the flock, not as being lords over God's heritage. They 
 should consider themselves as unworthy servants, as Paul consid- 
 ered himself less than the least of all saints. Unto the Church 
 Paul says, they shall esteem those very highly who labor among 
 them and admonish them, and says, also, they shall obey those 
 who have the rule over them, as such that watch over their souls. 
 If the ministry, and the Church, (or the laity,) regard themselves 
 and one another in this light, then the ministry can yield them- 
 selves to the service in a willing mind. Paul, when at Miletus, 
 sent to Ephesus and called to him the elders of the Church, and 
 charged them: "Take heed therefore unto yourselves, and to all 
 the flock over which the Holy Ghost hath made you overseers, to 
 feed the Church of God, which He has purchased with His own 
 blood. For I know this, that after my departing shall grievous 
 wolves enter in among you, not sparing the flock." 
 
 The charge to the elders of Ephesus to "feed the Church of 
 God," has reference to that spiritual meat of the Word of God, 
 which is the special aliment of the children of God. For this 
 purpose we find the apostles gathering their brethren together, and 
 dispensing this Word to them, and Paul tells the Hebrews not to 
 forsake the assembling of themselves together. Every faithful 
 minister will, therefore, as often as opportunity and occasion 
 offers, preach and declare the Word of Truth to those whom he can 
 engage to meet. Paul charges Timothy very earnestly to "preach 
 the word; be instant in season and out of season; reprove, rebuke 
 and exhort, with all long-suffering and doctrine." 
 
 A godly, faithful ministry is, therefore, an ordinance of great 
 blessing and means of safety to the Church; and Paul to Timothy 
 asserts that by faithfulness in this calling, he will both save liini- 
 self and those that hear him. He says: "Take heed unto thy- 
 self, and to the doctrine; continue in them ; for -in so doing thou 
 shalt both save thyself, and them that hear thee. ' ' Faithful min- 
 isters (and, indeed, we may well say the Holy Ghost appoints no 
 other) will watch over the flock, in meekness try to be ensamples 
 to them, reprove and instruct the wayward and erring, comfort 
 the weak and feeble-minded, encourage the despondent, and 
 comfort, encourage and instruct all, both privately and publicly, 
 •as often as opportunity offers. 
 
54 BENEFIT OF THE CHURCH. 
 
 Paul compares the Church to our natural body, in which the 
 members have mutual interest for one another. If one suffers, 
 they all suffer ; and every one lends all the help it can for the 
 safety and rescue of the other. The health and vigor of the 
 Church consists in a firm afld lively faith. If there is a true liv- 
 ing faith, the spirit will always be lively and active ; and if one is 
 perceived to be weak in faith, or drooping in spirit, all are in sym- 
 pathy with them, and try to comfort and encourage them by the 
 presentation of the blessed Word of promise ; and if one errs from 
 the faith, or is overtaken in a fault, all are solicitous, and labor 
 together to restore them in the most gentle manner, as Paul says, 
 •■'in the spirit of meekness," for they fear lest a member might 
 here perish. If one member of our natural body suffers, all the 
 other members suffer with it. So Paul also says of the spiritual 
 body: "Whether one member suffer, all the members suffer." 
 The love of God constrains them to walk lovingly toward all their 
 brethren. God has great love and regard for His children ; and 
 as they have received His nature, they evince it in the considera- 
 tion, care and love they manifest for one another. His Church is 
 a living temple, built of lively stones. No dead stone is of any 
 use, or has any business here, and the builders are always very 
 anxious lest they might receive into the house of God material 
 which is unfit, or improperly prepared. The apostles were 
 endowed with a large measure of the Holy Spirit, and by it per- 
 ceived the mischief which unconverted, carnal persons would 
 work in the Church ; and as they directed the churches to put away 
 from among themselves wicked persons, withdraw themselves 
 from every brother that walks disorderly, and have no company 
 with such as did not obey their word, we may well conceive that 
 they also exercised prudent care, or discretion, in their admis- 
 sions into the Church, especially as the Saviour had told them 
 that such as entered the Church without conversion would be 
 thieves and robbers. (John x.) 
 
 The Saviour directs His disciples, in His Sermon on the Mount, 
 how they shall walk before the world ; how inoffensive, harmless 
 and forbearing they shall be toward all men, not resisting evil, 
 but returning good for evil, and love and do good to their 
 enemies, so that the light of their spirit might shine, and show to 
 the world that they possess the nature of their Heavenly Parent. 
 
BENEFIT OF THE CHURCH. 55 
 
 Paul repeats the charge in Ephesians v., telling his brethren that 
 they shall "be followers of God as dear children, and walk in 
 love, as Christ also has loved us, and gave Himself for us." 
 Christ gave Himself for us when we were sinners, and whilst we 
 were His enemies. He died for us; and surely we could do nothing 
 less than return good for evil, if we would walk in love, as Christ 
 did. Paul also says, in Rom. xii. : "Recompense to no man evil 
 for evil ;" and again, " Dearly beloved, avenge not yourselves, but 
 rather give place unto wrath: for it is written, vengeance is mine, 
 I will repay, saith the Lord. Therefore, if thine enemy hunger, 
 feed him ; if he thirst, give him drink : for in so doing thou shalt 
 heap coals of fire on his head. Be not overcome of evil, but 
 overcome evil with good." Christ also repeatedly and earnestly 
 commands His disciples to love one another. And we find the 
 apostles Paul, Peter and John, in their epistles, faithfully carry- 
 ing out what Christ charged them to do — namely, "teach them 
 to observe all things whatsoever I have commanded you." 
 
 These are charges, as duties, enjoined on every member of the 
 Church of Christ. The Spirit which they receive in conversion 
 also impresses this disposition into their hearts, and inclines them 
 to walk in love toward all men. But there is a law in their mem- 
 bers, which wars against the law of the Spirit. If this law which 
 is in the members were obeyed, it would soon destroy the law of 
 the Spirit, and this Satan is constantly laboring to excite and 
 bring to life. But by these commands given to the Church, and 
 the ministry and laity, admonishing, encouraging and reproving 
 one another by the power of these words, preserves them from 
 falling into the snare of the enemy. Thus the Church, and these 
 commands and duties enjoined upon the members, becomes a pre- 
 servative of the Divine life of believers. Obedience to all these 
 commands gives no righteousness, or does not save; but they 
 tend to preserve that which has been obtained by faith in Jesus 
 Christ, and, therefore, may with propriety be called an indirect 
 means of salvation. 
 
 We can very plainly perceive that a person walking as this law or 
 
 rule here prescribes, is entirely different, or, we might say, opposite, 
 
 to that in which a man in his carnal nature walks. Paul says, 
 
 Romans viii. : "The carnal mind is enmity against God; for it 
 
 is not subject to the law of God, neither indeed can be. ' ' And 
 
56 BENEFIT OF THE CHURCH. 
 
 again, in ist Cor. ii., he says : " But the natural man receiveth not 
 the things of the Spirit of God:, for they are foolishness unto 
 him : neither can he know them, because they are spiritually dis- 
 cerned." This element, then, around and about the believers, 
 cannot help but exert a deleterious influence over them. Christ 
 said offenses must come. By the Church, this deleterious influ- 
 ence is counteracted ; but reason itself would teach us, that if the 
 carnal element of the world is admitted into the Church, it must 
 neutralize its preservative influence. Offenses from the world 
 are unavoidable ; they must come, but still they are not so danger- 
 ous as those which occur in the Church itself, inasmuch as an open 
 enemy is not so dangerous as a hidden one, or one outside of our 
 house cannot so easily injure us as if admitted into it. 
 
 Besides the walk in love to the world, and the general charge 
 of believers to love one another, Christ gives special directions 
 how to proceed in certain cases, as where offenses occur: "If thy 
 brother shall trespass against thee, go and tell him his fault 
 between thee and him alone : if he shall hear thee, thou hast gained 
 thy brother'; but if he will not hear thee, then take with thee one 
 or two more, that in the mouth of two or three witnesses every 
 word may be established. And if he shall neglect to hear them, 
 tell it unto the church : but if he neglect to hear the church, let 
 him be unto thee as an heathen man and a publican." This is a 
 command of Christ, and must be one of love, and the following 
 of it and carrying it out, must be walking in the strictest love. 
 Any deviation from it is a deviation from the law of love. 
 
 By a little reflection, we must perceive the tendency of such a 
 course as is here prescribed by our Saviour. There is great con- 
 sideration for offenders here presented, but also firm and perse- 
 vering labor of love prescribed, in order to win him and reclaim 
 him from his error. Many a time the flesh would prompt us 
 rather to submit, and bear the trespass silently, than to take this 
 heavy cross upon ourselves ; but love to God and our brother for- 
 bids it. Paul earnestly and affectionately urges this duty, in 
 Gal. vi., saying : " Brethren, if any man be overtaken in a fault, 
 ye which are spiritual, restore such an one in the spirit of meek- 
 ness; considering thyself, lest thou also be tempted." 
 
 Now the foregoing are ordinances and duties the Lord Jesus 
 and the apostles have prescribed for the church to walk in and 
 
» 
 
 BENEFIT OF THE CHURCH. 57 
 
 keep ; and Christ makes obedience to them a test of love. It is 
 vain that we profess to love Him, if we do not keep His com- 
 mandments. Unless we have been truly converted, we cannot 
 keep them, and therefore it usually happens that those who have 
 crept into the Church unawares, or climbed up some other way 
 than entering through Christ, manifest their nature and disposi- 
 tion, so that the Church can purge itself of them ; for Christ says : 
 "Let him be unto thee as a heathen man and a publican ;" and 
 Paul says: "Withdraw thyself ;" and again : " Have no company 
 with them, that they maybe ashamed." In 1st Cor. v.: "Your 
 glorying is not good ; know you not that a little leaven leaveneth 
 the whole lump ? Purge out, therefore, the old leaven, that you 
 may be a new lump, as ye are unleavened. For even Christ our 
 passover is sacrificed for us ; therefore, 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." 
 How plainly is the duty here prescribed, and how apparent the 
 pbject ! The Church must be kept pure, or its object cannot be 
 obtained. As well leave the children of God at once walk and 
 associate with the world, as receive and retain the world in your 
 communion and fellowship! "A little leaven leaveneth the 
 whole lump." These general and special duties are therefore means 
 of salvation, but only indirect means. They bring us no merit, 
 cleanse us from no sin, afford us no righteousness; but if faithfully 
 observed, in the fear of God, will preserve us in that state of grace 
 and favor with God, which we have before been made partakers of, 
 through faith in Jesus Christ. 
 
 No one can help but perceive that such associations, influences 
 and surroundings, of themselves, would have a preservative ten- 
 dency, but when they exist in connection with the ordinances 
 and other duties alluded to, they tend still more to secure the end 
 and object we have under consideration. 
 
 But Christ and the apostles gave yet other ordinances of a cere- 
 monial nature to the Church, which we hold are designed for the 
 same end as the Church itself, and all the ordinances and duties 
 before considered. These are baptism, breaking of bread or holy 
 supper, washing of feet, and the kiss of peace. These may be 
 considered means of grace, just as singing, praying, preaching, 
 hearing and reading are means of grace ; but they are all secondary 
 
58 USE OF ORDINANCES. 
 
 or indirect means, inasmuch as they of themselves impart no vir- 
 tue, but are means to bring us to Christ, the direct and first cause 
 or source of grace and every virtue we possibly can be made par- 
 takers of In our singing, do we receive anything direct by it or 
 from it ? It only becomes a means when the soul is moved by a 
 consideration of its necessities to embrace Christ, and in Him or 
 through Him to come before the Father. The same we may ^y 
 of praying, preaching, hearing or reading. They are means ap- 
 pointed of God, and when used so as to exercise the understand- 
 ing, and the soul is thereby brought under a sense of its depend- 
 ence on God, of its great need, and of its utter inability to do or 
 bring anything before God which could be accepted by Him. 
 But faith is strengthened and led to lay hold of Christ, the soul 
 finds access through Him to God, and enjoys sweet fellowship with 
 God, and His Son Jesus Christ. But when we sing, pray, read or 
 hear, or whatever we do, and regard our words, performances or 
 emotions, and think God will regard us because of them, we 
 make them a direct means of salvation, and are making use of them 
 for an object for which God had never designed them, and surely 
 have our reward. It is nothing less than establishing our own 
 righteousness by the works of the law. 
 
 The same may be said of the ceremonial ordinances; they do 
 not impart any virtue. The soul has espoused Christ, and by faith 
 has embraced his merit -and righteousness, and is thereby made 
 partaker of it, and in baptism openly confesses and testifies to 
 what Christ has done for it. They are baptized in the name of 
 Father, Sou and Holy Ghost. To be baptized in these names we 
 must have come to know Father, Son and Holy Ghost ; for we can 
 surely not be baptized in the name of one whom we do not 
 know. To know Father and Son constitutes eternal life, which 
 is the work of the Holy Ghost. Then what do we directly re- 
 ceive by the ordinance ? Nothing at all ! The soul is exercised 
 by solemn considerations of what it is testifying in baptism. The 
 testimony is that we have died unto sin, the old man been buried 
 with Christ, and by the quickening power of the Holy Spirit have 
 risen to newness of life. In laying off this solemn testimony be- 
 fore God and man, and sealing it in the name of the Holy Trinity, 
 every conscientious person must be seriously exercised, and led 
 closely to scrutinize his own heart for the testimony to the truth 
 
USE OF ORDINANCES. 59 
 
 ' of what they are here professing and representing. And whilst 
 they solemnly ratify the covenant they have made with God in 
 Christ, confessing that they have been brought to a knowledge 
 of their sinful and lost condition, and by it have been brought to 
 Christ, in and by whom they have received the forgiveness of sins, 
 and now promise to forsake the world and its vain pleasures, deny 
 themselves of all that is contrary to the will of God, and live hence- 
 forth, not to themselves, but to Him that has died for them ; and to 
 this, by the help of God, they will be faithful until death. No 
 one surely can solemnize this covenant with any sense of what 
 they themselves are, without it begetting in them a firm and reliant 
 faith in Jesus Christ, by which they are comforted, supported and 
 strengthened, and in this way it becomes a means of grace and 
 salvation to them ; but it is not a direct means. The ordinance 
 does not impart the grace to them. If it were not for Christ this 
 ordinance would be nothing at all. It is, therefore, only indirectly 
 a means, by leading the soul to the direct source of all merit, 
 righteousness and salvation. Although this is an ordinance which 
 we receive but once in our life, yet the reception of converts into 
 the Church makes it one of frequent occurrence, which, although 
 we do not receive it ourselves, yet the accompanying services 
 from the Word, with the solemnity of the occasion, leads every 
 faithful soul to deep reflection about their own spiritual condition. 
 It brings to their mind the time when, with bowed knees, they 
 themselves made these solemn vows, and to inquire whether they 
 have paid them to the Most High ; and the effect is to lead them 
 to Christ, where they always receive comfort and strength. The 
 soul being brought to Christ in deep humility and submission, re- 
 news the solemn covenant, and makes earnest petition to God for 
 help, that they may preserve the " answer of a good conscience 
 toward God, through the resurrection of Jesus Christ." 
 
 The same may be said of the Lord's Holy Supper. It is an 
 ordinance which Jesus Christ gave to His Church for the same 
 purpose as the former, but by a somewhat different exercise of 
 the soul, by impressing the mind with a sense of the benefits 
 accruing to it by the sufferings of Jesus Christ, by which it 
 has been made free from the curse it so deservedly lay under. 
 Christ knew the effect that the consideration of His sufferings 
 must have on the minds of those who had felt something of the 
 
6o USE OF ORDINANCES. 
 
 wrath of God upon their souls, because of their sin, but by Him 
 have been made free and been brought into favor with God. He 
 knew the effect which meditation on the meritorious sacrifice 
 which he made would have on those who love Him, The set- 
 ting forth of the scenes of that night, the close of the Old Cove- 
 nant commemoration, the solemn institution of the new, the 
 retirement to the garden of Gethsemane, the agony of soul 
 He there endured when His soul was sorrowful unto death ; " when 
 His sweat fell like great drops of blood upon the earth, betrayed, 
 denied and forsaken by all who professed to love Him ; when, in 
 truth. His own arm had to save Him, He was derided, scoffed,': 
 spit upon, and crowned with thorns, and at last nailed to the 
 cross. His body broken and His blood shed to wash away our 
 sins. Jesus Christ knew how poor, weak and forgetful His saints 
 and disciples are, and devised this gracious means of renewing 
 and reviving in their souls a remembrance of those things so 
 highly essential to their stability in faith. 
 
 We do not purpose here to dwell specially upon the considera- 
 tion of this ordinance, further than to show that no direct virtue 
 is derived from it ; but by leading us to Christ, in reverence and 
 adoration, we receive from Him great help, mercy and favor. 
 The same may be said of the washing of feet. The Saviour, 
 shortly before His suffering, washed His disciples' feet, and com- 
 manded them that as He had done they should do to one another. 
 There is in this washing no sin washed away or virtue received ; 
 but by it the believer represents the sense he has of his need of 
 daily and continual washing by Christ, and also sets forth his 
 willingness to serve his brethren, both in body and spirit, accord- 
 ing to their necessity, as also his willingness to submit himself 
 thus passively to his brethren in their desire and effort to assist 
 him, whenever and wherever he has erred or gone astray. 
 The sinful abomination of thus openly professing before God and 
 man what we do not practice, must stare every one in the face 
 who is not willing to humble himself and obey what he here sets 
 forth; and the word of God, which so solemnly and earnestly in- 
 culcates these duties, -must bring every faithful soul under serious 
 consideration, and thus the soul is drawn to Christ, and is 
 refreshed, revived and confirmed in faith. Thus this ordinance 
 (with all others commanded by Christ), tends to bring and lead 
 
USES OF THE CHURCH. 6 I 
 
 US to Him, and by impressing us with asense of our need of Him, 
 and His love for us, become bonds to bind us to Him. 
 
 The apostles Paul and Peter charge believers to greet one 
 another with an holy kiss ; Peter says a kiss of charity. This 
 holy kiss the children of God usually greet one another with at 
 meeting and parting, and is designed as an emblem of peace and 
 unity between them. The Apostle Paul very frequently calls his 
 brethren holy. Holiness is attributed to God, and conveys the 
 idea of perfection. Man in his best estate being imperfect, is not 
 in himself holy j but as the saint is in Christ he is holy, because 
 all Christ's virtues are attributed to him, therefore he is called 
 holy; and when the saints greet one another, it is called " a« 
 holy hss," because it is a sign or evidence that they esteem their 
 brother holy, in the sense referred to, and that they also profess 
 to be holy in the same sense. It is, therefore, an acknowledg" 
 ment between believers that they esteem one another as being in 
 Christ, and consequently brethren. If they know, or do not 
 believe themselves to be in Christ, this would be an act of hypoc- 
 risy in themselves ; and if they know their brothof to be unholy, 
 and yet greet him as a saint, they make themselves guilty with 
 him. It is, therefore, a solemn greeting, and tends to exercise 
 the mind in such considerations as will lead to Him, who alone' 
 can preserve man in a state of holiness. But by this, or no other 
 ordinance or duty in the Church, is there any direct virtue or 
 merit conveyed ; but indirectly it does serve to.this end by leading 
 the soul and binding it to Christ, under a continual sense of its 
 dependence on Him, and the importance of being always found 
 in Him, not having its own righteousness, but, as Paul says, 
 (Philip, iii.) : " that which is through the faith of Christ, the 
 righteousness which is of God by faith. " 
 
 The Church is called the House of God. The believers are 
 called God's children. He their father, and they His sons and 
 daughters. The Holy Ghost, speaking in this figurative manner 
 in such familiar language, conveys the idea that God's House, or 
 Church, is built as a dwelling-place for His children or household ; 
 as fathers do. build houses for their children or families to dwell 
 in, for their security, comfort and enjoyment. A father may have 
 a number of children ; he builds a house, and leads them into it. 
 The house had nothing to do with giving them life, but they are 
 
62 USES OF THE CHURCH. 
 
 brought into the house for the preservation of the life they had ■ 
 before they were in it. Thus God has built His Church, and by 
 His Spirit leads His children into it as a place of security, com- 
 fort and enjoyment. They are not born of the Church, or by it, 
 but of God ; by the incorruptible seed of the Word. A person 
 may be in the darkest regions of the earth, in some lonely isle, 
 or solitary cell, where there is no Church, nor have any access to 
 a Church ; by the power of God's Word and the influence of His 
 Spirit they may be born again, and become spiritual children of 
 God. If they are faithful, God will have a way to preserve them 
 there, without the influence of the Church. But the Church is 
 the ordinary means God has appointed for the preservation of 
 His children, and by His Spirit He begets in the heart of every 
 believer a feeling sense of the necessity of this means of preser- 
 vation, and also of desire for the enjoyment of the communion of 
 saints. Every child of God has also duties to perform, which 
 cannot be performed outside of the Church. The Word of God 
 teaches, and the Spirit of God leads, every child of God to unite 
 with the Churfth. Then if there is a Church in the vicinity, or 
 within access, no one can obey Christ, keep His commandments, 
 or be led by His Spirit, who does not unite with it ; consequently 
 they are not, and cannot abide under the promise. The Church 
 does not bring any one under the promise, but Christ does ; and 
 he that is a member of Christ must of necessity be a member of 
 His body also. 
 
 When a father builds a house for his family, household or chil- 
 dren, he builds it as secure as he has means of doing ; and if 
 there is danger of aggression from enemies without, he places in 
 their hands such weapons of defense as he thinks will enable them 
 to repel assaults from without. If it were in his power, he would 
 give them such means of defense as would secure them from all 
 assault. But he will not build his house so that they cannot get 
 out of it, nor that they cannot admit any one into it. God has 
 the power, and has made His house so secure, and has given His 
 children such efficient weapons of defense, that even the gates of 
 hell shall not be able to prevail against one who is sheltered in 
 the house of God, and defends himself with the weapons God has 
 given him for that purpose. But there is a door by which he 
 can go out if he loses the sense of his danger ; and if the Church 
 
THE CHURCH A MEANS OF SAFETY. 63 
 
 too much loses sight of the importance of whom they admit into 
 their fellowship, whether they are truly born of God and are truly 
 children of God, the house may become divided against itself, and 
 cannot stand. 
 
 It would seem as if the Apostle John held the idea that those in 
 the Church could not be overcome ; but it is evident that he 
 refers to those who are really in Christ. He speaks of many Anti- 
 christs existing, and their having gone out of the Church. He 
 says (Epistle John ii.) : " They went out from us, but they were 
 not of us ; for if they had been of us they would no doubt have 
 continued with us ; but they went out that they might be made 
 manifest that they were not all of us." It is very evident that 
 these were not of the children of God when they went out. But 
 whether they never were of them is not so distinctly given. I have 
 already said, that from the evidence of the Word of God, I believe 
 we can give up and cast ourselves away. If it did not comport 
 with the wisdom of God to make man incapable of falling in the 
 first creation, I do not see why it should in the re-creation. 
 Besides, the warning to believers of the danger of falling and 
 perishing, so strongly supports the position here taken, that I do 
 not see how we can reconcile our minds to anything else. The 
 city of refuge in Israel was a figure of Christ. The manslayer 
 was entirely secure in the city. No power could apprehend him 
 there ; but if he went out of tlie city and was apprehended, he had 
 to die. This, it seems to me, strongly supports the foregoing 
 position. 
 
 When King Solomon commanded Shimei to build him an house 
 in Jerusalem, and dwell there securely, and not go out over the 
 brook Kedron, or he should surely die and his blood should be upon 
 his own head, Shimei said : " The word of the king is good ; as 
 my lord the king has said so will thy servant do. And Shimei 
 dwelt in Jerusalem many days." But two of his servants ran 
 away from him, and he went after them to Gath. Then it was 
 told Solomon, and he had him arrested and slain. No one 
 could have slain him if he had remained in Jerusalem, for he had 
 the king's protection. Not even Solomon, the king himself, for he 
 had his promise. But he followed his servants. No one could 
 have forced him from Jerusalem ; had he kept them with him they 
 would have served him, and when they ran away, had he let them 
 
64 DANGER OF DELUSION. 
 
 go he would still have been safe ; but he followed them and had 
 to die. 
 
 The children of God had faculties and endowments in nature 
 which served them in their carnal state, or life. In their new life, 
 under grace, they may also serve them, if they are kept at home 
 under restraint of the spirit of God ; but if they suffer them to 
 roam unrestrained, to go abroad out of Jerusalem, and then 
 follow them there, they may be assailed by their adversary and 
 slain. In Christ they are always secure, but out of Him they have 
 no security. For this reason they are so earnestly entreated to 
 watch that Satan does not entice or lure them out of their strong- 
 hold or fastness. 
 
 If in the performance of any duty in the Church, or in any of 
 its ministrations, we look for a blessing from God, as having per- 
 formed any meritorious service, or receiving blessing as from a 
 direct means of grace, we will be disappointed. Our hearts will 
 remain cold and dead, unless we are so far deceived, that by a 
 Pharisaical, or self-righteous spirit, we flatter ourselves with some 
 emotion arising from natural excitement, and have hopes engen- 
 dered which will in the end leave us be put to shame. But if 
 we perform our duties, or attend the ministrations or ordinances of 
 the Church, out of love to God, in the spirit of true dependence 
 on the Lord, as a means He has given us whereby we are led to 
 Jesus Christ, the true source and author of all our blessings, we 
 will surely be blessed with comfort and peace. I have observed 
 that the Church of God was built, as well for comfort and enjoy 
 ment as for security. But can we have either comfort, joy, or 
 security out of Christ ? It was by a sense of utter destitution 
 and helplessness that we were first brought to Christ ; and the 
 sense of this destitution and helplessness in ourselves must continue 
 with us, or we will not continue in Christ. The first sense of 
 this destitution was attended with slavish fears and great terrors 
 of judgment. But now, under grace, the sense of destitution and 
 helplessness is attended with faith in Christ, and full confidence 
 in His power and willingness to help and save us. The con- 
 sideration of the word of God, or measuring ourselves by and 
 viewing ourselves in it, always exposes to our view this helpless 
 dependence. But this is no bar to enjoyment, because we behold 
 ourselves secure in the everlasting and unchangeable love of God. 
 
DANGER OF DELUSION. 65 
 
 With the Church of Smyrna we are poor (in ourselves), but we 
 are rich (in Christ). 
 
 We have before observed that Christ speaks of many that 
 will come in that day, and say : " Lord, Lord, have we not pro- 
 phesied in Thy name, and in Thy name have cast out devils ? and 
 in Thy name done many wonderful works ? And then will I pro- 
 fess unto them, I never knew you : depart from me ye that work 
 iniquity." If our Saviour had said that a few will come in that 
 day, and say as He here declares they will, and be told to depart, 
 we all would have reason to fear we might be among those few ; 
 but when He says many will be of that class,' what a fearfully 
 weighty declaration does it become to us ! And when we reflect 
 that it is of those who profess Christ, and evidently thought they 
 were serving Him, for if they had known they were not serving 
 Him (but only professed or pretended), they could not come thus 
 before Christ in that day. And, lastly, if we reflect that in this 
 declaration of the Saviour, He evidently points to such as have 
 been preachers of the Word, who really thought they were doing 
 wondrous things ; and yet, in all they did, Christ does not know 
 them, and calls them workers of iniquity ! Again, there is another 
 class of which He says there will be many. These are evidently 
 such as were devoutly following some doctrine of the Christian 
 religion. They profess they have eat and drank in His name, and 
 He has taught in their streets; but He will say: "I know you 
 not." Paul says to Timothy: "The Lord knoweth them that 
 are His." These certainly thought they were using the means of 
 salvation, yet they as certainly did not use them lawfully or in the 
 spirit, or way, that God had appointed them. Every means of 
 God will certainly and effectually accomplish the end for which 
 He has designed it, if used lawfully, or according to the intention 
 'of their institution. The persons here spoken of by Christ, seem 
 to have been of some organization which claimed to be a Church, 
 as by their plea they must have observed Church ordinances ; but 
 it is equally evident that they made a misuse of them. And does 
 it not seem as if the misuse consisted in their making them a 
 direct means of salvation ? Had they sought salvation by the 
 means which God had appointed for that purpose, Christ would 
 surely know them; but they used the indirect as direct means, and 
 they failed. The legal spirit by which the Jews sought righteous- 
 S 
 
66 DANGER OF A LEGAL SPIRIT. 
 
 ness by the works of the law, is so natural to us that Satan finds 
 it a great engine to propel the work of delusion. Those Jews 
 whom Paul speaks of as seeking righteousness by the works of the 
 law, and did not attain to the righteousness of God, did not fail 
 because of anything in the law, but because they used it in a 
 wrong spirit. It was not the law that caused them to fail, but the 
 spirit in which they used the law. Any other religious service 
 used and observed in the same spirit, will have the same effect. 
 Gospel ordinances in those of whom Christ speaks, failed from 
 the same cause as those which Paul speaks of. 
 
 It is worthy of observation how the apostles labored in the 
 churches, and how they strove to impress on the minds of their 
 brethren that truth of the Gospel, that nothing will avail us ' ' but faith 
 that worketh by love." Paul says to the Corinthians, chap, ii.: 
 "For I was determined to know nothing among you, save 
 Jesus Christ and Him crucified." He is the only ground and 
 direct means of salvation, and other cannot be laid. This, how- 
 ever, Satan is not so apt to deny, but he tries to lead us to expect 
 the merits of Christ to be imputed to us, because we are obedient 
 and diligent in the use of Gospel ordinances and duties ; thus 
 still (as it were) indirectly making them a direct means of salva- 
 tion, as being the cause of the imputation of righteousness; 
 whereas Paul sayfe it is imputed unto us because of faith alone. 
 The word of God everywhere points us to Christ as the only 
 means of salvation, whose righteousness alone avails before God; 
 and this righteousness is bestowed upon those who seek it alone 
 out of love. The Word, with all its duties and ordinances, tends 
 to show us our nakedness and depravity in ourselves, and the 
 emptiness of all we can do, and the richness, fullness and free- 
 ness of Christ. 
 
 For the reasons here stated, we prize the Church highly, with 
 all its ordinances and duties, as means of God appointed for sal- 
 vation, and, although indirect, yet highly salutary and necessary; 
 and we thank and praise God for them, as serving to secure us and 
 afford us joy and consolation, which cannot be afforded us by 
 any other means than those which God has appointed for that 
 purpose, nor by any use of those means, than that for which the 
 Church and its ordinances and offices were designed of God. 
 
CHAPTER IV. 
 
 " There ib one body, and and one Spirit, even as ye are called in one hope of your calling ; one 
 Lord, one faith, one baptism, one God and Father of all, who is above all, and through all, 
 and in you all." Eph. iv. 
 
 After considering the material of which the Church of God is 
 built, and how it is prepared, then, again, by whom it is built, 
 and for what purpose, we cannot but be amazed to see so many- 
 different structures, all claiming to be that Church of God, espe- 
 cially after what the holy Apostle Paul says in the above quota- 
 tion: "There is one body, and one Spirit." This one body is 
 Christ's Church, and the one Spirit is the spirit by which that 
 Church or body is influenced or led. As God Himself has built 
 that Church, and for a weighty and important purpose, it becomes 
 a matter of deep interest to man to know which of these many 
 bodies of the present day is the Church of God. If there is but 
 one, then those beside that one must be something different from 
 the Church. 
 
 I suppose that the world can never fully identify the Church of 
 Christ, since John says (ist Epist. iii.) : "The world knoweth us 
 not, because it knew Him not;" and Paul says (Rom. viii.) : "The 
 carnal mind is not subject to the law of God, neither indeed can 
 be;" and in Cor. ii.: "The natural man receiveth not the things 
 of the Spirit of God ; they are foolishness unto him ; neither can 
 he know them, because they are spiritually discerned. ' ' In Matt. 
 xiii., the disciples ask the Saviour why He speaks unto the 
 people in parables. He replied: " Because it is given unto you to 
 know the mysteries of the kingdom of Heaven, but to them it is 
 not given." The Church of God, being then under the influence 
 of the Spirit of God, and led by Him, it is not strange that those 
 destitute of the Spirit should not be able fully to identify it. 
 Neither is this necessary to man in his carnal state, because salva- 
 tion is not obtained by or through it. God's design is the salva- 
 tion of man, and for this purpose He convicts him by His law, 
 
 and teaches him by His grace. If he yields to this, it will lead 
 
 67 
 
68 IDENTITY OF THE CHURCH. 
 
 him to Christ, in whom he will find salvation ; and then he will 
 be doing the will of God, and " shall know of the doctrine, 
 whether it be of God," or of man. To'all such Christ has pro- 
 mised the Spirit, and then he will be able to discern spiritually. 
 
 Nevertheless, natural reason will teach us that if there is but 
 one body, there cannot be many bodies, and if the body or 
 Church of Christ is led by His Spirit, then it cannot lead them so 
 differently as we see those claiming to be the Church are led. 
 Christ said to His disciples, (Matt, v.): "Ye are the light of the 
 world. A city that is set on an hill cannot be hid." Therefore 
 the Church must ever be such a light to the world, that they can 
 see something in their walk and conduct that distinguishes them 
 from the world ; and though the world hates and maligns them, 
 they will still see the light, although they try to close their eyes 
 to it. But those who are born of God will know the Church and 
 children of God, " for every one that loveth him that begat, 
 loveth him also that is begotten of him." (ist John, v.) Even those 
 who persecuted the Albigenses, Waldenses and Mennonites unto 
 death, in the 13th, 14th, 15th and i6th centuries, had to bear 
 testimony to their virtuous, pious and exemplary lives, showing 
 very clearly that so much can be comprehended by the darkest 
 minds, as will serve to distinguish the Church and its children 
 from the unconverted world. 
 
 I know that it will be very offensive to many of the members 
 of these different churches, for us to say that they cannot all be 
 led by the Spirit of God, and that there can be but one Church 
 which is led by that Spirit, and those not led by it must be in 
 error. I hope I do not say this in a partisan spirit, or because it 
 affords me any gratification to protest against those who oppose 
 our views, but to lead my readers to reflection and close examina- 
 tion, whether the views they entertain are scriptural. I know 
 that carnal reason will advance many objections to these views, 
 but are they scriptural ? I feel persuaded that if we take our 
 thoughts captive under the obedience of Christ, we cannot view 
 these things in any other light. Paul, in the words of our text, 
 did not intend to say that there is no other spirit but the one, 
 but there is no other Divine or Holy Spirit. John says, ist 
 Epistle, iv. : " Beloved, believe not every spirit, but try the spirits 
 whether they are of God, because many false prophets are gone out 
 
ONLY ONE SPIRIT OF TRUTH. 69 
 
 into the world." So there is but one Holy Spirit, which influences 
 and leads the children of God, and that one body ; but many spirits 
 which are not of God, which influences and leads the children 
 of this world and those other bodies which oppose the Church of 
 God. The difficulty of the one Holy Spirit leading and guiding 
 these many parties, often holding opinions so different, and even 
 opposite, is seen and felt by all ; and to avoid the reproach of the 
 world, and one another, they make use of a word which expresses 
 a Divine virtue, and with this as a mantle, seek to cover this 
 deformity. They profess charity for one another, and because it is 
 said, " Charity covereth a multitude of sins," they have stretched 
 it to cover this hideous deformity. Christ promised His disciples 
 the Holy Spirit, which should lead them into all truth. There 
 certainly can be but one truth ; or truth never can conflict with 
 itself. If it is the truth which the Quakers and a number of 
 other churches hold, that it is anti-Christian to fight, or to use 
 swords and other deadly weapons in defense of their rights, and 
 the Holy Spirit teaches them this doctrine, or leads them into it, 
 then that which many other churches teach, cannot be truth, 
 when they say it is not only the privilege, but the duty of 
 Christians to fight, and, if need be, kill and destroy those who 
 would encroach on their rights, or in hostility invade their 
 country. One or the other must be wrong, and influenced by a dif- 
 ferent spirit from that which the Saviour promised to His disciples, 
 and must therefore be false. So the Catholics, Episcopalians, 
 Presbyterians, and many others, hold that the Holy Spirit teaches 
 them that infant baptism is of God, and it is His will they shall 
 teach it, and their duty to observe and practice it, whilst the 
 Baptists, Mennonites and many others, hold it as idolatrous and 
 anti-Christian, and originating with the author of evil. Many 
 other such differences might be cited, in which one party holds 
 that the Spirit teaches them, whilst the other as decidedly hold 
 that the practice is unscriptural, and an abomination in the sight 
 of God. So long as they hold these views so very opposite, com- 
 mon sense teaches us that the one Holy Spirit cannot lead both 
 parties, and if it is not the Holy Spirit, then it must be the in- 
 fluence of one of those which John says is influencing the false 
 prophets which have gone out into the world. 
 Paul says, Rom. viii. : "If any man have not the spirit of Christ 
 
7° 
 
 UNITY OF THE CHURCH. 
 
 he is none of His." And again : "For as many as are led by the 
 Spirit of God, they are the sons of God." The Spirit of God and 
 the Spirit of Christ are one. If we have this Spirit, we must be 
 led by it, and it will lead us into all truth. It is the spirit of our 
 carnal and fallen nature which leads to divisions, but the Spirit 
 of Christ leads into unity. Where there is not unity, there the 
 Spirit of Christ cannot be. The effect and influence of the 
 Spirit of Christ is expressly' set forth in the xii. chap, of ist Cor. : 
 "For by one Spirit are we all baptized into one body, whether 
 we be Jews or Gentiles, whether we be bond or free ; and have 
 been all made to drink into one Spirit. For the body is not one 
 member, but many," etc. The idea that all these different 
 churches, taken together, compose the Church of Christ, and 
 each one individually is a branch, has received pretty general 
 assent in the world, and many never take the pains to inquire 
 whether it is scriptural or not. To the inconsistency of their all 
 being led by the same spirit, we have already adverted ; and now 
 let us inquire how this idea agrees with the figures Christ and 
 Paul give us. Christ says He is the vine, and His disciples are 
 the branches. Then, undoubtedly, all the branches must bring 
 the same fruit. One cannot be spiritual and the other carnal. 
 Paul compares regenerated souls to branches taken out of the wild 
 olive tree, and engrafted contrary to nature into the sweet olive tree. 
 The root which bears the branches influences them, so that they 
 bring sweet olives. One branch does not bring sweet olives, and 
 the other wild. So, also, with our bodies, to which Paul com- 
 pares the Church. The members of our bodies all obey the same 
 will and controlling power, and there can never be different inten- 
 tions, schisms or divisions. The idea of a unity of all the mem- 
 bers of the Church of Christ agrees perfectly with the teaching of 
 Christ and the apostles, and also with the symbols given by Christ 
 and Paul. The idea of the Church of Christ being composed of 
 all these different churches, as branches, is received by very many 
 honest and well-meaning souls, who are captivated by this view ; 
 and when they see anything irregular in the conduct of the mem- 
 bers of their church which disquiets them and troubles their con- 
 science, they are told by their teachers that these things are 
 unavoidable, and if t/iey are only faithful and upright, they are not 
 accountable for what another does, and each one must give an 
 
UNITY OF THE CHURCH. 7 1 
 
 account for himself. Conscience is thereby quieted, and the 
 teacher, or pastor, is relieved from bearing what to the flesh is a 
 very heavy cross. 
 
 If it is, then, made out that the Holy Ghost must be with and 
 in the Church, and unless the body which claims to be a Church 
 is led by this Spirit, it is not the Church, and that where the Spirit 
 leads, it brings the body into unity, love and peace, then it must 
 be evident that very many of these associations are not Churches, 
 because there is not unity, love and peace existing in them. Paul 
 reproved the Corinthian Church very sharply, when divisions 
 became apparent among them, and besought them, in the name 
 of the Lord Jesus Christ, that they all speak the same thing, and 
 that there be no divisions among them, but that they be perfectly 
 joined together in the same mind and the same judgment, 
 (ist Cor. i.) Healso told them they are carnal, and walk as men. 
 Those churches, thea, which have not the Holy Spirit as their 
 leader, must be led by a strange spirit, which is opposed to Christ, 
 and the body is an anti-Christian association, opposing and hin- 
 dering the work of Christ. These, then, being enemies of Christ, 
 it is impossible that one of His members can dwell safely in such 
 a body; and it is highly important that they should be fully able 
 to identify His Church, and clearly distinguish it from those of 
 Antichrist. 
 
 It is not our purpose to dwell on the inconsistencies and errors 
 of the various churches, further than to show the utter impossi- 
 bility of their all being Churches of God, so that those who are 
 concerned about their everlasting welfare may not be so easily 
 ensnared by the devices of the enemy. It is true, the Church will 
 save no one, but the leaders of the churches are usually sought as 
 guides in the way of salvation, and those who are leaders of anti- 
 Christian churches are not likely to direct a soul in the true way 
 of life, namely, to Christ. It is also true, that so long as they 
 have not come so far as to receive the Holy Spirit, they cannot 
 fully identify the Church of Christ ; yet a sense of danger may 
 beget .in them a wholesome fear, which will cause them diligently 
 to search the Word of God, and closely attend to the leading of 
 the grace of God, which will surely bring them to the true foun- 
 tain and source of life, which is Christ. Paul, speaking of a cer- 
 tain class of men, says (2d Cor. xi.) ; " For such are false apostles, 
 
72 UNITY or THE CHURCH. 
 
 deceitful workers, transforming themselves into the apostles of 
 Christ. And no marvel, for Satan himself is transformed into 
 an angel of light. Therefore it is no great thing if his ministers 
 also be transformed as the ministers of righteousness, whose end - 
 shall be .according to their works." It must, then, be clear to 
 every reflecting mind, that it is highly important that every one 
 who is concerned for his soul's we Ifare should have the knowledge 
 that these churches cannot ' all be true Churches of Christ ; and 
 if not, then they must be Antichrist's, and their ministers Paul 
 calls ministers of Satan, transformed into ministers of right- 
 eousness. 
 
 These expressions I know will offend many, but how can we 
 forbear ? And now, how can it be otherwise, if there is but one 
 body and one spirit? That sentiment of false charity, which 
 teaches such souls as desire to seek their salvation, that there is 
 no difference to which of these many different churches they 
 associate themselves, if they are only faithful and do right, is very 
 dangerous and seductive, and tends to stifle the germ of life 
 which God has enkindled in the soul, and which God designs to 
 foster and bring to the birth. I would, therefore, desire that every 
 upright soul setting out to serve the Lord, might be aware of his 
 danger, and thereby driven to pray and supplicate God to pre- 
 serve them, and to searching in the Word of God for guidance 
 and direction. There is a great deal of warning in the Word of 
 God, that we shall take heed that we be not deceived, and to let 
 no man deceive us with vain words. 
 
 If, then, there are many deceivers, or many false prophets, 
 gone out into the world (as John says), and Christ also warns us to 
 beware of them, for although they come in sheep's clothing, 
 inwardly they are ravening wolves, should we not be fearful when 
 we set out to work our soul's salvation, lest we might fall into the 
 hands of some such, and be ensnared into some anti-Christian 
 association, where the Divine life which God has begotten in our 
 soul might be devoured? Many a soul is impregnated by the 
 seed of the Word, and when they reveal their state of mind to 
 those who assume to teach the way of salvation, they are directed 
 to the ordinances or duties prescribed for the church, and to the 
 use of means which God has not appointed for salvation ; and the 
 birth which follows proves to be one after the will of man, or the 
 
COMPOSITION OF THE CHURCH. 73 
 
 flesh, and no true Divine life follows. Perhaps many of these, 
 under favorable circumstances and faithful teaching, being shown 
 the true nature of sin, and, also, of righteousness, and where to be 
 found, might have been led to Christ, and a true child of God 
 been born. We, therefore, feel it our duty to raise the voice of 
 warning, and point out the dangers of destruction to those who, 
 with us, are traveling to eternity, so that we might, by the bless- 
 ing of God, be instrumental in saving some from falling into the 
 snares of Satan. We know that these sentiments will bring upon 
 us the imputation of being self-righteous, Pharisaic, bigoted and 
 uncharitable, which is not at all agreeable to the flesh, and if we 
 would consult the promptings of our carnal nature, would take a 
 course which would bring us commendation ; but if I would seek 
 . the friendship of the world, I must be the enemy of God. 
 
 The true Church of God, which He owns as His bride and 
 spouse, is composed of souls who are truly born again ; who are 
 converte d persons, that have been brought from darkness unto 
 light, or from death unto life, and from the power of Satan unto 
 God ; who are made new creatures, and walk in newness of life. 
 These have fellowship one with the other, an d the blood of Jesus 
 Christ cleanseth them from all sin. We do not wish to be under- 
 stood, that we hold that every individual member of the true 
 Church of Christ is such a truly converted and regenerated per- 
 son. We have already said that some others creep in unawares ; 
 but so long as it is the Church of God, none such can get in but 
 by creeping in unawares ; yet their number will not be so large 
 as to change its complexion, lest it would cease to be a Church. 
 So soon as their number would be so large as by their influence 
 to change the outward complexion of the body, the true and liv- 
 ing members would take alarm, and purge it of such offensive 
 members, as would mar the comeliness of the Lord's Body. So 
 long as it is a Church of God, the truly converted and living ele- 
 ment must so far predominate, that such as are unconverted (if any 
 have crept in) will be expelled from the body, so soon as it be- 
 comes manifest that they are not living branches ; and those who 
 are not yet revealed cannot exert sufficient influence perceptibly 
 to change the outward aspect or complexion of the body. The 
 outward aspect of the Church must ever be such, that it will dis- 
 tinguish it from all that walk in the element of this world, else it 
 
74 IDENTITY OF CHRIST. 
 
 would not be that light which can be seen of all, or a city that is 
 built upon a hill. 
 
 When Christ was personally on earth, there was a class of peo- 
 ple that whatever light He emitted they would not regard it, and 
 continually blasphemed His holy name. Even His good works 
 and miracles they ascribed to Beelzebub. Others would admit 
 them, but still did not obey Him. Nicodemus admitted : " We 
 know that Thou art a teacher come from God, for no man can do 
 the miracles that Thou doest, except God be with- him." But 
 whatever the convictions of Nicodemus were, he had not the knowl- 
 edge of Christ which Peter had, when he said: "Thou art the 
 Christ, the son of the living God." The convictions seem to 
 have been with many more, but the cross was in the way that they 
 did not confess Him. These, with Nicodemus, partially identified' 
 or knew Christ. If they had obeyed the light they had, it would 
 have been sufficient to bring them, and would have brought them, 
 to a complete knowledge of the Saviour. But these had not the 
 knowledge of Him, which those had who confessed and followed 
 Him, as His disciples did ; and John says (chap, ii.) : " But Jesus 
 did not commit Himself unto them, because He knew all men." 
 But the world, it is said, knew Him not, and John -says, " there- 
 fore the world knoweth us not." Christ was a light to the world, 
 but they loved darkness rather than light. So the Church also is 
 a light, but, as the love of darkness was in the way of their know- 
 ing and receiving Christ, so the same love is still in the way of the 
 world's knowing the Church, and receiving the truth which shepre- 
 sents to all who come within the sphere of her labors and influence. 
 
 It was evidently the will of God that the world should identify 
 the Saviour at His coming ; and to this end Moses, in the law, 
 and the prophets, had spoken of His birth, life and passion so 
 plainly that the Jews might have recognized Him, as He told 
 them, John v. : " For had ye believed Moses, ye would have be- 
 lieved me ; for he wrote of me. ' ' And, again (same chapter, verse 
 29), "Search the Scriptures, for in them ye think ye have 
 eternal life; and they are they which testify of me." By the 
 Scriptures they might therefore have identified Him. But Christ 
 did not merely come into the world, and call mankind to search 
 the Scriptures to prove that He was the Christ; but He first wrought 
 such miracles, and shed such light round about Him, as attracted 
 
MARKS OF IDENTITY. 75 
 
 the attention of the people, and then called upon them to search 
 the Scriptures, for a full testimony and confirmation of the 
 truth, that He was indeed the very Christ. It was then the will 
 of God that the world should know Christ, and gave''the evidence 
 or marks by which they could know Him. But the world was 
 Christ's enemy, and it continually demanded and sought for 
 such signs and evidences as God, in His wisdom, withheld; and it 
 refused to observe or recognize those which God before promised 
 and now had given. The god of this world so blinded their minds, 
 that they could not see the light of the glorious Gospel of Jesus 
 Christ. There was no evidence by which Christ could be identified, 
 outside of that train which God had ordained for that purpose. Now 
 it certainly is the will of God that His Church and children shall 
 also be identified ; because he has pointed out marks and evi- 
 dences by which this may be done. If we disregard the marks 
 and evidences which Christ has indicated, and go about to set up 
 others which He has not designated, and then adhere to these, and 
 forget those which Christ has given, we will surely go as far astray, 
 as those did who called on Christ for signs from heaven, and 
 failed to discern those which were transpiring around them. 
 
 The first sign, mark or evidence which Christ gives, by which 
 His Church and children shall be known, is love. " By this shall . 
 all men know that ye are my disciples, if ye have love one to 
 another. ' ' This is the first distinctive feature which characterizes 
 the children of God. This is the principle upon which every 
 command of Christ to His Church and children is based, and 
 every mark and feature of the Church must be in harmony with 
 this principle. These marks and features must also be such as can 
 be perceived and understood by all men, not in word and tongue 
 only, but in deed and in truth, and must extend not only to friends 
 and brethren, but to enemies, and those who entreat them despite- 
 fully. Christ said, in His sermon on the mount, "Love your 
 enemies, bless them that curse you, do good to them that hate you, 
 and pray for them which despitefuUy use you and persecute you, 
 that ye may be the children of your Father which is in heaven," 
 etc. The Saviour does not mean that this will make us children 
 of the Father. We are children of God by faith in Jesus Christ 
 (Gal. iii). But this fruit will show us, or prove us to be so, other- 
 wise we will not be known from the world. 
 
^6 MARKS OF IDENTITY. 
 
 Love is the principle or life which is begotten in the soul by 
 conversion or regeneration ; and where the profession of regenera- 
 tion is'made, and the love of God does not follow as a fruit, the 
 idea of the regeneration is a delusion, and that work which we took 
 for it, will profit us nothing. Therefore Christ has also given the 
 marks of evidence by which this may be known. The commands 
 of Christ, we have already observed, are based upon love ; and 
 Christ has said (John xiv.): "If ye love me, keep my command- 
 ments ; ' ' and again : " If a man love me he will keep my words ; 
 and he that loveth me not, keepeth not mj sayings." Again, 
 Luke vi.; " And why call ye me Lord, Lord, and do not the things 
 which I say." From all this, it is evident that love is the first mark 
 by which a child of God and His Church must be identified ; and 
 obedience to the commands of Christ is the evidence of our pos- 
 sessing this love. Without this all our imaginings, professions 
 and pretensions are vain. The Church of God being His house, 
 and the home of His children, it is highly important that every 
 child knows its own home, and its own brethren also. For this 
 reason Christ has designated the marks by which these may be 
 known, so that a child may not run into a strange house, or take 
 an enemy into its embrace. 
 
 God has ordained prophets and teachers in His Chiirch, which 
 are its officers and leaders of its members. The term prophet 
 here means such as explain the word of God, or teach by it. They 
 explain or teach the will of God, as contained in His word. Christ 
 and the apostles say there will be false prophets and false teachers. 
 It must be very evident that whatever influence these exert, it must 
 be very prejudicial to, and destructive of the Divine life, which it 
 is the object of God to foster, encourage and preserve in the 
 believer, and for which he has appointed the true prophets and 
 teachers. For this reason Christ gives warning to His disciples 
 to beware of them, and gives the marks of evidence also by which 
 they may be known. They will show signs and lying wonders, 
 but "by their fruits ye shall know them j a good tree cannot 
 bring forth evil fruit, neither can a corrupt tree bring forth good 
 fruit ; wherefore ye shall know them by their fruits. ' ' These signs 
 and evidences can never be set aside, for no matter what the pre- 
 tensions of the prophet are, or what his power is, if his doctrine 
 and walk does not agree with the Word of God, we may know that 
 
THE TREE KNOWN BY ITS FRUIT. 77 
 
 God has not sent him. Of the beast, in Revelations, it is said : " He 
 doeth great wonders, so that he maketh fire come down from 
 heaven on the earth in the sight of men, and deceiveth them that 
 dwell on the earth," etc. Those whom Christ speaks of as com- 
 ing in that day, and saying, " have we not prophesied in Thy name, 
 and cast out devils, and done many wonderful works ;' ' but whom 
 Christ will call workers of iniquity, must be false prophets, else 
 He would know them. These evidently deceived those whom 
 they taught. If they had looked well to the fruits, they would not 
 have been deceived, for Christ says by these they shall know 
 them. 
 
 These fruits evidently are their life and doctrine. A man 
 might preach true doctrine, and yet his walk be carnal. His car- 
 nal walk would give evidence that the tree is not good, or his life 
 and walk might be unexceptionable, but his doctrine not pure. 
 Then the false doctrine would be evidence against him. There- 
 fore Paul says to Timothy : "Take heed unto thyself axid. unto the 
 doctrine ; continue in them, for in doing this thou shalt both save 
 thyself and them that hear thee." (i Timothy iv.) To the 
 elders of the Church of Ephesus, Paul spoke pretty near the same 
 words. They should take heed unto themselves, and to all the 
 flock over which the Holy Ghost hath made them overseers. 
 (Acts XX.) John also says (2d Epist.): " Whosoever transgresseth, 
 and abidethnot in the doctrine of Christ, hath not God." Such, 
 he also says, we shall not receive or bid God speed. Such are 
 evidently deceivers and false prophets. The good fruits of 
 Divine love, and obedience to the words and commands of Christ, 
 are therefore the marks of identity which the Holy Ghost has 
 given us, by which to know the Church, teachers and children of 
 God. 
 
 In the time when Christ spake there was no Church organized, 
 and the warnings were evidently designed for those who should 
 come after. Those warnings of the Apostles, and the directions 
 by which to identify the Church, had reference chiefly to some 
 future time. We have no evidence of any such divisions occur- 
 ring, or any other body claiming to be a Church, during the life- 
 time of the Apostles. They faithfully warned them whenever 
 they saw danger approaching the flock. Paul says (2d Thes. iii.) : 
 "For the mystery of iniquity doth already work." But so long 
 
78 DECLINE OF THE CHURCH. 
 
 as the Apostles lived, it would seem they had such influence with 
 the churches that those who rose up with anything false or for- 
 eign could make no progress. In the ist Epistle to Corinthians we 
 find Paul warning them of some deviations from the strict path of 
 righteousness and truth. There are four different places in this 
 epistle in which he takes occasion to reprove .them. 
 
 The whole epistle is full of wholesome instruction, but in these 
 four places he charges them with some deviation from sound doc- 
 trine. In the first chapters he censures them for the contentions 
 and divisions which existed amongst them; in the 5th, because 
 they did not expel the fornicator ; then, in the 6th chapter, he 
 reproves them for going to law with one another, and in the nth 
 for their irregularity in holding their supper. He says in this 
 way they do not hold the Lord's Supper. After Paul had given 
 the charge to the elders of the Church of Ephesus (already spoken 
 of) he told them : '-'For I know this, that after my departing shall 
 grievous wolves enter in among you, not sparing the flock. Also, 
 of your own selves shall men arise, speaking perverse things, to 
 draw away disciples after them." (Acts xx.) We have evidence, 
 therefore, from this and other writings of the Apostles, that the 
 enemy was active in the early ages of the Church ; but so long as 
 the Apostles lived their warning voice was heeded, so that the 
 Church did not ceme to fall, or no divisions occurred. In the 
 2d Epistle to the Corinthians, it would seem as if the Apostle 
 Paul's reproof wrought effectually. He says it wrought repent- 
 ance, not to be repented of. In the Revelations, we read of the 
 Spirit appearing to the Apostle John, and acquainting him with the 
 spiritual condition of the seven Churches of Asia. Two of the 
 number are commended for their steadfastness and adhesion to 
 the Word and faith. One, the Church of Laodocea, was neither 
 cold nor hot, but in a luke-warm state, which it would seem as if 
 the Lord would even rather she were cold. Three of them had 
 still some commendable qualities for which the Lord praised 
 them ; but they had also declined in some things. One had 
 given way in no outward work or duty, but the inward life had 
 abated, and they were threatened to be thrown iijto darkness, 
 unless they repented and would do the first works. The Church 
 of Pergamos had those amongst them who taught a false and per- 
 verted doctrine, which tended to seduce the servants of God. The 
 
DECLINE OF THE CHURCH. 79 
 
 Church of Thyatira was commended for her works, charity, ser- 
 vice, faith and patience ; but she suffered that woman Jezebel? 
 which calleth herself a prophetess, to teach and seduce His ser- 
 vants. The Church of Sardis had the name that she was alive, 
 but she was dead. There were, however, a few names, even in 
 Sardis, which had not defiled themselves. If they took the warn- 
 ing here given them they might yet recover themselves, for it 
 would seem as if it were only an inward dying of the Divine life, 
 which had not resulted in open transgression. There is no act of 
 disobedience, or outward violation of the principles of the Gospel, 
 . charged to them. Therefore, those who were yet worthy could 
 not withdraw from them ; and by repentance and turning to the 
 Lord the life might be restored. There was nothing outward of 
 an irregular character to correct. This was in the lifetime of the 
 Apostle John, and is supposed to have been about the year 94 or 
 95 of the Christian era. As Christ is allowed to have been about 
 32 or 33 years old when He was crucified — soon after which the 
 Church was first organized on the day of Pentecost^ — then this 
 must have occurred at most not over 62 years from the time of 
 the Church's first institution. If the Church in these places then 
 declined so soon after the Apostles were taken away, we have rea- 
 son to believe that she was also violently assaulted in other places. 
 None of the rest are named, so that we do ngtknow their con- 
 dition. If we had the means of tracing the Church accurately 
 from the time of the Apostles, and being fully acquainted with 
 what transpired, it would, at least, be very interesting, and I think 
 also profitable. But the histories we have access to are not always 
 entirely reliable. So much is however evident, that in the second 
 and third centuries Paul's prediction was fully verified, as well as 
 Christ's and Peter's. False prophets, false teachers and grievous 
 wolves entered in amongst the lambs of Christ, which did not 
 spare the flock. How long the Church withstood these assaults 
 I have not the means of judging, but find it said repeatedly in 
 the " Martyr's Mirror," that from the time of Pope Sylvester the 
 Church fell into idolatry. This was about the year 315, at which 
 time the bishop of Rome was^not yet invested with that authority 
 which would constitute a pope. There was, however, a bishop 
 of that name at Rome about that time. From this time it is said 
 the Church became so sadly corrupted that she was by many 
 
8o DECLINE OF THE CHURCH. 
 
 esteemed as Antichrist. But from authentic accounts which we 
 have of the condition of the Church, about the year 325, when 
 Constantine had embraced the profession of the Christian faith, 
 it is very evident that the Church was no more in that simplicity 
 of faith in which the Apostles had delivered it to the saints. 
 
 Constantine, after a war with his father-in-law, who some say 
 he strangled, but others that he caused him to commit suicide, 
 was engaged in a war with his brother-in-law, Maxentius, whom 
 he defeated, and the latter was drowned. This was sometime 
 between the years 307 and 314. When he was about to engage 
 in this war, he said he saw a fiery, or luminous cross in the 
 heavens, on which was inscribed, "Under this sign thou shalt 
 conquer y He then caused his standard to be made in imitation 
 of this cross. He afterward engaged in war with JLicinus, whom 
 he also overcame. Here it is said, he was surrounded with bishops 
 and priests, invoking the aid of the True God. But after the lapse 
 of nine years, Licinus renewed hostilities, but was again defeated, 
 and fell into the hands of Constantine, who had solemnly 
 promised to spare his life ; but afterward ordered him to be put 
 to death." He was now, about the year 324, sole head of the 
 Eastern and Western Empires. He had before this espoused the 
 Christian religion, and soon after convened the Council of Nice. 
 At this council, there were about three hundred bishops in 
 attendance ; and some historians say, many of them were gor- 
 geously arrayed, and decorated with gold and precious stones. 
 This, if true, would certainly be in violation of the instruction 
 of Paul and Peter, to the women; and if it would be improper 
 for them, why not for the men ? At any rate, there was great 
 contrast between this, and the purple robe and crown which the 
 Saviour wore. 
 
 Boyle, in his history of this council, in speaking of its origin, 
 says, that Alexander, bishop of Alexandria, disputing one day in 
 the presence of his presbyters and other clergy, being desirous of 
 making a display of his knowledge, &•€., one of the presbyters took 
 exception to his remarks, and from this little spark, a great fire 
 was kindled. 
 
 Boyle says, on account of this dispute between Alexander and 
 Arius, " the churches were filled with tumult and disorder; and 
 the people disputed with great acrimony. The matter proceeded 
 
CONSTANTINE AND THE COUNCIL OF NICE. 8l 
 
 at length to such a shameful extremity, that the Christian re- 
 ligion was publicly ridiculed, and afforded a subject of profane 
 merriment to the Pagans, even in their theatrical exhibitions." 
 In this history, there is much which goes to show, that there was 
 anything but a gentle spirit prevailing amongst the bishops. I 
 suppose it will be said, that a large portion of them were imbued 
 with a better spirit. It may be so, but how could they bear with 
 such irritable and petulant spirits as brethren and fellow-laborers 
 in the cause of Christ ? Or how could they regard such carnal 
 fruits, as those of a good tree ? And when Christ says we shall 
 beware of them, as ravening wolves, how could they fraternize 
 with them ? 
 
 Whether the emperor was at this time held as a member of the 
 Church, or not, we are not told ; but they certainly held him as 
 one of great distinction, and paid as much deference to him as if 
 he had been the head of the Church, although, it is said, he was 
 not baptized until very shortly before his death. He himself 
 convened the council, and was present at their deliberations, and 
 deliyered an address to them at its opening. Many of the bishops 
 also presented written complaints against their brother bishops to 
 the emperor, petitioning him to redress their grievances. The 
 emperor had recently been engaged in war, and still kept a very 
 large standing army, and waged wars afterward. Whether he 
 had any of the Christians in his army, or not, I do not know, but 
 should not wonder if he had; as in all their proceedings we do 
 not find any disapproval of war expressed, and do not know how 
 they could, if in time of war they would cluster round him, and 
 invoke the aid of God in his behalf. When he was ushered into 
 the council, it is said his purple robe was so resplendent with gold 
 and precious stones, as to dazzle the eyes of the beholder, and 
 had a chair prepared for his reception that was burnished with 
 gold. 
 
 The session lasted a month, and at its conclusion there was a 
 great banquet given by the emperor, at which all the bishops were 
 present; and, it is said by Boyle, "During the public rejoicings, 
 Eusebius, of Cesaria, in the presence of Constantine, and surround- 
 ed by the bishops, pronounced a panegyric on the emperor." 
 How a Christian bishop, imbued with the spirit of his Master, 
 could flatter and eulogize a man of Constantine's temper and 
 6 
 
82 TRUE CHURCH NOT EXTINCT. 
 
 principles, is hard to comprehend. The temper of the emperor 
 may be judged by his perfidy toward Licinus, his treatment of Arius 
 and two prelates who adhered to him in the council ; all of whom 
 he banished. The writings of Arius he ordered' to be burnt where- 
 ever found, and any one convicted of concealing any book com- 
 posed by Arius, shall suffer death immediately after his apprehen- 
 sion. But we need not wonder at this, when we are told that he 
 had his nephew, fourteen years old, put to death, his own son 
 Crispus, and lastly, his wife, Fausta. 
 
 I have dwelt thus lengthily on this subject, because certain au- 
 thors who hold that the Church had fallen, date its decline from 
 the time that it became identified with the worldly power. But 
 I think it must be evident, from the proceedings here related, 
 that the fall of the Church was not a consequence of the union of 
 Church and State ; but the union was a consequence of the fall, 
 which had previously taken place ! If the Church had not de- 
 parted widely from the doctrine and commands of the Saviour 
 and His Apostles, such union could never have taken place \ and 
 such a carnal, tyrannical and bloody monster could not have 
 been received into the Church, nor would the bishops have paid 
 such court to him, as has been related. 
 
 I have h^re spoken of the fall of the Church, but would not be 
 understood to hold, that the Church had, or has fallen ; but that 
 part of it here considered. The kingdom of Christ was to be an 
 everlasting kingdom ; " On the throne of David would He sit, 
 and upon His kingdom, to order it and to establish it with judg- 
 ment and with justice ; from henceforth even for ever." (Isaiah 
 ix.) The Scriptures cannot be broken, and if the Church is this 
 kingdom (which I suppose all will admit) then it can never be 
 extinguished. Therefore, from the time the apostles established 
 it till the present, it has stood, and will stand to the end of time. 
 When Christ spoke of the straight gate and narrow way. He said: 
 " There be few that find it." But many go in at the wide gate, 
 and walk on the broad way. Those on the narrow way are surely 
 on the way to Heaven, and must be in the Church, or those in 
 the true Church are on the narrow way. By this we may very 
 readily conclude that the Church was by-times very small. By the 
 representations of the churches in Asia, as given in Revelations, 
 we can see that a Church does not fall at once. The decline is 
 
NOVATUS AND OTHER DISSENTERS. 83 
 
 gradual, first taking place inwardly, and as the love or spiritual 
 power diminishes, the carnal grows stronger, and gradually carnal 
 fruits will begin to manifest themselves. Those members which 
 are yet in the light will perceive this, and raise the voice of warn- 
 ing and reproof; but if the number of those in the true spiritual 
 element is too small, their warnings will not be properly heeded. 
 They grieve and labor, cry aloud and spare not ; but at last being 
 able to effect nothing, in order to remain undefiled they are 
 necessitated to withdraw from the Church, as they would otherwise 
 make themselves partakers of their sins. In this gloomy and de- 
 clining state, unconverted persons enter the Church ; finally such 
 may be chosen to the ministry, and all spirit and life is lost in the 
 body. Those who withdraw organize themselves into a body, and 
 however few they are, they are tKe Church. 
 
 In the early ages of the Church, printing had not been discov- 
 ered. Few could read, and perhaps still fewer could write. Those 
 who withdrew were generally persecuted by the others ; and if 
 they had any writings they were destroyed, and themselves driven 
 from place to place, so that they had little opportunity to write, 
 if they even were able. We have, therefore, not such a succes- 
 sion from the apostles to the present time, as those may present 
 who had the mass with them, and the government and its power 
 to afford them every facility they desired. But we do find in the 
 meager histories of the earlier years, that many withdrew from the 
 Church, or were expelled from it. What their doctrines were we 
 have not much means of knowing, except what we can gather from 
 Catholic sources, and these are generally very unfairly given. In 
 Eusebius' account of Novatus, he is represented as a very bad man 
 who was justly expelled from the Church. But Newton Brown, in 
 the "Encyclopedia of Religious Knowledge," represents him very 
 differently, and that he was a very worthy man, who left the 
 Church because of its laxity in discipline, and the corruption tol- 
 erated in it. The Novatians observed regular church order, and 
 most likely were such a dissenting Church as I have referred to. 
 Novatus lived in the third century. There was a Novatian bishop 
 invited to take part in the Council of Nice, whose short address to 
 the emperor shows a very amiable and meek disposition. Eusebius 
 mentions a number of heresies which sprangup, but what confidence 
 can be placed in his history of them is hard to determine ; but if 
 
84 NOVATIAN AND OTHER DISSENTERS. 
 
 the historyof Novatusandhis followers is incorrect, that ofotherg 
 may be also. There is no doubt that men of very perverted minds 
 and evil dispositions separated from the Church from time to time, 
 whose lives were not virtuous and exemplary, and after the Church 
 had lost the spirit, and fell into a carnal course of life, they would 
 asperse the character and life of all that would withdraw from 
 them, and charge them with all manner of error in doctrine, and 
 irregularity of life. This we know to have been the case at a later 
 period. There may have been little bands of brethren here and 
 there of whom there is no account, and also some of those re- 
 ported very corrupt may have been of the true faith and virtue. If 
 they called the master of the house Beelzebub, no marvel if they 
 do the same of his household. 
 
 If, as we have already observed, the Church declined sooii 
 after the time of the apostles, then there must have been such 
 also as seceded, and kept up apostolic doctrine and ordinances; 
 which is also attested by papistic writers, as we find asserted in 
 the "Martyrs' Mirror," that there was such a sect as were after- 
 ward called "Poor Men of Lyons, Waldenses, Albigenses," etc., 
 who were also called "Anabaptists." Papistic authors say, they 
 were an ancient sect, and existed in the days of Sylvester, (315) 
 and others say, from the days of the Apostles. Whether Novatus 
 and his followers were of these, we cannot say ; but one thing is 
 certain, they protested against the corruption which existed in the 
 dominant Church, and contended for a pure Church. If they 
 held, as is asserted, that those who had apostatized^ or fallen 
 from the faith, should in no case be received into the Church 
 again, even on true repentance, and renewal of faith in Christ, 
 we should certainly say they were wrong in this. But if, as it is 
 said, the Church was lax in discipline, and in times of religious 
 liberty great numbers rushed to the Church, and were received 
 without due regard to their conversion, and in times of persecu- 
 tion, they would fall away, and shamefully deny the faith, and 
 again, on the cessation of persecution, would desire to return, it 
 would seem reasonable they should exercise great care in their re- 
 ception. The reply of Acesius, a Novatian bishop, to the Emperor 
 Constantine, at the Council of Nice, would seem to indicate that 
 they were in the habit of receiving forgiveness of the priests, and 
 perhaps then restored to the Church. Acesius says : "They ought 
 
BRUNO, BERENGARIUS, AND OTHERS. 8$ 
 
 indeed to be urged to repentance, but not encouraged to hope for 
 pardon through the ministration of priests. For this they should 
 look directly to God, who alone has the power and prerogative 
 of remitting sins." This is certainly sound doctrine. The No- 
 vatians arose about the year 250. About 100 years later the 
 Donatists arose, and are said to have become a very large sect.' ' In 
 many respects, we can recognize correct principles in their profes- 
 sion and practice. Whether those principles ascribed to them, 
 which are not consistent with the true faith, were charged justly, 
 we do not know ; but as we find in after years, that those of whom 
 we have good evidence that they did profess, and, in their weak- 
 ness, seek to walk in the true faith and a holy life, had all manner 
 of vicious principles and practices charged to them, we have rea- 
 son to believe this might have been the case with such as preceded 
 them, because they were evidently led by the same spirit, which 
 those were who in after years traduced the character of the Wal- 
 denses, Albigenses, and Mennonites. About the middle of the 
 7th century, the Paulicians arose. Their enemies charge them 
 with being Manichians ; which was a favorite charge against all 
 who differed from the dominant Church. There are doctrines 
 and practices attributed to the Paulicians which we would cer- 
 tainly not regard as orthodox; but we have reason to doubt 
 whether they are just, inasmuch as those who bring the charges 
 were their bitter enemies, and sought to render them odious in 
 the eyes of the people. 
 
 In the "Martyrs' Mirror," from the fifth to the eleventh cen- 
 tury, there are a very great number of witnesses named, who 
 protested privately and publicly against infant baptism, transub- 
 stantiation, purgatory, and other abuses and abominations prac- 
 ticed in the Roman Church. These insisted that no baptism was 
 valid but that which was received on faith. They seem to have 
 observed regular church order, and administered the ordinances, 
 and great numbers suffered martyrdom. We are not informed 
 of any particular name by which they were known, but it is evi- 
 dent that regular church order was kept up. There are two pious 
 men of learning and celebrity named, who withdrew from the 
 Catholic Church in this century (nth), and attracted more than 
 ordinary attention. They were Bruno, bishop of Anglers, in 
 France, and Berengarius. These openly spoke against infant 
 
86 PETER WALDO AND WALDENSES. 
 
 baptism, and other papistic abuses and malpractice, and openly 
 supported the true Gospel doctrine and faith. They were at last 
 brought before the council, which condemned them. Berenga- 
 rius, however, wavered and recanted three several times, but 
 when set at liberty, again took up and preached the same doc- 
 trine as before. This is much to be lamented, and mars the 
 beauty of his otherwise fair reputation and character. Their fol- 
 lowers were numerous, and were generally called Berengarians, 
 and many suffered a martyr's death, remaining firm in faith and 
 constant in profession. 
 
 About the year 1145, mention is made of Peter Bruce and 
 Henry, of Taulouse, who were both monks, and very learned 
 men. They vigorously attacked the errors and abominations of 
 popery, "sparing neither small nor great." Peter preached 
 twenty years with great success, and was finally burnt. Henry, 
 his coadjutor, was apprehended a few years later by the pope's 
 legate, and, it is supposed, was made way with. Their followers 
 were very numerous, and were known by the name of "Petrobro- 
 sians" and "Henricans," and were very cruelly persecuted. 
 
 About the year 11 60, a wealthy citizen of Lyons, named Peter 
 Waldo, became deeply impressed with a sense of the vanity of all 
 things in this world, and the importance of securing an interest 
 in Christ, whereby he would obtain a better and more enduring 
 inheritance, forsook the world, and sought for life in Christ. 
 The occasion which made the impression upon his mind, was that 
 of one of his neighbors falling down and expiring suddenly in his 
 presence. This so wrought upon his mind, that he determined to 
 repent, and walk more in the fear of God than he had done here- 
 tofore. He began liberally to distribute of his wealth to the 
 needy, and to admonish his household, and such persons as occa- 
 sionally came to him, to repentance and true godliness. His zeal 
 and energy increased daily, and as people continued to assemble 
 in increased numbers, he taught them from the Holy Scriptures 
 in the common French tongue; The bishops and ecclesiastics were 
 highly offended that this illiterate and vulgar fellow (as they 
 thought) should expound and explain the Scriptures in the com- 
 mon language. Great numbers repaired to his house, whom he 
 instructed and admonished. The ecclesiastics strove by edicts 
 and tyranny to suppress the teaching, which led Waldus and his 
 
WALDENSES AND MEN NO SIMON. 87 
 
 adherents more diligently to inquire into and examine the reli- 
 gion and schemes of the papists, and to oppose them with greater 
 candor and independence. Waldus is said to have been a man 
 of great ability and extensive relations, so that with all their cruel 
 ferocity they could not, for four or five years, entirely expel him 
 and his adherents from Lyons. 
 
 From "Waldo, the people called Waldenses arose, who, by their 
 persecutions, were scattered around into many of the surrounding 
 countries, and were called many different names. In some places 
 "Poor Men of Lyons," others "Albigenses," and in others " Cath- 
 arians," etc. Thpse known by these names generally held the same 
 views and principles, and in these respects they are also believed 
 to be identical with many of those who had before them protested 
 against the unscriptural doctrines, life and conduct of the Roman 
 Church. The Waldenses maintained baptism on repentance and 
 faith; opposed transubstantiation, purgatory, mass, absolution, and 
 all papistic innovations ; opposed oaths, war and holding offices 
 in government by their members. I am aware that this is dis- 
 puted by some authors, who hold that they practiced infant bap- 
 tism, defended their rights, and held government offices. The 
 Waldenses were dispersed by persecution into many different 
 countries. In these they came in contact with many different 
 classes of people, who protested against papistic abominations, 
 but were not fully grounded on the Word of God, and, uniting 
 with these, were carried away from the principles and doctrine 
 of the old Waldenses; yet, holding the name, would be regarded 
 as Waldenses. From this and various other causes, principles 
 have been attributed to them, which the old Waldenses never 
 held. There is a lengthy article in the "Martyrs' Mirror," in 
 that part relative to those who suffered in the twelfth century, 
 clearly showing that the old and true Waldenses rejected infant 
 baptism, and contended against believers swearing, fighting, or 
 holding magisterial offices. In the work referred to, it is clearly 
 and, I think, indisputably shown, that the true Waldenses held the 
 same doctrines and principles which Menno Simon afterward 
 taught, with so much zeal and success, in the i6th century, and 
 there was still an organization kept up on their distinctive princi- 
 ples until the time of the Reformation. To these people Menno 
 has reference, in his "Renunciation of the Church of Home,'^ 
 
88 WALDENSES AND MENNO SIMON. 
 
 when he says: "I sought out the pious, and though they were few 
 in numbers, I found some who were zealous and maintained the 
 truth." Afterward he speaks of the mercy of God, who, he 
 says, "turned me from the ways of death, and called me into the 
 narrow path of life to the communion of the saints." He says 
 nothing of having been baptized, or the circumstances under 
 which he became united to the Church ; but as he speaks of his 
 being called into "communion with the saints,''' he must have' 
 united with some existing body of believers, or Church ; and as he 
 did not regard that baptism which he received of the Catholics as 
 Christian baptism, we have reason to believe, also, that he was at 
 this time baptized by those to whom he united himself. In the 
 next paragraph he says: "About one year thereafter, at which 
 time I exercised myself in writing and reading the Word of God 
 in secret, it happened that six, seven or eight persons came to me 
 who were of one heart and soul with myself, in their faith and life, 
 and, as far as man can judge, were unblamable, separated from the 
 world, and subdued to the cross. They cordially abhorred, not 
 only the sect of Munster, but the anathemas and abominations of 
 all other worldly sects. With much solicitude, they kindly 
 requested me to reflect on the sufferings, the oppressions and dis- 
 tress of those souls whose spiritual hunger was great, whilst the 
 faithful laborers were few. They desired that the talents which I 
 had unmeritedly received from the Lord might be applied to 
 advantage." Afterward he says: "At last, after much prayer, I ; 
 placed myself and these circumstances before the Lord and His 
 Church." This shows conclusively that there was a Church ai. 
 this time in existence, which held the principles that Menno 
 afterward so earnestly contended for. 
 
 , There are certain names mentioned in the " Martyrs' Mirror," 
 who had been of the old Waldenses, who, about the time of the 
 commencement of the reformation in Germany, suffered martyr- 
 dora for their faith. These were of those with whom Menno 
 Simon associated himself. We do not purpose to trace the his- 
 tory of what we deem the true Church of Christ further at this 
 time, but will leave it, with the consideration of the claim of 
 several other churches to have descended from the Waldenses, for 
 a subsequent chapter. 
 It is asserted in the "Martyrs' Mirror," page 122, from the 
 
ALBIGENSES AND WALDENSES. 89 
 
 evidence of papistic writers, that people holding the same senti- 
 ments as the Waldenses and Mennonites had existed in the days 
 of Sylvester, (which was about 315), and that they were by no 
 means a new sect, but had existed, as some say, even since the 
 apostles. From this time on, they existed under various names, 
 and propagated their views with various success, under unheard 
 of hardships and persecutions, up to the time of the reformation. 
 Some places they were called by one name, and others by another, 
 according to the names of their different leaders, the country 
 where they resided, or other circumstances and surroundings. 
 No person with the least grain of humanity in his composition, 
 can read the accounts of the hardships they endured, and their 
 determined perseverence, without admiring their constancy and 
 patience, and feeling sick at heart for the cruelty of their tortur- 
 ing persecutions. ' 
 
 Their enemies oftentimes testified themselves to the pious and 
 exemplary lives these sufferers led, and their patience and cheer- 
 fulness under suffering ; so that it is vain for any one at the pre- 
 sent day to attempt to asperse their character. I have lately seen 
 in a modern history, the character of the Waldenses and Albi- 
 genses represented in a very unfavorable light, on the authority of 
 some recent publication, termed "Facts and Docutkents." There 
 are a great many authorities quoted in the "Martyrs' Mirror," 
 showing the character of the Waldenses and Albigenses, who, they 
 agree, were one people, only living in different places, from which 
 they sometimes received different names. The different authors 
 also say they have been very grossly misrepresented by their ene- 
 mies. Persons who persecute others unto death, would naturally 
 try to make it appear that they had good reasons for their actions ; 
 neither would their conscience likely be so tender, as to cause 
 them to hesitate at telling a falsehood for that justification. On 
 page 230 of the " Martyrs' Mirror," there are two confessions of 
 faith of the Waldenses and Albigenses given, one of which was 
 sent to the king of France, and publicly read in the king's par- 
 liament. This confession, Abraham Mellin says, he publishes in 
 his book " to refute and repress all the disgraceful points of doc- 
 trine which have been unjustly imputed, not only to the Walden- 
 ses, but especially to the Albigenses, as though they were Mani- 
 cheans. ' ' The testimony of their enemies, who were cotemporary 
 
90 THE UNDYING CHURCH. 
 
 with themselves, as to their moral character and virtuous lives, 
 their own confession of faith as to doctrine, with the testi- 
 mony of Mellin, goes to show that these " facts and documents" 
 represent these people very unfairly. It is said that in different 
 places, people were called by these names whose doctrine and life 
 was very widely different from that of the true Waldenses and 
 Albigenses, and whom they would in no wise have acknowledged 
 as brethren. From some such source, the " facts and documents" 
 may have arisen. It would be very strange, if a people, about 
 whom so much has been said and written so long since, should 
 only now have their true history brought to light. 
 
 We find an account in the " Martyrs' Mirror," pag:e 283-4, of 
 certain prisoners taken in Moravia, by the Turks, and carried 
 into Thessalonica, and sold as slaves. Getting acquainted with 
 some Christians there, they told them that there were certain peo- 
 ple in Moravia that were like them in their lives and actions, who 
 were called Anabaptists. The Thessalonians then sent three of 
 their brethren to Moravia, to inquire whether these things were 
 so. They came to the Moravians, but did not agree with them in 
 all points, and went away sorrowful. They then went to the 
 Sweitzer brethren, witli whom they agreed entirely, and afforded 
 them great joy. " They acknowledged one another as brethren, 
 and, as a sign of it, they commemorated the Lord's Supper, and 
 declared that they were the true Church of God." And they fur- 
 ther related, "that the Church of God remained unchanged in 
 the faith from the days of the apostles ; and that they had the let- 
 ters which the Apostle Paul wrote to them with his own hand, in 
 a good state of preservation to that day. After all this was done, 
 they separated as good friends, and hav ing commended each other, 
 (weeping), with the kiss of peace, to the protection of the Lord, 
 the brethren returned again to Thessalonica. ' ' The precise date 
 when this occurred is not given, but think it was in the early part 
 of the sixteenth century. 
 
 Thi* relation here given of the Church having existed at Thessa- 
 lonica, unchanged from the times of the apostles, may not be 
 deemed sufficiently authentic to be reliable, although it cannot 
 be said to be improbable. There may also have been more such 
 bodies in isolated places, but whether or not, there is sufficient 
 evidence in history, that there were at all times since the apostles, 
 
ROMAN CATHOLIC CHURCH. 9 1 
 
 people on earth who protested against the corruption and carnal- 
 ity which existed in the dominant church; who withdrew from 
 its worship and communion, and who observed and kept up 
 Gospel ordinances and church discipline, and also lived pious, 
 self-denying lives, consistent with Christ's commands and the 
 teaching of the apostles. These may not have continued in unbro- 
 ken succession in one particular city, place or country, but that 
 they existed, cannot be denied. These, we believe, constitute the 
 undying Church, which seems to us much more reasonable and con- 
 sistent with the spirit of the Gospel, as well as with Scripture 
 prophecy and Scripture promise, than the idea of the abominably 
 corrupt and murdering church of Rome being the Church and Bride 
 of Christ, which he promised to be with, and in them, and they 
 in Him, sup with, dwell with, and lead and guide by the Holy 
 Spirit unto the end of the world. The Episcopalian Church 
 claims to be the Church of Christ, on the ground of a regular 
 succession of ordination in their ministry, from the apostles to 
 the present time. To prove this, they must resort to the Catholic 
 Church, and claim that it continued to be the Church of Christ 
 till the time of the reformation, when the Church of England 
 threw off the Papal yoke, and declared themselves independent. 
 They confess, that if there was a time when the Roman Church 
 was so essentially corrupt, that she ceased to be a Church of 
 Christ, and her officers ceased to be ministers of Christ, then 
 any connection with the past through that channel can be of no 
 avail. The person ordained receives or derives his authority from 
 Christ. The Holy Ghost is in the Church, and the Church with- 
 out Him would be apostate. These are important admissions. 
 
 It remains to show, what degree of corruption renders a body, 
 or a man, so " essentially corrupt " that they cannot be in Christ, 
 or a member of Him. The Holy Ghost, without which the author 
 referred to (W. D. Wilson) admits that the Church would be 
 apostate, does not dwell in the Church collectively, or as a body, 
 but in the individuals composing the Church. Nor has there 
 ever been a Church into which individuals did not insinuate 
 themselves, who were destitute of this Spirit, or power. But if 
 the body claiming to be a Church, is under the influence of the 
 Holy Ghost, or its power, then the fruits of the body will also be 
 spiritual ; that is, if the mass or majority of them are under this 
 
92 ROMAN CATHOLIC CHURCH. 
 
 power, for they will control the body, and whatever the carnal 
 element may be, it will be kept in subjection, and the body 
 purged of it, as it will manifest itself. If the members of the 
 body are destitute of the Spirit, it is impossible that the body can 
 possess it. I would ask this author, whether an unconverted per- 
 son can receive the Holy Ghost? Can any one be under the 
 power or influence of the Holy Ghost, and his habitual walk be 
 carnal and wicked ? Can any carnal and spiritless person receive 
 or derive authority from Christ to preach ? Was there ever a 
 more carnal, and diabolically wicked class of people on earth, 
 than the popes, cardinals, bishops and priests of the Roman 
 church were, for one thousand years before the Reformation? 
 Can a body be both Christian and Anti-Christian? " The colos- 
 sal power of Papal Supremacy' ' had existed for centuries before 
 the Reformation ; and if it is "a. power as fully anti-Christian as 
 any the world has ever seen," how can this anti Christian power 
 appoint ministers of Christ ? How can any rational man pretend 
 that these proud, haughty, unclean, covetous, extortionate, mur- 
 derous and perfidious creatures, could be in possession of, or 
 under the influence and power of the Holy Ghost? By his own 
 admission, how can they be ministers of Christ, or how can any 
 Christian Church nave connection with the Apostolic churches 
 through this channel? 
 
 The position taken by the author referred to, is based on the 
 ground, that Christ gave the authority to preach, and exercise 
 ministerial authority, to His apostles ; they gave authority by or- 
 dination to others ; and the authority has been thus conveyed 
 from one authorized person to another, from the apostles' time 
 down to the present ; and besides this authority none exists. 
 Consequently no one has authority from God to preach the Gos- 
 pel, unless he has been ordained by, or received authority from 
 some one who has also received his authority from an unbroken 
 chain of ordination from the apostles. 
 
 That the Roman Catholic church was the Church of Christ at 
 the time of the Reformation, and had not so far corrupted herself, 
 that her officers ceased to be ministers of Christ, and that the 
 Holy Ghost was still in the Church, they rely principally on the 
 declaration of Christ to Peter, that " Upon this rock I will build 
 my Church: and the gates of Hell shall not prevail against it," 
 
IDENTITY OF THE CHURCH. 93 
 
 (Matt, xvi.), and in Matt, xxviii.: " Lo I am with you alway, 
 even unto the end of the world." Again, in the Prophet Daniel, 
 chap, ii.: "And in the days of these kings, shall the God of 
 Heaven set up a kingdom which shall never be destroyed, and the 
 kingdom shall not be left to other people." It is contended, 
 that if the Catholic church had become apostate, then the gates 
 of hell must have prevailed against the Church, and Christ must 
 have departed from her, contrary to His promise ; and the king- 
 dom must have been left to other people, contrary to the prophecy 
 of Daniel. As this cannot be admitted, because the Scriptures 
 cannot be broken, they contend that the Catholic mist still be 
 the Church of Christ, notwithstanding they admit that she had be- 
 come very corrupt. " That darkness, gross darkness, corruption, 
 and superstition had covered, as it were, the face of the earth, 
 admits of no denial." "The Romish church," they say, "professes 
 to teach something else as equally binding upon the conscience, 
 and equally necessary to salvation, as what is contained in the 
 Scriptures. The chief motive which lies at its foundation, is the 
 building up of the collossal power of the papal supremacy; a 
 power as fully anti-Christian as any the world has ever seen. 
 
 With all this, it must be the Church, because the prophecy or 
 promise forbids the idea of its fall ; and on this ground, and on 
 the succession of the ordination of its ministers, the grounds of 
 the church's identity is based. So far as their ground of ordina- 
 tion is concerned, we propose to show, in the proper place, that 
 there is no scriptural ground for their claim. The prophecy of 
 Daniel, and the promise of Christ, stands firm, and we have already 
 shown that there has at all times been such a people on earth, 
 since the time of the first organization of the Church, without ad- 
 mitting the claim of such a dark anti-Christian body as that re- 
 ferred to. The author leferred to, admits that a branch of the 
 Church may fall. I would then ask, is the possibility of any 
 branch falling, to be measured by its size? Would we not 
 rather conclude that a small shrub or twig, which was green and 
 full of healthy leaves and fruit, was alive, than a large tree which 
 was leafless, fruitless and rotten ? 
 
 It is claimed that the matter of the Church's identity, is a mat- 
 ter of great importance, inasmuch as we cannot discharge the 
 full duty of obedience out of it. This we freely admit ; but to 
 
94 IDENTITY OF THE CHURCH. 
 
 identify the present Episcopal church "with that which the apos- 
 tles built, on the grounds which they propose, requires more in- 
 telligence and knowledge of history, than is possessed by the ma- 
 jority of people, even in this age of free schools and general intel- 
 ligence, to say nothing of the difficulty and dependence in which 
 those of the past ages must have been placed, when the mass could 
 not so much as read. The matter of the identity of the Church, 
 then, being one of such great importance, and one which Christ 
 has charged His Church, or His disciples, to see well to, can we 
 believe that He would have left it to be attended with such diffi- 
 culty and uncertainty as that here proposed? Has Christ once 
 alluded to such marks of identity as are here presented to those 
 who are seeking it ? Not once ! But Christ has given marks and 
 evidences by which His children can infallibly identify their home 
 or house ; and such marks, also, as the poorest, weakest and most 
 illiterate may not err in this all important matter. Is it not 
 strange, that the author never once names one of these, and pre- 
 sents for our consideration that which Christ has not named ? 
 
 When Christ spake to His disciples. He did not address them 
 as a people possessed of great learning, worldly wisdom, or of 
 highly cultivated minds. He thanks His Heavenly Father, that 
 He had "hid these things from the wise and prudent, and had 
 revealed them unto babes. Even so. Father, for so it seemed, 
 good in Thy sight.'' (Matt, xii.) In ist Cor., Paul says : " For 
 ye see your calling, brethren, how that not many wise men after 
 the flesh, not many mighty, not many noble, are called ; but 
 God hath chosen the foolish things of the world to confound the 
 wise ; and God hath chosen the weak things of the world to con- 
 found the things which are mighty; and base things of the world, 
 and things which are despised, hath God chosen, yea and things 
 which are not, to bring to naught things that are, that no flesh 
 should glory in His presence." The wisdom and goodness of God 
 is therefore displayed in giving the marks by which His disciples 
 could identify His Church, in all ages of the world, in such sim- 
 ple and plain words, that the most ordinary understanding can 
 easily comprehend them. Christ said, John xiii.: " By this 
 shall all men know that ye are my disciples, if ye have love one 
 to another." In Matt, vii., Christ says: "Beware of false 
 prophets, which come to you in sheep's clothing, but inwardly 
 
IDENTITY OF THE CHURCH. 95 
 
 they are ravening wolves. Ye shall know them by their fruits. 
 Do men gather grapes of thorns, or figs of thistles? Even so, 
 every good tree bringeth forth good fruit ; but a corrupt tree 
 bringeth forth evil fruit. A good tree cannot bring forth evil fruit, 
 neither can a corrupt tree bring forth good fruit. Every tree that 
 bringeth not forth good fruit, is hewn down and cast into the 
 fire. Wherefore by their fruits ye shall know them. ' ' 
 
 These points, or marks of identity, are such as men of common 
 understanding can easily comprehend. It requires no deep 
 research, learning or inquiry, to be able to perceive these marks; 
 and as Christ has given them for this purpose, they must be infal- 
 lible ! Now just apply them to that Catholic church (so-named) 
 at the time of the Reformation. What could even our good friend 
 Wilson make of it, by measuring it by this rule? Before printing 
 was invented, few could read, and books were scarce and dear, 
 and few could search and prove such an identity as the Episco- 
 palean claim would require. What, then, would the poor illiter- 
 ate class do ? Have to take the words of the priests ! And even 
 now a large portion of the community could not trace the succes- 
 sion from the time of the apostles to satisfy themselves of the 
 • identity of the Church, if this were the mode of arriving at it. It 
 would afford a good opportunity for making the exercise of priest- 
 craft profitable. But the wisdom of God has made it so simple, 
 " that fools may not err therein." (Isaiah xxxv.) 
 
 When' the apostles received the charge to go and preach the 
 gospel, they were told to tarry at Jerusalem, till they were endued 
 with power from on high. They did so, and on the day of Pen- 
 tecost they were thus endued by the power of the Holy Ghost. If 
 these were not qualified for this duty before they had received 
 this power, certainly no other one can be. The effect of it was 
 to shed the love 0% God abroad in the heart. If these apostles 
 had went and began~to preach the gospel, before they were thus 
 endued, God surely would not have blessed their labors. If these 
 then, could not preach the gospel till they were thus endued, how 
 can any other one ? Can any one believe that those carnal, 
 wicked priests were thus endued, or ever received any authority 
 from Christ to do so ? 
 
 An unconverted person in the Church, whether he be priest or 
 layman, has not entered in by the door into the fold ; and Christ 
 
96 IDENTITY OF THE CHURCH. 
 
 says all such are thieves and robbers; and " the thief cometh not 
 but for to steal, and to kill, and to destroy.'" (John v.)' If we 
 look at the Catholic church at the time of the Reformation, we 
 surely can see none of the marks which Christ has given. The 
 carnal and ungodly priests, monks and bishops, were surely not 
 converted, and could not be any thing but a mass of thieves and 
 robbers. Was there a vice in the dark catalogue of crime, of 
 which the members of the church were not guilty, and the bish- 
 ops and clergy leaders in it ? They murdered and tortured poor, 
 helpless and defenseless men, women, and even some so young 
 that they might be called children, by thousands ; and this through 
 a series of near a thousand years. John says, ist Epistle iii: "No 
 murderer hath eternal life abiding in him." W. D. Wilson says: 
 '' The difference in the spiritual condition between Christians and 
 those who are not, is the fruit and operation of the Holy 
 Ghost in and upon their hearts. ' ' This is very true ; but I would 
 ask, where was the fruit in this case ? Must not the fruit of this 
 operation be love, and those which Paul calls fruits of the Spirit ? 
 Can we be a Church without being Christians ? And can we be 
 Christians without loving God ? And can we love God without 
 keeping His commandments ? If we keep His commandments • 
 we will walk in love, and not kill and torture ! The author above 
 named admits that, the Church would be apostate without the Holy 
 Ghost, and labors hard to prove that the Catholic church was in 
 possession of this Spirit, but he applies none of those tests which 
 Christ gives as evidence. He displays great ability and ingenious 
 reasoning, but it is all carnal reasoning, which, without Scripture 
 proof and Scripture tests, is worth nothing. Christ says, John 
 xiv. : "He that hath my commandments and keepeth them, he it 
 is that loveth Me ; and he that loveth Me, shall be loved of My 
 Father, and I will love him, and will manifest Myself to him." 
 Again (verse 23) : "If a man love Me, he will keep My words, 
 and My Father will love him, and We will come unto him, and 
 make Our abode with him. He that loveth Me not, keepeth not 
 My sayings," etc. In the ist Epistle of John, ii. : " He that saith 
 I know Him, (Christ) and keepeth not His commandments, is a 
 liar, and the truth is not in him. But whoso keepeth His word 
 in him verily is the love of God perfected ; hereby know we that 
 we are in Him." In chap, v., same Epistle: " For this is the 
 
IDENTITY OF THE CHURCH. 97 
 
 loveof God, that we keep His commandments." And in chap, i.: 
 '\If we say that we have fellowship with God, and walk in 
 darkness, we lie and do not the truth." In Luke vi., Christ says : 
 " A good man out of the good treasure of his heart, bringeth 
 forth that which is good, and an evil man out of the evil treasure 
 of the heart bringeth forth that which is evil ; for of the abund- 
 ance of the heart his mouth speaketh. And why call ye Me Lord, 
 Lord, and do not the things which I say.'' These fruits are some 
 of the tests and evidences, which the Scripture gives, of the oper- 
 ation of the Holy Spirit in the hearts of those who possess Him. 
 It is not possible that there could have been true Divine love in 
 the Rortlan church. If any one had possessed this, it would have 
 constrained him to protest against the sins of his brethren ; this 
 would bring him before the council, and they would either silence 
 him, or put him out of the way. The Catholics professed to have 
 fellowship with God, but where is the light they walked in, when 
 it is said : " gross darkness covered the earth?" Then if they 
 did not walk in the light, they lied ; if they said they know God, 
 and kept not His conynandments (which it cannot be pretended 
 they did) then they were liars, and the truth was not in them. It 
 is said thousands longed for a reformation, but what did that help 
 them? if they did not obey the command of Paul, " come out 
 from among them and be ye separate," etc. 
 
 Paul says, Rom. viii. : "If ye live after the flesh ye shall die;" 
 and in Gal'^ v. : " The works of the flesh are manifest, which 
 are these : Adultery, fornication, uncleanness, lasciviousness, 
 idolatry, witchcraft, hatred, variance, emulations, wrath, 
 strife, seditions, heresies, envyings, murders, drunkenness, revel- 
 ings, and such like ; of the which I tell you before, as I have 
 also told you in time past, that they which do such things shall 
 not inherit the Kingdom of God. In Rom. viii. it is said : "But 
 if ye through the spirit mortify the deeds of the body, ye shall 
 live;" and Gal. v.: " But the fruit of the spirit is love, joy, 
 peace, long-suffering, gentleness, goodness, faith, meekness, 
 temperance ; against such there is no law. And they that are 
 Christ's, have crucified the flesh, with its affections and lusts." 
 Now I must again say, compare the Catholic church with this 
 word of God ; and then ask yourself whether they brought the , 
 fruits of the spirit, and mortified the deeds of the body, or whether 
 7 
 
98 IDENTITY OF THE CHURCH. 
 
 they walked or lived after the flesh, and the works of the flesh 
 attended their walk? Did they keep the commandments of 
 Christ, or did they not ? No candid mind can hesitate for an 
 answer. Their conduct and fruits clearly prove that they were 
 destitute of the love and Spirit of God, and according to the ad- 
 mission of the author referred to, must have been apostate, 
 unless it can be shown that a good tree can bring corrupt fruit; 
 and the declaration of Christ to the contrary must be wrong. 
 
 Christ gave His apostles authority to preach, to baptize and 
 organize churches, and perform every ordinance and duty neces- 
 sary for the promulgation and support of the gospel. We do not 
 find, however, that He gave any command with regard to the 
 ordination of successors, or such as were after them, to serve in 
 the Church. Yet we find that the apostles did ordain ministers 
 to serve the Church ; but we do not find that they forbade any 
 to labor without formal ordination, or that they declared it 
 unlawful for any one to serve in that capacity, who had not received 
 ordination from one who had descended by regular succession from 
 the apostles. When the deacons were to be appointed, the 
 apostles told the Church to look out among them seven men. 
 The apostles do not appear to have had any agency in their choice, 
 but esteemed the Church's action as an indication that the Lord 
 had ordained these to that calling. 
 
 The word of God represents all mankind dead by nature ; but 
 through conversion they are made alive. They are carnal by 
 nature ; but by regeneration are made spiritual. The office and 
 calling they received from Christ, was a spiritual calling or office, 
 which they received by virtue of the divine life they had received 
 through the influence of the Holy Ghost. The office being a 
 spiritual one, could not be efficiently exercised by a carnal person, 
 any more than a natural worldly office or calling could be exercised 
 by one who is naturally dead. Therefore, when the apostles' 
 ordained, or appointed ministers or officers in the Church, they 
 did it, not by virtue of any carnal authority or power they had 
 received, but by virtue of the spiritual power or authority 
 which Christ had bestowed upon them. They could no more 
 confer spiritual power or authority on a carnally minded person, ' 
 than a prince or king could confer authority or power on a person 
 destitute of natural life. Let any one then ast himself, whether 
 
ORDINATION AND SUCCESSION.' 99 
 
 the office of a minister of the gospel is a natural, or spiritual 
 calling. If it is said that it is spiritual, then certainly none but 
 one who has received the spirit can exercise it. Carnal persons 
 may preach, and only too many do ; but it must ever lack the 
 demonstration and power of the Spirit. Neither can a carnal or 
 unconverted person confer spiritual power or authority on another. 
 Is ordination a spiritual or divine ordinance, oris it a carnal one? 
 Surely every person will admit that it must be a divine ordinance, 
 and every one will also admit, that a carnal person cannot perform 
 divine or spiritual ministrations acceptable to God. 
 
 In many instances, we read of great intrigues, and wicked devices 
 which were resorted to, for the obtaining of a bishoprick, or the 
 papacy. Emperors and kings very frequently, if not generally, 
 nominated or appointed the bishop to be installed. All the parties 
 were oftentimes not only carnal, but very wicked men ; and in what 
 sense could their appointment be considered by authority of Jesus 
 Christ ? If even Christ and the apostles had taught and insisted 
 on such a succession, as the Episcopaleans claim is essential to a 
 valid ordination, I do not know how we could depend on the suc- 
 cession we have, in the line of the Roman Catholic church. How 
 any reasonable men can claim for them, that Christ, with His Spirit 
 and blessing, has been with such a succession of wicked men for 
 more than one thousand years, is hard to conceive. But it is 
 claimed, God still owned Israel as His people, though they had 
 become wicked and debauched. But we must remember, they 
 were not a spiritual people. Their promises were literal promises, 
 and their ordinances carnal ordinances. They were installed in a 
 natural office, and exercised it so long as they lived ; but dead 
 persons never were installed in office, or ministered any ordinance. 
 But here spiritually dead persons are claimed to minister in spiritual 
 callings. It is therefore doing violence to tlie spirit of the Gospel, 
 to stretch the promise of the Saviour to His apostles, to be with 
 them every day unto the end of the world, so far as to make it 
 apply to a long succession, of not only unconverted or dead men, 
 but as abominably wicked and ungodly men as ever lived upon 
 the earth, merely because other wicked men had impiously laid 
 their hands upon them, and blasph'eraously pronounced a benedic- 
 tion over them. I have read of priests expressing themselves that 
 when they pronounce the words, "Hoc est corpus meum," over the 
 
lOO ORDINATION AND SUCCESSION. 
 
 bread and wine in the Eucharist; the body and blood of Christ 
 must descend into it, "whether He is willing or not." Is this 
 more presumptuous than to claim that the Holy Ghost must have 
 been in and with succession of wicked men, for over one thous- 
 and years, merely because one wicked person invoked a blessing upon 
 another? Is there any example on record where God blessed -the 
 ministrations of wicked men from generation to generation? Under 
 the law, whenever a priest or king became very wicked, he was gen- 
 erally slain. Their office and calling was carnal, and whatever they 
 did whilst living, they ceased to act when dead. Now the apos- 
 tles received their authority from Christ, not in view of their 
 natural, but of the spiritual life. They were born of the Spirit, 
 and by virtue of its life they received power from Christ. The 
 functions or ministrations they performed were spiritual, and they 
 conveyed authority to, or ordained other living persons to succeed 
 them in their calling. Those who were spiritually dead, could as 
 little perform spiritual functions, as a naturally dead person could 
 receive installment into office, or perform secular duties. A natural 
 father has power to give or bequeath his estate to whom he pleases 
 while he is living, but, when dead, this power ceases; neither 
 can the heir receive gift or bequest when he is dead. Kings, 
 and persons in high authority, had sometimes power to name 
 their successors, or to bestow authority on others ; but they had to 
 do it in life, and the receiver had also to be living. Spiritual 
 ministrations must therefore also be performed by living spiritual 
 persons, and whatever power or authority is imparted by virtue of 
 their ministrations, must be on living spiritual persons also. 
 
 The organization which the apostles formed the believers into 
 in the beginning, was the Church of Christ. The Spirit is what 
 made them the Church. Without the Spirit, the organization would 
 not have been a Church of Christ, whatever their ministrations or 
 exercises would have been. So long as this organization preservecl 
 the Spirit, they remained the Church of Christ j but when they 
 lost the Spirit, the Church was fallen, whether the organization 
 was continued or not. That the Roman Catholic church was the 
 continuation of that organization which the apostles formed, I 
 freely admit ; but hold that it fell, having lost the Spirit. But 
 the Church did not fall. The carnal element became predominant 
 in the body, and oppressed every thing which was in the way of 
 
THE CHURCH AND ITS PROMISES. 101 
 
 carnal gratification, and their advancement in wealth and luxury. 
 At what precise time this total extinction of Spirit took place, I 
 am not prepared to say, or in what way the ministerial oiifices 
 were transmitted into dead and spiritless hands, I do not know; 
 but the spiritually dead got the ascendency and control of the 
 body, and the church lost every distinctive mark or feature which 
 Christ had given for its identification. 
 
 A nation may have their rights, laws and privileges, hereditary 
 or otherwise acquired. So long as the nation lives, they may trans- 
 mit or leave them to their successors from generation to genera- 
 tion ; but if they all die out, their powers and rights die with them. 
 But if only a few remain, whatever of rights or authority the nation 
 possessed, to those few their rights and privileges descend, and 
 they are the nation. On this ground, therefore, we regard this great 
 Catholic church (as it is called) as nothing but a dead body. The 
 favors and blessings which God promised to His Church, as His 
 children, remained with those who lived and remained when the 
 others died, whether they be many or few ; just as a father's living 
 children are the inheritors of his estate, whether one or more be 
 living, or however many may have died. I have no doubt, there 
 were still faithful souls amongst them when the Church first de- 
 clined, and that they earnestly protested against the carnal life 
 and element which was intruding itself into the body ; but they 
 could not prevail ; the carnal element became too strong, and 
 nothing was left them but to withdraw from those who walked 
 disorderly, as Paul commands in 2dThess., iii. : " Now we com- 
 mand you, brethren, in the name of the Lord Jesus Christ, that 
 ye withdraw yourselves from every brother that walketh disorderly 
 and not after the tradition which he received of us." The living 
 could not remain amongst the dead, without contracting deadly 
 disease, and so would have to perish with them. 
 
 We have many examples of such protestations and withdrawals 
 recorded in history. If a little leaven leaveneth the whole lump, 
 they certainly could- not remain with such a mass of leaven, with- 
 out becoming leavened themselves. Whether these were now few 
 or many, they were the Church ; and on these rested all the bless- 
 ings, rights and privileges which Christ had promised to His 
 Church ; for the rest were dead, and these survivors were in their 
 , stead. , So, also, those who had become associated with the 
 
102 AMBASSADORS OF CHRIST. 
 
 church of Rome, from time to time, after it had fallen, when they 
 would become awakened, and by the grace of God brought to 
 perceive their situation in this charnel house, had no other way 
 but withdraw themselves. Of these withdrawals, we have numer- 
 ous examples and abundant evidence ; but have not so full and 
 complete a history of their numbers, doctrines and practices, in 
 many instances, as would be desirable. This is not strange. 
 Those who obey the calling of the Lord by His grace, are niore 
 frequently of the humbler order than of the higher, and, there- 
 fore, not generally so well qualified for historical productions. 
 And, besides this, the dominant party persecuted them with such 
 relentless fury as to deprive them, in a great measure, of the op- 
 portunity, if they did possess the qualifications. And, besides 
 this, their enemies destroyed all their writings on which they 
 could lay hands. Much of the history we have of these seceders, 
 is the production of their enemies, whose object was to render 
 them odious in the eyes of the people ; and, besides, there were 
 many wicked and heretical spirits arose and taught perverse doc-, 
 trines, and their doctrines would be imputed to all who dissented 
 from the Roman church. For a long time, the favorite charge 
 was Manechianism, and at a later period Munsterite. From this 
 cause the historical accounts vary very much. But enough is 
 known to lead to the persuasion that sincere, upright and faithful 
 witnesses existed at all times, and on these rested all the promises 
 of the Father. 
 
 When Christ died on the tree of the cross. He died for every 
 soul then living ; and for those also who were to come after, who 
 would believe on Him. So when He prayed to His Heavenly 
 Father (John xvii.) that His disciples should be one, and that He 
 should sanctify them through His truth ■ He further said : 
 "Neither pray I for these alone; but for them also which shall 
 believe on Me through their word ; that they all may be one; as 
 Thou, Father, art in Me, and I in Thee, that they also may be 
 one in us." Thepromises which Christ gave^ John, xiv. : "If ye 
 ask anything in My name, I will do it. If ye love Me, keep My 
 commandments; and I will pray the Father, and He shall give 
 you another comforter, that He may abide with you forever." 
 And again: "I will not leave you comfortless: I will come to 
 you." Again: " Peace I leave with you, My peace I give unto -you; 
 
AMBASSADORS OF CHRIST. I03 
 
 not as the world giveth, give I unto you ;" and in chap. xvi. : "And 
 ye now therefore have sorrow ; but J will see you again, and your 
 heart shall rejoice, and your joy no man taketh from you." This 
 prayer of the Saviour, and these, with all other promises, are to all 
 believers to the end of time ; but certainly do never apply to un- 
 believers, whether in or out of the Church; and when they claim 
 these to themselves, they deceive themselves by their arrogance. 
 And those who assume to be ministers of Christ, when they com- 
 fort the carnally minded by these promises, cry peace, when there 
 is no peace. 
 
 The promise which the Saviour made to His apostles at the 
 close of Matthew's Gospel, is to them alone as ambassadors; but 
 it applies equally to all His ambassadors, to the end of time. But 
 they are apostles, or ambassadors, by virtue of Christ's choice. 
 Although Christ says. He chose His disciples out of the world, 
 yet when He chose His apostles. He did not choose them, as such, 
 out of the world, but from amongst His disciples, whom He had 
 before chosen out of the world, and were now no more of the 
 world. So we find when the apostles and disciples, to the number 
 of 120, were assembled at Jerusalem, and desired to select one 
 from the number, to fill the place of Judas, they selected two, 
 Barsabas, and Matthias, and prayed the Lord to show whether of 
 the two He had chosen. So the Lord here chose Matthias. When 
 Paul sent for the elders of the Church of Ephesus, he said : "The 
 Holy Ghost made them overseers^ It seems, therefore, the same 
 authority still chooses them, which chose the first ambassadors, and 
 the same promise is to them, which was to the apostles at first. 
 The apostles had such a measure of the Holy Ghost, as imparted 
 to them special powers to work miracles. The office or duty of 
 the apostles was a special one, and to enable them to execute the 
 office, or trust, special power was essential, and this the Lord 
 imparted to them for this purpose. But the promise of Christ to 
 be with them to the end of the world, extends beyond the apostles' 
 time, and is a-general promise to all His servants. So is His 
 prayer, and the promises quoted above from John, to all believers, 
 to the end of time. Christ chose His apostles, and gave them 
 this general promise, which extends to all those whom He shall 
 afterward choose ; but He certainly chooses none to this calling 
 but disciples ; and when any one who is not a disciple, assumes 
 
104 PERSECUTIONS BY THE CATHOLICS. 
 
 n 
 
 the calling of an ambassador, he has no share in the promise. 
 But whoever, however, or wherever, Christ chooses an ambassador, 
 the promise to Him is sure. There is not a word said about suc- 
 cession, or that the promise is to descend to others by it. But we 
 find that the apostles did ordain teachers, and that they ordered 
 others to appoint them; but what preliminary measures they 
 adopted, we have no account of, except Matthias, already referred 
 to, and the case of the first ordination of deacons. Neither do 
 we find that they warned the churches to beware of such as were 
 not regularly ordained, by a regular successor of themselves. 
 But Christ warns us to "beware of false prophets," and gives us 
 the fruits as an index whereby they shall be known. Paul says, 
 Rom X. : " How shall they preach, except they be sent." It is 
 Christ who sends, but He does certainly send none but His own; 
 and Paul says : " If any man have not the spirit of Christ, he is 
 none of His." All such must, therefore, be false prophets, and 
 they will manifest this in some way, by their fruits. All men will 
 know Christ's ambassadors and teachers by their love. Love is a 
 principle which can only be judged in others by its fruits, or by 
 the walk ; and when one walks in gospel obedience, he walks in 
 love, and brings the fruits of love. But John says: " He that 
 transgresseth, and abideth not in the doctrine of Christ, hath not 
 God; He that abideth in the doctrine of Christ hath both the 
 Father and the Son. If there come any unto you, and bring not 
 this doctrine, receive him not into your house, neither bid him 
 god speed ; for he that biddeth him god speed, is partaker of his 
 evil deeds." 
 
 I would again ask those who hold the Roman church as the 
 Church of Christ, whether the burnings, hangings, beheadings, 
 drownings and horrible torturings and manglings of what the 
 Catholics called heretics, for no other cause than that they could 
 not conscientiously join them in worship, were murders? To 
 order numbers from 50 to 100, and up to 400, defenseless, help- 
 less creatures, male and female, to be burnt alive, is a fruit much 
 more befitting a demon, than a child of God, and ambassador of 
 Christ. Yet, it seems that not only men of intelligence in this nine- 
 teenth century, but even those of great learning, will set up for these 
 wholesale murderers, the claim of being Christ's chosen people, un- 
 der the influence of His Holy Spirit and the blessing of His promise. 
 
PERSECUTIONS BY THE CATHOLICS. I05 
 
 In the "Martyr's Mirror," page 211-12, we find a record of 
 about thirty persons, of both sexes, who had gone from Germany 
 to England, in the year 1161, under the reign of Henry II. 
 The account is taken from papistic authors, who say they were 
 "Petrobrosians;" others say, "Poor Men of Lyons." They 
 were charged with no crime, but were apprehended on account 
 of their faith. The king called an ecclesiastical council at Oxford, 
 "where these poor people were examined and condemned as here- 
 tics, and were commanded to be publicly branded in the forehead 
 as such, and to be whipped out of the town, the people being 
 strictly forbidden to receive them into their houses, or afford 
 them kny comfort or assistance. This sentence was strictly exe- 
 cuted. They were branded, as ordered, on their foreheads, and 
 their leader, also, on the chin. Their upper clothes were cut off, 
 and their bodies denuded to the waist; then publicly whipped 
 out of the city, and the cold being rigorous, without clothing or 
 shelter, they all perished. And this occurred in England, where, it 
 is said, there was always protest against papal supremacy, and 
 where it is claimed the Church was in truth ^^the Church of En- 
 gland." But I do not propose to speak of papistic corruption, 
 further than is necessary to show that the claim of succession 
 through that church cannot be supported. 
 
 As Christ, then, always had His Chuich, not always in the same 
 place, because the persecution being so severe, and such deter- 
 mined efforts being made to extirpate the true children of God, 
 they had to flee from one place or country to another, and their 
 number sometimes not so large; yet they were always under the 
 promise, and their teachers, so long as they were faithful, had the 
 support of Christ being with them. Christ's promise to His 
 apostles and their successors, is not an absolute or unconditional 
 one. He gave them their command, first, of what they shall do, 
 and then the promise is on condition of obedience. If they do 
 not obey Christ, and teach to observe all things that He com- 
 manded, no one can claim that they are under the promise. 
 That the Catholics did not do this is so evident, that I suppose 
 W. D. Wilson himself would hardly pretend they did. Then, the 
 promise does not concern them, and cannot support the preten- 
 sions which are based on it, in the least. 
 
 But the declaration of Christ to Peter, "On this rock will I 
 
Io6 CHURCH BUILT ON THE ROCK. 
 
 build My Church, and the gates of hell shall not prevail against 
 it," is taken as evidence, that as Christ did build His Church, 
 then, if it fell, the gates of hell must have prevailed against it. 
 This could not be admitted, and, therefore, the Catholic church 
 must still be the Church. When it is proven that this people had 
 long since forsaken the doctrine and commands of Christ, and 
 lost the marks of identity which Christ had given, and said it 
 should be known by, is it not evidence that it has fallen, and the 
 declaration which the Saviour made had reference to something 
 else, than this particular organization? Is it not much more reas- 
 onable that another body, which bears the marks of identity which 
 Christ gave, teaches the commands of Christ, and walks in love 
 to all me n, is that Church against which the gates of hell shall 
 not prevail ? And the more especially so, when we see the shafts 
 of hell hurled at it with such murderous enmity for so many cen- 
 turies, without being able to overcome it, but had often to confess 
 themselves that the more they killed, the more this people 
 increased, and some one said, the blood of the saints is the seed of 
 the Church. I believe the Catholics hold that Peter is the rock 
 to which Christ here alludes, and that Christ built His Church on 
 Peter. We think Christ did not refer to Peter himself, and that 
 Peter was a man as all others are ; as he says himself what he was 
 in times past, and twice after this, also, showed his weakness ; 
 and even in this same chapter, where this is recorded, a little 
 while after, Christ said to him, "Get thee behind me, Satan; 
 thou art an offense unto Me." (Matt, xvi.) The occasion, when 
 Christ made the expression under consideration, was after ask- 
 ing His disciples : " Whom do men say that I, the Son of Man, 
 am ?' ' After they had answered this question. He further asked 
 them : " But whom say ye that I am?" and Simon Peter answered, 
 and said: "Thou art the Christ, the Son of the living God." 
 Christ told him : "Blessed art thou, Simon Barjona, for flesh and 
 blood hath not revealed this unto thee, but My Father which is in 
 heaven. And I say also unto thee, that thou art Peter, and upon 
 this rock will I build My Church, and the gates of hell shall not 
 prevail against it." Now, we believe that the declaration of 
 Christ, had reference to the confession which Peter here made. 
 Surely, the Church cannot be built upon Peter, but the confession 
 that Jesus is the Christ, the Son of the Living God. The Heavenly 
 
CHURCH BUILT ON THE ROCK. I07 
 
 Father had revealed this to him, and this brought from his 
 heart and lips the confession of the ground of salvation. Christ 
 is Himself called a Rock, and a Stone, and a Living Stone, and 
 precious. Those who, by the revelation of God, can, from the 
 heart, confess what Peter here did, are founded on the same rock 
 that Peter was, but they will know it is not Peter, but Christ 
 Himself. This is still the confession of the Church, and upon 
 this it stands. 
 
 The prophecy of Daniel, chap, ii., is also relied on as evidence 
 that the Roman church could not have fallen, else the kingdom 
 must have been left to another people. It is said: "And in the 
 days of these kings shall the God of heaven set up a kingdom 
 which shall never be destroyed ; and the kingdom shall not be 
 left to other people." Now, I should think that if the Roman 
 church, at the time of the Reformation, was this kingdom, then 
 it must, indeed, have come to another people. The prophecy 
 has reference to the Church of Christ ; but we must consider to 
 what people this kingdom came — those people who were born 
 again, or regenerated ; born of the Spirit, and were spiritual ; who 
 denied themselves, and took up the cross of Christ and followed 
 Him; who walked not after the flesh, but after the Spirit, and 
 brought forth the blessed and Divine fruits of the Spirit. Many, 
 very many more characteristics of the children of God could be 
 given. Of such is the kingdom of heaven. It is within them, 
 and has fused their hearts together, and made them one heart and 
 soul, and this is the Church, or kingdom, which shall never be 
 destroyed, or come to another people. Never to another people 
 than the children of God, who are born of the Spirit. All those 
 declarations of Christ, and this prophecy of Daniel, stand firmer 
 than heaven and earth. They shall pass away, but this Word will 
 stand firm. The Jews, at the time Christ came into the world, 
 professed to believe Moses and the prophets, but they could not 
 see that. in Christ which the prophets had foretold of Him. 
 They were carnal, and could not discern spiritual things. They 
 looked for a carnal kingdom, and power to overcome, and bring 
 into subjection carnal enemies, but the times and seasons they 
 could not discern. That people who were born of the Spirit, of 
 whom the thurch was built, were the people of this kingdom; 
 and when the Catholic church, or the mass of it, became so carnal 
 
I08 PURPOSE OF THE CHURCH. 
 
 that Christ was necessitated to spew them out of his mouth, they 
 were not the same people who had received the kingdom; but 
 those who withdrew themselves from their disorderly brethren, 
 and reproved their wickedness, were still the people of the king- 
 dom, and it can never be taken from them. 
 
 The preaching of the Gospel, and administering of Church ordi- 
 nances, is an appointment of God, for the benefit of His people, 
 which serves the end of affording them spiritual comfort and enjoy- 
 ment ; and also securing them from contamination, by the spirit 
 which prevails in the world around them. Christ prayed His 
 Heavenly Father for all those whom He had given Him. When 
 we consider the earnest appeal which He makes in thoir behalf, 
 John xvii.: "Holy Father, keep through Thine own name those 
 whom Thou hast given me," we must be convinced that the dan- 
 ger is indeed very great, and there is urgent necessity of the 
 protecting care of the Lord. The Saviour says, He does not pray 
 that the Father shall take them out of the world, "but that He 
 shall keep them from the evil ;" showing clearly that the evil is in 
 the world, its influence surrounding them, and they are in danger 
 of being ensnared by it. For this reason, God has established a 
 Church and ordained a ministry, as the best means which infinite 
 wisdom could devise, for preserving His children and perfecting 
 them for His glory. It is therefore said, when " He ascended up 
 on high He led captivity captive, and gave gifts unto men, and He 
 gave some apostles; and some, prophets; and some, evangelists; 
 and some, pastors and teachers ; for the perfecting of the saints, for 
 the work of the ministry, for the edifying of the body of Christ." 
 When God appoints means for a purpose, they must be of great 
 importance ; and a thing of importance, God does not place out of 
 the reach of those who need and desire it. The Church, its min- 
 istry and ordinances, are the important means, then, which we 
 have here under consideration ; and we hold, that God has placed 
 them within the reach of those who desire them, whenever there 
 is any considerable number of souls hungering after those means 
 which God has appointed. If Christ has ascended up on high, 
 and gave gifts unto men, for a certain purpose. He will supply 
 those gifts wherever they are necessary. If the view we have taken 
 of the Catholic church is correct, there must then be some means 
 beside successive ordinations, to render the organization of a 
 
ORDINATION OF MINISTERS. I09 
 
 Church, and its ministrations valid. Christ gave His apostles no 
 command with regard to ordinations, or authority to empower 
 others, or invest them with authority to minister in the Church. 
 The apostles were, however, endowed with such a measure of the 
 Holy Spirit, that what they done was by Divine authority. They 
 did appoint and ordain others to act in this capacity, and by their 
 example it has received sanction, amongst pretty nearly all parties 
 professing to be churches of Christ. We hold, also, that this is 
 right, and highly proper, wherever circumstances will admit of 
 it; and proper regard for the example of those who have gone 
 before us, would forbid us lightly to depart from this custom, 
 unless unavoidable. 
 
 But the apostles nowhere forbade ministrations by those who 
 had not been regularly ordained, or made any declaration that 
 such ministrations are not valid. Whether there were no minis- 
 trations except by such as were regularly ordained, in the apos- 
 tle's times, I do not know, and would not undertake to speak 
 with assurance, one way or the other ; but I am not aware of any 
 occasion arising in that time, for such a departure from the 
 common custom. In Paul's case, I think we have reason to 
 believe the common custom was departed from ; but yet there is 
 no certain evidence of it. In the ninth chapter of the Acts, we 
 have the statement of the Lord appearing unto him on his way to 
 Damascus, when he fell to the earth. When Saul arose at the 
 command of the Lord, he did not see, and was three days with- 
 out sight. There was a "certain disciple''^ at Damuscus, named 
 Ananias, unto whom the Lord said in a vision : "Arise and go into 
 the street which is called Straight, and inquire in the house of 
 Judas, for one called Saul of Tarsus; for behold, he prayeth." 
 Ananias having heard of Saul's character, hesitated ; but the Lord 
 said unto him : " Go thy way ; for he is a chosen vessel unto Me, 
 to bear My name before the Gentiles, and kings, and the children 
 of Israel. For I will shew him how great things he must suffer 
 for, My name's sake." Ananias entered into the house, and put 
 his hands on Saul, and said: "The Lord, even Jesus, that appeared 
 unto thee in the way as thou camest, hath sent me, that thou 
 mightest receive thy sight, and be filled with the Holy Ghost. 
 And immediately there fell from his eyes as it had been scales ; 
 and he received sight forthwith, and arose and was baptized. 
 
no PAULS CONVEESION. 
 
 And when he had received meat, he was strengthened. Then 
 was Saul certain days with the disciples which were at Damascus; 
 And straightway he preached Christ in the synagogue, tliat He is 
 the Son of God." In the twenty-second chapter of the Acts, 
 where Paul is speaking to the Jews from the castle stairs at Jerusa- 
 lem, where he related these circumstances, he says, he asked the 
 Lord what he should do. The Lord said unto him: "Arise and go 
 into Damascus, and there it shall be told thee of all things which 
 are appointed for thee to do." Then it is further said : "And 
 one Ananias, a devout man according to the law, having a good 
 report of all the Jews which dwelt there, came unto me, and 
 stood, and said unto me, Brother Saul, receive thy sight, And 
 the same hour I looked up upon him. And he said. The God of 
 our Fathers hath chosen thee, that thou shouldest know his will, 
 and see the just one, and shouldest hear the voice of his mouth. 
 For thou shalt be His witness unto all men of what thou hast seen 
 and heard. And now why tarriest thou? Arise and be baptized 
 and wash away thy sins, calling on the name of the Lord." 
 . The relation of these circumstances in these two chapters 
 differs some little, but nothing of material importance. It will 
 be observed, that Ananias is in neither place mentioned as an 
 apostle, bishop, or presbyter; but in one place he is called "a. 
 certain disciple ;'' and in the other place "a devout man accord- 
 ing to the law, and of good report," etc. It is not said that 
 Ananias baptized him, but the presumption is that he did. Then 
 there is nothing said of his ordination, nor not a word of any 
 gospel minister being at Damascus. He was certain days with 
 the disciples, and straightway he preached Christ. I admit that 
 there is not ground to say, that he was certainly not ordained, 
 formally. If Christ or the apostles had given such a command, 
 or declared its necessity, I should say the presumption would 
 amount to a certainty that he had so been ; but in the absence of 
 any such command I think the presumption is the other way. 
 Paul's conversion occurred so soon after the organization of the 
 Church, that there is no account of any bishops or presbyters 
 having been yet ordained by the apostles. There is nothing said 
 of any preaching besides the apostles, up to this time. The 
 apostles themselves were yet ignorant that the Gentiles also were 
 included in the Gospel promise. In the ninth chapter there is 
 
ORDINATION OF MINISTRY. Ill 
 
 nothing said that any intimation was given of what the Lord said 
 to Ananias ; that he was a chosen vessel to bear His name to the 
 Gentiles, etc. But it might be said, that what is related in 
 chap. xxii. : "The God of our Fathers has chosen thee," etc., is 
 an ordination, but it must be remembered, that this was before 
 he was baptized, and this would certainly not be in order. 
 Moreover, if Ananias was a regularly ordained minister in the 
 Church, he certainly was not one of equal authority with the 
 apostles, and in church ordinations, inferior officers do not ordain 
 or install those of a higher order. Paul to the Galatians, chap. i. , 
 says: "The gospel which was preached of me, is not after 
 man ; for I neither received it of man, neither was I taught it, 
 but by the revelation of Jesus Christ." Then a few verses after 
 he says: " But when it pleased God, who separated me from my 
 mother's womb, and called me by His grace, to reveal his son 
 unto me, that I might preach Him among the heathen, immedi- 
 ately I conferred not with flesh and blood. Neither went I up to 
 Jerusalem to them which were apostles before me ; but 1 went into 
 Arabia," etc. 
 
 No ordinance in the Church can change the relation of man to 
 his God. A man in a carnal state, is not made spiritual by bap- 
 tism, or any ceremony man can perform ; neither is it the will of 
 God any such shall receive any divine ordinance. Much less can 
 God choose a carnal man to minister in Holy offices ; and if they 
 should receive ordination by man, no blessing could possibly 
 attend his ministrations. The Catholics themselves did not regard 
 baptism by heretics valid. Neither do I know how any one who 
 has any knowledge of divine things, could receive any ordinance 
 or ordination, at the hands of one whom he could not regard as 
 sent from God, or called by Him to the ministry. Being thus 
 situated, those who withdrew from the church of Rome, could not 
 receive ordination, or any ceremonial ordinance, from them. 
 Whether there always was a source whence they could receive such 
 installment in regular order, I do not know; but cannot think 
 there was. At least, the first who withdrew could not do so, and 
 had to receive itin some other manner. As all the world, so far 
 as the Christian religion was known, was under the authority of 
 the Catholic church, believers would have had to remain without 
 the benefit of a Church, or gospel ordinances, if there was no 
 
112 CALLING OF MINISTRY. 
 
 Other source to obtain authority, than by successive ordination in 
 regular descent from the apostles. Neither does this question seem 
 to have been agitated, or the minds of the religious community 
 exercised by it, in thedays of the reformation. I do not remem- 
 ber to have noticed any thing in the " Martyr's Mirror " of any 
 question about this matter, at that time ; or that of the inquisitors 
 interrogating any of the martyrs on this subject, or charging them 
 with invalidity on this account. 
 
 If there were, in any place or neighborhood, a number of persons 
 who had, by the grace of God, been brought to repentance and 
 faith in Christ, and had full faith and confidence in one another, 
 that they were indeed converted, and in fellowship with God and 
 His Son, Jesus Christ, and by the spirit made one heart and soul, 
 and had ardent desire to enjoy and partake of the ordinances of 
 the Lord, but there was no regularly ordained minister among 
 them, nor source whence they could obtain one, would they have 
 forever to remain debarred of this favor ? If in their prayers to 
 the Lord for help, they would become impressed with the belief 
 that a certain brother was endowed with suitable gifts, and full of 
 the Spirit, what should hinder him, at their request, to assume the 
 functions of the ministry, and administer the ordinances to them? 
 Certainly no one could urge any command to the contrary, for 
 there is none ; and if the children of God are led by the Spirit of 
 God, and that Spirit will lead them into all truth, and what they 
 agree to pray the Father for, shall be given to them, no one could 
 urge a scripture objection. This would be more rational, and more 
 in the spirit of the Gospel, than a regular ordination from corrupt 
 priests. 
 
 Every teacher in assuming the office of a gospel minister, pro- 
 fesses to be sent of God ; and if he is not so sent, then he pro- 
 fesses something which is not true, and must be a false teacher, or 
 prophet. But Christ does not bid His disciples to inquire into 
 the mode of his calling, but his life and doctrine. If he keep 
 and teach the commandments of Christ, they have reason to 're- 
 gard him as a teacher sent from God. I do not now speak of 
 times and places where the Church is in existence, as an organized 
 body, but of such times and places as existed in the dark ages of 
 the reign of popery. 
 
 It would be very desirable to have a history of the proceedings 
 
CALLING OF MINISTRY. 
 
 "3 
 
 i)f such parties as withdrew from the dominant church, in the 
 earlier ages of the Christian era; of the manner in which they 
 proceeded in the appointment or ordination of their ministers; 
 or how they were exercised in regard to what constituted a valid 
 appointment. From their generally pious lives, and the respect 
 and regard they paid to the word of God, we cannot believe 
 they passed lightly, or carelessly, over such weighty matters. We 
 know that they openly and freely declared, that they did not 
 regard the church of Rome as the Chtirch of God, but as the very 
 anti-Christ ; and that they did not regard the baptism which they 
 received in it, as true christian baptism ; so we may also very 
 reasonably assume that they could not regard any ordination from 
 that source, as of Divine authority. 
 
 Christ has given promise, that where two or three meet together 
 in His name. He will be in the midst of them. The meeting 
 together of believers tends to mutual comfort and edification, 
 which makes their meetings, however small, happy occasions, and 
 this creates a desire for these meetings. The Spirit, which begets in 
 them this desire, and makes them happy in such meetings together, 
 dso begets in them a desire for the ordinances and means which God 
 has appointed for the edification, comfort, and support of those who 
 believe in Him. As God has appointed His Church and its or- 
 dinances for this purpose, they feel as if it were with them a ne- 
 cessity. This leads to prayer and supplication to the Lord to 
 supply their wants ; and Christ has promised, that whatever they 
 ask in His name, shall be given. If, under these exercises, they 
 are unitedly led to request one of their number to take upon him- 
 self the calling, and he, in the fear of the Lord, assumes the 
 position, and they, together, walk in obedience to the commands 
 of Christ, and teach His pure and unadulterated doctrine, neither 
 the letter nor the spirit of the gospel is violated, and no man has 
 authority to say the appointment is not valid. This, then, being 
 the Church of God, His children will flock to it, and there is no 
 fear of another arising in the same vicinity. Indeed, there could 
 not be, because the Holy Spirit, without which there can be no 
 Church, is a spirit of union, and not of schism. The minister or 
 shepherd thus chosen, and teaching the doctrine of Christ, is 
 known by Christ's sheep; the voice is familiar to them, and they 
 follow him ; he leads them in and out, and they find pasture. But 
 8 
 
114 THE CHURCH OF CHEIST. 
 
 the voice of any teacher who does not bring the pure doctrine of 
 Christ, is strange to them ; it is not the voice of Christ, and they 
 will not, nor can they hear or follow it. Now, if it were not so, 
 and no one could preach or minister in Holy things with God's 
 approbation, unless he had been ordained thereto by one who was 
 regularly descended from the apostles, then Christ and His apos- 
 tles would have warned the disciples, to take heed that they do 
 not follow any one, whom they do not know to have received his 
 ordination in regular descent from the apostles. But we find 
 nothing of this ; only " beware of false prophets, by their fruits ye 
 shall know them." If their fruits are good, then know that the 
 tree is good, for a corrupt tree cannot bring good fruit. If they 
 teach the gospel doctrine of Jesus Christ, and walk in obedience 
 to His commandments, we have nothing to fear from them. 
 
 The Scriptures compare the disciples of Christ, or children of 
 God, to sheep, and those who minister to them in the ordinances, 
 to shepherds ; the world as an element in which everything is 
 opposed to the divine life of the children of God, and they being 
 in danger of destruction. Therefore Christ said to his disciples : 
 " I send you forth as sheep in the midst of wolves ; be ye there- 
 fore wise as serpents, but harmless as doves." And, where He 
 speaks in John x. of the fold. He says: "The good shepherd 
 giveth his life for the sheep ; but he that is an hireling and not 
 the shepherd, whose own the sheep are not, seeth the wolf coming 
 and leaveth the sheep and fleeth, and the wolf catcheth them and 
 scattereth the sheep. ' ' If the children of God are compared to 
 sheep, the Church to a sheep-fold, the world to wolves, and the 
 ministers to shepherds, then the great benefit and advantage of 
 the Church to the children of God must be apparent ; indeed, we 
 might say, an indispensable necessity ; and, also, the necessity of 
 true and faithful Gospel ministers, who will stand by and protect 
 the lambs of Christ against all the assaults of Satan, through the 
 elements of the world, and their own flesh. The danger they are 
 exposed to, without this protection and care, must be very great, 
 or Christ would not have drawn this figure. The unity of the 
 spirit and bond of peace, never could have been preserved, with- 
 out a church and ministry. The wolf would catch and scatter the 
 flock. Now the question would arise : Could Christ as the great 
 shepherd, who said, " I am the good shepherd," leave His sheep 
 
CHURCH APOSTATE. II5 
 
 without the possibility of enjoying this benefit and protection ? 
 Purchase them with His blood, and then leave them to the mercy 
 of ravenous wolves ? To say that the church of Rome was the fold, 
 is idle ; for certainly no one could do the will of God, or obey 
 'Christ in it. If the Catholics, at the time we have in considera- 
 tion, were an unconverted people, then they were the world, in 
 every sense of the word. If they were converted, then they were 
 the sheep and lambs of Christ, and they would hear His voice, and 
 flee the voice of strangers ; and their church was the true fold of 
 Christ. Christ, in speaking of the world as wolves, and the dan- 
 ger of his disciples being torn and destroyed, has not reference 
 to their natural lives. Their natural lives would generally 
 have been more safe outside the church, than in it. But He had 
 reference to their spiritual life. If the church of Rome was in 
 darkness, yea, "gross darkness,'^ (as the very men who contend 
 for its being the Church of Christ confess,) then I do not see how 
 the plea can be set up, that they were the people and Church of 
 God. What benefit have we from being converted to Christ, if 
 we are not brought frdm darkness to light? We are by nature 
 in darkness, and out of Christ ; but how can we be brought to 
 Christ, and remain in darkness ? John says : " If we say we have 
 fellowship with God, and walk in darkness, we lie and do not 
 the truth." But the true children were not even personally safe 
 in the church of Rome, if when any one was drawn by the 
 grace of God, and prompted to confess the true Gospel doctrine 
 of Christ, they were apprehended and had to die the death. 
 
 However we may choose to define the word apostate, or apostacy, 
 the stern declaration of the Almighty stands firm: "A good tree can- 
 not bring corrupt fruit;" and " If ye love me, keep my command- 
 ments;" and again : "He that sayeth heknoweth God, and keep- 
 eth not his commandments, is a liar, and the truth is not in him." 
 A church may be apostate, and the members which compose it 
 not. The church of Rome is the same organization which the 
 apostles formed the believers into over eighteen hundred years ago. 
 It was then the spouse and bride of Christ, flesh of His flesh, and 
 bone of His bone. The members were individually converted, and 
 received the Holy Spirit, and were individually members of His 
 body ; and being by the Holy Spirit fused together, they collec- 
 tively formed His body, or Church. They were in Him, and He 
 
Il6 CHURCH APOSTATE. 
 
 i n them. Their preaching, their praying, their baptism, sacra, 
 ment, or nothing they did, made them this, but their faith, and 
 the Spirit consequent of that faith. So long as the members stood 
 in this relation, it was the Church of Christ, led by his spirit, kept 
 His Commandments, and walked in love. The Holy Ghost tes- 
 tifies that there is such a thing as a Church losing her first love, 
 becoming lukewarm, and dying. (Rev. ii., iii.) The Church will 
 not be brought into this declining, or dead state, with a warm, 
 loving, and living, ministry; but when the ministry is in a de- 
 clining or dead state, unconverted and carnal persons will receive 
 admission into the Church, and the ministry finally losing its life 
 altogether, the unconverted world will enter, without either 
 climbing up, or creeping in. The door will be open to every 
 one, who chooses to make certain professions, whether only of the 
 lips or not. In the Catholic church at the time of the reforma- 
 tion, the members usually had been baptized in their infancy, 
 grew up in the world, and were members of the church, without 
 any regard to conversion or newness of life ; as their fruits and 
 eonduct plainly showed. That there were drunkards, fornicators, 
 adulterers, murderers, and indeed those of every species of carnal 
 works among them, no one can deny. That there were also moral, 
 decent and upright persons in it, I freely admit. These also no 
 doubt grieved and sorrowed because of the abomination they 
 knew to exist among them. But did this help them ? To say the 
 best of the church that we can say, or any man can say with truth, 
 they were of the world. The best of them must have been uncon- 
 verted, and spiritually dark, or they could not have continued in 
 fellowship with such a dark element, as the church then was. Now, 
 as this was the same organization, or a continuation of that which 
 was once in the light, but now so dark, we may unhesitatingly say, 
 it was apostate. It had fallen and departed from what it once 
 was. 
 
 As the Church had long been dead, its members carnal and un- 
 converted, they as individuals could not apostatize. They never 
 had true religion, and consequently could not lose it. They never 
 were made alive in Christ, therefore could not die. In the time 
 when the Church was alive, its living members might apostatize; 
 but a person who has never been converted, and become a new 
 creature, cannot. The members of this apostate church were 
 
CHURCH APOSTATE. I17 
 
 simply of the world, as all unconverted persons are ; some moral, 
 some immoral, some decent, some indecent, some cold and hard- 
 ened, and others more under conviction, as paying more heed to 
 the convictions of the grace of God. As individuals- they could 
 not be apostate. But the Church or body, as being a continuation 
 of the organization which the Apostles had formed, through the 
 influence of the Holy Spirit, and led by it, they were apostate ; 
 and as such they were destitute of any spiritual influence, or even 
 conviction. But as individuals, the grace of God wrought upon 
 their hearts, and strove with them. The Lord followed them 
 and plead: "How long ye simple ones will ye love simplicity? 
 and fools hate knowledge? and scorners delight in your scorn- 
 ing? Turn you at My reproof: behold I will pour out My Spirit 
 unto you, I will make known My words unto you." Every one 
 that thirsts was invited to come and receive, both wine and milk, 
 without money and without price ; and even though they were 
 here bound up by this body, seeking righteousness where it could 
 not be found, the Lord says, "Why do ye spend your money for that 
 whicji is not bread? and your labor for that which satisfieth not-? 
 Hearken diligently unto Me, and eat ye that which is good, and 
 let your soul delight itself in fatness." (Isaiah Iv.) These words are 
 especially applicable to such poor souls, who, under the convic- 
 tions of God's grace, may have sought in the means prescribed by 
 this church, to obtain righteousness, and justification before God. 
 Penances, masses, pilgrimages, and many devices were prescribed, 
 to satisfy the hungry soul ; but it was not the bread of life, and 
 could not satisfy. Therefore the Lord says, "why do you" 
 do so. 
 
 Individuals may fall and rise again, but a church which has so 
 far fallen, that the body is utterly dead, cannot be resuscitated. 
 The case of the Church of Sardis may be urged, which had a con- 
 ditional promise of life held out to it. The case of this church 
 is, however, different, from that of the church of Rome. The 
 ministry had been called of God, and ordained to this service ; 
 the members had been converted, and by the Spirit baptized into 
 one body. But they had yielded to some foreign influence, and 
 seem together to have lost the Spirit and life. The Lord tells 
 them they are dead, but are admonished to repent and remember 
 the things which they have seen and heard. If they obeyed, this 
 
Il8 CATHOLIC CHURCH DEAD. 
 
 would restore them to the state they had fallen from, and they 
 would be a living Church, as they were before. If some of the 
 members would not repent, but continue to walk in the carnal 
 element, they would have to purge themselves of them. 
 
 W. D. Wilson says : " That the churches in the Roman obe- 
 dience, were capable of reformation, is a position that has never 
 been denied, that I know of, and I presume never will." That 
 the Roman church was capable of reformation in morals, I do not 
 deny ; but if by this expression it is intended to assert, that the 
 church of Rome was susceptible of resuscitation, (which I sup- 
 pose is the meaning,) then I do utterly deny it. I hold it to be a 
 charitable view of the church of Rome, to consider its members 
 simply as unconverted spiritually dead people, carnal, and of the 
 world, as if they were not members of the church, or made no 
 profession of religion. They were in darkness, and knew not 
 whither they were going. A man who was once enlightened, and 
 yields again to the seductions of sin, our Saviour says, is worse 
 than before enlightenment ; and both Paul and Peter say, it were 
 better never to have known the way of truth, than afterward to 
 turn from the holy commandment ; and in certain cases, where 
 they have done despite to the spirit of grace, and counted the 
 blood of the covenant wherewith they were sanctified an unholy 
 thing, and have trodden the Son of God under foot, and put Him 
 to an open shame, it is impossible to renew them to repentance. 
 
 If the Church of Rome was spiritually dead, and anti-Christ, 
 (which I hold that it was for one thousand years before the 
 reformation), then it nmst have been under the influence of the 
 spirit of darkness. They were opposing Christ, and persecuting, 
 imprisoning, burning and torturing the best saints of that long 
 period, and Christ said : What they did to the least of those who 
 believe in Him, they did to Him. I can look upon them, then, as 
 a body, in no other light than a corrupt dead mass, who were not 
 and could not be, influenced by the holy spirit, in any of their 
 pretended divine service, and that all their worship was essentially 
 idolatrous ; because the divine spirit never moved them to it. 
 They were dead, unconverted persons, and the divine spirit moves 
 all such to repentance and humiliation. The Church cannot be 
 resuscitated, but by its members being made spiritually alive. 
 This could not be done, but by repentance and conversion, and 
 
CHURCH OF ROME A DEAD BODY. II9 
 
 this again cannot take place without confessing and forsaking their 
 sins. Wilson says: "If it has the ministry and the Scriptures, it 
 is competent to all the ecclesiastical functions necessary to life 
 and vigor." If one of their ministers were fully awakened, I feel 
 very sure his ministerial functions would appear one of the great- 
 est sins and abominations he had been guilty of. Ministers and 
 laymen are alike involved in idolatry, and as many as come to 
 true repentance, must leave the body ; and if it were possible for 
 all to come to repentance, the body would be utterly dissolved. 
 As well could one dead carcass bring another to life, as their 
 dead ministry bring this dead church to life. They have the 
 Scriptures, but these would lead every penitent soul away from 
 this church. 
 
 I know that this position will not be well understood by the 
 carnal part of my readers. They are of a legal disposition, and 
 cannot understand why any one cannot begin to do good, and 
 become acceptable to God. They cannot understand why the 
 same act, done by two different people, should not be equally 
 acceptable to God. To be carnally minded is death, and the c-arnal 
 mind is enmity against God. To be spiritually minded is life and 
 peace. All that the carnal person does to please God, is done in a 
 legal spirit ; and fails of the desired end. We must first become spir- 
 itual by conversion, and this will lead us away from all our carnal 
 and legal works, and our works, wrought in love, will become 
 acceptable to God. The Roman ministry were never called of 
 God to the position they occupied, and would, if fully awakened, 
 have to regard their calling as a wicked presumption, and the 
 fruit of it would be that they would cease to exercise its functions. 
 God never calls an unconverted person to the ministry. How can 
 He? They are dead, and must first be raised up. Even the 
 apostles who had been with him so long, and so plentifully in- 
 structed by Him, and were so well on the way to life, were not 
 deemed qualified until they had received the Holy Ghost. No 
 layman even, can be called of God to enter a dead, carnal church. 
 The spirit that leads them there, whether priest or layman, must 
 be the same as led and moved the Pagans into their religious ex- 
 ercises ; and when awakened must and would, as certainly flee 
 from this idolatry, as they did from theirs. For these reasons, I 
 do not regard it as any more possible, that this church could be 
 
120 THE CHURCH OF ROME A DEAD BODY. 
 
 resuscitated, than that Pagan idolatry can have life infused into 
 its worship. 
 
 Perhaps friend Wilson would agree with me, that an actually 
 dead church could not be revived. But he does not regard the 
 one under consideration as dead. I understand the word anti- 
 christ, to mean one who is opposed to Christ. Now did not this 
 body for centuries oppose every one who rose up and protested 
 against the sin and darkness that reigned in it ? Could any one 
 in it be under the influence of the Holy Ghost, without protesting 
 against this sin ? Is it not what Christ Himself done, when He 
 came to the Jewish people ? And were those who opposed Him 
 then, not anti-Christ ? Unless anti-Christ can be a living Christian 
 ordinance, I do not see how this church can be regarded an ordi- 
 nance of God. But our friend Wilson must keep this body alive, 
 or else abandon his own as dead. 
 
 I have dwelt more at length on this subject, because I regard 
 every organized body (or church, if you please), which is not a 
 living spiritual association, in the same light. It matters not 
 whether they were in their inception heretical, or whether they were 
 once in the true spirit and life, but had departed from it, and be- 
 came a spiritless dead body. I do 'not deny repentance to any, 
 or every individual of such organization ; and all may come to 
 life, but not as a body. If all did, the body must be dissolved. 
 
 The Episcopalean church claims to be the true Church of Christ, 
 by right of successive ordination, from the time of the apostles; 
 and that outside of that succession there can be no Church. To 
 support this claim, they assume that the Catholic church, up to the 
 time of the separation of the church of England, was still the 
 Church of Christ, and that Christ still dwelt with the church, and 
 it was under the influence of the Holy Ghost. These claims we 
 have presented our views of, in which, if we are right, the whole 
 claim of the Episcopal church must fall. They set up a further 
 claim for the reformation of the church of England, which dis- 
 tinguishes it from the reformation in Germany, France and Switzer- 
 land. The reformation in England, they say, took place in the 
 church, and was in this respect different from those of Luther, Calvin 
 and others, whose reformation took place outside of the church, and 
 resulted in the formation of new churches ; whilst in England 
 there was no new church formed. The clergy are represented as 
 
ENGLISH CLERGY BURN THE NEW TESTAMENT. 121 
 
 working out the reformation, and the idea seems to be presented, 
 that the clergy originated and carried out the reformation, which 
 resulted in the rejection of the authority of the pope over the 
 church of England. 
 
 The reformation in England does not seem to have originated 
 /With the clergy. It commenced outside of the bishops and lead- 
 ing officers of the church, and not only received no countenance 
 or encouragement from them, but they actually sought to suppress 
 it. Some of the bishops, who finally acted in the reformation 
 were eminent for their talents, and possessed such virtues as gave 
 them distinction in their day. But when they could remain asso- 
 ciated in fellowship with some of the worst characters the world 
 ever seen, I cannot see how we can give them credit for possess- 
 ing truly enlightened minds. The history of the world does not 
 furnish us with worse characters than Henry VIII. of England, 
 Cardinal Wolsey, and their fellows of the sixteenth century. Yet 
 these very men, who are claimed as the reformers of the church, 
 acted with them, held them as brethren, and did not separate 
 from the church of Rome, until the king declared the church of 
 England free and independent of the pope, and church of Rome. 
 Henry VIII. did not desire the separation, because of any con- 
 scientious scruples about religion, or for the purpose of reforming 
 the church, but because he desired the pope to divorce him from 
 his wife Catharine, to enable him to marry Anne Boleyn. The 
 pope hesitated, out of fear of the emperor of Spain. Henry be- 
 coming impatient, his advisers suggested to him to declare the 
 separation. Whatever came of the separation, this is what caused 
 it. Now with this bloody monster of intrigue and iniquity as the 
 head of the church, the bishops set about reforming the church, 
 after the pressure outside the clergy became so strong, that they 
 could not resist. Not one of these reforming bishops raised their 
 voices in favor of the New Testament, but looked on with com- 
 placency at their brethren burning the Word of God, and impris- 
 oning, torturing, and even burning their neighbors, for no other 
 reason, than because they read the Word of God, and not once 
 raising the voice of warning, or uttering a word of rebuke. 
 
 D' Aubigne says : "The Episcopate, which had ^i?^^^)''^/''-''''^^'^^ 
 reformation, was compelled to accept it, in spite of its convictions. 
 The majority of the bishops were opposed to it ; but the better 
 
122 REFORMATION IN ENGLAND. 
 
 portion were found to incline," etc. This "better portion" 
 became " inclined," when they seen they could not avoid it, and 
 could be done with safety to themselves. ' The same author says : 
 " The then existing episcopal power, was at enmity with the Word 
 of God, and the slave of its own abuses." It may well be said 
 they were at " enmity with the Word of God," when they took 
 every precaution in their power to prevent the people from read- 
 ing it, searched for it wherever they suspected its existence, and 
 burnt it, with those who read it. In our day, the man who is so 
 careless or inconsiderate, or whose spirit has so little fervency, as 
 to permit him habitually to neglect reading the Word of God, is 
 regarded as very nearly destitute of religion. But these great 
 reformers, as they are held to be, tried to prevent people from do- 
 ing so, and to prevent their reading it, burnt it wherever they 
 could lay hands on it, and even persecuted, imprisoned, and burnt 
 poor hungry souls, who longed for the bread of life, for reading 
 it ! There is singular inconsistency in men who are now strain- 
 ing every nerve to give the Bible to the heathen nations, and put 
 it into the hands of every one capable of reading, boasting of 
 what they have accomplished, and holding up to commendation 
 those who contribute liberally to this end ; and in the same breath 
 extoU men for their piety, and call them great and good men, 
 who could sit and act with such men as formed the clerical ele- 
 ment of England, in the early part of the sixteenth century. 
 
 We find that about the year 1516 or '17, Tyndale, Bilney and 
 Fryth, three young men, by reading the New Testament, began 
 to protest against the Roman church, with its false doctrine and 
 abominations. They were among the first actors in the reforma- 
 tion in England, were persecuted, and had to flee the country. 
 Some of them suffered great hardships, and endangered their 
 lives, in translating and publishing the Scriptures, but received 
 neither countenance or encouragement from the bishops, who are 
 now receiving praise for having reformed the church of England. 
 Bilney is said to have expressed himself in the following language : 
 " What would be the use of being a hundred times consecrated, 
 were it even by a thousand Papal Bulls, if the inward calling is 
 wanting ? To no purpose hath the bishop breathed on our heads, 
 if we have never felt the breath of the Holy Ghost in our hearts." 
 When poor Barnes, who was also one of the early reformers, was, 
 
REFORMATION IN ENGLAND. 1 23 
 
 by threats of priests, and persuasion of friends, induced to sign a 
 recantation of the sentiments he had professed, it was publicly 
 read, and certain degrading performances enacted, at which it is 
 said. Cardinal Wosley sat on a throne, dressed in scarlet, "and 
 around him, thirty-six bishops, abbots, priors, and all his doctors, 
 dressed in damask and satin." Not one of them came forward 
 to offer poor Barnes a word of comfort or encouragement in the 
 agony of his trial ! The schools of Oxford and Cambridge, were 
 the scenes where the controversy between the Evangelicals and 
 Catholics were most lively. The former contended that the prim- 
 itive Church of the Apostles, and the present Catholic church, 
 were not identical. But it is not necessary to pursue this subject 
 further. It is a historical fact, that the separation between the 
 church of England and that of Rome, did not take place until 
 the king denied the authority of the church of Rome, over the 
 church of England, and declared himself the head of the church 
 there, about the year 1534, at least seventeen years after Tyndale, 
 Bilney, and others, had been laboring in the work, and the reforma- 
 tion had gained so much headway in England, that the clergy could 
 not stay it, and Parliament had enacted laws to reform abuses, 
 chiefly among the clergy and monasteries. It would seem, there- 
 fore, that instead of the clergy carrying through the reformation, 
 the most flagrant abuses existed amongst themselves, and the 
 laity first, by law, compelled them to reform themselves. 
 
 But now, since this "Episcopal Church" assumes to be the 
 true and only Church of God in our country, by virtue of its de- 
 scent, by regular order, from this church of England, and that 
 the said church of England, is a continuation of the church of 
 Rome, which before the reformation was the only one (as contend- 
 ed) in England, I would ask any candid mind to reflect on the 
 state of the church in England, at the time of the reformation, 
 and compare it with the marks of identity given by Christ in His 
 Word, and ask, whether the assertion of the Evangelicals of the 
 schools of Oxford and Cambridge, is not true ; that the dominant 
 church at that time was not identical with the Apostolical 
 churches ? And now what was this reformed church ? Or what 
 could be expected of it, under such a bloody head as Henry the 
 VIII.? Persecution and bloodshed only commenced rightly after 
 casting off the Roman supremacy. Even some of the most 
 
124 PERSECUTION BY THE REFORMERS. 
 
 exemplary characters that acted in this drama, imbrued their hands 
 in the blood of their fellow creatures, for no other reason, crime 
 or fault, but because they could not subscribe to the rules of faith 
 and worship which they laid down for them. Even one hundred 
 years after the reformation, they still persecuted those who dis- 
 sented from their views, by inflicting severe penalties upon them. 
 Among those thus distressed by imprisonment, were some very 
 exemplary characters. John Bunyan lay in prison twelve years, 
 for no other reason, but because he preached a doctrine different 
 from the Episcopalians ; but nothing immoral or vicious was ever 
 charged to him or his doctrine. Where is the man now, profess- 
 ing the religion of Jesus Christ, who would take another by the 
 hand, and call him brother, who had been guilty of causing the . 
 death of another for his religious views, unless his act had been 
 followed by sincere repentance and conversion? When we read 
 of the cruel torturings and barbarous treatment of the Christians 
 by the Pagans, it causes one to shudder, and wonder how it is 
 possible, that men possessed of souls, could inflict such sufferings 
 on a fellow creature ; but when we turn to those who themselves 
 claimed to be the disciples of Christ, possessing the spirit of the 
 meek and lowly Jesus, and see that for hundreds of years they 
 persecuted, tortured, racked apd burnt their fellow creatures by 
 thousands, the heart sickens, and we become utterly lost in 
 amazement, at such diabolical malice and wickedness ! 
 
 Yet people of education, refinement, and high mental culture, 
 of this nineteenth century, claim that they were born of God, 
 possessed His love, and were led by the Holy Spirit ! In attempt- 
 ing to identify the Episcopal church on the ground of successive 
 ordination from the time of the apostles, we must abandon the 
 high ground claimed by the apostles, of the Church possessing a 
 new and Divine life, wrought by the power of the Holy Spirit, 
 which brings its members into obedience to Christ, and enables 
 them to overcome the flesh, and walk in the Spirit ; and must de- 
 scend to the carnal and legal spirit of secular technicality. The 
 whole argument is based upon human customs, and secular laws; 
 and proves the truth of what Paul says, Rom. viii. : " The carnal 
 mind is enmity against God : for it is not subject to the law of 
 God, neither indeed can be," and in ist Cor. ii. : "But the 
 natural man receiveth not the things of the spirit of God : for they 
 
REFORMATION IN ENGLAND. 
 
 I2S 
 
 are foolishness to him : neither can he know them, because they 
 are spiritually discerned." The pretension is based on the same 
 ground as that of the Jews, when they said : " We be Abraham's 
 seed;" and again : " Abraham is our father." Christ said unto 
 these Jews : " \ know that ye are Abraham's seed," (that is, ac- 
 cording to the flesh). But Christ did not regard their descent from 
 Abraham, but referred to their works, to prove that they had no 
 claim on that ground, and plainly told them: "If ye were Abra- 
 ham's children, ye would do the works of Abraham. But now 
 you seek to kill me, a man that hath told you the truth, which I 
 have heard of God: Ms did not Abraham^ But Christ then 
 said : " Ye do the deeds of your father ; " and again : " Ye are 
 of your father the devil, and the lust of your father ye will do." 
 •Christ here plainly shows that the children of God must, also, and 
 will do the will of God ; and that all pretentions of being His 
 children are vain, if our works and walk are carnal. John viii. This 
 agrees well with what Paul teaches, Rom. vi. : " Know ye not 
 that to whom ye yield yourselves servants to obey, his servants ye 
 are to whom ye obey ; whether of sin unto death, or of obedience 
 unto righteousness." Now, I would ask, what made these people 
 the children of the devil, but the spirit which prompted them to 
 seek to kill the Saviour? And what is the difference between the 
 spirit which induced them to seek to kill Him, and those who 
 not only sought to, but did actually kill His children 9 Does not 
 Christ expressly say, what they do to these they do to Him ? 
 
 These same charges will apply with equal force, to the principle 
 parties in the reformation. Many of them persecuted those who 
 dissented from them, when they obtained power ; and some of 
 them long after the reformation. At the time of Cromwell's 
 reign, when the Presbyterians were in the ascendency, they peti- 
 tioned Parliament, and exerted themselves to have acts of intoler- 
 ance passed, expressing utter detestation of liberty of conscience. 
 We hold that no man possessing the spirit of Christ, can do vio- 
 lence to his fellow man under any circumstances, even when he 
 has wronged him, smitten him, or despitefuUy used him ; much 
 less when he has done him no wrong, and desires only to do what 
 he thinks the word of God teaches him, and his conscience ap- 
 proves as agreeing with it. Return good for evil, love for hatred, 
 was Christ's rule; and Paul says, resist not evil, but overcome it 
 
126 TRUE CHARITY. 
 
 with good. This we hold to be the teaching of the Spirit, accord- 
 ing to the plain word of God ; which it was the cry in the refor- 
 mation, should be the sole rule of our life and actions. John 
 Tewksbury said to the Bishop of London in 1529: " If there 
 is a disagreement between you and the New Testament, put your- 
 selves in harmony with it, rather than desire to put that in accord 
 with you." This we acknowledge is sound doctrine. We must 
 put ourselves in harmony with the Word of God, and unless our life 
 does accord with it, it is vain to assume that we are, or call ourselves 
 children of God ; for only those who are led by the spirit of God 
 are the sons of God ; and the spirit of God cannot lead us differ- 
 ently from the word of God. 
 
 I would here say, I feel deeply grieved to be necessitated to 
 reflect on the errors of those, who, with myself, profess to be seek-' 
 ing their own salvation, and laboring to assist others in its pur- 
 suit. I have no doubt, there are those who will read these reflec- 
 tions with sorrow, and will impute them to a want of charity ; 
 and I will here take occasion to say myself, that if what I have 
 written is not done in love or charity, I freely acknowledge my 
 labor and religion is vain ! But I confess, that I cannot understand 
 that charity, which will in silence pass by what they are con- 
 vinced- in their heart is sin, and not raise the voice of warning 
 against it. There is very much written and spoken on the sub- 
 ject of religion ; very much which we cannot regard otherwise 
 than as erroneous, and calculated to deceive and destroy. And 
 should we pass by these errors, and from fear of wounding some 
 one, or of incurring displeasure, be silent ? If we see a person in 
 danger of drowning or perishing in fire, our feelings of humanity 
 will not suffer us to be punctilious about rules of etiquette, 
 or considerate Of how we handle them, or whether we ourselves 
 should be somewhat scorched, or hurt. The reformers did not 
 refrain from exposing the errors of those against whom they con- 
 tended, and they are now applauded ; yet we shall be silent about 
 the error and deception we see existing around us, and out of 
 charity, suff'er them to go on in the way of destruction and perdi- 
 tion. 
 
CHAPTER V. 
 
 " Beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, 
 after the rudiments of the world, and not after Christ — Col. ii. 8. 
 
 In the last chapter, we have carried the consideration of the 
 Church down to the time of the reformation of the sixteenth cen- 
 tury. In doing so, we have labored under great disadvantage, on 
 account of not having the history of the life, and confessions of 
 faith, of those whom we can esteem as the children of God, com- 
 posing His Church and kingdom, written by themselves. The 
 meager accounts which we can arrive at, are , mostly from their 
 enemies, or at best from such as very imperfectly understood their 
 principles. The histories are therefore mostly unreliable, and 
 mixed up with gross misrepresentations. We now come to a 
 period, however, in which we enjoy better advantages ; yet we find 
 the words of Paul verified, that he that will live Godly in Christ 
 Jesus, shall suffer persecution ; and wherever this is, there will also 
 be misrepresentation. Although we have not much of the his- 
 tory of their acts, or particular account of their progress, we have 
 what is of much more importance, the account of their doctrines, 
 views and sentiments, written by themselves. 
 
 In the early part of the sixteen th century, at the time when 
 Luther and the popular reformers of his day, began to agitate the 
 subject of religious reform, there were in Germany and the Neth- 
 erlands, a people, who, although not numerous, yet did firmly and 
 stoutly protest against the errors and corruptions of the Roman 
 cliurch ; and did not only protest against those errors and cor- 
 ruptions, but also came out from among them, and by their sepa- 
 ration, set the example of obedience to the precepts which they 
 taught, walking patiently on the narrow way of life. 
 
 These were mostly descendants of the old Waldenses, who, 
 although they were sorely persecuted and dispersed into different 
 countries, still adhered to the ancient faith and life. By these dis- 
 persions, parties were brought into contact with different persuasions, 
 and by their surroundings, and its influence, many were induced to 
 embrace principles widely differing from the true Waldenses. Many 
 
 127" 
 
128 MENNO Simon's early troubles. 
 
 who did not adhere to the ancient faith, still adhered to the name, 
 but embraced principles of a very different character. This 
 accounts for the different principles and doctrines attributed to 
 the Waldenses, by different writers and historians. Prejudice and 
 self-interest may have influenced some, in giving a prejudiced 
 history of these people, whilst others may have only had acquaint- 
 ance with some sect which the true Waldenses would not have 
 received as brethren. But there were, in different parts of the old 
 world, people uninfluenced by surroundings or circumstances, 
 who firmly adhered to the principles of Peter Waldo, and his 
 brethren of the twelfth century. 
 
 The earliest intimation we have of the existence of such a man 
 as Menno Simon, is in his introduction to his renunciation of the 
 church of Rome, where he says, that in the year 1524, being 
 then in his 28th year of age, he undertook the duties of priest, in 
 the village of Peningum, in Friesland. He says, he soon began 
 to be troubled in regard to transubstantiation. He had never in 
 his life touched the Holy Scriptures, fearing if he would read 
 them, he would be misled. At length he resolved to read the 
 New Testament attentively, in which he did not proceed far, ere 
 he discovered that he had been deceived. This was some eight 
 years after Luther had commenced his career as reformer in Ger- 
 many. He says, his conscience, which was troubled on account 
 of the sacramental bread, soon obtained relief, without any 
 human aid or advice, " though I was encouraged by Luther in the 
 belief, that human authority cannot bind to eternal death." Af- 
 terward, he says, he heard of the execution of a patient, pious 
 man, named Sicke Snider, for having his baptism renewed. This 
 sounded strange to him, to hear of a second baptism. In the 
 "Martyr's Mirror," the execution of Sicke Snider, is given as 
 occurring ''about" the year 1533. The expression of about 
 shows that the exact time of this occurrence is not certain. 1533 
 would make it be about seven or eight years after the time, when 
 Menno first began to be troubled about the sacramental bread and 
 wine. This is a longer time than I would gather from the rela- 
 tion he gives in his renunciation; and it may, therefore, be that 
 the execution took place at an earlier date than 1533. Whether 
 or not, this event led to his inquiry into the authority for infant 
 baptism. When he could not satisfy his mind that there was 
 
MENNO S CALL TO THE MINISTRY. 
 
 129 
 
 Scripture authority for this rite, he consulted ancient authors, 
 and afterward Luther, Bucer, and Bullinger ; but found they sup- 
 ported it on' widely different grounds, none of which were scrip- 
 tural. After this he removed to Witmarsum. Covetousness, and 
 a desire for a great name, were the inducements which led to this 
 change. . He had obtained more light and knowledge in the 
 Word of God, and the grace of God seems, by his relation, to 
 have wrought mightily upon his mind ; but he laments that he 
 wasted his knowledge through the lusts of his youth, in an im- 
 pure, sensual, and unprofitable life. "I sought nothing but gain, 
 ease, favor of men, splendor, reputation, and honor ; even as 
 they all generally do, who embark in this same course of life." 
 
 After this, being painfully exercised in his mind, because of the 
 carnal life he was leading, he began openly to preach the word of 
 repentance, direct the people to the narrow path, reproved un- 
 godliness and sin, all idolatry and false worship, and presente'd 
 ■the truth concerning baptism and the Lord's Supper, according 
 to the doctrine of Christ. He faithfully warned every one in re- 
 lation to the prevalent corruptions and abominations, till about 
 the period of nine months, "when the gracious Lord granted me 
 His Fatherly spirit and aid." Then he voluntarily renounced 
 and resigned all his worldly honor and reputation, and willingly 
 submitted to poverty, distress, and the yoke of Christ. He says : 
 . "In myweakness'l feared the Lord, I sought out the pious , and though 
 they were few in number, I found some who were zealous, and 
 maintained the truth. ' Thus, my dear reader, the God of mercy, 
 through the benign influence of His grace, exerted upon the heart 
 of me, a miserable sinner, produced in me a new mind, humbled 
 me in His fear, taught me to know myself in part, turned me 
 from the way of death, and turned me into the narrow path of 
 life, to the communion of His saints. To Him be praise for ev- 
 ermore." 
 
 Menno further says : " About a year after this, at which time I 
 exercised myself in writing, and reading the Word of God, in se- 
 cret," six or eight persons came to him, who were of one heart 
 and soul with himself, and in life unblamable, as far as man could 
 judge, separated from the world, and subdued to the cross. 
 These earnestly besought him, to take upon himself the ministry 
 of the Word. This brought him into much trouble, fear, and 
 9 
 
130 MENNO'S CALL TO THE MINISTRY. 
 
 anxiety. The great danger and hardships to which this would 
 expose him, his own limited talents, his ignorance, weak nature, 
 and timidity of the flesh, with the power and wickedness against 
 which he would have to contend, pressed very sorely upon him; 
 but on the other hand, the miserable, starving condition of 
 Christians, who were erring as sheep without a shepherd, also ex- 
 ercised him painfully. 
 
 "At last, after much prayer, I placed myself and these circum- 
 stances before the Lord and His Church, in order that we might 
 pray the Lord for a season, that should it accord with His holy 
 will. He would give me such a mind and heart, as would enable : 
 me to say with Paul, woe is me, if I preach not the Gospel j for 
 Christ says, that ' if two of you shall agree on earth, as touching 
 anything that they shall ask, it shall be done for them of My 
 father which is in Heaven. For where two or three are gathered 
 together in My name, there am I, in the midst of them.' " 
 
 Menno further says: '-'Thus, my reader, behold, I was not 
 called to serve among the followers of Munster, nor of any other; 
 seditious sect, (as it is falsely reported concerning me,) but I have 
 been called by a people who were ready to receive Christ and His 
 Word, led a penitent life in the fear of God, served their neigh- 
 bor in love, bore the cross, sought the welfare and salvation of 
 all men, loved righteousness and truth, and abhored wickedness. 
 Thus they manifested that they were not such perverted persons 
 as they are slanderously reported to have been. But they were 
 true Christians, though unknown to the world, if we otherwise 
 believe that Christ's word is true, and His holy life and example 
 unblamable. 
 
 "When the persons before mentioned did not desist from their 
 supplications, and my own conscience in some degree made me 
 uneasy, (although in weakness,) because I saw the great hunger 
 and need, already named, I surrendered myself, soul and body, to 
 the Lord, and committed myself to His grace, and commenced, 
 according to the contents of His Holy Word, to teach, and to bap- 
 tize, to labor in the vineyard of the Lord with my limited talents,; 
 to build up His Holy City and Temple, and to repair the dilapi- 
 dated walls. 
 
 " The great and mighty God has made known the word of true 
 repentance, the word of His grace and power, together with the 
 
MENNO S EARLY LABORS. I3I 
 
 salutary use of His Holy Sacraments, through our insignificant 
 service, and unlearned writings, together with the service, labor 
 and help of our faithful brethren in many towns, and countries. 
 The Lord made the condition of his churches glorious, and 
 accompanied them with such subduing power, that many exalted 
 and proud hearts were not only humbled ; the unclean not only 
 purified; the drunkard made sober ; the avaricious, benevolent; the 
 ferocious, mild ; and the impious, pious ; but they also faithfully 
 renounced their possessions and blood, bodies and lives, for the 
 testimony of Jesus, as may daily be seen." 
 
 After speaking of these fruits of the labors of himself and 
 brethren, as differing from the fruits and evidences of false doctrine, 
 and adverting briefly to the hardships they suffered under their 
 severe persecution, he concludes as follows: "Behold, my faith- 
 ful readers, in such fears, poverty, misery, and danger of death, 
 have I, wretched man, performed to this hour, without change, the 
 service of the Lord, and I hope, through His grace, to continue 
 therein to His glory, as long as I remain in this earthly taber- 
 nacle. What I and my co-workers have sought in performing our 
 arduous duties, is apparent to all the well-disposed, who may 
 readily judge from the works and their fruits." 
 
 There is here a marked difference in the course pursued by 
 Menno, from that of nearly, if not quite, all the great reformers 
 of his age. They had mostly, like himself, been priests, or 
 monks ; and seem all to have been exercised by the grace of God 
 operating on their hearts by His word ; showing them that there 
 was something not right in the religion they were teaching. It 
 led them to deep reflection, and constrained them to protest 
 against such things as they were convinced by the word of God, 
 were contrary to His will. This light in all, was at first as a faint 
 glimmering, but as they approached it, by giving it place in their 
 hearts, it increased, and revealed to them such abominations in 
 the church with which they were associated, as led them to the 
 conclusion that the church was very Antichrist. From these 
 convictions, they all began to change their course and mode of 
 preaching; and as their light increased, they increased in bold- 
 ness and power of denunciation, of what they were convinced 
 was contrary to the word and will of God. So far, Menno pur- 
 sued the same course as all the rest. But he gives an account in 
 
132 MENNO'S EARLY LABORS. 
 
 his renunciation, of the conflict which he endured, between the 
 convictions of God's grace, and the inclination of his own 
 flesh, and carnal will. He had gained popularity, and distinction 
 and honor he could see before him ; but the grace of God showed 
 him that it was not the way of life. He says: "My soul was 
 troubled, and I reflected, if I should gain the whole world, and 
 live a thousand years, and at last have to endure the wrath of God, 
 what would I Irave gained?" These exercises, by the grace of 
 God, led him to resign himself to the divine will, and volun- 
 tarily renounce all worldly honor and reputation, and willingly 
 submit to poverty and distress, under the yoke of Christ ; which, '; 
 although it is to the spirit easy, and the burden light, is yet 
 sore and grievous to the flesh, especially in times of deadly 
 persecutions. 
 
 Here he laid down his calling as preacher, and sought such to 
 associate with as were pious, and, as he says, though they were 
 few in number, he found some who were zealous, and maintained 
 the truth ; and where he speaks of those men who solicited his 
 acceptance of the ministry, he says : " They were of one heart 
 and soul with myself, in their faith and life ; and, as far as man 
 could judge, were unblamable, separate from the world, and sub- 
 dued to the cross." Here Menno gives us to understand what he 
 considers the fruits of true repentance and conversion, and the 
 unity of spirit and bond of peace, to which the Holy Spirit will 
 bring all those who are under its influence. According to the 
 best information I can receive, these people were descendants ot- 
 the old Waldenses, and held to their ancient doctrine, principles 
 and faith. To these, Menno seems to have joined himself in fel- 
 lowship. I am not aware of his saying anything, in any of his 
 writings about his own baptism, or of the particular time or cir- 
 cumstances under which he joined himself to the Church ; but 
 from the evidence we have in his writings, that he did not regard 
 that baptism which he had received in his infancy, as being 
 Christian baptism, and, also, that he insists on the duty of believ- 
 ers being baptized, we have no reason to doubt, that when he 
 found such a people as he speaks of, he was baptized by them, and 
 became a member of their church. Before he was called to the 
 ministry, he calls these people brethren, and praises God for hav- 
 ing called him into the communion of His saints. 
 
QUALIFICATIONS TO PREACH. 1 33 
 
 I am not aware that any of the other reformers ceased to preach 
 when they became convicted of their errors, or seen that the 
 church of which they were members, was a dead body. They 
 continuetl to preach, and exercise all the duties and functions of 
 one called of God, to minister in this weighty and sacred calling- 
 I cannot see how this is reconcilable with Scripture, or common 
 sense and reason. When Christ came into the world, His desire 
 was, that all mankind should avail themselves of the beneiits 
 accruing to man, by the atonement which He was about to make. 
 Until the debt was paid, and the atonement completed, no one 
 was saved. He therefore proclaimed, through His disciples, who 
 He sent out to preach, that the kingdom of heaven is at hand. 
 But after he had made the atonement for our sins, having died in 
 our stead, was buried, and arose again from the dead, and was 
 about to ascend into heaven. He only gave the commission to His 
 apostles, to go and preach the gospel ; and then, not until they 
 receive power from on high, by the Holy Ghost coming upon 
 them. This was the first commission given to go and preach the 
 gospel, and the qualification requisite to it is plainly indicated, 
 by the command to tarry till they were endued with power from 
 on high. The Lord Jesus sent no unbelievers to preach' nor even 
 those who believed, until they received the endowment. If the 
 apostles had not tarried, as the Lord commanded them, but had 
 gone immediately to preach, could we say they were sent ? Or 
 ,can'we believe that any blessing would have attended their labors? 
 If, then, the Apostles were not qualified to preach the gospel, and 
 administer gospel ordinances, without the endowment of the 
 Holy Spirit, can anyone now be qualified without such endow- 
 ment ? 
 
 I suppose no one will maintain that an unbeliever can receive 
 or possess the Holy Ghost. We have neither promise nor exam- 
 ple of any such thing. It" is said in John ii. : " Many believed in 
 His name, when they saw the miracles which he did. But Jesus 
 did not commit Himself unto them, because He knew all 
 men." And in chapter xii.. He says: " Nevertheless, among the 
 chief rulers also many believed on Him, but because of the 
 Pharisees they did not confess Him, lest they should be put out of 
 the synagogues ; for they loved the praise of men more than the 
 praise of God." Neither is there example of any such believers 
 
134 CORRUPT PREACHERS. 
 
 as these receiving the Holy Ghost ; and if we go further, and take 
 those who the Saviour said would come in that day, and say: 
 "Have we not prophesied in Thy name? and in Thy name have 
 cast out devils? and in Thy name done many wonderful works?" 
 have these received the Holy Ghost? Undoubtedly not, or the 
 Saviour would know them ! And in truth none of these can be 
 said to be believers, else they would have received the Holy 
 Ghost and eternal life, because both are promised to those who 
 believe. Saving faith believes all that Christ has said, and 
 subdues the soul, so that it believes and receives all that the Scrip- ■ 
 tures teach and declare, and brings them into obedience and 
 suffering with Christ, as well as to reign in glory with Him. Faith 
 first embraces the law, which brings the knowledge and sense of 
 sin, but it does not, and cannot, give the Holy Ghost. This ' 
 knowledge and sense brings repentance, which, as a fruit, leads 
 to a forsaking of sin and unrighteousness ; but neither does this 
 bring the Holy Spirit, any more than John could baptize with the 
 Holy Ghost and with fire. But these operations being wrought 
 by faith, lead to Christ, by faith in whom the soul is subdued ' 
 into submission and obedience, humility and self-denial. These 
 fulfill the condition of true discipleship, and have the promise of 
 the Holy Ghost, which enlightens the heart, mind and understand- ,.; 
 ing, so that they can discern the mystery of the Gospel. These 
 are alone qualified to preach the Gospel of Jesus Christ, which we 
 see clearly exemplified in the case of the apostles of Jesus Christ. 
 At the commencement of the reformation, in the early part of 
 the i6th century, all Germany, or indeed all Europe, belonged to 
 the Catholic church, except only a few scattered dissenters. They 
 had generally, or all been baptized in their infancy, and grew up 
 from childhood as members of the church. But who that reflects 
 upon the life which the mass of them led, can believe that they were 
 converted, and spiritual children of God? They lived in the 
 lusts of the flesh, and walked after the desires of the mind. 
 Popes, cardinals, bishops, priests, friars and monks, according to 
 all historical accounts, were alike corrupt and sensual, and had 
 beeii so continuously, for many centuries. If there were any ex- 
 ceptions, (which I hope there were.) they were the exception, and 
 not the rule ; and were certainly not excusable, inasmuch as they 
 continued to walk with them in fellowship, well knowing the 
 
CORRUPT PREACHERS. 1 35 
 
 licentious lives their fellow believers were leading ; and Paul says, 
 he which is joined to an harlot is one body with her. Of the lay 
 members, no doubt there were many moral, virtuous and worthy 
 people ; but they must have been blind, or they could not have 
 suffered themselves to be led by such blind and darkened priests ; 
 and must have been on the way to destruction, for Christ said, 
 "if the blind lead the blind, both will fall into the ditch." 
 There were among the gentiles also moral, decent, and virtuous 
 people, but were they on that account Christians, or children of 
 God? Were they on that account under the promise? Viewing 
 the priests and monks in this light, they certainly could not be 
 regarded as called of God to preach the Gospel. Paul says: 
 "Faith comethby hearing, and hearing by the Word of God," 
 but then he says: - "How shall they believe in Him of whom they 
 have not heard? and how shall they hear without a preacher? 
 and how shall they preach, except they be sent?" There is not 
 a syllable of Scripture to warrant the idea, that these men were 
 called of God ; and how could they then preach ? The best of 
 these priests and monks were in darkness, lying under gross delu- 
 sion and error. This they confessed themselves, and they must 
 have been destitute of the Holy Spirit as a guide. How then 
 could they regard themselves as being called of God to enlighten 
 and direct others? Paul says, ist Cor. vi. : "Be not deceived; 
 neither fornicators, nor idolators, nor adulterers, nor effeminate, 
 nor abusers of themselves with mankind, nor thieves, nor cove- 
 tous, nor drunkards, nor revilers, nor extortioners, shall inherit 
 the kingdom of God. ' ' Where is there a scripture which absolves 
 a priest from the condemnation here denounced against these 
 sins, some of which many of them so openly practiced and 
 lived in? Certainly no one will claim that these devilishly wick- 
 ed popes and priests, were in possession of, or led by the Holy 
 Spirit, and could therefore not have been called of the Lord to 
 preach. They were, in short, of the world, carnal, unconverted, 
 and dead in trespasses and sins, as all mankind are by nature; 
 and if they would ever come to attain life, must be brought under 
 conviction, repentance and conversion, as all other men must do. 
 If they are brought under conviction and repentance, they must 
 also forsake their sins and iniquities, and confess them, as all 
 other men must, for God is no respecter of persons. 
 
136 UNCALLED PREACHERS. 
 
 The false prophets in Israel were an especial abomination to 
 God, above all other people, and were the cause of the greatest 
 iniquity that was practiced amongst the Jews. Is there an instance 
 where one of these were converted, and continued to practice 
 the prophetic office? These false prophets were all under the 
 influence of Satan, and consequently serving him. The effects of 
 the first enlightenment, must then be to abandon the service they 
 were in. Can there be anything more abominable in the sight 
 of God, than a man hypocritically pretending to be an ambassa- 
 dor of Christ, whilst he is in truth in the service of sin ? I would 
 again ask, how can any one regard such men as being called of 
 God, and receiving power of Him to preach? If, then, they were 
 not called of God, by whom were they called? And of whom did 
 they receive power ? Certainly of the enemy of God, and prince of 
 darkness, whom they were serving. Every unconverted person is' 
 in the service of sin. Paul says : "Know ye not thattowhomye 
 yield yourselves servants to obey, his servants ye are to whom ye 
 obey; whether of sin unto death, or obedience unto righteousness? 
 
 The reformers were mostly men of learning, and endowed with 
 great natural talents ; but these were not the endowments from 
 on high, through the power of the Holy Spirit. They had to 
 repent and be converted, just as all other men must. Conversion 
 is never perfected, without a sense of our own utter destitution 
 of virtue, and entire corruption and pollution. Divine light may 
 have gradually entered the soul of these reformers, and first have 
 revealed to them the outward corruption and iniquity which sur- 
 rounded them, and not yet have revealed to them the inward sin, 
 and depravity of their hearts ; but a true conversion could not take 
 place, without a true sense of this inward pollution. If this 
 sense ■ of sin existed, a sense of guilt must also have seized upon 
 the soul, and brought them into the lost condition, to which 
 Christ says He alone was sent. How, then, could they preach 
 Christ, when they themselves did not yet know Him? Or how could 
 they proclaim peace and liberty to others, whilst they themselves 
 were yet the servants of corruption? Or whence, where, or how, 
 did God call them to this sacred calling? Under any circum- 
 stances, whether they were moral or immoral, they were at least 
 in darkness, and must conclude that God had called them to 
 preach and teach, whilst they were unenlighted, and unendowed 
 
UNCALLED PREACHERS. I37 
 
 by the Holy Spirit, and utterly ignorant of the way of righteous- 
 ness and peace. If these could regard their calling as being of 
 God, then they must admit that all the other priests and monks, 
 who continued in popery, were also called of God; for they stood 
 in regard to their calling, in precisely the same position they 
 themselves did. 
 
 I think most of the great reformers, Luther, Zwingle, Calvin, 
 and others, were admitted to orders in the Romish church, and 
 preached before they had any particular conviction of the true 
 condition of the church of Rome, or the relation in which it stood 
 toward God. I think they afterward all held, that the church of 
 which they had been members and teachers, was an anti-Christian 
 body; and they do thereby admit that they themselves were 
 engaged in anti-Christian and idolatrous abominations, and their 
 deeds and acts, their services and ordinances, were sin. However 
 ignorant they may have been in what they were doing, their igno- 
 rance could not excuse them; they were in darkness, and walking 
 in darkness, knew not whither they were going ; and, saying they 
 had fellowship with God, they lied and did not the truth. (John 
 ist Epist. i.) 
 
 Their ignorance could not excuse them, or make them inno- 
 cent. It might mitigate the heinousness of their crime, or guilt, 
 but did not acquit them in the sight of God, any more than Paul's 
 ignorance excused him. True, they might sooner receive grace, 
 than if they had acted willfully, or presumptuously; but sti-ll they 
 were inexcusable. The natural effect, then, of true awakening 
 would be to pause, and not proceed in their ministerial calling, 
 till they had come to the true light, and receive the Spirit which 
 would guide them into all truth. They would pause, until they 
 had good evidence that God had indeed called them, and in no 
 way conclude, that because they had acted in such capacity before, 
 God would any sooner call them. God may, by various ways, 
 and means, call His servants to labor in His ministry ; but such a 
 thing as being called to this high and holy calling, to minister in 
 holy things, whilst one is in the darkness of his carnal and uncon- 
 verted state, I cannot comprehend the consistency, or reasonable- 
 ness of. God calls His ministers by the operation of His spirit ; 
 but how can an unconverted, or unenlightened person, know any- 
 thing of the operation of the Holy Spirit ? 
 
138 UNCALLED PREACHERS. 
 
 Meiino Simon had assumed this calling, as the great reformers 
 before-named also had, and when the Divine light began to dawn 
 upon his soul, he also continued to preach, as they did, and the 
 popular sentiment seemed also to encourage and flatter him ; but 
 the grace of God convicted him that this calling was not of God, 
 and led him to lay it down, and receive the kingdom of God as a 
 little child, and to seek the society and fellowship of the children 
 of God, as any other newly converted person would do. He 
 undoubtedly regarded his call to the ministry, under which he had 
 been serving, as not being from God ; and to continue in it, or 
 act under it, would be dishonorable to God, and inconsistent 
 with the profession which he was now making. It would be 
 countenancing that which, by word and deed, he did in other ways 
 declare as anti-Christian, and aservice of the devil. After he had 
 laid down his calling, and united himself with the church, and 
 associated with the brethren for a season ; then about a year after 
 he was solicited by them to take up the calling of the gospel min- 
 istry. He tells us, also, with what fear and distrust, he engaged in 
 this sacred calling. He besought the brethren who made the 
 request, and the church also, to pray with him to the Lord for a 
 season, that if it was the will of Godj he might manifest his will 
 unto them. He felt his own weakness and incompetency, and 
 the seriousnessand weightinessof the calling. He pursued the sure 
 and safe way, to wait and ask direction of God. 
 
 This is a feature of the reformation, which is especially worthy 
 of observation. The reformers denounced the Roman church in the 
 strongest terms, and especially the pope, bishops and clergy. They 
 give the priests and monks generally the character of a lazy, indo- 
 lent, luxurious and lascivious class of men. If they were anything 
 like what they charge them with, they certainly were as destitute 
 of Divine life, and as much the children of the wicked one, as 
 any class of people could be. The active and prominent reform- 
 ers were pretty much all of this class. They had received their 
 orders and authority from them, they had been associated with 
 them in fellowship, they ministered in their superstitions and 
 idolatrous rites, and, in short, were, in every appearance and fact, 
 one with them. Many of them had never as much as read the 
 word of God. I would then ask any reasonable person, how they 
 could esteem them as, at the best, anything but carnal, unconverted 
 
POPERY AND PAGANISM. 1 39 
 
 men ? and how the authority to preach, could possibly be regarded 
 as of God? Certainly, then, with only a faint illumination, they 
 would have had to perceive that their call and authority to preach 
 was not of God ; and, consequently, must have been sin. Regard- 
 ing them as carnal, unconverted persons, and the dawning of light 
 upon the soul, as the convictions of God's grace, we must regard 
 it as altogether out of the order of God's appointment, that such 
 persons should now begin to preach, so soon as they only had 
 some convictions of God's truth. If those who preach must be 
 called of God, and endowed from on high, then we must regard 
 virtue and authority, as coming from or through that dark, corrupt 
 and wicked element of the church of Rome, if these were called. 
 Does it not look very inconsistent in the reformers, to denounce 
 the church of Rome as anti-Christ, and the mother of harlots and 
 abominations, and having stepped out from her, and preached the 
 gospel under authority or ordination received from her? The 
 Pagans had their priests and officers, who officiated in their rites 
 and ceremonies; but we do not find that when the apostles 
 preached Christ, and they believed, that these priests stepped 
 out of Paganism into Christianity, and preached Christ by virtue of 
 the office, or authority they held in Paganism. What they did 
 after the church fell from its primitive purity and virtue, I do not 
 know, but it certainly was not so under the apostolic mission. It 
 may be said, this is not a fair comparison, or they are not paral- 
 lel cases ; but where is the difference? The devil is the author 
 of all error, sin and wickedness ; and it matters not under what 
 shadow or pretext it is practiced. If that wickedness and abomi- 
 nation exists in Popery, which the reformers themselves charge, 
 then it could not well be worse in Paganism, and certainly the 
 author of sin exerts his influence over both. It would be hard to 
 draw a distinction between Pagan priests, and those ministers of 
 Satan whom he transforms into ministers of righteousness. 
 
 After Menno Simon accepted the call to the ministry, he became 
 very active in disseminating the true doctrine of the Gospel. He 
 traveled over a great part of Germany and the Netherlands, 
 laboring assiduously and successfully, to the close of his life, in 
 1561. His traveling was attended with great danger to himself, 
 as he and his brethren were especial objects of persecution by the 
 Catholics. Whilst other Protestants were hated by the Catholics, 
 
140 MENNO AND MENNONITES. 
 
 and occasionally one or a few cast into prison, or executed, the 
 Mennonites were almost unremittingly persecuted; and whilst 
 kings and princes protected other protestants, no hand was raised 
 to protect the poor ana-baptists, as the Mennonites were termed. 
 The capture of Menno Simon was an object especially desired by 
 his enemies. A price was set upon him, which should be the 
 reward of whomsoever would capture him, and criminals were 
 offered pardon and favor, if they would effect his apprehension. 
 But with all this, the Lord protected him, under great suffering 
 and affliction, until he died a natural death, (as said, in 1561), in 
 the sixty-sixth year of his age. 
 
 But as our object is not specially to speak of the life of Menno, 
 further than is necessary to a right understanding of the doctrine 
 'and principles of the Mennonite church, we will leave the con- 
 sideration of what relates to him personally, and turn our atten- 
 tion to the doctrine which he and his brethren confessed, prac- 
 ticed and insisted on, as the true gospel principle. 
 
 Menno Simon, so far as I know, never claimed to found or organ- 
 ize a church, or to revive one which had existed before, but had 
 declined or fallen into decay. But, as he says in his renunciation of 
 Popery, when he entirely renounced his former principles, and 
 resigned himself to the will of God, and submitted himself to pov- 
 erty, distress, and the yoke of Christ, sought out the pious, of 
 whom he found some. Then, as he says, about a year after, whilst 
 exercising himself in reading and writing, he was approached by six 
 or eight persons, who were of one heart and soul with himself, who 
 solicited him to take upon himself the office of the ministry. He 
 says he laid the matter before the Lord and His Church. He did 
 therefore recognize a church, and communion of saints, by which 
 he was called to the ministry; and in which he labored faithfully, 
 diligently and fearlessly, and also with such efficiency, as to give 
 the church the appearance as if it were a new thing. From his 
 prominence in the church, it came to be distinguished by the at- 
 tachment of his name. 
 
 We have, in the last chapter, referred to the early decline of 
 the Church, and its departure from the faith once delivered to the 
 saints, and the purely spiritual life, which the apostles taught as 
 the fruits of that faith. We have also adverted to the many 
 different persons and their associates, who, from time to time; 
 
WALDENSES AND MENNONITES. I4I 
 
 dissented from the dominant church, and who were known by 
 different names, according to their leaders, or some local circum- 
 stances connected with them, and the strong probability that 
 they constituted the true Church of Christ; or that it was by 
 such dissenters in different places, continued from the time of the 
 apostles, so that the kingdom of Christ was never extinguished 
 on earth, since its establishment by Christ. I have also adverted 
 .to the circum stances, which render it difficult at . this day to ar- 
 rive at a true knowledge of what these different people really 
 were, and what their profession was. * 
 
 The Waldenses arose in the twelfth century, and derive their name 
 from Peter Waldo, of Lyons, in France. This is disputed by 
 some, who claim a much earlier origin for them, and claim their 
 name as having been derived from some different source. We 
 admit that there were people at a much earlier period, who profess- 
 ed the same faith and principles as these did, and when, where, or 
 from what source the name was derived, is immaterial. In the 
 latter part of the twelfth century, through the instrumentality of 
 Peter Waldo, their number became very large, and continued 
 numerous throughout the thirteenth and fourteenth centuries, and 
 were very cruelly and distressingly persecuted. They were very 
 widely dispersed by this persecution, which was so relentlessly per- 
 sisted in, that they became nearly extinct in some localities. By 
 this dispersion they were brought under influences, which, in some 
 places, brought about a departure from their original profession 
 and principles. Nevertheless, there was still, until the reformers, 
 a church in existence, which professed the pure Waldensian doc- 
 trine and principles; which were the same as that held by Menno 
 Simon, and those who were named after him, in the sixteenth 
 century. These Waldenses were the people with whom Menno 
 associated himself; and by his prominence, his name became 
 attached to them, and that of Waldenses became extinct, but their 
 principles were continued. 
 
 During the several centuries immediately preceding the time of 
 the reformation, I know of no considerable party existing, besides 
 the Catholics, except the Waldenses and Albigenses. These are 
 said to be the same people in life and faith, the latter only receiv- 
 ing a different name, from a certain locality where they were 
 numerous. Wickliffe and Huss were of the fourteenth century, and 
 
142 PERSECUTION OF MENNONITES. 
 
 their principles did not differ widely, if at all, from that of the 
 Waldenses ; but neither seem to have had any very considerable 
 number of adherents. They were both persecuted by the Catholic 
 bishops and priests, but Wickliffe died a natural death, whilst Huss 
 was honored bya martyr's crown. Wickliffe' s bones were afterward 
 disinterred and burned by the Catholics, to show the detestation 
 in which they held his principles, and their regret that he had not 
 been served in life, as his bones were in death. But the Waldenses 
 were cruelly and relentlessly persecuted, until the name was 
 merged into that of Mennonite, who, with the adoption of their 
 principles, also received the full measure of their sufferings. 
 
 In the sixteenth century, the Mennonites became more numer- 
 ous; the different sects of popular Protestants, also, became large 
 and numerous ; and it is very singular that, whilst the Mennonites 
 have the testimony even from their enemies, that they were a 
 pious, virtuous and inoffensive people, that they were so sorely 
 persecuted, and such great numbers martyred, throughout the six- 
 teenth, and the greatest part of the seventeenth century ; whilst 
 the Lutherans and Zwinglians, being much more numerous, 
 besides often committing acts of violence, and uttering threats 
 and defiance, were not much molested, and only occasionally im- 
 prisoned or martyred ; and when one or a few were threatened, or 
 offered any violence, the whole community was in an uproar of 
 excitement, and threats freely made of avenging themselves upon 
 their persecutors. , But all this time the Mennonites were impris- 
 oned, burnt, drowned, and beheaded, by dozens and scores ; and 
 never a voice of horror raised by these Protestants against such 
 barbarity; and even after the Lutherans and Zwinglians had 
 obtained for themselves free toleration, the Mennonites were still 
 severely persecuted. We find in the "Martyr's Mirror," page 
 788, an account of thirty-six persons, thirty women and six men, 
 being drowned and burnt at Antwerp, in 15 71. Again, on page 
 902, we have an account of fifty-four persons, thirty-seven taken 
 at Antwerp, and seventeen at Brabant ; men, women, widows and 
 young ladies. The whole fifty-four remained unshaken in their 
 faith. They were all imprisoned and cruelly tortured, to induce 
 them to renounce their faith ; but, proving steadfast, they were 
 all burnt at different times. To prevent them from speaking to 
 the people, they gagged them ; but fearing they might still speak, 
 
PERSECUTION BY PROTESTANTS. 
 
 143 
 
 they seared their tongues with a hot iron, so that the swelling 
 should prevent utterance. This was in 1574. On page 915 is an 
 account of twenty-five persons, who had fled from Flanders on 
 account of persecution, and went to London, where they were 
 maintaining their families quietly ; but on Easter-day, in 1575, 
 when they had assembled to worship, in the suburbs of the town, 
 they were apprehended. After being shamefully treated by the 
 bishop, four questions were propounded to them in writing, which 
 they were required to sign, or be burnt. Five of the number 
 signed the recantation, and were liberated, but were exposed at 
 St. Paul's church, and branded for having been deceived. Fif- 
 teen women, and a young lad, were driven on board a ship, to be 
 transported. The lad was tied to a cart, and scourged. The 
 five men were cast into a very loathsome prison, where one soon 
 died; two were burnt at Smithfield, and two liberated. This was 
 under the reign of Queen Elizabeth, a Protestant reign, under re- 
 formed Episcopalian government. No offense was charged to them, 
 except their refusal to sign the articles of faith presented to them. 
 About the year 1635, there was a very distressing persecution 
 broke out against the Mennonites, in Switzerland, after a season 
 of about twenty years religious liberty. The account of this per- 
 secution commences on page 1008 of the "Martyr's Mirror.'' 
 Switzerland was at this time under Protestant government, and 
 was more than one hundred years after the death of Zwingle. The 
 chief complaint against them, was their refusal to go to the "Re- 
 formed church." No criminal charge was made against any one 
 of them, that I can find. When they asked their inquisitors, 
 whether a person could not be saved on the doctrines they had 
 confessed? the reply was: "Yes, a person certainly can be saved 
 who holds such faith. ' ' Nevertheless, they took all their property 
 from them, and gave them the choice, either to go with them to 
 church, or die in prison. They offered to leave the country, if 
 they would leave them take their property with them, but were 
 refused. 
 
 In this persecution there were not many executions ; but very 
 many imprisonments of males and females, in all conditions and 
 circumstances, and such inhuman cruelty practiced, that very 
 many died in prison. Some lay in prison in irons, and kept on 
 bread and water, under such barbarous treatment, as to make the 
 
144 PETITION OF BURGOMASTERS OF ROTTERDAM. 
 
 heart sick to read it. In 1671, there were seven liundred persons, 
 old and young, in the department at Berne ; compelled to leave 
 their homes, their property and friends, and seek shelter, and a 
 home in other countries. The Mennonites in Holland, at this time 
 enjoyed religious liberty, and sympathizing with their brethren 
 in Switzerland, chiefly in the department of Berne and Zurich, 
 applied to the authorities of Holland to intercede in behalf of 
 their persecuted and suffering brethren. 
 
 The authorities seem cheerfully to have complied with the 
 request of the Mennonites, and several petitions were sent to the 
 councils of Berne and Zurich, one of which we will here tran- 
 scribe, to show the favorable testimony given to the Mennonites- 
 by the authorities of Rotterdam : 
 
 To the Lords and Councils of the City and Commonwealth of Berne, 
 the Burgomasters and Lords of Rotterdam, greeting : 
 
 Honorable Lords and Esteemed Friends : A few days since, 
 a petition was presented to us, in the name of the church called 
 Mennonites, alter its pastor Menno Simon, as the representatives 
 of said church, which contained a long complaint that such cruelty 
 is practiced in your city toward their fellow-believers, called, in 
 derision. Anabaptists, that by reason of edicts, they are not per^ 
 mitted, though unaccused of any crimes, to remove their effects 
 from your city or territory ; nay, that some, out of pure hatred 
 of their faith, have been deprived of their property, and secured 
 in prison. Moreover, the petitioners have requested us to use our 
 intercession to avert, if possible, the punishment designed for 
 their brethren. As this their petition, being founded on correct 
 principles and the unvarnished truth, we could not in duty disre^ 
 gard it. We, therefore, desire your honorable lordships, nay, we 
 entreat your honors, for the sake of religion and the faith in 
 Christ, that we hold in common with you, that it might please 
 your lordships to repeal the aforesaid severe edicts and resolutions 
 passed against the innocent, erring people; or, if your lordships 
 should deem this incompatible witii the circumstances of your 
 government, of which your lordships are the judges, to grant, »t 
 least, that the poor people may sell their property, make the 
 necessary preparations, and remove with their funds to where they 
 expect to live in greater repose and security. As regards our- 
 selves, honorable lords, we have been of the opinion, ever since 
 the formation of this government, that this kind of men can be 
 safely tolerated in the commonwealth, without prejudice to the 
 same. 
 
 And for this judgment, we have to thank William, Prince of 
 
PETITION OF BURGOMASTERS OF ROTTERDAM. 1 45 
 
 Orange, of blessed memory, who, through his bravery, established 
 for us liberty of conscience, and who could never be induced by 
 the petitions and perverted zeal of some ill-disposed people, to 
 deprive the Mennonites of the privilege of citizenship. In truth, 
 we have never repented of this, our experience never having 
 informed us, that the Mennonites, under the cloak of religion, 
 have ever sought to excite a sedition in the dommonwealth; but, 
 on the contrary, that they have cheerfully and promptly paid 
 their taxes, and performed every duty that a subject owes his 
 prince; nay, that they kindly afforded pecuniary aid to the re- 
 formed who were oppressed in other places for their faith, and 
 not long since to the Waldenses, our brethren, who were treated 
 with great cruelty by the Duke of Savoy, who was instigated 
 thereto by the minister of the pope. We are aware that some 
 insane persons strive, through misguided zeal, to persuade your 
 lordships that the toleration of the Mennonites is prejudicial to the 
 commonwealth; but their reasons are so puerile, as never to have 
 induced us to oppress the Mennonites with any rigorous laws. 
 
 For their confession, that Christians are not permitted to act 
 as officers of government, and their being conscientiously opposed 
 to swearing, (the two principal charges preferred against them), 
 cannot be prejudicial to the commonwealth, since they do not re- 
 fuse obedience to the authorities, which they consider their 
 bounden duty, even when onerous restrictions, are imposed upon 
 them, and this from the conviction of their own consciences ; and 
 therefore they will bind themselves so strictly, by their word, 
 that if they are convicted of a violation of truth, they are willing 
 to undergo punishment due to perjury. Now, so long as these 
 things remain established, we cannot see what injury the com- 
 monwealth has to apprehend therefrom. 
 
 Though some, through devotion or superstitious awe, abstain 
 from magisterial offices and taking of oaths, yet what can be said 
 against them by those who, under the glorious name of the re- 
 formed, follow the tyranny of the pope, and under the favor of 
 the excellent titles of reformation and purity of faith, introduce 
 popery; the remembrance of which, as often as we reflect upon 
 its cruelties formerly practiced in this city, and especially against 
 the Mennonites, (the details of which are recorded in our register's 
 office,) our minds are oppressed, and our souls are terrified, and 
 we rejoice that we are freed by the blood formerly shed, from the 
 yoke of the raging harlot. But, we indulge the hope that, when 
 this shall be properly considered by your excellencies, your 
 lordships will either repeal the onerous decree against the Menno- 
 nites, or, at least, after the example of those of Schaffhousen, a 
 canton of Switzerland, and that of the Roman Catholic prince of 
 Neuberg, grant the poor wanderers sufficient time to make their 
 preparations, and procure residences in other places. When this 
 10 
 
146 REFORMED PERSECUTION. 
 
 is effected, your lordships will have accomplished a measure well- 
 pleasing to God, advantageous to the name of the reformed, 
 salutary to the wanderers, and gratifying to us who are connected 
 with your lordships by the close ties of religion, and will serve as 
 an influential example to all those who strive under the glorious 
 name of the meek Saviour. We entreat the Mighty God, that 
 He would shed the light of His truth upon your lordships, and 
 upon the commonwealth, and grant you long prosperity. 
 
 Your lordships humble friends, the burgomasters and regents 
 of Rotterdam, Feb. 14th, 1660. ROTTERDAM. 
 
 It does seem very strange, that intelligent and learned men," 
 and such also who have read the Scriptures, and profess and pre- 
 tend to preach and teach the religion of Jesus Christ, and to be 
 endued with His spirit, and have themselves also tasted something 
 of persecution, because of which they had to flee from one coun- 
 try to another for safety, should not have reflected so much, and 
 so deeply, as to perceive whence the foul spirit of persecution 
 emanates ! It is said to have been at the instance of Calvin, that 
 Servetus was burnt, and that Melancthon and Bullinger approved 
 the sentence. (Appleton's Encyclopediae.) Charity is a Divine 
 virtue, and much to be admired ; but to call darkness light is not 
 charity, no matter in whom it manifests itself. This act of these 
 great men was surely a very dark one. Sorry indeed am I to say 
 it, but how can we, by the Word of God, regard men as in the 
 light and fellowship with God, who walk so darkly, as to imbrue 
 their hands in the blood of their fellow creature? These men no 
 doubt felt justified in their act, and, so far as I know, never rece- 
 ded from the stand here taken. I suppose no enlightened person 
 will say anything else, than it was an evil, dark, and bitter act. 
 They held it to be the contrary. The Lord says by the Prophet 
 Isaiah, chap. v. : "Wo unto them that call evil good, and good 
 evil; that put darkness for light, and light for darkness; that 
 put bitter for sweet, and sweet for bitter!" It is not pleasant to 
 reflect on any man, and especially such as stand so high in 
 estimation as these; but I think that thousands living might 
 be benefitted, by perceiving, not only the error by which they 
 were captivated, but the still more dangerous one, of admitting 
 that persons may have been under the influence of Divine light, 
 whilst they walked in gross darkness. This is both unscriptural 
 and unreasonable. 
 
REFORMED PERSECUTION. 1 47 
 
 We find the following in a small work, entitled, "Life and 
 Times of Menno," by I. New ton Brown, on page 58; "Of these 
 myriads of noble sufferers for our New Testament faith, too little 
 is known in this country. The Mennonites of Holland, however, 
 have preserved many precious memorials, in a work published in 
 the seventeenth century, called, " The Bloody Theatre ; or Mar- 
 tyr's Mirror," of more than one thousand pages. It is now in 
 course of translation and publication, by the Hanserd Knolleys 
 Society, in England." (This work has long since been translated 
 into the German language, published, and in the hancJs of the 
 Mennonites, and their descendants, in the United States. It was 
 translated from the German into English, by I. D. Rupp, for 
 David Miller, by whom it was published in 1837.) 
 
 "Dr. Benedict, who has made free use of this work in his late 
 history of the Baptists, characterizes it thus : The martyrs generally 
 exhibit not only uncommon firmness and decision, amidst the awful 
 havoc which was made with their feelings, property and lives, but dis- 
 played, moreover, most edifying and consoling specimens of 
 ardent piety and devotion, and plain, common, good sense, in 
 their long and frequent conflicts with their inquisitorial Exami- 
 ners, before the civil and ecclesiastical tribunals." 
 
 " The following brief extracts from the edicts of their persecu- 
 tors, both Papal and Protestant, will show what must have been 
 the nature and extent of their sufferings. Let it be remembered 
 that the baptism of believers was then, as now, falsely called re-bap- 
 tism." 
 
 "In 1525, the then Protestant canton of Zurich, Switzerland, 
 issued the following decree. We ordain and require that all men, 
 women, boys, and girls, forsake re-baptism, and shall not make use 
 ofit hereafter, and they shall let infants be baptized. The dis- 
 obedient we shall punish according to his deserts, without fail ; 
 by this all are to conduct themselves." 
 
 "In 1530, finding all previous severities insufficient to prevent 
 the growth of the Baptists, the magistrates issued an edict worthy 
 of the most barbarous heathen emperors of Rome : ' We, there- 
 fore, determinately command all the citizens of this land, and all 
 those who are in the least connected therewith, namely, the chief 
 and under officers, town councils, judges, church deacons and 
 deaconesses, that if they meet with any Anabdptists they will 
 
148 CONFESSION OF FAITH. 
 
 report them to us, according to their oath, not to suffer them any 
 where, nor let them increase, but to imprison them and to deliver 
 them to us ; for we will, according to law, punish with death ah 
 Anabaptists, and those who adhere to them; and we will punish also 
 without mercy those who azVf them, who will not report or disperse 
 them, or do not surrender them to us to be imprisoned," etc. 
 
 "Who, without horror, can read the above, drawn up by Bul- 
 linger, the Presbyterian reformer of Switzerland, years before the 
 Munster tragedy ?" 
 
 " We Vill only add the following specimen of Papal decrees of 
 the same period, but five years later. It is from an edict of 
 Charles V., Emperor of Germany, issued in 1535, and is addressed 
 to the Governors, etc., in all the countries of Europe under his 
 control : 
 
 "And since we have been informed, that, notwithstanding our 
 former edicts, many heretics, some of whom call themselves 
 Baptists, have undertaken, and still persist, to promulgate their 
 aforementioned abuses and errors, to sow and to preach privately 
 in order to deceive a large number of men and women, and to 
 gain them over to their false doctrine and rejected sect ; nay, to 
 re-baptize them, to the great reproach of the sacrament of holy 
 baptism, and, with utter disregard to our commands, laws and 
 ordinances ; therefore, have we, who have been solicitous in this 
 matter, commanded you, immediately on the receipt of this, that 
 you have it proclaimed everywhere within the borders of your 
 dominions, that all those who shall be found contaminated, or 
 stained with the accursed sect of Baptists, or Re-baptists, of what- 
 ever conditions, their ring-leaders, adherents, and all who partici- 
 pate, shall forfeit their lives and possessions, and shall be severely 
 punished by fire, and that without delay ; as regards the rest who 
 have been re-baptized, or who have entertained any of these 
 Anabaptists knowingly, if they sincerely regret it, they shall be 
 executed with the sword; but the women shall be buried in a pit. 
 He that does publish and make them known, shall have one-third 
 of their confiscated property, if the accused is convicted." 
 
 "We further command all our subjects, on the penalty of fall- 
 ing into our voluntary punishments, that they do not grant the 
 afore-mentioned Baptists any grace, mercy, or favor whatever, or 
 intercede for them in any way whatever. For we do not desire, 
 
CONFESSION OF FAITH. 1 49 
 
 nor will we suffer it, that any of the Baptists, on account of their 
 wicked doctrines, should have any favor shown them ; but in order 
 to deter others, it is our will that they be punished immediately, 
 without favor or affection. Now in order to put all in execution, 
 we give each and every one of you plenary powers. ' ' 
 
 " Given at Brussels, under our counter-seal pressed upon the 
 margin, the loth of June, A. D., 1535. Sealed and signed by the 
 Emperor and his council, and subscribed, Pensart." 
 
 The Lord says, by the Prophet Jeremiah, xvii.: "The heart is 
 deceitful above all things, and desperately wicked, who can know 
 it." If any man can persuade himself that he is possessed of the 
 meek and gentle spirit of Christ, whilst he utters or approves such 
 sentiments as these edicts contain, he certainly proves the words 
 true which the prophet declares ; and, as such seems to be the case 
 with their authors, it should teach every God-fearing soul, the 
 necessity of greatly fearing the influence of such an enemy, and 
 praying the Lord, with David, to search him and prove him, 
 whether there is any evil way with him, and lead him on the way 
 everlasting. Charles V. professed to be a Christian, but he 
 was a popish Christian. Bullinger, by whom it is said the first 
 was drawn up, was a great reformer of popery. The " Baptists" 
 say the " reformation needed reforming." Truly, there is room 
 for reformation of a heart that would dictate such an edict. 
 
 The Mennonite confession of faith, is published at length in 
 the Martyr's Mirror, from which it has been copied, and published 
 in various works and forms, for which reason I will not insert it 
 here ; but will give a short sketch of such points of doctrine, as 
 distinguish them from most other churches. 
 
 I know of nothing peculiar in their belief in God, the Father, 
 Son, and Holy Ghost, which would have forbidden their union 
 with most other denominations of protestants. Neither was there 
 anything peculiar in their faith about the fall of man, differing 
 from what is generally received, so far as I know what they gen- 
 erally hold. That since the fall, man is by nature depraved, and 
 nothing good in him, and thus all have gone out of the way, all 
 become unprofitable, and none that doeth good, "wr^, not one.'' 
 That all being thus defiled and polluted, forbade their approach 
 to God, or having any fellowship with Him ; and being thus de- 
 filed, and unable to cleanse himself, or to do or bring any work 
 
150 CONFESSION OF FAITH. 
 
 of righteousness, which could change his relation to God, he 
 would have had thus eternally to remain, separated from God, and 
 shut out from his presence; because His eyes are too pure to 
 behold iniquity, and nothing impure can dwell in His presence. 
 If God, in His love, had not sent His Son Jesus Christ into the 
 world, to offer Himself as a sacrifice for sin, to wash away the 
 guilt from the soul, and clothe it with divine purity, virtue and 
 righteousness, which makes it acceptable to God, man would for- 
 ever have had to remain thus separated from God, and had to 
 dwell with the author of sin, to whom he had yielded himself as 
 servant, and, as consequence, have had to reap the wages of sin. 
 But being clothed with the virtue, merit, and righteousness of 
 Jesus Christ, he is thereby made acceptable to God, and enabled 
 to approach to, and have fellowship with God. That the 
 virtue of Christ's sacrifice is the only means which can justify 
 man, and make him acceptable to God, because it is said there is 
 no other name given under heaven whereby he can be saved, but 
 only in the name of Jesus Christ, and that he is made partaker 
 of the merits of this sacrifice, only by faith ; not because of any 
 virtue, merit, or righteousness in himself, because he has none; 
 all the righteousness of man being but as filthy rags in the sight 
 of God. To the faith which embraces Christ and His merits, is 
 given the promise of the Holy Spirit, which sanctifies the soul, 
 and clothes it with divine peace and comfort, and gives it 
 assurance of heaven and glory in eternity. This Holy Spirit also 
 gives the soul power to bring the body, with its carnal nature and 
 corrupt disposition, into subjection and obedience to Christ's 
 word, and the semblance of the Divine nature. This faith, and its 
 consequent change of heart and life, they hold, is what constitutes 
 the new birth, regeneration or conversion, which Christ declares 
 that without it, we cannot enter into the kingdom of Heaven. 
 The Mennonites fully, entirely and cordially agree with Luther, 
 that faith alone justifies and saves, and that works are not a cause, 
 but a consequence of salvation by grace, through faith. But as 
 good works are a fruit of faith, so they hold that there can be no 
 true living faith, without these attendant works; and whatever 
 the profession of faith may be, where obedience to the commands 
 of Christ and the apostles does not exist, there also can be no 
 true faith. 
 
CONFESSION OF FAITH. 151 
 
 They held that the Church must consist of Christians, and that 
 no man is a Christian until he is converted from a carnal to a 
 spiritual mind ; and this is always indicated by the fruits which 
 he brings. Christ says, the tree shall be known by its fruit. A 
 good tree cannot bring corrupt fruit, nor a corrupt tree good fruit; 
 make the tree good, and his fruit will be good. The good tree, 
 here referred to, or the making the tree good, evidently has ref- 
 erence to conversion. If a man is converted, his walk and life 
 will be spiritual, but if he is carnal he will lead a carnal life. The 
 Mennonites held that by receiving a carnal, unconverted person 
 into the church, they receive an element into the body of Christ, 
 which exerts a deleterious influence, and counteracts the design 
 God has in view, in the institution of the Church. Such are by 
 Christ said to be thieves and robbers. The Mennonite custom 
 has ever been to receive their members into the church by the 
 ordinance of baptism. Menno expresses himself very strongly on 
 page 38, in regard to baptizing and receiving carnal, unconverted 
 persons. He says : " My faithful reader, think not that we put 
 great stress upon the elements and rites ; I tell you the truth in 
 Christ, and lie not. If any one were to come to me, even the 
 emperor, or the king, and would desire to be baptized, still walk- 
 ing in the unclean, ungodly lusts of the flesh, and were not unblama- 
 ble, penitent and regenerated, I hope by the grace of God, I 
 would rather die, than to baptize such an impenitent and sensual 
 man. For where there is no renewing, regenerating faith, leading 
 to obedience, there is no baptism." By receiving such into the 
 church, as they knew by their walk that they do not possess a 
 renewing faith, they would make themselves partakers of their sins. 
 For this reason, they also felt themselves constrained to put away 
 from their fellowship such members, who after their reception fell 
 into a carnal course of life, showing thereby that they are carnally 
 minded ; and as a little leaven leaveneth the .whole lump, they 
 could not retain them in their fellowship, without becoming 
 leavened and defiled themselves. 
 
 However sound and orthodox the Mennonites might have con- 
 sidered the doctrine of any church to have been, if their walk 
 and conduct had been carnal, they could not have united with 
 them in fellowship and worship. They insisted on purity of 
 doctrine and life, as an evidence or fruit of conversion, and the 
 
152 ~ . DOCTRINE AND LIFE. 
 
 possession of a true living faith. In our carnal, unconverted 
 state, we are said to be in the flesh, and live and walk after the 
 flesh. But, in the regenerated state, we are said to be in the 
 spirit, and we live and walk in the spirit. The churches to whom 
 the Apostle Paul wrote his epistles, undoubtedly held the true 
 apostolical Christian doctrine ; yet the apostle tells them : "If ye 
 live after the flesh, ye shall die ; but if ye, through the Spirit, 
 mortify the deeds of the body, ye shall live." Again, he says: 
 " Walk in the Spirit, and ye shall not fulfill the lusts of the flesh;" 
 again : "They that are Christ's, have crucified the flesh, with its 
 affections and lusts. If we live in the Spirit, let us also walk in 
 the Spirit." (Gal. v.) It is evident, then, that the children of God 
 possess the Spirit of God, and walk in the Spirit, and bring forth 
 the fruits of the Spirit ; and where these are wanting, and carnal 
 fruits appear, they concluded Christ did not dwell in their hearts, 
 and could not be the true Church of God. 
 
 Menno renounced popery about the year 1530, at which time, 
 and long before, the mass of the people held to the Catholic 
 church ; and as this church had become so corrupt, the walk and 
 conversation of its members being carnal, and after the flesh, 
 he felt himself constrained to withdraw from the church and com- 
 munion, and testify against their wickedness, as well as also 
 against the unscriptural doctrines they held, such as absolution, 
 mass, purgatory, merit by works, indulgences, infant baptism, 
 oaths, war, and many other things which he considered at va- 
 riance with the do ctrine of Christ and the apostles, inconsistent 
 with the spirit of the gospel, and only the commandments of 
 men. 
 
 Luther, Zwingle, and other great reformers, had, before this, 
 separated themselves from the church of Rome, and protested 
 against many of its unscriptural points of doctrine, as well as also 
 of many of their evil practices ; and many followers had also, with 
 them, withdrawn. Menno could not unite with these, because he 
 thought they retained, or adhered to some of the doctrines of 
 Rome, which he regarded as unscriptural ; besides, the walk and 
 conversation of many of their people he regarded as carnal, and 
 some even sensual and impious. He had, therefore, also to with- 
 draw from these, as well as from the Catholics, and seek out the 
 pious, who were few in number, but still found some who were 
 
INFANT BAPTISM. . 153 
 
 zealous and maintained the truth. With these, he says, he was 
 one, heart and soul, and joined himself in church and Christian 
 fellowship. 
 
 There were several points of doctrine which the Mennonites 
 regarded as cardinal principles of the gospel, as non-resistance, 
 non-conformity to the vanities of the world ; and they also regarded 
 infant baptism, and swearing of oaths, either judicial or extra-ju- 
 dicial, as unscriptural. The Lutherans and Zwinglia:ns upheld 
 infant baptism as a Gospel ordinance, oaths and self-defense as a 
 duty, and conformity to the fashions and vain style of the world 
 as a privilege of believers. There were other points of doctrine 
 which they did not agree in, and would have forbidden their 
 union with them, but these were the most prominent, and engaged 
 most attention. 
 
 Abt)Ut infant baptism there has been much disputation, both 
 verbal and written.- Whoever desires to examine the views which 
 the Mennonites held on this subject, will find it treated of at 
 length, both in the writings of Menno Simon, and by various 
 writers in the "Martyr's Mirror." It would require too much 
 space to present, or enforce the arguments of the Mennonites 
 against infant baptism, but will only make a few remarks, relative 
 to its tendency. I believe all Pedobaptists admit that there is 
 no command in the Scripture to baptize infants. It does seem 
 somewhat strange, that whilst the reformers based their opposition 
 to papistic abuses, on the word of God, and in their disputations 
 with the Catholics, made the Scriptures their base, and by it 
 always triumphed, they turn about and uphold what they them- 
 selves admit, that the Scriptures do not teach; and, more 
 especially, as they had the example of its fruits before them. 
 They may be said to have stoutly contended against the fruit, 
 whilst they were upholding that which may fairly be regarded as 
 the source from which the disorder and corruption in the Catholic 
 ■church, in a great measure, sprang ; and by their support of this 
 unscriptural rite, have sown the seed in their own churches also. 
 
 That we have no promise in the word of God, without being 
 born again, is admitted by all. Few persons of any religious 
 experience, or even rational understanding, will assert that an 
 infant is regenerated by baptism ; and every attentive observer 
 must know, and, if candid, confess also, that a child which has 
 
154 INFANT BAPTISM. 
 
 been baptized in infancy will grow up as carnal, and will be 
 as readily brought under any influence which may surround it, as 
 one that is not baptized. If they are brought up under religious 
 instruction, or are surrounded by a religious element, they may 
 partake of that element ; but not by virtue of their baptism, or 
 any more than they would under the same circumstances, if they 
 had not been baptized. "Experience teaches us that many with 
 the best care of parents, or others having them in charge, will 
 grow up vicious and immoral. But those who have been baptized 
 are now members of the church and body of Christ, as is supposed, 
 and are certainly an offense to everything of a Divine nature, and 
 exert a deadly influence on the body. They are a leaven, and, 
 Paul says: "A little leaven leaveneth the whole lump." Every 
 denomination which advocates and practices infant baptism, knows 
 that many such baptized children grow up carnal, and oftentimes 
 immoral and vicious ; and become a reproach, to religion, and its 
 profession. Yet they are members of the church, and every such 
 church is forced into the position, that they must deny the doc- 
 trine of a pure and unblamable Church. I have said, the reformers 
 had the example before their eyes in the Catholic church, and 
 their experience to the present day, in all such churches, is the 
 same. Look at all Pedobaptist churches, and do we not see the 
 carnal element largely predominant ? And not only such carnal 
 fruits, as by the world are considered innocent, or moral, but even 
 such as lying, defrauding, drunkenness, cursing, swearing, with 
 strifes, quarreling, etc. This every member of these churches 
 knows to be true, and their pastors, better than we do. But they 
 cannot, they dare not, rid the church of them, or purge out the 
 leaven! Only a few days ago, I heard a church member remark, 
 that there were members in their church that were immoral, and 
 notfit to be in a church; and when asked why they do not expel them, 
 he replied, if one would move in that, all the friends of the parties 
 would turn against them, and a great disturbance would be created] 
 I know their members are not all immoral, but they all know that 
 immoral members are in their body; and by their continuing in 
 fellowship with such, they make themselves partakers with them; 
 This is a fruit which unavoidably follows this unscriptural doctrine 
 and practice. 
 
 War, or self-defense, was, in the estimation'bf the Mennonites 
 
OATHS AND WAR. 155 
 
 altogether inconsistant with what Christ and the apostles taught the 
 disciples. This almost all the religious reformers of the sixteenth 
 century justified. Menno, and those who held the same views with 
 him, were thereby utterly forbidden to identify themselves with 
 those whom they looked upon as rejecting the strict and plain com - 
 mand of Christ, and thereby making themselves partakers with 
 them in their disobedience. 
 
 The Mennonites held, that to the believer all oaths were for- 
 bidden ; whether judicial, or extra-judicial. Christ said, swear 
 not at all, neither by Heaven, nor by any creature ; but let your 
 yea be yea, and your nay be nay, for whatsoever is more than 
 these cometh of evil. This was to them a fundamental principle 
 of doctrine, which forbade them to unite with any of the re- 
 formers, or their adherents. These all held to the lawfulness of 
 legal swearing, and some of them afterward made it a pretext for 
 persecuting the Mennonites. It seems the Apostle James, who 
 was one of Christ's constant attendants, understood Him to 
 forbid swearing. He says: "But above all things, my brethren, 
 swear not, neither by heaven, neither by the earth, neither by any 
 other-' oath; but let your yea be yea, and your nay, nay; lest ye 
 fall into condemnation." When the reformers so strenuously 
 urged obedience to the Word, it is difficult to understand how 
 they could get over such plain expressions and commands as 
 those in reference to resistance of evil, and oaths. They all 
 admitted that it was a command of Christ to baptize, and to 
 commemorate His suffering by the supper; but I would 
 ask, is the command for these any plainer that that forbid- 
 ding war and oaths? Or do the apostles acknowledge the former 
 more fully than the latter ? Can there be a stronger testimony to 
 the doctrine of non-resistance, than that given by Paul in the 
 latter part of the Romans xii. ? Or can any language more 
 strongly confirm the unlawfulness of oaths, than that of James, in 
 the fifth chapter of his epistle? With the doctrine held by the 
 reformers, on this subject, it was not possible that they could keep 
 up a scriptural discipline in their churches; and hence arose the 
 frequent disorders which ever have, and ever will occur, in all 
 churches admitting such doctrine. The command is so plain, that it 
 seems some of the chief reformers did at first acknowledge it, as we 
 find the evidence of in the "Martyr's Mirror," pages 1013, 1014. 
 
156 REPLY TO THE REFORMED APOLOGY. 
 
 Near the middle of the seventeenth century, during the severe 
 persecution of the Mennonites in some parts of Switzerland, the 
 canton of Zurich published an apology for the severity with which 
 they treated those people. The Mennonites considered them- 
 selves unfairly represented in this apology, and published the fol- 
 lowing reply. The article in the "Mirror," does not purport to give 
 the whole reply, but only such parts as the author thought of 
 most importance. To the first charge of the lords of Zurich, that 
 the Mennonites had withdrawn from the obedience they owed to 
 the Christian Church, they reply : 
 
 " Here, as in the commencement, great injustice is done to us; 
 for we, by no means, desire to separate from the Christian Church, 
 but endeavor to abide by the same, and the unadulterated word of 
 God; nay, to risk therein our lives and property. But the reason why 
 we cannot conform to their (the Reformed) church, is, that their 
 doctrine in many respects agrees neither with the primitive, 
 unadulterated apostolic doctrine, nor with the words and command- 
 ments of C'hrist, and that we have a better way before us by the 
 divine illumination, namely, the true apostolic foundation, by, 
 which, by the help of God, we hope to abide. That not only w6 
 ourselves, but the principal literati, and some among their cEurch, 
 held with us, in the beginning of the reformation, in regard to 
 baptism, supper, excommunication, and defense or revenge, but 
 afterward abandoned it, will be evident, if we carefully examind 
 their primitive doctrines and writings of upward of one hundred 
 years' standing." Here, the reply notices what teachers taught 
 correctly, in the beginning of the reformation, in regard to the 
 aforesaid articles, which opinions they, and especially their, 
 descendants, abandoned, as appears from the words: "In the first 
 place, as regards baptism, the conference of Zuinglius and 
 Balthaser Hubmor, held at Zurich, A. D. 1623, at the Graef, i§ 
 evidence in point, where Zuinglius publicly confessed that childreii 
 ought not to be baptized before they grow up, and attain a proper 
 age. He promised, moreover, to notice this in his book of arti- 
 cles, virhich he accordingly did in his eighteenth article concerning 
 confirmation. He then observes, that it was not customary^ in 
 former times, to baptize children, but that they were taught pub- 
 licly and in concert ; when arrived at years of discretion, they 
 were styled catechumens, that is, persons instructed in the Word;; 
 
REPLY TO THE REFORMED APOLOGY. 15 7 
 
 whereupon, after the principles of faith had been firmly fixed in 
 their minds, and they had made oral confession of the same, they 
 were baptized. He said, that it was his desire that this use of the 
 doctrine might be reinstated in this, our day. Moreover, his com- 
 panion, CEcolampadeus, in his epistle to the aforesaid Hubmor, 
 says: " Up to this time, we have met with no passage of Scrip- 
 ture which would authorize us to confess infant baptism, so far as 
 we-, in our humble capacity, are capable of perceiving. Like- 
 wise, in treating of the phrase, 'know ye not,' Rom. vi. 3, he 
 remarks, that every Christian must first confess Christ, and 
 afterward be baptized with the outward baptism (of water)." 
 
 "Sebastian Hofmeister, (a preacher of Schaffhausen,) writes to 
 the same Hubmor, thus : We confessed publicly before the council 
 of Schaffhausen, that our brother Zuinglius, in allowing, in some 
 measure, that infants ought to be baptized, contrary to his former 
 opinion, takes an erroneous view of the subject, and does not act 
 in accordance with the truth of the Holy Gospel. In continua- 
 tion, he says : In fact, I could not be constrained to baptize my 
 child Zachariah ; do you, therefore, also act the part of Christians, 
 and reinstate the true baptism of Christ, which has long been 
 discarded ; we will also exert our influence for the accomplishment 
 of the same purpose. ' ' 
 
 "Christopher Hogendorf remarks, on ist Peter, iii.: You 
 perceive that faith is made to precede baptism, for the reason, 
 that it is not the baptism, but the faith of the baptism, that saves 
 us. Celarius, in writing to the aforesaid Hubmor, says : As you 
 desire an expression of my opinion relative to baptism and the 
 Lord's Supper, I will send it you with great pleasure. In the 
 first place infant baptism, is an abomination in the sight of God ; 
 for it is sustained neither by the Holy Scriptures, nor by the 
 example of the holy apostles ; nay, it is opposed by the judgments 
 of God, which are declared by the disposition of the works of 
 creation; for in the beginning the earth was without form," etc. 
 
 " The preachers of Strasburg, Wolfgang Capito, Casper Hedio, 
 Matthew Zell, Symphonas Polio, Theobald Niger, John Lotamus, 
 Anthony Firn, Martin Hatk and Martin Butzer, , observe, in the 
 book styled 'Grund und ursachen,' etc., page i, that, at the 
 origin of the Church, none were baptized but those who had 
 wholly submitted to the Word of God. The foundation and 
 
.158 REPLY TO THE REFORMED APOLOGY. 
 
 reason for such doctrine, they educe from the Holy Scriptures, 
 saying : Our life, prior to becoming Christians, is sin ; therefore, 
 John the Baptist, Christ and the apostles, always commenced 
 with repent, etc. Again, in the meeting of the primitive Church 
 of God, confession of sin always preceded baptism ; for the 
 practice was, to baptize persons of understanding, and not 
 infants. Again, pages 2 and 3, without baptism of the Holy 
 Ghost, water and water baptism are mere flummery. 
 
 "As regards the article respecting war or defense, the principal 
 Lutherans (who originally held the same sentiments as the Cal- 
 vinist Reformed) and the Zwinglians, agreed with us in the belief, 
 that it is not proper for the Christian to wage war, or to stand up 
 in self-defense, among whom, says the writer, we quote Andrew 
 Carlstadt, who in a small work, entitled, 'Should men forgive 
 injuries and offenses?' printed at Zurich, A. D. 1534, writes 
 thus concerning defense : We must not be misled by the repli- 
 cation, 'That war is a Divine punishment, therefore, there must 
 always be some one to wage war against others.' Again: 'Men 
 under the Old Testament dispensation, carried on war,' etc. 
 "In answer to the first, hear what Christ says. Matt, xviii. : 'It 
 must needs be that offenses come, but wo to that man by whom 
 the offense cometh,' etc. Thus some meriting the inclemency of 
 God, He punishes them with war; but wo to him who wages war 
 against them, for He (God) punishes the wicked through the in- 
 strumentality of the wicked. As respects the second, the Israelites 
 waged war either against the wicked nations who opposed them in 
 their journey to the promised land, or against those who would not 
 suffer them to live in peace after their arrival; all which is typi- 
 ical of the spiritual war, which we, who are regenerated in 
 Christ Jesus, are constrained to carry on- against every species of 
 vice and unbelief He adds, soon after : They further object, 
 saying, ' Those who will not do right, must be compelled by force 
 of arms,' etc. But, in reply to speak properly and christian-liki:; 
 on the subject, war does not become us in any shape. It is our duty, 
 in accordance with the doctrine of Christ, to pray for those who 
 speak all manner of evil of us, and consider us as fools; nay, 
 when they smite us on one cheek, we ought to turn the other 
 also; then we would be the children of the Most High." (So 
 much foi" Carlstadt.) 
 
REPLY TO THE REFORMED APOLOGY. 159 
 
 "From Carlstadt, the writer proceeds to Luther, and says: In 
 a small work printed at Wittenberg, A. D. 1520, Luther assigns 
 his reasons for burning the pope's books, which was, as appears 
 from the zzd article, because the Pope taught that it is right for 
 a Christian to repel force by force, in contrariety to the decla- 
 ration of Christ, Math. v. : ' Whosoever taketh away thy coat, 
 let him have thy cloak also.' In another small work, also 
 printed at Wittenberg, it appears among other articles cited by a 
 member of the University of Paris, from Luther's works, as heret- 
 ical, that lie (Luther) taught that the words of Christ, Math, v.: 
 'Whosoever shall smite thee on thy right cheek, turn to him the 
 other also,' etc.; and the expression, Rom. xii. : ' Dearly be- 
 loved, avenge not youselves,' are no requisitions which a person 
 may, or may not comply with, at option, as many divines erro- 
 neously suppose, but that they are commands which it is incum- 
 bent upon us to observe, etc. Again : ' Christians are forbidden 
 to go to law.' Again, 'As a christian is not allowed to place 
 his affections on worldly goods, neither is he permitted (0 take an 
 oath in regard to them,' etc. In short, it is evident that for a 
 considerable time, Luther opposed resistance or defense, both 
 orally and in his writings, till at last he was seduced from the 
 orthodox faith, as is shown by Sleydanus, book 8th, page 561, 
 oldest edition." 
 
 " A few pages further on, the author adduces Pomeranium Bren- 
 tium, with several others, who, about A. D., i520-'30-'40, and 
 afterward, were engaged in the work of reformation, of which 
 they were powerful coadjutors. These men opposed not only re- 
 sistance to enemies, but also infant baptism, oaths, and other ar- 
 ticles, not supported by the gospel of Jesus Christ, teaching and 
 maintaining such counterviews as are founded in the Scriptures, 
 and inculcated by the Baptists at the present day ; though these 
 principles were abandoned by some of the aforesaid reformers, 
 but especially, and in a great measure, by their descendants." 
 
 The author of the "Martyr's Mirror" makes the following 
 remarks, at the conclusion of the foregoing reply: "These and 
 similar facts were stated as confirmatory proofs in the aforesaid 
 reply of the persecuted Baptists in Switzerland, and delivered to 
 the lords of Zurich, and to those who published the aforesaid 
 advertisements in palliation of the persecution in progress; these 
 
x6o CHANGE OF SENTIMENT IN REFORMERS. 
 
 facts clearly evince that it was not the Baptists, but they them- 
 selves, who had departed from the fundamental principles of the 
 reformation; that, consequently, not the Baptists, who had re- 
 mained firm to their primitive principles, but the apostate 
 reformed were to blame in the matter ; that, for this Reason, the 
 publishers of this advertisement did wrong in accusing the Bap-. 
 tists of having separated from the requisite obedience of the true 
 Christian Church, merely because they would not go to church 
 with those styled the Reformed, nor adopt their mode of worship, 
 contrary to the dictates of their own conscience. Besides this 
 charge of disobedience to the church, the brethren in Switzerland 
 were also accused, in the aforesaid advertisement, of being disobe- 
 dient to the civil authorities, etc. But they proved clearly, in 
 their reply, the injustice of this charge, and established the fact, 
 that they were prompt to obey the authorities in all things reason- 
 able, to pray for them, to render them the tribute, honor 
 and fear, due, and even when wronged by them, not to retaliate, 
 but to endure it patiently for the Lord's sake, etc. These were 
 the chief points noticed in the advertisement, and refuted by the, 
 persecuted brethren; the others are of minor importance, and 
 therefore not necessary to be introduced here. This act, however,, 
 was not succeeded by any relief; but the persecution continued: 
 unmitigated, as appears from the following account " 
 
 I have before spoken of the clearness, and plainness, of the 
 commands of Christ, in reference to oaths and self-defensej 
 also, of the want of Scripture authority for infant baptism. In 
 the foregoing defense of the Mennonites, we have proof that many 
 of the leading reformers, in the early part of their career, under- 
 stood the commands of Christ above referred to, just as the 
 Mennonites did. Whether their convictions in regard to these- 
 points of doctrine were ever changed, we do not know; but we 
 know that in practice they did depart from them. We have reason 
 to fear, that their change of practice was dictated more by policy, 
 than conviction of error in their earlier view. If these men 
 were persuaded in their minds, that they were called of God to 
 bring about a reformation in religion, and were confident that 
 they were "guides to the blind, lights to them that are in dark, 
 ness, instructors of the foolish, and teachers of babes, who have 
 the form of knowledge, and of the truth in the law," Rom. ii.. 
 
CHANGE OF SENtlMENT IN REFORMERS. l6l 
 
 then, if they had taught, printed, and published things in the 
 early part of their career, which they were afterward convinced 
 was wrong, why did they not humbly acknowledge it, and come 
 out openly and explain wherein their error lay? Why did they 
 not show in what manner light was imparted to their minds, so 
 that those who were deceived by their earlier teaching, might 
 have been relieved also? These men had upon them a fearful 
 responsibility, of which they were either insensible, or else con- 
 scious that they could not give scriptural grounds for their change 
 of practice. 
 
 The earliest convictions and impressions made upon the mind 
 and understanding of the reformers, is likely to have been the 
 purest. Then they could not foresee the result of what they were 
 engaging in, but more likely they looked for persecution and 
 death, than anything else. They did not expect the favor of the 
 nobility. But when they perceived that there was prospect of 
 bringing them over to their favor, policy would soon dictate such 
 a course as to secure this. Any system of religion which this 
 class would favor, would be likely'to flourish; but without it, or 
 with their opposition, if it preserved an existence at all, it must be 
 a very precarious and languishing one. The dukes, lords, land- 
 graves, and electors, could never he expected to embrace such a 
 system of religion, as could be based on the ground they had 
 embraced. The clergy had so long been accustomed to enjoy the 
 favor of the rulers of the land, that they saw no way of getting 
 along without them. There must also be government in the 
 world, and if government, then also the sword and oaths; other- 
 wise it could not sustain itself. Then, if these titled classes are 
 admitted into the church, the oath and sword must go with them. 
 Here policy got the mastery of conviction, and both spirit and 
 word of the gospel had to yield to this policy. 
 
 That these men all willfully rejected and abandoned what they 
 were fully convinced was taught as being the will of God, I can 
 hardly think; but they did not take their carnal thoughts and 
 reason captive under the obedience of Christ, and the consequence 
 ivas, they were taken captive by their own reason, and became 
 the servants of man, instead of the servants of Christ. Whatever 
 God's Word teaches, man must submit to, whether he be duke or 
 earl, lord or king. God is no respecter of persons. The Scriptures 
 cannot be broken. 
 II 
 
1 62 CARNAL POLICY AND THE WORD OF GOD. 
 
 A national church could not be kept up, without bringing up 
 the rising generation in it. If the rising generation were not 
 brought up, and included in the church, an element would grow 
 up, which would destroy its character. Hence, an institution 
 which would accomplish this desirable end, must be proven to 
 harmonize with the Scriptures, and by the aid of human wisdom 
 and ingenuity, infant baptism was made to harmonize with the 
 Word of God. No government could stand without the oath and 
 sword, consequently the Scripture must be so construed as to 
 admit them. They saw plainly, that with such a doctrine, they 
 would have to exclude the authorities of the world from the church. 
 The high, noble and learned must forsake their rank, distinction, 
 enjoyments and gratifications ; and this could never be thought 
 of. What would be the consequence of such a thing? All order 
 would be subverted, and the world would fall into anarchy and 
 chaotic confusion. They therefore looked at the consequences, 
 and departed from the Word of God. Whereas, a true living and 
 saving faith adheres to the Word of God, takes all thoughts, 
 reasonings, and carnal fears captive under the obedience of 
 Christ, and leaves the consequences to God. No one attempts to 
 deny, that it is a plain command of Christ, that we shall not swear 
 at all, or that we shall not resist evil ; that we shall return good 
 for evil, love our enemies, feed and give them drink, love them 
 and pray for them ; but .because there must be government, and 
 government must have oaths of allegiance and fidelity, with law 
 and sword to enforce order and obedience, these commands of 
 Christ, and their recognition by the apostles, must be so construed 
 as to harmonize with this necessity. Here, instead of taking their 
 carnal reason captive under the obedience of Christ, they gave 
 the former ascendancy, and Christ's commands had to yield to 
 the ideas and ways of man. 
 
 These great and learned men have long since gone the way of 
 all flesh, and will have to give account of themselves ; and to Hinj 
 who knows all things we will commit them. I am sorry to have 
 so much cause to dissent from them ; but esteem it better to agree 
 with Christ, though I should stand alone with regard to man. 
 Whatever may have been the standing of man, his learning , or 
 wisdom, we cannot in conscience call that right, which we are 
 convinced is contrary to the word of God. The word of Qod 
 must ever be our rule, and all things must bend to it. Jobii 
 
LAW AND GOSPEL. 1 63 
 
 Tewksbury's advice to the bishops at London is so apt that I can- 
 not refrain from repeating it again : " If there is disagreement 
 between you and the '^ew Tesi&ment, put yourself in harmony with 
 «f, rather than desire to put that in accord with you." (D'Au- 
 bigne, vol. v., page 332.) The reformers sought to put the Scrip- 
 tures into accord with themselves, and those worldly institutions 
 of human government and laws, instead of concluding that no 
 matter what it requires of us, we must put ourselves in harmony 
 with the Word of God. These men, by their early views, show- 
 how they understood the sacred writings ; but they have failed, so 
 far as I know, to give any satisfactory explanation of the grounds 
 upon which they changed their practice. 
 
 The church, by uniting itself with the secular powers, must ever 
 bar the way for keeping up its purity, or a wholesome discipline 
 and obedience to Christ. These reformers seem to have had a 
 partial view of the inconsistency of the Church of God sustaining 
 itself by carnal weapons ; but their assimilation of the church 
 with the State, and not properly discriminating between the king- 
 dom of Christ and the kingdom of this world, they could not 
 carry out the non-resistant principles with which the Word of God 
 first impressed them, and they had either to let go gospel com- 
 mands, or lose the favor and friendship of kings, princes and 
 noblemen. 
 
 The Mennonites, on the contrary, whilst they admitted that the 
 government is an ordinance of God, and it was their duty to obey 
 it in all things, where it does not require them to violate the com- 
 mands of Christ, held that wherever government required any- 
 thing of them which was contrary to the gospel, they considered it 
 their duty to obey God, rather than man. Because the office of 
 magistrate would require duties of them which the gospel of Jesus 
 Christ forbids, they refused to serve in any such capacity. 
 Neither could they receive one into their church, whose conscience 
 did not constrain him to abandon such office, if he held it. The 
 Mennonites considered it their duty to refuse admission into the 
 church, of any one who did not give evidence of being under the 
 influence of the Divine Spirit. This Spirit would lead them to 
 obey the teachings of the gospel. When a magisterial office would 
 require violence to be done to any one, it would require 
 something which Christ has forbidden; therefore the Spirit 
 
164 GOVERNMENT AND RESISTANCE. 
 
 would lead them to resign such a calling, as inconsistent with the 
 gospel. To admit that the government is an ordinance of God, 
 and that its officers are ministers of God, and to yet refuse to serve 
 as such minister, or even to refuse to receive such minister into 
 the church as a member of the body of Christ, may seem very 
 inconsistent, to those who do not clearly see the distinction be- 
 tween these two kingdoms. 
 
 Mankind are divided into two classes ; the children of God, 
 which embraces all those who are converted, and are led by the 
 Holy Spirit, who compose the Church of Christ, and the children 
 of this world, which embraces all the unconverted, and compose 
 what is called "the world." Both classes are alike God's crea- 
 tures. He alike preserves, provides, and cares for them, and He 
 also governs and controls both parties ; but He governs and con- 
 trols them by different means. - 
 
 The world, or unconverted class of mankind, have the law of 
 justice written, or impressed in their hearts ; which, if obeyed, will 
 lead them to do that which is right and just to all men, and so 
 far will need no restraint, oi: coercion, to preserve him in decency 
 and order. A large portion of mankind do obey this law, and 
 faithfully fulfill all the duties and relations of life. But this is not 
 the religion of Jesus Christ, it is only that of Moses; it is law, 
 and leaves them under the* law. There is, however, a large por- 
 tion of this class, who do unfortunately not obey this law, but 
 yield to the evil influences of our fallen nature, and commit acts 
 of injustice and violence, who, if not restrained by some other 
 power, would subvert all decency and order in the community. 
 To restrain these, God has instituted government, and given it 
 the sword, as Paul says, Rom. xiii. The just and faithful element 
 usually so largely predominates, as to keep the lawless in subjec- 
 tion, and protect those who are good and faithful. This ordi- 
 nance of government is not a gospel ordinance. God had 
 ordained and instituted it long before Christ came and promul-. 
 gated the gospel ; and when He did publish the gospel, He changed 
 nothing of this institution which He had before ordained, nor 
 gave His disciples one single command in reference to duties as 
 officers of government. When James and John manifested a 
 desire to exercise authority in this capacity, Christ called the dis- 
 ciples to Him, and said: "Ye know that the princes (or kings) 
 
GOVERNMENT AND RESISTANCE. 1 65 
 
 of the Gentiles exercise dominion over them, and they that are 
 great, exercise authority upon them. But it shall not be so among 
 you." Luke says they are called "Benefactors." The same 
 class of people still have the sword, as had it before Christ came. 
 The Prophet Daniel says, iv. : "The Most High ruleth among the 
 children of men, and giveth it to whomsoever He will ; ' ' 
 and in Daniel ii. he said to Nebuchadnezzar: "The God of 
 Heaven hath given thee a kingdom, power, strength, and glory. ' ' 
 The Lord also repeatedly calls Nebuchadnezzar His servant. 
 God gave the sword to the ruler, but Christ not only gave 
 none to His children, but expressly told Peter to put it up, in- his 
 place, and gave such charges to His children, as will utterly 
 forbid them to use a sword, or any violence. Government, 
 then, is nothing the less God's ordinance, because it is exercised 
 "by the world; nor are they who exercise it any the less God's 
 ministers, or servants, because they are of the unconverted world. 
 And because they are, and must be of the unconverted world, 
 therefore the faithful ministers of Clirist's Church could not 
 receive such an one into the church, until he had become con- 
 verted, and willing to come out of the kingdom of the world, and 
 be joined to the kingdom of God's dear Son. Solomon also says : 
 "The king's heart is in the hand of the Lord, as the rivers of 
 water: He turneth it whithersoever He will." 
 The first class mentioned who are the children of God, were, 
 • before conversion, also of the world. Christ said to his disciples : 
 "Ye were of the world, but I have chosen you out of the world ; " 
 and Paul says: "In times past, weallhadour conversation among the 
 children of disobedience, but God hath quickened us by grace, etc. " 
 By repentance for sin, and faith in Jesus Christ, they come to 
 receive the Holy Spirit, which has renewed them, and shed the 
 love of God abroad in their hearts ; and. they are now no more 
 governed by the law in their hearts, but by the love of God 
 which is shed abroad therein. The love and Spirit of God 
 now restrains them from violence and injustice. These need no 
 government or sword to restrain them from injustice, because the 
 law of love which governs them, will not permit them to do injus- 
 tice or violence to any one. To these Christ gives his command- 
 ments, and all his commands are in the nature of love. The di- 
 vine nature which they have been made partakers ■ of, would for 
 
1 66 GOVERNMENT GOd's ORDINANCE. 
 
 bid them to do that violence, which magisterial offices would 
 require of them ; and to support the authority and power of this 
 life and disposition within them, Christ has given such commands 
 to His disciples, as would forbid them, or make it impossible for 
 them to exercise such office. The very design of the magisterial 
 office is to resist evil, and this duty is required of them, and for 
 this they have the sword given them. But Christ tells his chil- 
 dren not to resist evil, but to overcome it with good. This is 
 what forbids them to exercise such office; but they do not de- 
 spise such office, or its officers, but honor and respect fhem as ot 
 God's appointment for good; and for this reason they also pay 
 them tribute, custom, tax, or whatever by virtue of their authority 
 they demand of them. 
 
 The Mennonites, therefore, feeling themselves in this sense 
 called out of the world, and as strangers and pilgrims in the 
 world, refused to be used in any governmental office, where oaths 
 and violence were required, or anything connected with, or requir- 
 ing their use. They left these to the world, to whose element 
 they belonged. They never condemned the world for their use, 
 but only contended that Christians could not be used- in that 
 capacity. They respected and honored the government, and 
 obeyed it in all things which were not forbidden by the Gospel 
 of Christ. They never censured the government for using the 
 sword in support of justice ; for God has given the sword to it, and 
 it was His intention it should be used for this purpose. But when 
 they would abuse the trust reposed in them, and unjustly use the 
 sword, either to oppress their own subjects, or by the superiority 
 of their might, inflict injustice on innocent powers, who happen 
 to be weaker than themselves, they would reprove and rebuke their 
 iniquity ; but never resist or resent any injury they might do to 
 themselves. Their language may sometimes have sounded as if 
 they condemned the government for using the sword, but it was not 
 their doctrine ; for they held that it was the, duty of the govern- 
 ment to punish evil doers, and there could be no punishment, if 
 there were no sword. But because at that time the officers were 
 all members of church, and professed to be Christ's disciples, they 
 may have told them, if they were true Christians, they could not 
 act in such capacity. Or some persons or parties who had degen- 
 erated, or did not rightly or truly understand the principles of 
 
BAPTISTS AND MENNONITES. 1 67 
 
 the Mennonites, may have contended in this way; but it was not 
 the doctrine of Menno, or his brethren, in his day. 
 
 It has been said, they condemned capital punishment, even for 
 crime; but this was not the doctrine of the true Mennonites. 
 They may have said a true Christian could not serve an office 
 which would require such service of them, or they might have 
 told such as executed this office^ that, as Christians, it is not right ; 
 but it never was their doctrine that it was wrong for government 
 to order capital punishment in crimiiial cases, where justice required 
 it. In the Baptist History of J. M. Cramp, published at Toronto, 
 the Mennonite church of the sixteenth century, is claimed as 
 being identical with the present Baptist church, and used as a 
 link to connect what he calls Baptists of the earlier ages, with the 
 church known by the name of Baptist, of the present day. In 
 this, I think, injustice is done to Menno Simon, and his brethren. 
 
 In the view that infant baptism is unscriptural, and that none but 
 adult believers are fit subjects for baptism, they agree. Cramp 
 also maintains with the Mennonites, that baptism possesses no 
 virtue of cleansing from sin, but is only a testimony or emblem 
 of the virtue received by faith in Jesus Christ. But, in regard to 
 what constitutes true conversion, or the stature to which a true 
 believer is wrought by faith in Jesus Christ, their views differ very 
 widely. The Mennonites of that century would not have received 
 any one into their church, or communion, whose faith would per- 
 mit him to profess the principles which the present Baptists do. 
 ■And if a church had at that time existed, in all respects the same 
 as the present Baptist church is, the Mennonites would have 
 regarded them as forming a part of the great Babylonian structure 
 which they felt themselves constrained to protest against ; and 
 would not only have refused to join with them in fellowship and 
 communion, but would have refused to worship with them, or 
 hear them preach ; considering any 'one who held, and taught, 
 such sentiments, as a stranger, whose voice the sheep of Christ 
 would flee. On page 198, Cramp notices the refusal of the Men- 
 nonites to serve magisterial offices, take oaths, bear arms, or 
 defend themselves, as "a harmless notion," which might have 
 been borne with. But the Mennonites regarded this doctrine of 
 non-resistance as a vital principle, begotten in the believer by the 
 seed of the Word of God, through faith ; and regarded those as 
 
1 68 BAPTISTS AND MENNONITES. 
 
 unbelievers, and unconverted, whose consciences did not forbid 
 them such liberties. 
 
 On the same page, speaking of this refusal, he says: "What 
 ever may be thought of these sentiments now, it is evident that 
 they originated by the Baptists respecting the purity of the church. 
 Maintaining that a church should consist exclusively of pious per- 
 sons, they concluded, necessarily, that such persons would not be 
 law breakers, that they would abhor all violence, and that their 
 word might be relied on. Among them, then, no magistrate, would 
 be required. Their principles would be incompatible with the 
 employment offeree, even in self-defense. It would be outrageous 
 to call upon them to confirm any statement with an oath, 
 since the word of true men ought always to be taken. All this 
 may be admitted. Menno Simon and his friends seem to have 
 forgotten, however, that they were living in the world, and there 
 were certain duties incumbent on them,' as members of society. . 
 Yet these were harmless notions, and might have been borne with. 
 They would have been borne with, had forbearance been the 
 temper of the age." 
 
 This sentence conveys the idea, that the doctrine of non-resist- 
 ance, and refusal to swear, etc., was with the Mennonites derived 
 by inference only, from certain other doctrines or commands of 
 the gospel. That because the church was to be pure, etc., they 
 would need no government. They knew very well that govern- 
 ment was for the law-breakers, the wicked and ungodly ; and they 
 knew that these were abundant in the world, and must have the 
 restraint of governmental power. We might say, that the refusal 
 to serve magisterial offices is drawn by inference, from such com- 
 mands as forbid violence, and because it requires duties which are 
 strictly forbidden by Christ. The inference is therefore unavoidT 
 able ; and, it is true also, as he says, ikitxx principles are incompati- 
 ble with the employment of such force, as the office of magistrate 
 would require. But their refusal to take an oath, bear arms, or 
 defend themselves, is not the result of inference. Christ has given 
 a direct and plain command not to do so ; and the Mennonite's 
 refusal is not, as Cramp says, drawn by inference from the idea of 
 the purity of the churcfi. This command they hold goes so far, 
 as even to require them, if smitten on one cheek, to turn the other 
 also ; if they were sued at the law, they should not resist, and if 
 
BAPTISTS AND MENNONITES. 1 69 
 
 their coat were taken, let them have the cloak also. Christ re- 
 minded them, that under the law it was different. It suffered 
 them to exact justice, an eye for an eye, and a tooth for a tooth ; 
 but now Christ said return good for evil. This Menno Simon, 
 and his brethren in his day, held as a plain command of Christ ; 
 and they observed it, not by inference from the doctrine of the 
 purity of the church, but being born of the Spirit, and being 
 children of their Father in Heaven, it was incumbent on them to 
 manifest the Divine nature, which they were made partakers of, 
 by the new birth. 
 
 They held that conversion changes man from that revengeful or 
 exacting spirit, which would require an eye for an eye, etc., to that 
 divinely forgiving disposition of returning good for evil, whereby 
 they show or prove the spirit of which they are born ; and who- 
 soever has not, by what they consider their conversion, been 
 changed into this self-denying and forbearing disposition, cannot 
 be born of God, or be His child. The returning good for evil, 
 or forbearing to resist evil, does not make them children of God, 
 but is one of the evidences of the Divine life, without which they 
 would look upon all profession, power, knowledge, or whatever 
 gifts they may have attained, as but an empty sound. They held 
 the same of oaths. The Saviour said : "Swear not at all." He 
 made no exceptions of legal oaths, and James, who was no doubt 
 among those who heard Him say it, says: "Swear not by any 
 oath." This, the Mennonitesof the sixteenth century considered 
 as a plain, and positive command, and included amongst those 
 which the Saviour charged His Apostles to teach their converts, 
 saying: "Teach them to observe all things whatsoever I have 
 commanded you." Menno and his brethren did not consider it 
 an "outrage" that the magistrate should ask them to confirm 
 their testimony with aii oath. I have never seen any evidence of 
 it. They merely asserted their conscientious belief. Not only 
 Was this not so, but they offered that, if relieved of this requisition, 
 and were found guilty of asserting a falsehood, they were willing 
 to suffer the pains and penalties of perjury. ("Martyr's Mirror,'' 
 page 1029.) 
 
 I would ask those who call this a "harmless notion," whether 
 any Christian can look upon a command of Christ, as a notion? 
 That it is a command, no one can deny. Is there a more plain 
 
170 BAPTISTS AND MENNONITES. 
 
 command in the Bible, than these commands of Christ ? But if 
 this is not a command of Christ, how can the notion be "harm- 
 less?" If it is an "incumbent duty" to swear, defend our 
 country, and serve magisterial offices, how can the omission be 
 harmless? Can the refusal of the porter of the house of God, be 
 considered "harmless," when he refuses to admit one of God's 
 children into His house, because they will not omit what is an 
 incumbent duty? 
 
 On the same page (198) in the "Baptist History," it is said; 
 "It is manifest that the doctrinal opinions of the Baptists," 
 (meaning Mennonites,) "of this period, harmonized with few 
 exceptions, not of great moment, with those entertained by the 
 reformers of all persuasions. With regard to the constitution and 
 government of Christian churches, they and the reformers 
 materially differed." It would seem from this, that the author 
 does not regard the views of the Mennonites in relation to gov- 
 ernment, the magistracy, war, and oaths, matters of doctrine, or, 
 at least, of great moment. Church government was with them a 
 matter of doctrine, and its duties as much a matter of conscience; 
 as any charge or doctrine in the Word of God. But the matter 
 of oaths, and resistance of evil, the Mennonites did not look upon 
 as belonging to Church government, so much as to the doctrine, 
 of regeneration, being begotten in them by the spiritual birth, 
 which they would have felt themselves constrained to observe, if . 
 they had been isolated, and not a member of a visible church. 
 I cannot see in what light their doctrinal opinions can be viewed, 
 so as to say, they " manifestly harmonized with the reformers of 
 all persuasions," when they nearly all persecuted them, by de- 
 spoiling them of their goods and property, banishing them from 
 home and country, casting them into prison, racking and torturing 
 them, and even burning them at the stake, for their difference of 
 opinion in regard to matters of doctrine. To say the least, we 
 must regard this expression of the author on this point, as very 
 inconsiderate. 
 
 On the 199th page, " Baptist History," the author says: "We 
 do not find any material difference between them, (the Mennon- 
 ites,) and ourselves, with regard to the organization and manage- 
 ment of churches." If the author here means, the mode of pro- 
 cedure in organizing a number of believers into a visible body, 
 
REFORMATION AND MENNONITES. 171 
 
 where there had been no such organization before, he may be 
 right. I have no account how the Mennonites then proceeded in , 
 such cases. But if any reference is had to general initiation of 
 members into the church, where it existed before, I could not 
 admit that there was no difference. So far as my observation 
 goes, members are received into the Baptist church, who would 
 in no wise have been admitted amongst the Mennonites. I do 
 not here intend to charge that the Baptists received immoral 
 characters into their church, but I know the Mennonites of that 
 age would not have received one on the profession which the Bap- 
 tists now make. If by "management,"' is meant, the care of the 
 pastor, as to the purity of life and conversation of the members, 
 and the reproof and expulsion of such as do not walk in gos- 
 pel order, there is certainly a very "material difference." The 
 Mennonites, according to their doctrine and profession, would 
 expel any member who would accept a magisterial office, swear, 
 contend at law, or serve in any military capacity; whilst the Bap- 
 tists do, ■ and approve all these. In the Mennonite management, 
 there was such avoidance of those who were excommunicated, as 
 to tend to put them to shame, which the author admits ; and then 
 says, it is "far harsher, than the New Testament would warrant." 
 People might differ very .widely in their judgment, as to who is 
 right in these disputed points; but they could not well differ in 
 judgment, as to whether there is a "material difference in man- 
 agement." 
 
 A very singular feature in the reformation, was the inconsist- 
 ency of the Reformed, in that, so long as they were weak and in 
 the power of. the Catholics, and were somewhat persecuted, they 
 all protested against the Catholics for their anti-christian cruelty 
 and barbarity. But when by numbers they became strong, and were 
 supported by the government, they nearly all persecuted those 
 who differed from them, but were too weak to defend themselves. 
 Many of the reformers were men of great learning, and extraordi- 
 nary intellectual power, yet they could not see this great absurdity, 
 and devilish tyranny. The question might well be asked, whether, 
 with all their learning, their power, their ingenuity, their zeal and 
 enthusiasm, they themselves were true Christians, and wrought a 
 true Christian reformation ? They unquestionably wrought a great 
 religious reformation, but religion is not Christianity. I am 
 
172 REFORMERS, PERSECUTORS. 
 
 aware that I am approaching ground here, which will bring a 
 storm of denunciation upon my head ; and in the days of the 
 reformers, would have brought down upon me something more 
 than denunciation-; buj: should we, to avoid the enmity of man, 
 withhold the truth of God ? That these men did a great deal of 
 good, I will not deny ; but that, when they were acting as re- 
 formers, they were led by the Holy Spirit, I cannot reconcile 
 with the Holy Scriptures. First, the spirit of intolerance aild 
 persecution which they generally manifested, the bitterness and 
 strife which existed between them, was certainly foreign to the 
 spirit which Christ manifested ; and Paul says : " If any man 
 have not the spirit of Christ, he is none of His." 
 
 The Mennonites were a people whose profession forbade their 
 being injurious to any one, either individually or as a community. 
 That they practiced what they professed, and carried out their 
 principles in their walk and conversation, I have never seen denied. 
 Even their enemies and opponents accede this, in numerous in- 
 stances. In the petition of the authorities of Rotterdam, to the 
 council of Berne, in Switzerland, in behalf of the Mennonites, 
 which we have copied into these pages, the reader will find the 
 testimony given, that they are a worthy class of people, from whom 
 BO danger need be apprehended. In the " Encyclopedia of 
 Religious Knowledge," page 776, under the head of Mennonites, 
 we find the following high testimony of their character, extracted 
 from an account of the Dutch Baptists, or Mennonites; published 
 by Dr. Ypeij, and Rev. I. Dermont, said to be learned Pedobap- 
 tists: 
 
 Speaking of the early Mennonites of Holland and Zealand, 
 these authors say: "The Mennonites are descended from the 
 tolerably pure Waldenses, who were driven by persecution into 
 various countries, and who, during the latter part of the twelfth 
 century, fled into Flanders, and into the provinces of Holland and 
 Zealand ; where they lived simple and exemplary lives, in the vil- 
 lages as farmers, and in the towns by trades, free from the charge 
 of any gross immoralities, and professing the most pure and 
 simple principles, which they exemplified in a holy conversation. 
 
 " There were then two sects among them ; the one distinguished 
 by the name oi perfect, (who held to a community of goods,) and 
 the other the imperfect. By far the greater part of the first sect, 
 
REFORMERS, PERSECUTORS. 1 73 
 
 and the whole of the second, were certainly among the most pious 
 Christians the church ever saw, and the worthiest citizens the State 
 ever had. History removes every doubt on this subject." The 
 author further says : " These scattered co^nmunities were brought 
 into order, by the labors of Menno Simon ; some of the perfects 
 were reclaimed to order, and others were excluded. The church 
 was united, and separate from all Dutch and German reformers. 
 These pious, innoient, and inoffensive people, were relentlessly 
 persecuted by the papists, the Protestants also countenancing it ; 
 and where the Catholics had lost the power, the Protestants still, 
 in many places, continued to persecute the Mennonites. " 
 
 Luther with all his arrogance, and impatience of contradiction, 
 seems to have had less of this intolerant persecuting spirit, than 
 most of the other reformers. Yet the Mennonites or Anabaptists 
 (as they were called) were such especial objects of hatred, that 
 those who would tolerate almost all others, would admit of perse- 
 cuting these. On the 143d page of Cramp's Baptist History, it is 
 said: "It is distressing to observe how completely the reformers of 
 those days were imbued with the persecuting spirit. At a diet 
 held in Hamburg, in Hesse Cassel, in 1536,, the opinions of many 
 divines were adduced, sanctioning the punishment of the Baptists, 
 (meaning the Mennonites,) by the magistrates. Some would 
 have them scourged ; some branded ; some banished ; but most 
 of them held that death should lae the infliction, and Luther, Mel- 
 anchthon, and Bucer were of the number." This was in a Luth- 
 eran government, where Luther's influence would have prevailed 
 to stop the persecution, if he had desired it. Bucer, one of 
 Luther's companions, especially supported it in a discussion with 
 the Baptists at Marburg. 
 
 Calvin is known to have been very intolerant, and it was by his 
 instigation and influence, that Servetus was arrested, condemned 
 and burnt for heresy and blasphemy. Appleton's Encyclopedia 
 asserts, that the mild and amiable Melanchthon approved this sen- 
 tence. Zwingle approved the enactm'ent in 1526, that those who 
 were rebaptized should be drowned ; which is said to have been 
 no vain threat. In 1527-8, different men and women were 
 drowned at Zurich. We have already spoken of Henry Bullinger, 
 the companion and successor of Zwingle, and given the'cdict he 
 drew up in 1530 In England, Latimer, Cranmer, Ridley, Cover- 
 
174 INTOLERANCE OF REFORMERS. 
 
 dale, and Philpot, all countenanced, encouraged, and directed 
 the persecution of the Anabaptists, and signed their death war- 
 rants. 
 
 These were truly great men, and it is with pain and sorrow that 
 we speak of them as we do. If they had sometimes been betrayed 
 into error, through weakness, we would cast the mantle of charity 
 over their failings, because no one is perfect. But when we see 
 them deliberately, calmly, continually and persistently continuing 
 in this bloody persecuting spirit, we cannot but conclude, that 
 the light they posessed was but natural light, for we do not see 
 how divine light, could have left so dark a recess, without some 
 little ray penetrating it, if it had at all shone into their hearts. 
 No one now will dare deny that the spirit which influenced these 
 great men, and prompted them to these deeds, was a dark and foul 
 one; that they were grossly deceived, and they were instrumental 
 in leading and holding others in this dark delusion. Any one now 
 reading the history of the reign of popery, cannot help but 
 feel amazed, that rational, intelligent beings could be so deluded 
 and darkened as they must have been then. They had not the 
 Scriptures, as their leaders and teachers made it an object to keep 
 these out of their hands. A blind reliance in their leaders, and 
 adherence to the customs of their forefathers, kept them bound 
 in delusion and darkness. Now we have the word of God. 
 Every family has the Holy Scriptures in their house, and many 
 read them likewise; but do they follow them? What does it 
 profit us to have the Scriptures, and read them, and then follow 
 the instructions of men ? The priests and monks in those dark 
 ages could satisfy the people, because they allowed them to gratify 
 the lusts of the flesh, and the desires of the mind. In this same 
 way men suffer themselves to be deluded and deceived now. 
 Because their leaders allow them to indulge in so many carnal 
 amusements, they willingly accept their guidance, instead of the 
 word of God. Popular opinion deluded the reformers, and 
 instead of taking the word of God for their guide, they took car- 
 nal reason, and the great and dark delusion was the result. 
 Carnal reason and popular opinion, still deludes and darkens the 
 minds of a vast number of mankind. To call their attention to 
 this, and lead them to reflection and searching the word of God, 
 and appealing to Him as the source of wisdom and light, instead 
 
INTOLERANCE OF REFORMERS. 1 75 
 
 of looking to man, and the opinion of the religious world, is the 
 reason I dwell so much on this subject. I hope the reader will 
 not be impatient under it. 
 
 The reformers were truly great men, and when we read the 
 history of their sore trials, persecutions, and sufferings, and their 
 struggles with the wicked tyranny of the papists, our sympathies 
 become strongly enlisted in their favor ; as in the contest between 
 them and the papists, they had right and justice on their side, and 
 we cannot help but admire their courage, constancy, fortitude, and 
 patience. But if we compare the fruits of their reformation with 
 the word of God, and the spirit of the gospel, we cannot perceive 
 the fruits of a true living faith, in their conversion from popery to 
 the reformed religion. True disciples of Jesus Christ learn from 
 Him. The word disciple signifies a scholar, or learner; and if we 
 do not learn of Him, we cannot justly claim to be His disciples, 
 or, as He says, disciples indeed. Meekness and lowliness of heart, 
 gentleness, kindness, love and mercy, is what Christ teaches His 
 disciples; and those who are destitute of these virtues, can 
 certainly not be said to have learned of Christ. 
 
 The reformers themselves were oftentimes carried away by pas- 
 sion, and gave vent to expressions, far from the meekness and 
 lowliness of heart, which we learn from Jesus. Luther's expres- 
 sions are often-times unjustifiably rash, and passionate. D'AubignS 
 speaks of his reply to Carlstadt, as being outrageous. His manner 
 and expression on different occasions, was intolerant and highly 
 offensive. He calls Dr. Eck an ass, Henry VIH. a hog, and 
 Emser a he-goat. Is there anything in such expressions charac- 
 teristic of the spirit of Christ ? True, he was a man of like passions 
 as all others, and all men are weak and fallible ; but we never hear 
 of him retracting his excited expressions, or making confession of 
 their unchristian character. We must, however, make large allow- 
 ance for the age in which he lived, with the nation and customs 
 of the people among whom he dwelt ; but these do not justify pas- 
 sion. Self-love and anger were always sin, and expressions arising 
 from their influence are acts of sin, which require repentance and 
 humiliation in any age, or amongst any nation, or custom of peo- 
 ple. If the Holy Spirit brings to the mind of the believer all that 
 Christ has taught, and leads into all truth, I cannot see how it 
 could fail to remind Luther of these ebullitions of temper, and if 
 
176 RASHNESS OF REFORMERS. 
 
 he obeyed, and was led by the Spirit, how he could rest without 
 acknowledging his error, and asking for forgiveness. We never 
 hear of any acknowledgment or retraction of his unkind expres- 
 sions, or of his brethren, or co-laborers, ever reproving him, or 
 laboring in love to make him sensible of his errors; alid we have 
 reason to think they were altogether alike strangers to, and ignorant 
 of the true Christian spirit and duty. Menno Simon also made 
 strong expressions, and applied epithets to his opponents, which in 
 our day we would rather not hear ; but they were true. When he 
 called his persecutors blood-thirsty tyrants, and hypocrites, he 
 told the truth ; but we would rather have truth couched in milder 
 language. But the character of the people amongst whom he lived 
 and labored, with the customs of expression at the time, are miti- 
 gating circumstances. But Emser was not a he-goat, Eck an ass, 
 or Henry VIII. a hog ; and when Luther called them that, he 
 said what was not true ; besides, it was highly offensive, and rather 
 calculated to destroy than promote peace ; and as he never hum- 
 bled himself, or recalled the expressions, we have reason to 
 conclude that he was not sensible of the spirit which dictated 
 them. 
 
 In the second part of the complete works of Menno Simon, 
 recently published in the English language, by Funk & Brother, 
 of Elkhart, Indiana, on page 363 and 364, in his controversy 
 with Martin Micron, Menno also lost his temper several times, and 
 gave indiscreet answers to his adversary ; but he humbles himself, 
 expresses sorrow for it, and asks to be forgiven. But from the 
 great and popular reformers we hear of no acknowledgments or 
 retractions. Even the gentle Melanchthon, as related by 
 D'Aubign^, 4th volume, page 187, when the Chancellor of Lunen- 
 berg (one of his friends) suggested at the diet of Augsburg, that 
 the Protestants were conceding too much to the Catholic party, 
 Melanchthon raised himself up, and' replied in a very sharp and 
 harsh tone of voice : " He who dares assert that the means indi- 
 cated are not Christian, is a liar and a scoundrel!" "The 
 Chancellor repaid him in his own coin." "But," says D'AubignS, 
 " these expressions cannot, however, detract from Melanchthon's 
 reputation for mildness." Perhaps not, but unacknowledged and 
 unrecalled, they certainly do detract from his character as a 
 Christian. 
 
REFORMERS AND REFORMATION. I 77 
 
 The people at the commencement of the reformation were 
 mostly all Catholics. Then, and long before, they were generally 
 blinded by prejudice and superstition, such as we now can scarcely 
 conceive how it is possible, that rational creatures could receive 
 such absurdities, as were upheld by the priests and monks. They 
 were certainly carnal and unconverted, as all their fruits plainly 
 showed. Priests and monks were equally blind. When they 
 were moved by the grace of God, and perceived some of these 
 wicked abominations, and began to preach against them, the peo- 
 ple could not fail to perceive these flagrant errors, and so were 
 carried along with the reformers. The reformers acted under the 
 idea, that they themselves were the servants of God. I have al- 
 ready spoken of this inconsistency, and now, under this view, they 
 treated and held this rude and unenlightened people, as regener- 
 ated children of God. All who would join in with the reformers, 
 were held and regarded by them as brethren. This may, therefore, 
 truly be called, a political reformation. We see nothing of a full 
 awakening to a sense of sin in themselves. Thus, there being no 
 true sense of sin, there could also be no true sense or knowledge 
 of righteousness ; without which there never can be a child of 
 God begotten, or a regeneration accomplished. From this cause 
 the reformation was only an external one, or, we might say, a 
 carnal reformation. The people were carnal, and remained 
 carnal ; and whenever anything occurred which was calculated to 
 excite their passions, they were aroused to enthusiasm ; but it was 
 not a spiritual enthusiasm, but only a carnal one. The people 
 were reformed, but not renewed. Poor Luther himself, toward 
 the close of his life, became so much disgusted with the carnality 
 of his own people, at Wittenberg, that he left it, never intending 
 to return to them; but by the persuasion of the elector, and 
 others, he was prevailed on to return. John Wesley says, that 
 before his death, Luther, "uttered these melancholy words ; 'I 
 have spent my strength for nought ! those who are called by my 
 name, are, it is true, reformed in opinions and modes of worship ; 
 but in their hearts and lives, in their tempers and practice, they 
 are not a jot better than the Papists ! ' " 
 
 D'Aubigne makes the remark, that a reformation is not a for- 
 mation. I suppose the idea intended to be conveyed by this 
 remark, is to show the difference between the work of the 
 
178 FORMATION AND REFORMATION. 
 
 apostles, in founding the Church, and that of the reformers, in 
 restoring a church, which had departed from its primitive virtue, 
 but vi^as still a church. This I believe was the error of the 
 reformers, and the cause of their failure to produce, or beget true 
 spiritual children of God, living and walking in the spirit and 
 life of the Divine nature. The Church of God is a community 
 of Christians; but we surely cannot regard the Catholic church, 
 at the time of the reformation, as being such a community. To 
 be a Christian, is to have Christ dwell in the heart, and be led 
 and guided by His spirit ; and a man destitute of this spirit, is in 
 truth no Christian, whether in the church or out of it; and his 
 service, although in the church, is as little a true Christian 
 service, as that of the Pagans in their temples. The mass of the 
 people in the Roman church, at the commencement of the re- 
 formation, were as little true spiritual believers in Christ, as the 
 Jews were when Christ began to preach, or the Gentiles were in 
 any part of the world, when the apostles began to preach the 
 Gospel to them. The Jews were a religious people, and the Gen- 
 tile nations also had their religion ; but these could not be reformed 
 into Christians. The old structure had to be erased, and the very 
 foundation destroyed, and a new foundation laid, and a new 
 creation formed. This is just as much the case with a sinner 
 hardened, blinded, and depending on an imaginary righteous- 
 ness, with the name of Christ in his mouth, as it was with the • 
 Jews, with the name of Moses and the God of Israel, or the Gen- 
 tiles with the name of their Pagan deities in their mouths. Their 
 eyes had to be opened; they had to have their imaginary virtue 
 and righteousness taken from them. They had to become lost, 
 before they could come to Christ, for he says, He was only sent 
 to the lost sheep of the house of Israel. No sinner can become a 
 child of God, without being regenerated; and surely the Roman 
 church was as complete a mass of sinners, as ever existed in the 
 world. They had been baptized in their infancy, and grew up 
 in carnality, under the instruction and guidance of as corrupt 
 and wicked a priesthood, as ever profaned or disgraced the sacred ' 
 name of religion. There never had been in them a "formation" ' 
 of true religion, or a Christiaiji life. To this, with the name of 
 Christ in their mouth, they were as much strangers, as any Pagan 
 ever was! ^ Then how could a "reformation" take place, where 
 
FAITH AND WORKS. 1 79 
 
 there never was a "formation'''' preceded it? The Roman Cath- 
 olic religion of that time, was as little spiritual, or Christian, as 
 the Jews or Gentiles ever were, and was as verily idolatrous, as 
 that of any Pagan nation on earth, and had as necessarily to be 
 destroyed, and its foundation broken up, before a true Christian 
 structure could be built up, as that of the Pagan superstition. 
 
 This was the difference between the work of Menno Simon 
 and his brethren, and that of Luther and Zwingle-, with the popu- 
 lar reformers of their day. The one was a "formation,'" and the 
 other a "refon7tation." If it was a "reformation;" it had only to 
 act on, or could only change that which was 'formed; " and as 
 no true Christian faith, or inward life, had a "formation" in the 
 heart of the community, the "reformation" had of necessity only 
 to act upon, and "reform" what it found in existence, which 
 was an outward dead profession; and "reforming' this, left the 
 people still carnal, as Luther lamented at the close of life, and 
 poor Zwingle witnessed, and paid the penalty of in his. Menno 
 and his brethren regarded these Catholic church-members as un- 
 converted and dead. They sought to make them sensible of this, 
 and bring them to conversion and a new life, by putting off the 
 old man, and putting on the new ; dying to the old corrupt nature 
 and bringing about a new spiritual life in Christ. 
 
 This we cannot impress with sufficient earnestness on the mind 
 of the reader. We are naturally inclined to legalism, and to rest 
 on outward forms and professions. But, in truth, nothing will 
 avail us, if we do not possess the divine life in our souls ; and 
 this we cannot possess with _ the old carnal life in existence. 
 Therefore, Paul tells us to put off the old man which is corrupt, 
 etc., and put on the new man, which after God, is created in 
 righteousness and true holiness. Eph. iv. This is what Menno 
 and his brethren labored for. They labored with individuals. 
 This must ever be an individual work. The true religion of Jesus 
 Christ never was, or never can be, national. If a whole nation is 
 converted, it must be a separate work in each individual. ' Re 
 ligious doctrines and opinions may become national, but true 
 Divine life cannot. These labored with individuals, well knowing ' 
 that whatever success attended their efforts, it must be effected in 
 this way ; and knowing, also, that one soul brought to a true Chris- 
 tian faith, and Divine life, is of more worth than the conversion 
 
l8o FAITH AND WORKS. 
 
 of a whole nation, in outward form and doctrine, where the true 
 living faith, that worketh by love, is wanting. 
 
 In the 3d volume of D'Aubigne's history, page 6, it is said that 
 four years after the commencement of the reformation, there was 
 no change, either in the social circle, or in the church. All 
 things continued as they had before ; monks and nuns took the 
 monastic vows, pastors lived single, pilgrimages were undertaken, 
 votive offerings suspended on the pillars of the chapels ; the 
 priests in the pulpit thundered against the mass as idolatrous, 
 then came down to the altar, and would go through the ceremony 
 of mass, with scrupulous exactness. Soon after this, there were 
 changes made. Mass was discontinued, clergy married, monks 
 and nuns abandoned their lives, images were discarded, and pil- 
 grimages abandoned. Religious ordinances were now abandoned 
 and changed, but we have no account of a change "at the doines- 
 tix; hearth, and social circle. ' ' Pomp and vanity, strife and con- 
 tention, hatred and variance, amusements and follies, went on as 
 before. Faith was preached, but it was not the faith that worketh 
 by love. Electors, landgraves, dukes, and barons indulged in all 
 the pomp and extravagance, as they did before ; and no wonder 
 the lower order indulged in their beer and wine, their brawls and 
 riots. Where was the new creature? }Vhere was the Divine life? 
 D'Aubigne says: "A new faith was abroad, but new works were 
 not yet seen." In a simple religious revolution or reformation, 
 this might be so. He further says: "The vernal sun had risen, 
 but winter still bound the earth, neither flower, nor leaf, nor any 
 sign of vegetation, was visible. But this aspect of things was 
 deceptive; a vigorous sap was secretly circulating beneath the 
 surface, and was about to change the face of the world." Luther 
 preached faith in Christ, and justification by nothing else. In 
 this he was right; but why did he not preach, that faith without 
 works is dead, and no better than a body without a spirit? The 
 first work or fruit of faith, is the forsaking of sin, in repentance. 
 Faith must embrace the threatenings of God's law, be/ore it is 
 possible that it can embrace Christ for justification. 
 
 Neither can it truly regard the threatenings of the law, and con- 
 tinue to live in sin. Repentance must precede conversion, and 
 the fruit of repentance is forsaking the sinful life. The knowledge 
 of sin by the law, is the first work of grace in the soul, and must 
 
FAITH AND WORKS. l8l 
 
 exist before it is possible there can be repentance, and no true 
 repentance can exist, where there is a life of sin. No more than 
 Christ could come into the world before Moses, and John the Bap- 
 tist, can we receive Christ, and be justified by faith in Him, 
 before the ministration of Moses has been effected in our hearts, 
 and been followed by John's ministration of repentance. The 
 faith spoken of by D'Aubigne, I can regard as nothing but a dead 
 faith. By the four years preaching of Luther and his fellows, there 
 was a preparation going on, which shortly afterward changed the 
 face of the world. It was a change in ceremonial religion, and its 
 ordinances, but not of the heart and life, else Luther could not 
 have lamented as he did. 
 
 D'Aubigne says, Luther "seemed to expect, that whilst men re- 
 ceived his writings with enthusiasm, they should continue devout 
 observers of the corruptions those writings exposed." This 
 D'Aubigne admires, as the wisdom of God, ordering and directing 
 the work. He seems to regard the people, as Luther and other re- 
 formers did also. They all looked upon them as Christians, who 
 had been led into error and delusion, in regard to ceremonial ordi- 
 nances, and duties; and all their energies weredirected to the cor- 
 recting of these irregularities. Had they looked upon them in the 
 light ofGod's word, they could not have regarded them otherwise 
 than as sinners, who are strangers to the covenants of promise, 
 without hope or God in the world. They would then have called 
 upon them to repent of their sins, and forsake their carnal and 
 ungodly lives, and live soberly, righteously and godly. Had D'Au- 
 bigne seen these things in their proper light, he would certainly 
 not have so much to admire, as the directing hand of God, but much 
 more to deplore, that these men did not yield their great talents 
 and power, to the Lord, to direct according to His word. Let 
 any person of sound mind ask himself whether these people could 
 have been born of God, and led by His spirit ? They are repre- 
 sented as being a carnal, debauched, violent and riotous people. 
 Can these be children of God, and the word of God be true? 
 That Luther lamented their condition as he did, before his death, 
 is proof enough that it is true which is said of them. If the 
 reformers had taught the people what they truly were, and what 
 God's word requires of them, they would have had fewer followers ; 
 but what they would have had, would have been more devout, and 
 
l8z OUTWARD AND INWARD REFORM. 
 
 led more exemplary lives. They would not have the praise of men, 
 but that which is of infinitely more value, the praise of God. 
 
 In the "Martyr's Mirror," page 1014, the author gives the 
 acknowledgment of Zwingle, CEcolampadius, Zell, Polio, Niger, 
 Lotamus, and others, that infant baptism is unscriptural. It is 
 also shown, that Luther, Carlstadt, Pomeranium, Brentinm, and 
 several others, opposed resistance of enemies, oaths, and infant 
 baptism, in the early part of their career. They could not, how- 
 ever, persevere in these views and 'principles, without sacrificing 
 the countenance and support of the rulers and privileged charac- 
 ters of the world. Then they would have stood, where Menno 
 Simon and his brethren also stood, and their followers would not 
 have been very numerous. D'Aubigne, speaking of those who 
 in earlier days protested against Roman superstition and corrup- 
 tion, says : ' ' They only lopped off the branches, whilst they left ' 
 the root stand. Their work was good so far as it went, but they 
 were not prepared for the work, or the work not for them." 
 Luther and his coadjutors, he seems to think, destroyed both root 
 and branch. So far as Peter Bruce, Waldo, and some others, are 
 concerned, I would differ very widely with D'Aubigne. True, 
 they effected no national reformation, but they made many indi- 
 vidual converts, and those they did make, became truly pious 
 Christians. The root of bitterness in the heart was destroyed, by 
 a true living faith, and the walk and conversation which had been 
 after the flesh, became spiritual, and their mind, from being carnal, 
 became heavenly. The popular reformers had many followers, 
 even whole nations ; but, as Luther himself deplores, the change 
 was only in doctrine and mode of, worship, whilst their lives 
 remained carnal, as they were before ! These are facts that cannot 
 be denied; which is most like lopping off branches, large 
 work half done, or less work well done ? The reformed, under the 
 popular preachers, remained warriors and knights, many of them 
 rioters and drunkards, living in bitterness, strife and contention; 
 and favored and connived at the persecution of the true, defenseless 
 and harmless children of God. At the Diet of Spires, in 1529, 
 when the reformation had been progressing some eight or ten 
 years, and nearly all the notable reformers, and their preachers, in 
 great numbers were present, the landgrave of Hesse, and the elec- 
 tor of Saxony, thought it necessary to draw up an order, to forbid 
 
CHURCH CONSISTS OF PIOUS MEMBERS ONLY. 183 
 
 drunkenness, debauchery, and other vicious customs, during the 
 diet. Was this order necessary, on account of the large number 
 of divines assembled ? A sad commentary on reformers and 
 reformation ! This same elector gave a banquet, at which twenty- 
 six princes, etc., etc., were present, and the company continued 
 playing till a very late hour. If the leading men of the reformed 
 party, assembled on so solemn an occasion, needed such restraint, 
 is it a wonder that the common people should fall into disorder ? 
 
 The work of Menno Simon and his brethren, was quite a differ- 
 ent one. They preached against the pope, and the antichristian 
 doctrine and practices of the Catholic church. They did not 
 begin by preaching faith in Christ, but first preached, and de- 
 clared the wrath of God, which is revealed from Heaven, against 
 all such ungodly works, as the mass of the Catholics lived in ; 
 and the more moral and conscientious part, also made themselves 
 guilty, by continuing in fellowship with the others, knowing the 
 wieked lives they led. Paul says, we shall have no fellowship 
 with the unfruitful works of darkness ; and shall withdraw ourselves 
 from every brother that walks disorderly. They themselves with- 
 drew from all such idolatry, and called upon all who were desirous of 
 being saved, to come out from, and forsake all sin and iniquity; 
 that they cannot enjoy the favor of God, whilst they live after 
 the flesh, and fulfill its desires. Here, then, there could be no 
 drinking, no rioting, no brawls, strife or contention. They not 
 only preached against such things, but they withdrew themselves 
 from them, and would receive no one into their church or fellow- 
 ship, whose conscience did not constrain him to forsake and 
 testify, by word and deed, against all such dark and carnal things. 
 They received none into their church or communion, who lived 
 carnal or sensual lives, whatever his standing and position in 
 society might be; as Menno says, he hopes by the grace of God 
 rather to die, than to baptize any such, were they even emperor 
 or king. They looked upon all who lived and walked after the 
 flesh, to be unconverted sinners, and under the curse and wrath 
 of God, whether they professed religion, or were in the church, 
 or not, just as much as any Jew or Gentile, who never knew or 
 heard anything of Christ or the gospel. 
 
 The Mennonites held that the Church of Christ /«?/fj-/ be a com- 
 munity of believers, who, by their conversion, were led to forsake 
 
1 84 MENNONITES AND MUNSTERITES. 
 
 all sinful practices, and carnal pleasures ; walking in the spirit, 
 being blameless, and showing by the fruits of their walk and con- 
 versation, that they are disciples indeed, and learning from Christ, 
 meekness and lowliness of heart. They held that where the 
 conscience permitted any one to walk disorderly, in pride and 
 wantonness, displaying a haughty, aristocratic disposition, re- 
 vengeful, contentious, or riotous, or, in short, any thing of the 
 nature of what Paul terms the work of the flesh, and contrary to 
 that which he designates the fruits of the spirit, it was evidence 
 that he had not, by what he looked upon as his conversion, been 
 brought to the right knowledge of God, and His Son Jesus Christ. 
 They could, under no circumstances, receive such an one into their 
 communion, or baptize him. Yet Menno says: " But, neverthe- 
 less, you ought to know, that, should the person to be baptized, 
 come with a hypocritical heart, under semblance of faith, that his 
 hypocrisy would not be imputed to the baptizer as a sin, but fo 
 the dissembler; for no man knoweth the heart of man, save the 
 spirit of man which is in him." It is plain then, that Menno 
 would have considered it sin, to baptize any one who he knew was 
 not truly converted, and walked in newness of life. As the Men- 
 nonites considered any one guilty, who would baptize a carnal, 
 unconverted person, knowing him to be such, and as being par- 
 taker of the guilt of him who made the false pretension in baptism ; 
 so they also considered any member, partaker of his guilt, who 
 knew the candidate for baptism was unregenerate and carnal, and 
 connived at his reception, by not revealing the knowledge of any- 
 thing carnal or dark in his life or profession. (See Menno Simon, 
 page 32.) 
 
 A pure, blameless church is everywhere insisted on by Menno 
 and his brethren ; and I never find that they are charged with 
 violating their profession, or with immoral or licentious conduct, 
 except by such as confound them with the Munster sect. The 
 Catholics, and all such as upheld infant baptism, called all those 
 who rejected it, Anabaptists; and as the Munsterites and Men- 
 nonites both protested against infant baptism, they were by some 
 confounded, and led to the Mennonites, being charged with, hold- 
 ing the doctrine and sentiments of the Munsterites, being one 
 people with them, and guilty of their evil deeds. Formerly, all 
 those who dissented from the Catholics, and protested against 
 
CHURCH CONSISTS OF PIOUS MEMBERS ONLY. 185 
 
 their errors and corruptions; were called Manechians. This being 
 an unpopular and corrupt sect, their name was applied to all who 
 protested against papistic corruption, thinking thereby to weaken 
 the force of their charges, by making them odious in the eyes of 
 the people. So, since the Munsterites were guilty of gross viola- 
 tions of humanity, justice, and decency, and by their fanatical 
 and violently outrageous conduct, had rendered their names hate- 
 ful, so the Catholics called the Mennonites, Munsterites, for the 
 purpose of incensing the people against them. Neither were the 
 reformed party averse to the existence of such impressions, inas- 
 much as the Mennonites strongly protested against some doctrines 
 which they held, as well as also some of their practices. These 
 protestations were not altogether without effect, and if the im- 
 pression, that they were Munsterites, could be brought to prevail 
 it would greatly weaken the effect of their protestations. We do 
 accordingly find, that Protestant historians, even much later than 
 the times of the reformers, if they noticed the Mennonites at all, 
 charged them with having been connected with, or descended from 
 the Munsterites. We cannot perceive the justice of such persist- 
 ent charges. From Menno'sown declaration, in his renunciation 
 of Rome, it seems that he spoke against them publicly and 
 privately, before he had withdrawn from the church of Rome, 
 and that those who urged him to take on himself the ministry, were 
 such as ' ' cordially abhorred the sect of Munster. " If he did visit 
 their meeting for the purpose of persuading them of their error, it 
 gives no one reason to lay any such charges against him, as the 
 Pedobaptists seem so ready to do. All parties agree, that there 
 were many innocent and upright persons amongst the Munster- 
 ites, and that he should have felt a deep concern for them, and 
 labored to disabuse them, is altogether probable, and is no dis- 
 credit to ^is name. We do utterly deny that there is in the 
 doctrine of Menno, anything which could tend to lead men to 
 the commission of any act of sedition, or turbulence, or any kind 
 of crime, as we find charged in a note in Moshfeim's Ecclesiastical 
 History ; or that any tumults or commotion of a violent character, 
 ever occurred amongst true Mennonites ; and also deny the insinua- 
 tion, as if at the present day there were still something of a 
 reprehensible nature occurring amongst them. 
 I may here take occasion to say, what is not a little to the credit 
 
1 86 CHURCH PURITY. 
 
 of Menno, that however those who bear his name may have 
 become divided, and however widely they may have departed 
 from the doctrine and principles which Menno taught, we may 
 still defy the world to produce a better record for industry, 
 honesty, morality, decency, and faithfulness, in all the relations of 
 life, than that presented by those who bear the name, and profess 
 the doctrine of Menno Simon ! Historians almost invariably 
 speak of them as being good citizens, honest, kind, and benevo- 
 lent ; but when they speak of their origin, or the source from 
 whence they descend, represent them, or leave the impression, that 
 they have descended from the Munsterites. This may arise, in a 
 great measure, from ignorance of the true sentiments of the 
 Mennonites, and their taking their accounts from those who mis- 
 represented them from prejudice, and perhaps a considerable mix- 
 ture of enmity. If the claim we have set up is true, that the 
 Mennonites were a continuation of the Waldenses and Albigenses ; 
 that there was an organization of these professors existing at the 
 time of the commencement of the reformation, and that Menno 
 united himself to these, and afterward the church was so pros- 
 perous under his ministry, as to have his name attached to it; 
 then there is proof here, that the church existed long before any 
 of the Munsterite pretension or profession was known or heard 
 of. This is partly conceded by Mosheim, and Ypeij, and Dr. I. 
 Dermont, in their account of the origin of the Mennonites, also 
 admit it. The Mennonites have always strenuously upheld it. 
 During that time, when Menno maybe said to have been in a state 
 of transition between popery and his final profession and doc- 
 trine when the Munster excitement was at its height, he protested 
 against them, and their pretensions. He himself says, in his 
 renunciation of Rome : "Afterward the sect of Munster made 
 inroads, by whom many pious hearts in our quarter, were led into 
 error. My soul was much troubled, for I perceived, that though 
 they were zealous, they erred in doctrine. I exerted my feeble 
 efforts, as far as I was able, in opposing them by preaching and 
 exhortations. I conferred twice with one of their leaders, once 
 in private, and once in public ; but my admonitions availed 
 nothing, because I did that myself which I well knew was not 
 right." He afterward speaks of his painful exercises on account 
 of the deception of many honest and upright hearts, by what he 
 
MENNONITES AND MUNSTERITES. 187 
 
 calls " the ungodly doctrine of Munster," until, he says, " his soul 
 was grieved beyond endurance. ' ' Now after he entirely withdrew 
 from the Romanists, and about a year after was solicited by some 
 sijf or eight persons to take upon himself the calling of a public 
 minister, he says those who approached him on the subject, " cor- 
 dially abhorred the sect of Munster." Menno also wrote a small 
 work against John Von Leyden, the Munster king. In all his 
 writings, as well as those of his brethren who mention any thing 
 of the Munsterites, he declared himself free from any connection 
 or sympathy with them. Because the Mennonites always insisted 
 on a pure church, and exposed the inconsistency of those churches 
 which tolerated so much vice and immorality in their commu- 
 nities, they have in turn brought these charges against them, to 
 weaken the force of their protestations. I do not see the ground 
 for such charges as fanaticism, turbulence and inconsistency. 
 The Mennonites never made pretensions to any direct, or special 
 revelation, but based their views of a pure church on the Word of 
 God, by which they professed to be able to prove, that the idea 
 . and doctrine was scriptural. It would be more creditable to their 
 opponents, to prove by the Scripture that the idea is unscriptural, 
 than by insinuations and charges, without proof. 
 
 In an article published in a supplement to the " Public Ledger," 
 of June ist, .1872, we find that the same idea still prevails, that 
 the Mennonites are identical with the Munsterites, but were re- 
 formed and converted into an orderly, virtuous, and industrious 
 community, by the labors of Menno Simon. The church to 
 which Menno Simon attached himself, existed long before the 
 Munster seqt was known, and continued separate and distinct from 
 them, during all the time of the Munster excitement, and whilst 
 their tragic scenes were enacting; and all the time protested 
 against their violent conduct, and extravagant assumptions ; and 
 never in any way identified themselves with them. The Men- 
 nonites never held, that in the church all things ought to be com- 
 mon, among the faithful, that every Christian is invested with the 
 power to preach the gospel, and, consequently^ the church stood 
 in no need of ministers or pastors, and that God still continued 
 to reveal His will to chosen persons, by dreams and visions. 
 They never fell into the excesses attributed to them in this article ; 
 nor is it just in any way to couple their name with this infatuated 
 
1 88 REFORMED PERSECUTING MENNONITES. 
 
 people. There was no cause for thus confounding them, except 
 that it afforded their enemies a pretext for the cruel persecutions 
 they inflicted upon them. Mosheim says, Menno retained the 
 doctrine of the Millennium, or thousand years reign of Christ with 
 the saints on earth. I do not think he has this information from 
 Menno's writings, or that of any of his brethren of his day.' I 
 have never found anything of this kind. 
 
 At the conclusion of Menno Simon's renunciation, of popery 
 he says: " I will here humbly entreat the reader, for Jesus sake, to 
 accept in love, this, my confession, in relation to my illumina- 
 tion, conversion, and calling, and to meditate thereon. P have 
 made it on account of urgent necessity; because I was slandered 
 by the clergy, and am accused, without foundation of truth, of 
 being called and ordained to the service of a seditious and heret- 
 ical sect. He that feareth God, let him read and judge. It may 
 be true that some, and even numbers, of the Munsterites did 
 unite with the Mennonites ; but this gives no more reason to 
 charge that Menno ever was united with them, than that he was 
 a Lutheran or Zwinglian, because some of them joined his church, 
 or communion. D'Aubigne, in the preface to his history, says: 
 " God is in history." But God is not in all that purports to be 
 history ; for much of it is not true, and God is in nothing that is 
 untrue. 
 
 The Mennonites held, that all believers were by one Spirit bap- 
 tized into one body, and became one heart and one soul. There- 
 fore, no believer can, by the Holy Spirit, be led or drawn to a cor- 
 rupt or disobedient sect, but ever to the true Church of obedient 
 believers. Then there could not be more than one Church of 
 Christ, because all believers, being led by this one Holy Spirit, 
 He would lead them all the one way, and could not possibly be 
 led to different and dissenting bodies. They therefore looked 
 upon, and held all churches that were disobedient to the teaching 
 of Christ and His apostles, as anti-christian, and would not have 
 fellowship with them, hear their preaching, or in any way join 
 in worship with them ; but protested against their assumption of 
 being spiritual worshipers, by withdrawing themselves from all 
 worship, or spiritual exercises of such people. This separation 
 caused great offense with the reformed churches of Switzerland, 
 where they persecuted the Mennonites very sorely. On one, oc- 
 
EEFORMED PERSECUTING MENNONITES. 1 89 
 
 casion, seven preachers and deacons were arrested at Berne, some- 
 time between 1650 and '60. They were imprisoned, and kept at 
 very hard labor, and bad food.- They were, besides, greatly re- 
 viled and scorned, but they endured all patiently, committing 
 themselves to God, and expecting their imprisonment should be 
 for life. At last the following conditions were proposed to them ; 
 either to go with them to their church, .or be perpetually con- 
 signed to the galleys, or die in the hands of the executioner. 
 "Martyr's Mirror," page 1021. In what manner those faithful con- 
 fessors were finally disposed of, is not known ; but it is known, 
 that they, were still in prison in 1665. We can hereby learn how 
 conscientiously they avoided what they deemed false worship. 
 We can also see, how dark the minds of these professed reformers 
 must have beei). They were great and learned men, indeed, in 
 worldly wisdom, but must have been dark as night, in regard to 
 Divine influence, or they could not have so cruelly tortured those 
 against whom they could bring no other accusation, than that 
 they dissented from them in their religious views, and refused to 
 join with them in worship. And this was more than one hundred 
 years after their boasted reformation. 
 
 There is not now, I suppose, a nation on earth, professing the 
 Christian religion, which will justify such persecution, as was 
 countenanced and practiced by the reformed churches, on those 
 who dissented from their views, in the sixteenth and seventeenth 
 centuries. This is attributed to an enlightened Christian senti- 
 ment, or spirit. Indeed, there are but few Pagan nations, who do 
 not tolerate professing Christians, and allow them to live in peace 
 in their midst. If the religious liberty now everywhere enjoyed, 
 is the result of an enlightened Christian spirit, I would ask,' can a 
 Christian spirit be anything else but enlightened? Or, I would 
 ask, can a spirit .which is so dark, as to allow such inhuman bar- 
 barities to be inflicted on their fellow creatures, be a Christian 
 spirit at all? I cannot but regard the spirit which would inflict 
 such cruelty on another, and even feeble old men and women, 
 delicate and often pregnant women, some young, and in the bloom 
 of innocence, as most dark and diabolical? Christ says: "A good 
 tree cannot bring forth corrupt fruit." Such fruit is certainly most 
 darkly corrupt, and can flow from no other source, than the spirit 
 of darkness, who was a liar and a murderer from the beginning. 
 
190 
 
 PERSECUTION. 
 
 and must have been the prompter of such deeds. When the Jews 
 persecuted Clvist, and said, they were Abraham's seed, He said: 
 "If ye were Abraham's children, ye would do the works of Abra- 
 ham. Ye are ofyour father the devil, and the lusts of your father ye 
 will do: he was a murderer from the beginning, and abode not in 
 the truth, because there is' no truth in him." For centuries before 
 the reformation, and at. the time it was in progress, the Catholics ' 
 persecuted those who dissented from them, in their views of re- 
 ligion. The reformers looked upon this as a gross outrage, when 
 inflicted upon themselves ; but so soon as they obtained power, 
 turned about and persecuted those who differed with theru. How 
 must the Reformed church of the present day, feel, when they 
 look back upon the bloody record left by their brethren of 
 Switzerland, from whom they claim to have descended? And 
 the Episcopalian, which claims its origin from the reformed' 
 church of England, must with shame remember the bloody perse- 
 cutions their brethren inflicted on the dissenters, several centuries 
 back. It is somewhat strange, that D'Aubigne, who wrote in the 
 present century, and claims to be a native of Switzerland, and 
 shows some partiality for the reformers of his native land, should 
 never say one word about their cruel and relentless persecution of 
 the defenseless Mennonites. And, W. D. Wilson, also of the 
 present century, speaking of the reformation in England, and the 
 subsequent progress of the church, never says one word about the 
 shameful and cruel burnings at Smithfield, and other places, over 
 one hundred years after the reformation. 
 
 The Mennonites of the present day, can look back upon their 
 brethren of those ages, and their Waldensian brethren of several 
 centuries earlier, who, although they do not compare with the great 
 reformers, in the extent of their learning, or natural abilities, yet 
 they have left behind them a record, of which we need not now be 
 ashamed. When they look back upon their unsullied character, 
 the purity of their lives, the soundness of their doctrine, their 
 deeply enlightened minds, and the Christian patience and forti- 
 tude with which they endured all manner of injustice and hard- 
 ships, and their indomitable courage under the most inhunian 
 torturings, and distress ; we can thank God for the grace bestowed' 
 upon them, and the glorious record they have left behind them, ' 
 with the honor and glory it still reflects upon His name; of 
 
USE OF CHURCH ORDINANCES. I9I 
 
 whom we may well say, "though they are dead, they yet speak." 
 The supper was held and conducted consistently with their pro- 
 fession. No one was admitted as a member of the church, who 
 did not give evidence of true repentance and conversion, by lead- 
 ing a renewed life ; and whenever any one would be found guilty 
 of carnal behavior, or walk after the flesh, he was brought un- 
 der reproof, and either suspended in his privileges as a member, 
 or was removed from the church. He was not admitted to the 
 ordinances, or to partake of the privileges of membership, until 
 a satisfactory amendment was apparent. Every member feeling 
 it his conscientious duty to apprise the church of any irregularity 
 in the life and walk of a brother or sister, and to withdraw him- 
 self from every brother that walks disorderly, they had little 
 trouble in preserving their supper in its purity. They held that 
 in receiving this ordinance, they had no direct merit or virtue 
 imparted to them ; but that its tendency was to impress the mind 
 with a sense of the great love which Christ bore to the Church, 
 the price he paid for its redemption, and His worthiness to be held 
 in remembrance by every believer ; whereby he is strengthened, 
 and confirmed in faith, and his affections more fervently drawn to 
 Christ, and things above. Moreover, it admonishes us to Chris- 
 tian unity, peace, and love, which is the essence of true Christian 
 religion ; after which all believers should earnestly seek and strive, 
 and without which our faith and profession is vain. They ex- 
 cluded all from their supper, who they knew in any way to violate 
 the precepts of the gospel. (Read Menno, page 44-5-6.) 
 
 They also held the washing of the saints' feet, to be a command 
 of Christ, which, as obedient children, they felt themselves con- 
 strained, through love, to observe amongst one another, as Christ 
 had said : " If I your Lord and Master have washed your feet, ye 
 also ought to wash one another's feet, for I have given you an ex- 
 ample, that ye should do as I have done to you. Verily, verily, I 
 say unto you, the servant is not greater than his Lord, neither he 
 that is sent, greater than he that sent him. If ye know these things, 
 happy are ye if ye do them." 
 
 We find a great deal of argument in the writings of Menno and 
 his brethren, concerning the proper use and application of the 
 ordinances ; ' who are proper subjects to observe them ; of their 
 design, and of their abuse; but we find very little said about the 
 
igz PERSECUTION IN BERNE AND ZURICH. 
 
 mode of administration. Witli regard to the washing of feet, we 
 find no particular mode of doing it specified. The Saviour's 
 example is so plainly described, that I suppose there is not much 
 variation in the mode of procedure, amongst those who observe 
 the ordinance. The idea of its signification, they held; was to 
 teach us meekness, lowliness, and humility of heart; to impress 
 upon the mind, a sense of the benefits received from Christ, by 
 His washing us, and purifying us of our sins, and also, to remind 
 U3 of our duty to serve one another, in body and spirit ; all of 
 which they profess by washing, and being washed. In the con- 
 fession of faith, in the "Martyr's Mirror," it is recommended to 
 be done on suitable occasions, when they visit one another. But 
 no particular rule is laid down, except that it is a command and 
 ordinance of God, which they felt constrained, out of love to 
 their Lord and Master, to observe ; the meanwhile, humbly medi- 
 tating on the great love of Christ, in humbling Himself unto the 
 death of the cross, and there shedding His blood, to wash and 
 cleanse us from our sins. 
 
 The avoidance or shunning of excommunicated members, was 
 also considered by them as a command of God, which it was 
 incumbent on them to observe. About the propriety of this, 
 there has been a great deal of contention. I am not aware that 
 any other professed Christians make this a point of doctrine, 
 except such as claim to hold and follow the doctrine of Menno 
 Simon. Almost all churches excommunicate members for certain 
 offenses, but none, that I am aware of, shun or avoid them, in 
 their common intercourse. For this cause, Menno and .his 
 brethren have been severely censured and reflected on. Amongst 
 those calling themselves Mennonites, the extent to which this 
 avoidance should be carried, is viewed very differently, and is 
 said to have been the cause of some divisions amongst them. 
 
 As I shall have occasion to speak somewhat on this subject in a 
 subsequent chapter, I will leave its consideration for that place ; 
 but, nevertheless, observe here, that the Old Mennonites of the 
 1 6th century, held it as a command of Christ and his apostles, 
 and insisted on its observance by their brethren. This Menno 
 held so firmly, that he would not be willing to hold any one as * 
 member of the church, who would not observe it. (See Menno's 
 complete works, page 276, second part.) 
 
PERSECUTION IN BERNE AND ZURICH. 193 
 
 The persecution of the Mennonites continued, in Germany 
 and the Netherlands, until about the year 1660 ; not generally 
 all the time, or at all places. There were still places where at 
 times they enjoyed more liberty ; but in some parts they suffered 
 severely; and as we have already intimated, after the Catholics 
 lost the power, the Protestants commenced to persecute them, 
 and seemed to do so with great virulence and animosity, for a long 
 time, in some places, and especially at Berne, and Zurich, in 
 Switzerland. So long as the church was thus persecuted, we have 
 no evidence of decline in spiritual vigor and healthfulness. From 
 some remarks, in the preface to the second part of the " Martyr's 
 Mirror," it would seem as if they soon began to decline in their 
 ardor and zeal, after the persecution ceased. The preface to the 
 first part of the " Martyr's Mirror" is dated 1659. That of the 
 second part bears no date, but the last edict we find noticed, 
 which the city of Berne issued against the Anabaptists, bears 
 date of August, 1659, and the several appeals of the States general' 
 of Holland, to the authorities of Zurich and Berne, in behalf of 
 the Mennonites, are dated 1660; and we find some martyrdoms 
 noticed as taking place in 1671 and 1672. From this, it is evi- 
 dent that the work must have been published considerably later 
 than the date of the preface to the first part. At the time of the 
 appeal of the authorities of Holland, to those of Berne and Zurich, 
 the Mennonites had there enjoyed liberty for a considerable time, 
 so that the inclination to worldliness and luxury, noticed in the 
 preface to the second part of the " Mirror," may have shown itself 
 in those countries where they enjoyed liberty, whilst there still 
 was persecution and distress in other parts, or kingdoms and 
 countries. It is certain that the enjoyment of peace and plenty 
 tends to strengthen the desires of the flesh and the mind ; and in 
 order to preserve the ascendency of the spirit over the fleshy it is 
 necessary to exercise more vigilance in such times, than when the 
 flesh is restrained by the violence of the world. And there is 
 more need of mortifying the deeds of the body, by the Spirit, than 
 when Satan is unintentionally helping to keep down the flesh. 
 If God can "make the wrath of man to praise Him," he surely 
 also can make the wrath of Satan tend to the glory of His saints. 
 Although we are taught to pray for government and rulers, that 
 we may have a peaceable and quiet life, in all Godliness and 
 13 
 
194 BAPTISTS AND MENNONITES. 
 
 honesty, I feel assured that every one who has experienced the 
 love of God, and has acquaintance with his own heart, will also 
 feel that they have need, whilst they thank God for the enjoy- 
 ment of a peaceable and quiet life, also to pray Him that He may 
 guard and protect them, so that their liberty does not become a 
 snare to them, to draw their mind and affections from heavenly to 
 earthly things. 
 
 There is an effort being made at the present time by the Baptists 
 to identify Menno Simon, and the Mennonites of the sixteenth 
 century, with what is at present known as the "Baptist church," 
 which I think does the Mennonites injustice. Justice to them, as 
 well as the service of honest inquirers after truth, forbid us to pass 
 it by unnoticed. This effort is especially apparent in Cramp's 
 late " Baptist History," who seems desirous to trace a continuous 
 succession of their church, from the apostolic age, to the present 
 time. For this purpose, recourse is had to the different commu- 
 nities which had arisen from time to time, previous to the great re- 
 formation of the sixteenth century, who dissented from the Catholic 
 church, and kept up a separate organization. Many of these they 
 assume were identical with themselves ; and to complete the chain 
 outside of the Catholics and popular reformers, they use the 
 Mennonites as a link. They also argue, that the Albigenses, and 
 Waldenses, were identical with the Mennonites, and that the 
 latter were a continuation of the old orthodox Waldenses, which 
 only took another name, under the zealous, energetic, and effi- 
 cient ministry of Menno Simon. In this they confirm the claim 
 of the Mennonites. 
 
 That the doctrine and profession of the Mennonites and Bap- 
 tists agree in some particulars, I will not deny ; but that the 
 agreement in some particulars, whilst in other important points 
 they widely disagree, should justify the assumption of identity, I 
 cannot perceive, unless we reject all distinction, and claim that 
 all professors who have, in their doctrine and practice, some fea- 
 tures in which they agree, are one and the same people. But 
 then we need not resort to the dissenting sects, because the 
 Catholics also hold some doctrines which all others hold, and 
 their descent from the apostles time is undisputed. But in our 
 day, when we claim affinity with any sect of professors, and that 
 our principles are identical with theirs, we claim something more 
 
BAPTISTS AND MENNONITES. 1 95 
 
 than this common brotherhood ; and are expected to mean some- 
 thing more. 
 
 The Mennonites, because of particular religious opinions and 
 principles which they held, refused to worship, or commune with 
 the Catholics, or any of the Protestant reformers of their time ; 
 and perhaps all these (or at least most of them) would have refused 
 also to commune with them. The Episcopalians would have 
 communed with none of the dissenting sects, and the Lutheran 
 and Zwinglians could not agree in some particulars, whilst in 
 others they agreed. These distinctive features forbade their union 
 then, although in some features of their profession they did agree. 
 It would therefore not be considered fair now, for any church or 
 party to claim identity with any of these, because they held some 
 article of faith, or a few points of doctrine in common ; whilst it 
 is known that they would have utterly repudiated much of the 
 doctrine or view, held by those who at present are claiming this 
 affinity. 
 
 It is well known and proven, that Menno and his brethren of 
 the sixteenth century, held that a Christian cannot defend his rights 
 of person or property, swear an oath, serve magisterial office, or 
 serve his country in any military capacity. These were held by 
 them as cardinal principles, and they would have united or wor- 
 shiped with no one holding the contrary views. All these the 
 Baptists hold as Christian duties. Menno and his brethren held 
 that obedience to the commands of Christ and His apostles, re- 
 quired them to avoid dealings and company with all excommuni- 
 cated members ; and that the faithful should greet one another with 
 the holy kiss. Cramp says, this avoidance is far harsher than the 
 New Testament will warrant ; and Brown pronounces the kiss of 
 charity, "without warrant of Scripture." The Mennonites held 
 these things to be among the commands which Christ charged 
 His apostles to teach their converts to observe, and that obedience 
 to them constitutes a fruit, which proves their faith to be a true 
 living one, and where they do not exist, it is an evidence that the 
 tree is not good, or a true living faith does not exist. 
 
 Upon what ground, then, the present Baptist church can claim 
 identity with the Mennonites, is hard to comprehend. By their 
 confession of faith, and the tenor of their writings, it is certain 
 that the Mennonites of the sixteenth century, would in no wise have 
 
196 BAPTISTS AND MENNONITES. 
 
 admitted any one professing the doctrine of the Baptists, into 
 their communion, or even worshiped with them, or went into 
 their chtirches to take part with, or acknowledge their worship as 
 divine service. 
 
 The Mennonites of the sixteenth century are admitted by Cramp 
 as refusing to bear arms, swear, or serve magisterial offices; yet 
 he claims them as Baptists, whilst at the same time he condemns 
 their practice. What is at this time understood by the term 
 "Baptist,'^ is a church, or party, who baptize exclusively by im- 
 mersion, and admit of no other mode of administration, as con- 
 stituting baptism. There are different churches, however, which 
 hold these sentiments, who are not popularly considered as iden- 
 tical with what is known as the "Baptist church." There are 
 Dunkers (diiferent sects). Disciples, Church of God, or Winebren- 
 nerian. Mormons, and perhaps some others. But the distinctive 
 appellation of none of these is Baptist. In the "Martyr's Mir- 
 ror," the Mennonites are very frequently called Baptists, but it is 
 invariably applied to the Mennonites there. That church which 
 is now known by the name of Baptist, is not, to my knowledge, 
 once mentioned, or noticed in that large work, and had its ori- 
 gin at a later date, than most of the martyrdoms there noticed. 
 
 The original Petrobrosians, Henricans, Waldenses, and Albi- 
 genses, evidently condemned infant baptism, as unscriptural, and 
 maintained baptism on faith. But as time advanced, and they 
 were widely dispersed by persecution, and brought imder the in- 
 fluence of various surroundings, many of them may have departed 
 from the distinctive features of the profession which these people 
 originally held. Some may have taken up one doctrine, and others 
 a different one, and still held the ancient name. Some may have 
 taken up infant baptism, oaths, and self defense; and some may 
 also have held, that immersion is the proper mode of administering 
 baptism. But their original principles were different; and there 
 were those who maintained them, until the time of the reformation 
 in the sixteenth century. 
 
 Cramp claims that the universal mode of baptishi by the 
 Waldenses, was .immersion. I have not the means of knowing 
 how this assertion can be fairly maintained. That some calling 
 themselves Waldenses, did baptize by immersion, may be correct ; 
 but that they universally held the sentiments of the present 
 
BAPTISTS AND MENNONITES. 
 
 197 
 
 Baptists on this subject, is questionable. The Waldenses published 
 a confession of faith, which is given in the "Martyr's Mirror," 
 page 230, wherein they plainly give their views, in regard to points 
 of doctrine in dispute at the time. There are also allusions in the 
 "Mirror," to other confessions of faith made by them, and 
 extracts taken from them, and declarations made of principles 
 which governed them ; but we never find a word with regard to 
 the external mode or manner of administering the rite of baptism. 
 Baptism was not at this time so wholly, and entirely practised by 
 immersion, that no other mode was known or thought of; and, if 
 the Waldenses had held the views on the mode of baptism, which 
 the Baptists now do ; that no other mode but immersion is baptism, 
 and treated all those who had been baptized in any other way, as 
 if they had not been baptized at all ; it could hardly have escaped 
 notice. Can any one point to a Baptist work of the present 
 century, in which this distinctive feature of their profession is left 
 in doubt ? In the absence of any intimation in their confession 
 of faith, or in their controversies, or interrogations with, and by 
 their enemies, that they held the sentiments attributed to them, 
 we may very fairly question, whether their universal custom was 
 immersion. 
 
 With regard to the Mennonitesof the sixteenth century, we have 
 very good reason to know, that the assertion of the Baptists of the 
 present time, that Menno Simon and his brethren held views on 
 the mode of baptism, identical with their own, is an assumption 
 which they cannot maintain. At the time of the reformation, 
 sprinkling was the general mode of baptism practiced by the 
 Catholic church ; and I suppose by all Pedo-baptists. In the " En- 
 cyclopedia of Religious Knowledge," under the head of baptism, 
 it is asserted, that Luther said: " He would have introduced im- 
 mersion into his church, if he had followed his own opinions, " etc. 
 This shows that immersion was not.the common mode of the time. 
 At least, other modes were known and practiced. If this was so, 
 and the Mennonites held the ,views attributed to them, it is inex- 
 plicable, why we do not find a word of plain declaration on the 
 subject of the mode of administering the ordinance, by any Men- 
 nonite writer of the age. 
 
 In all the disputations and controversies given in the " Martyr's 
 Mirror," as occurring between the Mennonites and Catholics, and 
 
198 BAPTISTS AND MENNONITES. 
 
 in Menno Simon's own writings, where the subject of baptisnj 
 was so much under consideration, and each party so persistently 
 urged the other, with regard to what they considered a departure 
 from scriptural teaching, we never find that the Mennonites 
 charged the Catholics, or the Protestant reformers, with a depart- 
 ure from the scriptural, or apostolical mode of administering the 
 rite. Neither do we find that the Catholics once charged the Mep- 
 nonites with departing from the usages of the church, whilst they 
 so severely censured, and even punished them, for every trivial 
 departure from its customs. If the Mennonites held the senti- 
 ments attributed to them by the Baptists, this silence on both 
 sides would be altogether unaccountable. And whilst the Men- 
 nonites held all departure from scriptural teachings rendered 
 ordinances null and void, and treated them as if they had not 
 occurred, or, as they did all works of unbelief, we never find that 
 they baptized any one who had before been baptized, on the 
 ground that the mode of administration was invalid ; nor do we 
 find, that I know of, any declaration that the mode of adminis- 
 tration would render any baptism invalid. 
 
 We do not propose here to defend, or controvert any mode of 
 baptism, but to show that, when the Baptists assert, that Menno 
 and the brethren of his day, taught and practiced baptism by 
 immersion, they assert what they cannot prove, and that we have 
 presumptive evidence to the contrary, much more weighty and 
 reliable than their own positive assertions, unsupported by reliable 
 authority. In the "Encyclopedia of Religious Knowledge," 
 edited by I. Newton Brown, (a Baptist,) we find under the head 
 of Mennonites, the assertion, that a "Mr. Gan," (said to be a 
 Mennonite minister), said that the mode of baptism "consists of 
 immersion or pouring upon of water." There are a number of 
 different associations of professors, claiming to be Mennonites, 
 some of whom may baptize by immersion; but that Menno Simon, 
 or those of his day, who were recognized by him as brethren, 
 baptized by immersion, I have seen no evidence of; and that it 
 was their mode, I do not believe. I think the evidence we shall 
 give fully justifies our incredulity. In the same article. Brown 
 says: "The practice of pouring or sprinkling is a wide departure . 
 from the views of Menno." He then purports to give the 
 words of Menno as his authority : "After we have searched ever so 
 
BAPTISTS AND MENNONITES. 1 99 
 
 diligently, we shall find no other baptism but dipping in water, 
 which is acceptable to God, and approved in His word. ' ' He 
 makes no reference whence this language of Menno is derived. 
 
 In a small work, entitled "Life and Times of Menno," published 
 also by I. Newton Brown, we find the following note in the ap- 
 pendix : " Morgan Edwards, (as quoted by Benedict in his history 
 of the Baptists, page 132) says : The Mennonites of Pennsylvania, 
 and in other parts of the world, have somewhat deviated from 
 Menno in matters of faith and practice ; particularly in that of 
 baptism. He in his declaration concerning Christian baptism in 
 the water, printed in 1539, page 24, expressly saith, 'after we 
 have searched ever so diligently, we shall find no other baptism 
 besides dipping in water, which is acceptable to God, and main- 
 tained in His word.' After which he adds, page 39 : 'Let who 
 will oppose, this is the only mode of baptism that Jesus Christ 
 instituted, and the apostles taught and practiced.' Accordingly 
 Menno was dipped and did dip others." In note 4th, in the ap- 
 pendix to this work, is a letter from Dr. Chase, in which he says : 
 The departure of the Mennonites from immersion is, "an error of 
 modern times which should be corrected." 
 
 I have lately read with close attention, " The complete works of 
 Menno Simon," lately translated from the original dutch language, 
 and published by I. F. Funk & Brother. Some of this work I had 
 frequently read before, both in the English and German language ; 
 but other parts I had never before seen. I can find no authority 
 for the assertion of Dr. Chase, in the letter referred to, that 
 "Menno taught and practiced immersion by the Scriptures." I 
 do not find one word in the whole book, wherein Menno teaches 
 anything in reference to the mode of administering the ordinance 
 of baptism, nor a word of information how he did administer it. 
 There are some expressions in his works, which, if taken singly, 
 might lead to the inference, that he did favor immersion ; but 
 there are others more strongly indicating the contrary. I will 
 mention all the expressions I observed. Some might have escaped 
 my attention, but I think none of importance. In his treatise 
 concerning baptism, page 26, (I quote from Funk's works,) when 
 speaking of the washing of regeneration, he says: "O Lord, how 
 lamentably Thy word is abused. Is it not greatly to be lamented, 
 that men are attempting, notwithstanding these plain passages, to 
 
200 BAPTISTS AND MENNONITES. 
 
 maintain their idolatrous invention of infant baptism, and set 
 forth that infants are regenerated thereby, as if regeneration were 
 simply a pressing into the water. ' ' (Rupp, in his translation which 
 was made from the German, renders the word here ma.de pressing, 
 immersion.') In speaking on the subject of faith, on page 153, he 
 says : " As soon as they are born, thqy are carried to the idolatrous 
 false bath (baptism)." In his reply to Gellius Fabre, vol. ii., 
 page 41, he says : " But to us the blood sign of circumcision is not 
 commanded, but baptism in the water." 
 
 In the recent translation referred to, I find a work which I had 
 never seen before, and seems to be the work referred to in the 
 note in the " Life and Times of Menno." The title of the work 
 is : "An Explanation of Christian Baptism in the water, from the 
 Word of God. In what manner it was commanded by Christ Jesus, 
 and how it was taught and practiced by His Holy Apostles." From 
 the title of this work, we would naturally expect to see something in 
 relation to the mode of procedure in performing the ceremony of 
 baptism. But strange to say, there is in the whole work not one 
 word in relation to the mode of administering the ordinance ; 
 showing clearly, that the expressions have no reference to mode 
 of administration. The whole work is devoted to the object of 
 refuting infant baptism, and supporting the doctrine of baptism bf 
 adult believers ; without any reference whatever to the mode by 
 which it is performed. 
 
 In this work, the expression of "baptism in the water," occurs 
 different times, and on page 204, vol. ii., the passage occurs, which 
 is quoted by Benedict and Brown, from Morgan Edwards. The 
 word which the Baptists referred to render "dipping,^' Funk, in 
 his translation, renders, "baptism in the water." The manner in 
 which this short sentence is presented by Brown, in his Encyclo- 
 pedia, and in the " Life and Times of Menno," which I had also 
 seen quoted by other immersionists, I do not regard as altogether 
 a fair and honest representation of Menno. It has given the im- 
 pression to Baptist readers generally, that Menno unquestionably 
 taught immersion, as the only true Christian baptism. To will- 
 fully misrepresent an author, is a thing so low, that I would be 
 loth to charge friend Brown with so treating Menno. But, apart 
 from the question, whether Menno did teach or practice im- 
 mersion or not, the manner in which these short sentences are 
 
BAPTISTS AND MENNONITES. 201 
 
 presented to the reader, by the Baptists, conveys a/a/r^ impression. 
 Who can read the quotation referred to, without concluding that 
 Menno had reference altogether to the mode of performing the 
 ceremony of baptizing, and that this is plainly teaching immersion, 
 and would naturally infer that he "was dipped, a?td did dip others. ' ' 
 
 The quotation reads: " After we have searched ever so diligently, 
 we shall find no other baptism besides dipping in water, which is 
 acceptable to God, and maintained in His word. After which he 
 adds, page 39, let who will oppose, this is the only mode of bap- 
 ,tism that Jesus Christ instituted, and the apostles taught and prac- 
 ticed." In neither of these paragraphs, where the different sen- 
 tences occur, has Menno any reference to mode of baptizing ; but 
 altogether to baptism on faith. Whoever is the author of this 
 deception, he has very artfully presented the words, so that the 
 second passage is made to support the first. The Work as published 
 , by Funk is in quarto form, containing 36 pages, running from 195 
 to 231. The first extract is from page 204, and the second from 
 231, quite at the close of the work, and has no connection with, 
 or reference to the first. But that the reader may judge for him- 
 self, we will give both paragraphs entire as rendered by Funk. 
 
 "In the third place they say, 'that children should be baptized, 
 that they may the better be trained in the word of God and His 
 commandments.' To this we reply again: That we desire to 
 know where such a thing is expressed and written in the Holy 
 Scriptures. Give a discreet answer, we pray you, who assert infant 
 baptism to be right, just and necessary, and who so lamentably 
 slander and profane us on account of baptism, that we may no 
 longer be deceived in our hearts ; but that we may assuredly know 
 . by the word of God where to find this infant baptism.. I<'or hozu- 
 ever industriously we may search day and night, we yet find but one 
 baptism in the water, pleasing to God, which is expressed and con- 
 tained in His word, namely, baptism on the confession of faith, 
 commanded by Christ Jesus, taught and administered by His 
 holy apostles, which is received and administered for the forgive- 
 ness and remission of sins, in such a manner, as we have fully 
 proven above by the words of Peter, Acts ii. 38. But of this 
 other baptism, that is, infant baptism, we find nothing." 
 
 The paragraph quoted, occurs on page 204, and on page 231 
 the second, and following paragraph occurs: "Herein, reader, 
 
202 BAPTISTS AND MENNONITES. 
 
 you have most devoutly what the mode of God's baptism, which 
 perished through the long degeneracy of the ages, in the church, 
 ought to be, being restored whole by the unspeakable gift of God 
 Therefore, let the writers oppose as they please; let the learned 
 oppose by their shrewdness as they know how; let all the world 
 under the heavens oppose in every way in which they are able, 
 this is the only mode of baptism which Christ Jesus himself insti- 
 tuted, and the apostles taught and practiced." 
 
 The expression of "mode of baptism," in this last paragraph, 
 has reference entirely to the argument in the preceding part of 
 the work, and is relating to infant baptism, and baptism on faith. 
 As I have said before, there is in the whole work not one word 
 of argument, or instruction, which has reference to the mode of 
 administering the rite of baptism. Who can compare the garbled 
 quotation of Morgan Edwards, (so widely circulated by Benedict 
 and Brown,) with the paragraphs as given here, word for word, as 
 it is translated by Funk, without concluding that intentional 
 violence has been done to the work of Menno ? * 
 
 * Since writing the above, I have received a letter from a friend, who had 
 written to Ira Chase, of Newton Centre, Mass., in June, 1863, on the subject of 
 this quotation from Menno. Friend Chase replies : " Menno has, indeed, been 
 supposed to say expressly, that, after we have searched ever so diligently, we 
 shall find no other baptism besides dipping in water, which is acceptable to 
 God, and maintained in His word. But when he makes the statement thus 
 understood, and quoted by the venerable Morgan Edwards, he is replying to 
 the representation of some, that Christ and His holy Apostles, have taught two 
 different baptisms in water ; one of believers, and the other of unconscious in- 
 fants, and he takes occasion to say : However diligently we seek, night and 
 day, yet we find not more than one baptism in the water, that is pleasing to 
 God, expressed and contained in God's word, namely, this baptism upon faith, 
 commanded by Christ, taught and practiced by his holy Apostles, which is ad- 
 ministered and received unto the forgiveness and remission of sins, with such 
 measure [rule or limitation] as we have very amply set forth above, in the first 
 words of Peter. (Acts ii. 38.) But this other baptism, namely, of little chil- 
 dren we never find. 
 
 "Mr. Edwards, we doubt not, misunderstood the wordswhich he quoted. 
 Had he been familiar with the Dutch language, and had he examined what 
 precedes, and what follows those words, he would not have quoted them for 
 the purpose for which he brought them forward. It would be entirely wrong 
 to suspect him of any intention to deceive his readers. We can see how the 
 mistake here was very easily made'; and this naturally led to a similar mistake 
 in regard to the Latin passage mentioned also by him in this connection. By 
 
BAPTISTS AND MENNONITES. 203 
 
 On the 206th, 207th, and 209th pages, Menno speaks of lifting 
 children to the basin, and holding them to the basin, or fountain. 
 Whether they held them to the basin or fountain, for the purpose 
 of the priest taking the infant from their hands, and dipping them 
 in the water ; or, whether they held them there for the priest to 
 sprinkle, or pour water on them from the basin, is not said ; but, I 
 think the latter quite as likely as the former. He is here speaking 
 of infants, and laboring to show the fallacy of the dojtrine of in- 
 fant baptism, but has in no instance any reference to the manner 
 of baptizing. 
 
 On the 444th page, in "a kind admonition," he again says: 
 " baptized in water. " These expressions are somewhat singular, 
 if Menno did not baptize in water ; yet they do not prove that 
 he immersed, or dipped. He may have gone into the water, and 
 baptized with water. I cannot believe he did immerse, much less 
 hold' the view, that nothing but immersion is baptism, as the 
 present Baptists do. If he did so, it would be very strange in- 
 deed that he should have passed by in silence, and not raised the 
 warning voice against such a perversion of gospel ordinances, and 
 especially as he took so much pains to convince his readers of 
 other abuses of the ordinance of baptism. I have written to 
 friend Funk to inquire about the word which he renders "baptism, ' ' 
 
 the passage, modus iapHzanli, we suppose that Menno there referred, not to 
 what is now commonly understood when we speak of the mode of baptizing, 
 but to such a baptism, as he had been advocating, namely the baptism of be- 
 lievers." 
 
 Whether Morgan Edwards intended to deceive his readers or not, he is cer- 
 tainly guilty of very great carelessness in making such an assertion without 
 understanding the language, and without observing " what preceded or what 
 followed after;" and how did he happen to find the two passages so artfully 
 coupled together, without discovering that the author had reference to quite 
 another subject, than the mode of administering the rite; and how did he come 
 to get the word "dipping in" where there is no sense in its application ? 
 
 Our friend Chase confirms the view we have taken of the design of Menno's 
 expression and argument. Newton Brown, in a letter to the same person to 
 wliom Chase sent the above acknowledgment, written in May, 1863, says : " He 
 has no reason to doubt the correctness of the citations of Morgan Edwards,, 
 and never heard of any one acquainted with the original language, who 
 pretended to dispute them." Did friend Brown not see the article of Ira 
 Chase, in the Christian Review, for July, 1861 ? If I am not mistaken, it is a 
 Baptist publication. 
 
204 BAPTISTS AND MENNONITES. 
 
 whilst Morgan Edwards makes it "dipping;" whether he is un- 
 questionably right in his rendering, whilst others use a different ' 
 word? His reply was, that the word used in the original is 
 doopsal, and is the same as the German taufe, and says the ex- 
 pression is strangely falsified to render it dipping. 
 
 Whether the Baptists have any other ground for the assertion, 
 that "Mennp was dipped, and did dip others," and that he 
 " taught and practiced immersion according to the Scriptures," 
 and that the departure from immersion, is an error of the Men- 
 nonites of modern origin; I do not know, but presume if they 
 had, they would have given it. When men resort to unfair means 
 to substantiate a position, it is equivalent to an admission that 
 their ground is very weak, and certainly, no one can dispute the 
 fact that the manner in which they present the words of Menno 
 conveys an idea, or leaves an impression, which a fair rendering 
 does not do. Further, if Menno used a word which in the Eng- 
 lish is usually rendered baptism and the German taufe, and the 
 Baptists have given it dipping, without any explanation or doubts, 
 they also do violence to the word. If Menno had really said 
 dipping, we would all know he could mean nothing else ; but by 
 baptism he may mean something very different. Again, whether 
 we take the word doopsal to be dipping or baptism, there is an- ' 
 other little word in the text, which the Baptists have seen fit to 
 leave out of their quotations. Menno says, in the water. The Bap- 
 tists have in every instance left the little article the out. There 
 is no question but what this omission was made with design. 
 Dipping in water is a stronger expression than dipping in the 
 water. Truth never needs artifice to sustain it; and when any one 
 resorts to it, he weakens instead of strengthens his position. 
 
 We will now proceed to give our reasons, for not believing that 
 Menno, or the Mennonites of the sixteenth century, or at any 
 subsequent period, did practice baptism by immersion, or ever 
 held the doctrine or sentiments on the subject, which is attributed 
 to them by the afore-mentioned Baptist writers. First, from 
 Menno's own writings ; second, from other early Mennonite 
 writers; and lastly, from the Mennonite church itself. 
 
 In his " admonition addressed to the scorners of the word con- 
 cerning baptism," Menno makes a remark, which we think goes 
 far to show, that he did not consider immersion essential to 
 
BAPTISTS AND MENNONITES. 205 
 
 baptism, or that it was their mode of administering it. On page 38 
 (Funk's edition) Menno says : "Are you a sincere Christian, born 
 of God? Then why do you dread baptism ; which is among the 
 least that God commands you ? It has always been a difficult and 
 important command to love your enemy ; to do good to those 
 who hate you; to .pray, in spirit and in truth, for those who per- 
 secute you ; to crucify your wicked and ungodly flesh, with its 
 impure lusts and desires; to subdue your arrogant pride; your 
 eating and drinking to excess ; to renounce your accursed idolatry ; 
 your avariciousness ; your offensive unchastity; your bloody 
 hatred; to desist from your envious revilings; to curb your slan- 
 derous tongue; to govern your heart, and flesh ; to love and fear 
 with all your heart, your Lord and God, your Creator and Re- 
 deemer, and in all things to submit to His holy word ; and to 
 serve your neighbor in sincere and unfeigned love, with all your 
 powers, with all your possessions, with your counsel, wjth your 
 labor; yea, if required, with your death and blood ; with a sincere 
 heart to suffer misery, disdain, and the oppressive cross of Christ 
 for the Lord's word ; and to confess the Lord Jesus before lords 
 and princes, in prison and in bonds, by words and deeds, unto 
 death." 
 
 " We think that these, and the like commands, are more pain- 
 ful and difficult to perverse flesh, which is naturally so prone to 
 have its own way, than to have a handful of water applied, and a 
 sincere Christian, must at all times be ready to do all this ; if not 
 he is not born of God ; for the regenerated are of one mind 
 with Christ Jesus. 
 
 On the 124th page, in the work on faith, Menno says the same 
 thing. He is speaking of the command of water-baptism on the 
 confession of faith, and of those who refuse to receive it. He says : 
 "Therefore, it is all in vain to excuse ourselves, or seek evasion. 
 How any one who is so unbelieving and rebellious, that he refuses 
 God a handful of water, can conform himself, to love his enemies, 
 mortify his flesh to the service of his neighbor, and to take up the 
 cross of Christ, I will leave the serious reader to reflect upon, in 
 the fear of God. 
 
 We regard these two expressions of Menno, as clear indications 
 of the mode of baptism he was accustomed to administer. Be- 
 sides this strong testimony, we find no expression in all his 
 
2o6 BAPTISTS AND MENNONITES. 
 
 writings, where he uttered one word of disapproval of the mode 
 of baptism by pouring or sprinkling ; which could scarcely be the 
 case, if he held the views attributed to him by the Baptists ; seeing 
 he wrote so much on the subject, and so clearly defined his views, 
 on all controverted points. We must conclude that the mind of 
 the religious community, was at the time not agitated by the ques- 
 tion of mode of administration. If there were different modes 
 of administration common at the time, it must have been admit- 
 ted as a matter of indifference by all parties ; otherwise the total 
 silence on the subject is unaccountable. 
 
 Dietrich Philips, a Menijonite writer, who was cotemporary 
 with Menno, says nothing on the subject. He has written a small 
 work on Christian baptism, and speaks a great deal about its per- 
 version, and the substitution of infant baptism; but never a word 
 on the mode of its administration. 
 
 The "Martyr's Mirror," a large work^ published toward the 
 close of the seventeenth century, by T. J. V, Bracht, (a Menno- 
 nite,) the greater part of which is devoted to a history of the suf- 
 ferings and martyrdoms of the Mennonites, with many contro- 
 versies and confessions about baptism, and all unscriptural 
 observances, and perversion of ordinances, held with Catholics 
 and Protestants, in which their history is brought down to the 
 year 1672. In all this large work, the second part of which em- 
 braces a period of near 150 years, from 1524 to 1672, I do not 
 know of any assertion favoring the idea that they baptized at all by 
 immersion, much less that it was their exclusive mode, or that 
 they held any sentiments agreeing with the Baptists of the pres^ 
 ent day, except in the repudiation of infant baptism, and uphold- 
 ing adult baptism on faith. Mennonites and Baptists agree also 
 in their profession, that believers only should be received into 
 the church, and that the church should be preserved pure. But 
 in regard to what constitutes a believer, there is a very wide dif- 
 ference in their views ; and in a comparison of their practice, there 
 is also a difference so wide, that the Mennonites would have con- 
 sidered the practice of the Baptists, as rendering their profession 
 a nullity. 
 
 There is in this large work and extended history, (I mean 
 that period which embraces the Mennonites,) no instance men- 
 tioned, that I have knowledge of, where they went out to any 
 
BAPTISTS AND MENNONITES. ^0^ . 
 
 Stream, or water, where they could be conveniently immersed ; nor 
 any reference made to any thing -comitenancing such ideas. Their 
 persecutors often interrogated them very closely, about the time, 
 place, and attendant circumstances of their baptism. But I know 
 of neither question nor answer, in reference to the stream, or par- 
 ticular water, where this occurred. On the contrary, we find on 
 page 363, it is said that in 1529, " Christianna Tollinger confessed, 
 that brother George Blaurock had administered the true Christian 
 baptism in her house. ^' On page 379, in 1538, Annecken Jans, 
 "orally confessed that she was re-baptized by one Meynert, of 
 whom it is reported that he was unmarried ; this took place about 
 four years ago, in her own house, in Briel, in Copper street. She 
 also stated that her husband was re-baptized, by the same man, at 
 the same time." On the same page it is also said : "Christina 
 Michael Barentz, born at Leuven, aged about fifty, confessed that 
 she was re-baptized about four years ago, at Leuven, in her own 
 house, in Stein street, by one John, who she believed was from 
 Mastrick, or near it." Christina said further, that her husband, 
 called Master Matteis von der Dank, at that time a practicing 
 physician, was also re-baptized, at the same time, by the said John. 
 The afore-mentioned Christina said, that " two women were also 
 baptized at the same time, one of whom died a natural death at 
 Brussels, and the other died of pestilence, in England ; both 
 women were called Lynken. So far as she knew, the one was 
 mother and the other daughter. " On page 479, in the year 1556, 
 Claes de Praet, and two others were baptized at Antwerp, in a 
 small new house, between St. Jaris gate and the Koepergate. On 
 page 659, in the year 1569, Dirk Willems, and it is said others, 
 were also baptized in his house. Of this man it is said, that " he 
 escaped, and was closely pursued by the jailer; but as there was ice 
 on the water, Dirk Willems got over with some danger, but 
 the jailer who was pursuing broke through and fell in. Observing 
 that he was in danger of bis life, Willems ran immediately to the 
 jailer's assistance, and helped him out, and saved his life. The 
 jailer wanted to let him go, but the Burgomaster called sharply 
 to him, that he should consider his oath ; thus he was retaken by 
 the jailer, and after steadfast endurance, he was burnt." On page 
 764, in the year 1570, Faes Dirks was burnt, after having made 
 three several confessions, or had three examinations, in all of 
 
208 BAPTISTS AND MENNONITES. 
 
 which he confessed that he was baptized in a large room, in a house 
 in Rotterdam, and that he did not know to whom the house be- 
 longed, but afterward learned that ft belonged to a man named 
 Michael, who lives in Amsterdam. Says there were eight or nine 
 baptized when he was. On page 967, in the year 1588, there is 
 an account of Christian Rycen, of Hanshoten, in Flanders, who 
 was apprehended, and says of his examination : " They asked me 
 whether I had been baptized? I answered, yes. They inquired 
 how long since? I told them eight years ago. Then they inter- 
 rogated me respecting my children, whether they were baptized ? 
 I told them, no. They asked whether my wife was of my 
 opinion? I said, yes. Then they inquired in what house I was 
 baptized. I informed them it was situated at the south-east 
 corner, etc. They demanded the name of the man that lived 
 there ? I said Peter. And his surname ? asked they. I replied 
 that we did not make much inquiry respecting the surname." 
 
 On page 498, in the year 1558, ;«'e find that one Jan Hendricks, 
 of Utrecht, was baptized. He confessed that he was baptized in 
 the town, but would not tell when, where, or by whom. But the 
 German copy says, he "was baptized at the wood place. ^^ His 
 daughter Styntgen says, she was baptized in the house of one Gerrit. 
 She and her father were baptized by one Leonard, but did not 
 know his surname, or where he was from. Did not know who her 
 companions were, so that she would not bring them into difficulty. 
 
 In most of these cases, there were a great many more questions 
 asked than I have here given, but in none of them is there any 
 question about what stream, pool, or fountain, they were baptized 
 in, or any allusion made to any thing necessary, or relating to 
 immersion. But they sometimes asked them in what house it 
 occurred; and Faes Dirks said, water was poured on his head out 
 of a basin, in the presence of twelve persons. 
 
 Most of these cases occurred within the life time of Menno, 
 and the rest soon after his death, whi(;h took place in 1561, and 
 was in the countries where he himself labored. Now if this 
 had been so contrary to his doctrine and teaching, it could not 
 have escaped his notice, or censure. If it should be said, that the 
 difficulties under which they labored on account of the severe 
 ■persecution, was the cause of their departure from their usual 
 custom, we might certainly expect some reference to it by the 
 
BAPTISTS AND MENNONITES. 209 
 
 relators. The Catholics undoubtedly knew what their usual mode 
 of baptism was, and if it had been different from what the parties 
 told them they had received, they would undoubtedly have made 
 some remarks about it. Those who confessed and related it, do 
 not make any remarks about it, as if it were not customary to 
 baptize in that way, or that they regard baptism in any other way 
 more scriptural or proper ; but, on the contrary, speak of it as if it 
 were common and unquestionable. 
 
 The author of the "Martyr's Mirror," who wrote over one 
 hundred years after Menno's death, and only some ten or fifteen 
 years before the first Mennonites emigrated to this country, must 
 certainly have known the fact, if any change had been made before 
 the time of his writing the history of the martyrs. If it had 
 been made since that time, it is not reasonable that it could have 
 been made in the old countries, and in our own, simultaneously, 
 without so much agitation and excitement, that its history would 
 have been handed down, either in writing or by tradition. 
 Think of the extent of country over which the Mennonite church 
 was spread, and think of the unreasonableness of changing the 
 mode of administration of so important an ordinance, quietly, 
 withoiit protest, confusion, or discussion, and in such a writing 
 age as this would have had to occur in, especially amoiig a peo- 
 ple holding the sentiments attributed to Menno by the Baptists ! 
 
 I think, then, that from the writings of Menno, and those of 
 his brethren for more than a century after his death, it is evident 
 that the present Baptist sentiment, was not entertained by the 
 Mennonites during that time, and that from the want of evidence 
 of any change having been made since that time, by any excite- 
 ment, agitation, or discord having existed on the subject, we have 
 every reason to believe that the practice of pouring has always 
 been the common mode of baptizing by the Mennoliites, and that 
 no question of its validity existed in their minds. 
 
 Menno Simon may have held that baptism, by immersion, or 
 baptism in water, and with water, w6uld be valid baptism, if the 
 baptized party is a truly converted person, fully answering to that 
 of which baptism is a signification ; and from this idea or view, 
 the several expressions of "baptism in the water " may have been 
 made. With the evidence we have, that it never was their general 
 mode of baptizing, I can put no more reasonable construction on 
 14 
 
210 BAPTISTS AND MEKNONITES. 
 
 his words. Baptism signifies a washing, and it would seem as if 
 he thought it immaterial whether it was done in water, or out of 
 water, if only the subject washed was truly washed inwardly, and 
 that the outward washing was not to them a meaningless opera- 
 tion. Menno's expressions of receiving a handful of water in 
 baptism, is, at least, evidence that he considered such appliGation 
 baptism, where all other circumstances harmonized, and implies, 
 also, that such was his common custom. I am therefore persuaded 
 that the conclusion of Menno's views being in harmony with the 
 present Baptist church, was arrived at without due consideration;,' 
 and upon grounds unworthy of men of such sound judgmentj 
 learning, and probity, as those are esteemed, who have given such 
 wide circulation to a report, based on so unworthy a foundation. 
 
 Benedict, Brown and Chase, seem to have based their conclu^ 
 sion on what Morgan Edwards gives, as a representation of seve- 
 ral expressions made by Menno in his writings. I have shown 
 that it is not a fair and candid representation. Whatever con- 
 clusion rests upon this foundation, must, therefore, be' equally er- 
 roneous and deceptive. They, and many others, may be com- 
 paratively innocent, or have unintentionally circulated a false- 
 hood ; yet I do think they were rather easily persuaded, because 
 they desired it to be so. I cannot but regard the attempt of the 
 Baptists, to identify the Mennonites of the sixteenth century 
 with the present Baptist church, as equally disingenuous, and pro- 
 ceeding from the same motives. We regard the Mennonites of 
 that time as occupying a position which has seldom been 
 equalled, and perhaps never excelled. To be able to point to 
 them as their brethren, is a credit to any church or community. 
 This would make the identity very desirable to the Baptists, and 
 more especially, as it would serve as a link to join them to some 
 other worthy people who preceded them, and whom they claim 
 as brethren, with perhaps as little justice as they do the Menno- 
 nites. 
 
 To show that they were brethren, they must show that they 
 professed principles, Which, if living at the same time, would not 
 have forbidden their joining in fellowship, and as Paul said, make 
 them of the same mind, and speak the same thing. The Menno* 
 nites held diiferent tenets which the Baptists reject. They held 
 that oaths, whether judicial or extra-judicial, are forbidden to 
 
BAPTISTS AND MENNONITES. ^U 
 
 Christians ; that they cannot resist evil or injustice, either by civil 
 law pr military force ; that no Christian can exercise the office of 
 jnagistrate under any form of government. This was not to 
 them a matter of indifference, which one could observe or not, 
 a,ccording to his own views or faith, as Paul teaches with certain 
 ineats, holy days, and things sacrificed to idols. It was with 
 them a principle of life, which they held as being an essential 
 fruit of the Holy Spirit, whose influence it was which taught it to 
 them. They looked upon these as commands of Christ, into 
 Tvhich the Holy Spirit would lead them ; and all those who were 
 not thus led, they could not admit as being under His influence, 
 not led by the spirit of Christ, and consequently none of His. 
 
 They held, that there were amongst the children of men, two 
 kingdoins; that of this world, and that of Christ. That prior to 
 conversion, all mankind are of the kingdom of this world ; but by 
 conversion, they are translated out of the kingdom of this world, 
 into the kingdom of God's dear Son. By the power of the Holy 
 Spirit, the heart is renewed, and its possessor led to walk in new- 
 ness of life. They held that, although they were in the world, 
 they were no more of the world; but it was their duty to obey 
 the powers that be, and made conscience of obeying the powers in 
 all things they required of thenj, which were not contrary to the 
 commands of Christ. But when any such service was required of 
 them, they held, " we must obey God rather than man." 
 
 There are other differences which might be pointed out, but we 
 deem these sufficient for our purpose. All these principles the 
 Baptists utterly repudiate, and Cramp calls them " harmless 
 notions." Dr. Chase says, they are "errors which in a just and 
 free government like ours, might lead to very evil consequences." 
 Cramp further says : " Menno Simon and his friends seem to have 
 forgotten, however, that they Were living in the world, and that 
 there were certain duties incumbent on them as members of 
 society." I would first say, they had good reason not to forget, 
 "that they were living in the world." The world kept them in 
 constant remembrance of it, by their severe and cruel persecu- 
 .tions; and both Brown and Chase make Menno say in his renunci- 
 ation of the Church of Rome : " Whilst the priests lie on soft beds 
 3nd cushions, we must hide ourselves in secret corners. Whilst 
 they, at all nuptials and christenings, and at other times, make 
 
212 BAPTISTS AND MENNONITES. 
 
 themselves merry, with fifes, drums and various kinds of music 
 •we must look out for every dog, lest he be one employed to catch us. ' ' 
 
 This work of Menno's was originally written in the Holland 
 or Dutch language, was translated into the German, and from the 
 Gerrnan into the English, by I. D. Rupp. Funk's translation 
 (recently published) was made from the original language. Both 
 Rupp and Funk, make Menno say, "We must look out when the 
 dogs bark, lest the captors are at hand. ' ' The German translation 
 gives the same sense. Whence Cramp and Brown have their ren- 
 dering, I do not know ; but it seems to me, a little better acquain- 
 tance with the spirit of Menno, would have shown them the 
 impropriety of using such language, as they put into his mouth. 
 He is thought by many to be severe in his language ; but he never 
 calls his enemies dogs. He calls them robbers, murderers, and 
 blood-thirsty tyrants ; and severe, as it may sound, it is true ; but 
 they were not dogs, and he did not call them so. 
 
 In any case, they knew well that they were in the world, and 
 also that they had duties to perform ; but they did not recognize 
 those things which Cramp and Chase allude to, as duties. I would 
 ask these worthy men, how an error can become " a harmless no- 
 tion?" especially when it is in the way of performing ■ our duty, 
 and will lead to evil consequences ? 
 
 Menno and his brethren, would never have knowingly received 
 any one into the church, who held the doctrine of the Baptists. 
 Nor would they have united with them in worship, or entered 
 their public service. The doctrine they held, would have been to 
 them as a strange voice, which they would not hear ; and as not 
 being the doctrine of Christ, they would not have received them 
 into their house, or bid them God-speed, as John teaches. This 
 is so plainly declared in the writings of Menno and his brethren, 
 that I cannot but feel surprise, at the pretension of the Baptists. 
 A brotherhood formed of such incongruous, material, could surely 
 not be long maintained. 
 
 Cramp seems also not to have been at home amongst the Men- 
 nonites, and takes the earliest opportunity presented, to get away 
 from them. The English Baptist church, sprang up about the 
 beginning of the seventeenth century. The first organization 
 mentioned by Cramp is in Amsterdam, whither John Smyth and 
 other Brownists had fled from England, on account of persecution. 
 
BAPTISTS AND MENNONITES. 213 
 
 If the Mennonites and Baptists were identical in faith and prac- 
 tice, why, did Smyth form a new church in the vicinity of an old 
 one, which stood on the true ground and foundation ? After the 
 death of Smyth, which took place about the year 1611, Thomas 
 Helwys became his successor, and shortly afterward, he, with 
 most of his members, returned to England ; where, on account of 
 persecution, they worshiped privately. From this time Cramp 
 utterly abandons the Mennonites, and follows the' Baptists. This 
 is strange, as the Mennonite church was an old organization, and 
 he had before so much admired her virtue, patience, constancy 
 and heroic firmness, under persecution, and whilst she was still 
 under such wholesale proscription, persecution, banishment, im- 
 prisonment, torturings and death, as the English Baptists never 
 had to endure. He follows the early emigrants to North America, 
 and records their trials and progress ; but is altogether silent about 
 his Mennonite brethren, in their great conflict in Europe, or ever 
 even notices their emigration to North America, how they fared, 
 or what progress they made in the new world. 
 
 Is it not fair to conclude that he did not feel himself at home 
 amongst them? He had followed the Mennonites for near a cen- 
 tury, with high esteem and admiration, and nowabandons them 
 in the midst, of a great conflict, and never informs the reader of 
 the issue ; or what became of those whom before he so much ad- 
 mired? So soon as the Baptist church is formed, we find its 
 members in the army, and some in mutiny and rebellion. This is 
 the legitimate effect or offspring of "combative Christianity ." 
 Baptists contend for separation of Church and Slate. They desire 
 the State shall not interfere with the affairs of the Church, but they 
 seem to have no objection to the Church taking part in State affairs. 
 At the time of the American Revolution, Baptists were numerous 
 in both ailmies, brother fighting against brother, maiming and 
 killing one another ; whereas Christ says we shall love one another, 
 and Paul says, we shall lay down our life for our brother ; and 
 even love our enemies, and do good to them. Prominent Baptists 
 joined in Lord Monmouth's rebellion, and a leading minister 
 named Denny, joined the army, and engaged in mutiny. Great 
 numbers joined the army of Cromwell, and boast of their prowess 
 in battle. In our own late rebellion of the southern States against 
 the general government, the Baptists of the south went with the 
 
214 BAPTIST SENTIMENT. 
 
 mass to resist the powers that be, which Paul says are of God's 
 appointment, and they that resist, resist the ordinance of God, 
 and shall receive to themselves damnation. These are the legiti- 
 mate fruits of the doctrine taught by the Baptists, and are as 
 contrary to the word of God, as persecution and death for opinion's 
 sake. 
 
 Baptists speak of a Christian's duty to society; but who is to 
 decide what is his duty? God's word points out our duty uner- 
 ringly, which is obedience to His commands ; but when we, by 
 our weak and erring reason, set aside the plain command of God 
 under the plea of duty, nothing but inconsistency and confusion 
 can be expected to result. Dr. Chase beseeches the Mennonites, 
 by the meekness and gentleness of Christ, to let him teach them 
 the way of God more perfectly in some things. I would ask Dr. 
 Chase, or any one of those who hold the Mennonite doctrine in 
 this respect as error, to compare the harmless withdrawal of the 
 Mennonites from the political strife and contention of the world, 
 with its turmoil, wars and fightings, patiently and passively sub- 
 mitting to spoliation of goods and property, liberty and life, with- 
 out bitterness or railing, but praying for, and doing good in return. 
 Whether they or the Baptists in their political strife, defamation, 
 mutiny, rebellion, and war, present the most striking impress of 
 the Divine image, true Mennonites always feel the necessity of 
 learning ; but they must learn of Christ, and what ? Meekness and 
 lowliness of heart. If the more perfect way which Dr. Chase de- 
 sires to teach the Mennonites, is to swear and fight, it is strange 
 that he pleads by the meekness and gentleness of Christ. There 
 is nothing meek and gentle in fighting ; and it would be much 
 more in place, for the Mennonites to plead on these principles 
 with the Baptists, to lay aside their contentious fightings, and 
 wars. Nothing can be more plain than the command of Christ, to 
 love and do good to all men, even our enemies, and not resist 
 evil; and to "swear not at all." Then, when men talk about 
 duties to the community, requiring these things of us, they set their 
 own view or sense of duty above the command of God. Dr. 
 Chase thinks the errors of the Mennonites might lead to very evil 
 consequences, in a government like ours ! Why does he not point 
 out the evil consequences that might result ? And I would ask, 
 where has there ever any evil consequences followed Mennonite 
 
UNIVERSITY LEARNING TOR MINISTERS. 215 
 
 principles, in this or any other government? and how could they 
 do so? I speak of the principles professed, and so far as I know, 
 carried out by the Mennonites of the sixteenth century. When- 
 ever they do not carry out Mennonite principles, they are not 
 Mennonites, whatever their profession may be, or the name they 
 bear. I would further ask Dr. Chase, whether no evil consequences 
 arise from the Baptist doctrines ? Was there no evil consequences 
 arose from the Hewlings' joiningthe rebellion of Lord Monmouth? 
 And was there no evil consequences followed the mutiny of Henry 
 Denny, a celebrated Baptist preacher, and who still preached 
 afterward as before? 
 
 Dr. Chase is right in the assertion, that Mennonites " deny the 
 necessity of university learning for the gospel ministry, but have 
 never denied its usefulness." But if the Mennonites of Amster- 
 dam have established and kept up a theological college, they have 
 certainly departed from the profession and principles of their 
 brethren in the sixteenth century. Let any one read what Menno 
 sa}'s, on pages 53, 54, 55, and 56, of Funk's complete works, and 
 then judge whether this is not a gross violation of his principles ? 
 On page 55, whilst speaking of how preachers are called, he says: 
 " Yes, it was with this calling and sending, that all the prophets, 
 apostles, and servants of God came forth. They assumed not the 
 honor to themselves, as do the preachers of this world ; but like 
 Aaron, they were called of God, or, as has been said, by the spot- 
 less church. They were brought by the Spirit of God, with pious 
 hearts,, into His service j they had always esteemed themselves 
 unfit to serve the people of God, or stand forth in such a high and 
 responsible station." 
 
 In considering whether university learning is necessary for the 
 gospel ministry, several questions present themselves. First, were 
 there no learned men amongst the disciples of Jesus Christ, who 
 He could have chosen as apostles ; secondly, were there no other 
 learned men in the Church besides Paul, in the apostolic age of 
 the Church ? Christ seems to have chosen his apostles from a class 
 of people, who were low in the social scale, mostly fishermen, who 
 are generally an illiterate and uncultivated class of people. No 
 doubt, there were men of higher mental culture and literary at- 
 tainments among His disciples ; but He chose these, perhaps in 
 part, because they were of such disposition and quality of heart, 
 
2l6 UNIVERSITY LEARNING FOR MINISTERS. 
 
 as made them suitable for the purpose for which He designed to 
 use them ; and perhaps, also, to serve as a wholesome lesson to us, 
 who are so apt to look to that which, is esteemed of men; and 
 that His gospel should not stand in the wisdom of men, but in the 
 power of God. The stamp of Divine influence, power, and au- 
 thority, was much more perceptible under the ministry of such 
 men, than it would have been, had He chosen men of learning 
 and eloquence. There is no doubt that there were men in the 
 Church in the apostolic age, who were as learned as Paul, and 
 perhaps in the ministry also ; but God had chosen him as an in- 
 strument, and endowed him with power, sufficient to accomplish 
 His design. By this God teaches us, that we should neither choose 
 nor reject any one because of his learning, and acquirements, or 
 for his want of them ; but because of the measure of spirit he pos- 
 sesses, and the quality of heart which he exhibits in his walk and 
 conversation. 
 
 Although we believe that all true gospel teachers are chosen of 
 God, yet it is generally by human instrumentality. The apostles 
 were chosen without any human influence or instrumentality, and 
 the very large majority were not men of learning, but rude and il- 
 literate. They underwent no preparatory process of study to ac- 
 quaint themselves with letters, but only waited till they were 
 endued with power from on high. The Holy Spirit gave direc- 
 tions how to make choice of ministers, naming some qualities 
 which they should possess, but never one word about literary ac- 
 quirements; no collegiate education required, neither intima- 
 tion that they should afterward be prepared by any such educa- 
 tion or instruction. The idea, then, of a theological, college is not 
 supported by any authority from the Scripture. To educate a 
 man to preach, is not only without command in the Scripture, but 
 there is no encouragement or countenance of such idea. All ex- 
 ample and instruction is at variance with collegiate instruction for 
 the ministry of the gospel. 
 
 Christ called a number of illiterate men, with one educated, to 
 the apostleship. They all labored, but Paul, who was learned, 
 says, he labored more than all the rest. But this was not because 
 of his learning, but because God had endowed him with special 
 gifts. He says: "Yet not I, but the grace of God that was 
 with me." Paul also says : "He that wrought effectually in Peter 
 
PREPARATION FOR THE MINISTRY. 21 7 
 
 to the apostleship of the circumcision, the same was mighty in me 
 toward the Gentiles." There is here no superiority claimed be- 
 cause of his learning. The Lord wrought mightily, and to Him 
 all is ascribed. Neither have we any example where Paul made 
 so large a conversion as Peter did at Jerusalem. Paul says : " The 
 gospel which was preached of me is not after man : For I neither 
 received it of man, neither was I taught it, but by the revelation 
 of Jesus Christ. " So we might say also of the other apostles ; 
 they were chosen of Christ, and then when they tarried at Jerusa- 
 lem as commanded, they were endued with power from on high. 
 They were not taught, but by the revelation of Jesus Christ. He 
 whom the Lord calls, to them He makes such revelation of Him- 
 self and His gospel, as enables them to discharge the calling to 
 which He has called them. 
 
 Paul asks: " How can they preach, except they be sent." We 
 might then ask him, by whom must they be sent? Unquestionably 
 by the Lord Himself! They are laborers in the Lord's vineyard ; 
 they are His ambassadors ; they are His shepherds ; they are His 
 stewards; they are His ministers. Who then chooses them but 
 God Himself? It may be done through the church-; but if God 
 is not in and with the church, it is not His Church. That which 
 is done by the Church, with which God is arid dwells, is done by 
 ■ Himself But God never chooses His servant, and sends him away 
 to be prepared by man for His service. And who is he, or who 
 are they, who set themselves up to be theological teachers, to pre- 
 pare workmen for the Lord ? Is it not presumption ? a bringing 
 down, or degrading of God's ministry to a level with secular 
 callings, or natural sciences? Christ said to His disciples, when 
 they are led before rulers and kings, they shall take no thought 
 what they shall speak, nor premeditate ; but whatsoever shall be 
 given them in that hour, they shall speak ; for it is not you that 
 speaketh, but the Holy Ghost. The Hefty Ghost is the porter 
 that ope'neth the door of utterance to the shepherd ; and he 
 . preaches with demonstration of the Spirit and with power. 
 
 The calling by the church of one to minister in the Word, or 
 preach the gospel, is a very weighty duty, and one that is never 
 lightly entered into, but with feelings of great solemnity; with 
 prayer, supplication, and earnest entreaty, that the Lord shall 
 direct the work. Jesus Christ said: "Pray the Lord of the 
 
2l8 EDUCATED MINISTRY. 
 
 harvest to send laborers." Every child of God feels its import- 
 ance; and knowing their own weakness, and how easily some car- 
 nal influence might prevail, they greatly fear and pray the Lord 
 to direct the choice. No man also taketh this calling upon him- 
 self lightly, but with great fear, trembling, and earnest prayer to 
 God, lest they should run, and God had not sent them, as the 
 Lord said by Jeremiah : "I have not sent these prophets, yet they, 
 ran." 
 
 But how is it with these theological schools and colleges? 
 Parents, guardians and friends send their youths to be educated 
 for the ministry, because they think they have suitable qualifica- 
 tions, or as a calling by which they may gain distinction. Or^ 
 perhaps, some youth feels such inclination himself, and makes 
 such choice ; but verily the operation of the Holy Spirit would 
 send them to another source than these schools, to receive qualifi- 
 cation for such a high and holy calling. How can parents know 
 that God will call their son ? Not every one who has gifts to 
 speak, or can preach, is called of God to do so. God does not 
 see as partial parents and friends do. All the sons of Jesse were 
 made to pass before the prophet, before David, the little one, was 
 thought of. 
 
 God is abundantly able to qualify His servants for their work, 
 without any human instrumentality ; of which the success of Peter 
 and the rest of the apostles gives evidence ; and Paul also, though 
 he was learned, bears evidence that it was not by this he prevailed. 
 He says : " My speech and my preaching, was not with enticing 
 words of man's wisdom, but in demonstration of the spirit and of 
 power. That your faith should not stand in the wisdom of mem, 
 but in the power of God." If God had not opened the heart of 
 Lydia, to what purpose would Paul's speech have been, however 
 eloquent and learned? When Paul and Barnabas so spake at 
 Iconeum, that great multitudes both of Jews and Greeks believed, 
 it was not because of the learned manner of their address, but by 
 the power of the spirit which was in them. 
 
 In the time of the reformation, everywhere these learned and 
 talented men, with all the advantages of schools, colleges and uni- 
 versities, could not attain to true spiritual light. The persecuting 
 spirit ; the carnal, selfish language which would escape their lips in 
 times of temptation ; the carnal and sensual lives of their disciples 
 
EDUCATED MINISTRY. 219 
 
 and followers, all showed that their hearts were not renewed, nor 
 their minds spiritually enlightened. This'Luther experienced of 
 his followers toward the close of his life, as we have already related. 
 
 The poor illiterate Mennonites, enlightened by the Holy Spirit, 
 clearly saw that a child of God could not persecute; that they 
 could not walk and live after the flesh ; that in meekness and hu- 
 mility they must follow their Saviour on the narrow way of self- 
 denial, leading such pious and Christian lives, that even their ene- 
 mies had to bear testimony, that they were blameless. Their 
 ministry possessed qualities, which university learning and theo- 
 logical- colleges could not give the great reformers. What good, 
 then, coines of their great learning ? If their churches were not 
 so pure, members not so pious and devoted, not so meek and self- 
 denying, what good comes of the great learning of their preachers? 
 No doubt they are greater speakers, display more eloquence and 
 ingenuity; but if it is not by the influence of the Spirit, it may 
 tickle the ear, but will not warm the heart, or satisfy the hungry 
 soul. , 
 
 A little reflection upon the object of the ministry, and then a 
 little reflection upon what our experience teaches us, must con- 
 vince every one, that there is something requisite in a preacher of 
 the gospel, which no learning or natural qualification can supply. 
 I have already observed, that the great learning and ability of 
 Luther, did not enable him to preserve his flock in that Divine 
 and Spiritual state, which the New Testament teaches, that alone 
 gives promise. This was equally true of all the other popular 
 reformers. They had large churches ; but this is not the object of 
 the ministry. What would it profit a shepherd, if he had a large 
 flock, but they were all wolves or goats? The object of the shep- 
 herd is, to take care of, and keep his sheep. So, also, the minis- 
 ter; his first care is, to feed and take care of the lambs and sheep 
 of Christ. Our experience now teaches us the same thing. Those 
 large congregations of the learned and popular ministers, are gene- 
 rally not a whit better than non-professors. If we look to the 
 fruits, which Christ bids us do, we see there as much pride, as 
 much envy, as much variance, emulation, and strife, as we do in 
 the non-professors. I know there are also many unlearned min- 
 isters, whose flocks are no better. It is not the learning which 
 produces the effect ; it is the want of the Spirit ; but where the 
 
220 ECCLESIASTICAL COLLEGES. 
 
 teacher possesses the Spirit, his flock Will walk on the narrow 
 way of self-denial, and bring forth the fruits of the Spirit, whether 
 the minister is a university scholar, or not. The proof is patent 
 to every one that desires it, that university learning cannot qualify 
 a man to preach the gospel ; and it is also equally patent to every 
 one, that those destitute of it, may fill the ofiSce of minister, 
 effectually. Why will any one then say, it is necessary? The 
 idea of the theological schools, and studying for the ministry, 
 takes from God the choice of his servants. At the best, it is dic- 
 tating to God, whom He shall choose. If it is said, the inclination, 
 or feeling in the party to engage in the ministry, is evidence of 
 God's calling, then it takes away the dependence on. God, and 
 places it in human wisdom and learning. 
 
 We, therefore, with the old Mennonites of the sixteenth century, 
 "deny the necessity of university learning for the ministry of the 
 gospel," and unhesitatingly declare, that, if the Mennonites of 
 Amsterdam have established an ecclesiastical college, for the edu- 
 cation of their ministers, they have departed from the ground held 
 and maintained by Menno and his brethren of his day ; and that, 
 in so doing, they have introduced an innovation which is without 
 precept or example in the gospel of Christ, and foreign and con- 
 trary to its spirit. No one can know before they are called of 
 God to preach, whether they ever will be called or not; and those 
 whom the Lord does call. He desires shall obey and preach, trust- 
 ing in Him who has called them, for qualification; and not go to 
 schools to obtain it. 
 
 Dr. Chase, in the letter noticed in the "Life and Times of 
 Menno," speaks of the diversities of opinion which have prevailed 
 amongst the Mennonites, and the errors into which many have 
 fallen. This view, we think, arises from an imperfect knowledge of 
 what Menno and his brethren of the sixteenth century held, and prac- 
 ticed. They held that the church must be a united, pure, body; 
 or it could not be the Church of Christ. If any one embraced 
 perverted views, or was unwilling to bring his body under, and 
 keep it in subjection to the gospel rule, or obedience to Christ, they 
 were not tolerated as members of the body. These restlessspirits 
 would sometimes rise up against the church and take some adher- 
 ents with them ; as Paul told the elders of the church of Ephesus, 
 saying, "For I know this, that after my departure shall grievous 
 
UNITY OF THE CHURCH. 221 
 
 1/^olves enter in among you, not sparing the flock. Also of )'our 
 own selves shall men arise, speaking perverse things, to draw away 
 disciples after them." Those who would thus withdraw, would 
 still claim to be followers of Christ ; and after the death of Menno, 
 claimed to be Mennonites. There are at present four or five dif- 
 ferent associations in our own county, who claim to be Mennon- 
 ites ; and we could name perhaps as many more, out of the county ; 
 but this does not prove diversities of opinion to exist amongst true 
 Mennonites, any more than the different sects which sprang up in, 
 or shortly after the apOstles' times, prove diversities of opinion to 
 have existed among the Christians of their day. 
 
 Paiil writes to the Corinthian church, beseeching them in the 
 name of the Lord Jesus Christ, that they all speak the same thing, 
 and that there be no divisions among them, but that they be per- 
 fectly Joined together in the same mind, and the same judgment. 
 To the Roman church, Paul writes, beseeching them to mark 
 such as cause divisions and offenses, and avoid them. This teach- 
 ing of the apostle is in perfect agreement with what Christ prayed 
 His Heavenly Father for His disciples, John xvii. If Christ 
 laid down a certain rule, on which conditions we may become 
 His disciples, and be included in His prayer, then certainly all 
 those who reject the conditions, and deny His word, cannot be 
 disciples or members of His church ; whatever they may profess 
 themselves. If the church stood firm, and marked those who 
 caused divisions and offenses, no matter how many of them they 
 were, they still continued to be the United Christian Church, and 
 there could never be any other. There is no doubt, the faithful 
 followers of Paul marked, and withdrew from the contentious, and 
 avoided them. Hymenius and Philetus, in Paul's own day, over- 
 threw the faith of some ; and Hymenius and Alexander made 
 shipwreck of; faith, and He gave them over to Satan to learn not 
 to blaspheme. Again, John, in Revelations, speaks of a sect of 
 Nicolaitanes, who are said to have called themselves Christians. 
 This, with what the apostles speak of taking place after their times, 
 shows that it has ever been the case, that in the church such sepa- 
 rations would take place; but the true church will still be united. 
 If they marked, and avoided those who caused off"enses and 
 divisions, they were no more of the church, and it remained pure, 
 united and blameless ; whatever the others taught, practiced, or 
 
22a UNDEFILED CHURCH. 
 
 called themselves, did not affect them. This is the ground the 
 Mennonites held ; and though spirits rose up amongst them, and 
 taught perverse things, if they marked and avoided them, thep 
 tould in justice no more be called Mennonites, than those dividing 
 and contentious spirits could be called Christians, in the apostolic 
 times. These called themselves Christians, and no doubt Gentile 
 historians would have said, the Christians hold diversities of 
 opinion ; whereas the true Christian doctrine held, that there could 
 be no divisions, and that they all should be of the same mind, and 
 speak the same thing. 
 
 It may be proper here to say, that the Church of Christ is 
 peculiarly liable to have contentions and divisions spring up in it, 
 more so than any other association of people, and the true church 
 more than any sect, or, as we might say, false church ; for the 
 reason, that the true church is founded on the principle of self- 
 denial. Persons creep into the true church, who have never been 
 converted ; consequently they become restive under the restraint 
 imposed upon them ; others have never been so fully dead to self, 
 as they were supposed to be ; and others again give way by degrees, 
 to that life of self which they had once died to ; this, therefore, 
 obtaining life, seeks gratification. Because the doctrine, rul^ 
 and discipline of the church, together with the influences by 
 which they are surrounded, strikes at the very root of all such 
 gratification and enjoyment, they will begin to quibble at one or 
 another point of doctrine ; which spirit, by indulgence, grows 
 stronger, until a dividing or contentious spirit is begotten. With 
 sects and false churches, this is not so. They may embrace some 
 self-denying points of doctrine, but they never can cover the 
 whole ground. They still leave something for the life of self to 
 enjoy, and self-love is of such a nature, that it will bear restriction 
 in one point, if it only can have life in some other direction. But 
 where the whole ground is covered, that it can have no enjoyment 
 anywhere, it requires constant dying, and mortification, to prevent 
 a quibbling spirit from arising. But where it only need not die 
 altogether, there it is content to abide. 
 
 However much contention may have arisen, or how many 
 divisions may have sprung up, the Church of God still remained 
 the same thing. It remained united, pure and blameless, without 
 spot or wrinkle. The Mennonites held this as their fundamental 
 
UNDEFILED CHURCH. 223 
 
 principle ; and although we know that many did fall away, and 
 drew parties after them, and called themselves Mennonites, the 
 true Mennonites still stood, without diversity of opinion. And 
 though in time the main body became lax in their faith and prac- 
 tice, and finally became wholly leavened, they were then no more 
 entitled to the name of Mennonite, than the Catholic church 
 was, to the title of the /'Holy Catholic or Apostolic Church," 
 which it still claimed, after its shameful apostacy. So long as the 
 rnain body was pure and unpolluted, they could expel, or put 
 away from them such as were offensive ; but when once the mass 
 became defiled, the true hearts existing amongst them could no 
 longer do this ; and nothing remained for them, but separate 
 themselves. Come out from among them, says Paul, and touch 
 not the unclean thing. And in Revelations, the Spirit says, 
 come out of Babylon, my people, that ye partake not of their sins, 
 and receive of their plagues. 
 
 Thus with the Apostolic Church ; so long as the mass or lump was 
 unleavened, no matter how many spr ung up around her, or sepa- 
 rated themselves from her, she still stood as the pure and chaste 
 bride and spouse of Christ. But when at last she herself turned 
 harlot, there was nothing remaining for the faithful, but to with- 
 draw from the mass; and however few, or however despised and 
 persecuted they were, they were still the true Church and spouse 
 of Christ. In this light we look upon the Mennonite church. We 
 deem them to have been the true united Church of Christ. At first 
 small and inconsiderable n number, they grew and finally became 
 numerous. First, disputers and dissenters arose amongst them, 
 but such they put away, and avoided them, as Paul teaches, until 
 fi,nally the mass became defiled; they no more purged out the 
 leaven, withdrew from the disorderly, or avoided those who 
 caused offenses ; and then the faithful, to avoid contamination, 
 had to withdraw themselves from the body. 
 
 The idea, that the Church of Christ is divided, and that there 
 are diversities of opinion amongst Christians, has become popular. 
 The whole world, as we may say, has received it ; and not only 
 the heathen nations would say, the Christians hold diversities of 
 Opinion, but those professing to be Christians, and calling them- 
 selves such, say it. Looking at the Mennonites in this light, or 
 view. Dr. Chase may well and truly say, they hol^ divers opinions. 
 
2 24 UNDEFILED CHURCH. 
 
 But we hold that no one can fairly, or justly claim a distinctive 
 name, when they reject the doctrine, and violate the principles 
 which gave that name distinction. On this ground we claim that 
 many who call themselves Mennonites, do so unjustly, and we 
 believe no no one can dispute the position. 
 
 I have already adverted to the testimony of Dr. Ypeij, and J. 
 J. Dermont, to the character of the Mennonites of Holland and 
 Zealand ; and I believe wherever known, they have the reputa- 
 tion of being good citizens, and faithful in all the relations of life. 
 So far as I know, the testimony of Ypeij and Dermont, that the Men- 
 nonites " are among the most worthy citizens the State ever had," 
 is still due to any and all sects, claiming to be Mennonites. They 
 are, wherever I have knowledge of them, as a class, moral, indus- 
 trious, frugal, and upright. In their dealings with their neighbors, 
 and the community, they are just and faithful. There may be 
 individual exceptions, but I speak of them as communities. 
 
 But Menno Simon held, that this does not make Christians. A 
 person may be all this, and not even profess to be a Christian, 
 which every one can say of numbers of his neighbors. We cannot 
 be Christians, without being good citizens ; but we may be good 
 citizens, and even very religious, and not be Christians "indeed." 
 To be a Christian indeed, we must possess the Spirit of Christ, 
 and as a fruit of the Spirit, obey what He has commanded us. 
 
 This was the doctrine held by Menno, and according to the 
 best testimony we can obtain, we think he and his brethren of his 
 day, tried faithfully to follow ; and as the doctrine of Christ and 
 His apostles, taught them to purge the Church of all leaven, they 
 felt themselves constrained to put away from their communion and 
 fellowship, all wicked, disorderly, and disobedient members. If 
 they were even moral in their general demeanor, but would not 
 obey the gospel commands, such as separating from all false wor- 
 ship, or withdrawing themselves from disorderly brethren, or 
 other like gospel duties, they could not hold them as brethren. 
 By this means they not only kept their Church free from gross im- 
 moralities, but free from spot or wrinkle, or any such thing, but 
 holy and blameless, as Paul teaches in the fifth of Ephesians.' 
 Thinking that by knowingly tolerating impure and sinful members^ 
 they would make themselves partakers of their sins, they zealously 
 purged the Church of all that was disobedient and offensive. 
 
TRUE MENNONITE SENTIMENT. 
 
 225 
 
 It was a fundamental feature in their doctrine, that the worship 
 of any people who were disobedient to, or rejected the teaching 
 of Christ and His apostles, must be false, and idolatrous; for 
 which reason they refused to worship with, or be present at the 
 service of the Catholics, or any of the Reformed churches, whose 
 lives were carnal, and after the flesh; and who upheld doctrines 
 which they conceived was contrary to what Christ and the apos- 
 tles taught. In this they were so conscientious, that we find in- 
 stances mentioned in the " Martyr's Mirror," where during the 
 persecution in Switzerland, in the seventeenth century, the re- 
 formed offered to liberate them from prison, if they would go with 
 them into their church services ; but they preferred to remain in 
 prison, and suffer all things, rather than violate their conscience, 
 by doing what they considered was contrary to the teaching of 
 Christ and the apostles. 
 
 If this, then, was considered a vital principle, and formed a 
 fundamental part and distinctive feature of their doctrine, can 
 any one complain, or wonder, that we refuse to recognize such 
 as Mennonites, who reject these distinctive features, no matter 
 from whence they claim their origin, or whether they do in some 
 other features, approximate them in some of their doctrines? 
 
 It may seem to some that we have more frequently used the 
 name of Menno, and the word Mennonite, than is altogether 
 comely; and perhaps if we had made it our study, we might have 
 used them more seldom; but we desired to make ourselves under- 
 stood, and this seemed the way we could best attain our end. I 
 regret very much that such names are at all necessary, but under 
 ■ certain circumstances, it cannot well be avoided. Christ is our 
 only head, the sole author of our salvation ; our Captain, Lord' 
 and Master, whom we alone must follow and obey. But we re- 
 gard Menno as His faithful ambassador, who more than any other 
 author with whom I am acquainted, conformed his views with the 
 Word of God. For his firm adhesion to the Word of God, he 
 and his brethren suffered as few men have ever done ; yet they 
 endured all meekly and patiently, but firmly and heroically. We 
 believe their views and motives were scriptural, and their walk, so 
 far as we can learn, was consistent. So many of them sealed 
 their testimony with their own blood, that we deem their views 
 worthy of high esteem, and most serious regard. 'But the Word 
 IS 
 
226 DIVISIONS OF MENNONITES. 
 
 of God must be the rule, by which all men, and all authorities, 
 must be measured. 
 
 Between the zealous labors of the ministry, and the severe per- 
 secutions they suffered, the Mennonites were scattered over most 
 of the European countries ; and although there may from time to 
 time small parties have separated from the main body, or the 
 church been constrained to expel parties from their fellowship, 
 who departed from their principles, yet the main body, so far -as 
 we can learn from their writings, remained steadfast, and faith- 
 ful to their doctrine, till near the close of the seventeenth century. 
 They seem not to have been concerned about transmitting a his- 
 tory of their proceedings and progress to posterity. Most of 
 their writings were designed to support certain points of doctrine, 
 but a history of their acts and proceedings, or of their progress, we 
 find little that is reliable. 
 
 As the Mennonites of the eighteenth century departed very 
 widely from the faith and practice of their brethren of the six- 
 teenth century, different divisions occurred amongst them, and 
 separate organizations took place, whose communities still exist, 
 but profess to adhere to the doctrine of Menno. The largest 
 body of dissenters, of which I have knowledge, are called Ornish 
 or Amish, after the originator of their society. Another consider- 
 able body are called " Sweitzer Mennonites." These also pro- 
 fess to maintain the doctrine and principles of Menno and his 
 brethren of the sixteenth century. Of the time when these divis- 
 ions took place, or the particular circumstances which brought - 
 them about, I am not acquainted, and deem it unimportant. In 
 numbers, both these parties are considerable, at the present time. 
 In dress, manners and mode of life, they are plain and simple; > 
 the Ornish especially so. They are generally frugal, economical, 
 and industrious ; hence they enjoy moderate prosperity, and are 
 generally considered honest, upright and good citizens. Their 
 religion consists chiefly in certain external duties and ceremonies, 
 together with certain ordinances, in which they manifest little 
 spirit or life. In regard to society, they are generally isolated, 
 and their social intercourse, carnal and light-minded. The youth- 
 ful portion engage in plays and amusements, of a nature calcula- 
 ted alone to gratify the flesh. 
 
 There are in our country, different small bodies calling them- 
 
DIISVIONS OF MENNONITES. 227 
 
 selves Mennonites, which have chiefly separated from what is 
 known as "The Old Mennonites,'''' being a continuation of the 
 old organization, of the sixteenth century. There may also be 
 other dissenting parties who separated from them in Europe, of 
 whom I have no knowledge. 
 
 These different communities all claiming to be, and calling 
 themselves Mennonites, may in a great measure account for the 
 codflicting accounts historians give of this church. So long as they 
 protested against all denominations of Christians, who in doctrine 
 and practice did not agree with the gospel teaching, they brought 
 upon themselves the enmity of all parties around them, and they 
 were grossly misrepresented, reviled and slandered. But when 
 they began to court their friendship, and unite with them in 
 worship, this hatred ceased, and notice of them by historians was 
 in a more friendly spirit ; but representations from any of these 
 sources, cannot convey an idea of the principles and life of the 
 Mennonites of the sixteenth, and early part of the seventeenth 
 centuries ; which we regard as alone the true spirit and life which 
 Menno and his brethren maintained, and suffered so much for up- 
 holding. But whatever either enemies, misinformed friends, or 
 those under misconceptions, may have said of them, their doctrine 
 is one which certainly cannot be injurious to any one, and a 
 more humble, self-denying, and harmless doctrine, has never been 
 professed by any body of men upon earth. 
 
 It was the doctrine of Christ, and no improvement can be made 
 upon it. It brings peace and joy to every heart that embraces it, 
 and this peace no one can take away. The martyrs proved, that 
 no imprisonment, scourging, racking, torturing, or even death, 
 could take this peace from them. They were in the world, but 
 were not of the world ; the world hated them, but they knew that 
 it hated their master before it hated them. 
 
CHAPTER VI. 
 
 "And I heard another voice from heaven, saying, Come out of her, my people, thatyehenot 
 partakers of her sins, and that ye receive not of her plagues." — Rev. xviii, 4. * 
 
 By the preceding chapters of this work, it will be perceived what 
 our views are, of what constitutes a true Church of God : That a 
 Church cannot be composed, of unregenerated persons, and that 
 no one can be regenerate, and at the same time disobedient to the 
 commands of the gospel. Those who are regenerated receive the 
 Holy Spirit, and are led by it ; and this Spirit cannot lead anyone 
 differently from what the Word teaches. Father, Son, and Holy 
 Spirit are one, and God's Word is spirit and life ; therefore the 
 Holy Spirit must always lead His possessors in accordance with 
 the Word of God. The Word of God commands the children of 
 God, to try the spirits, and to prove all things, and hold fast that 
 which is good. Those then whom the Lord thus commands to 
 try the spirits, and prove all things, must have a standard or rule 
 whereby to judge, or their judgment would not agree. On this 
 principle the early Mennonites held, that there could be but one 
 Church, and this a united one ; and that if the Holy Spirit leads 
 the Church, then among those churches and people who disagree, 
 there mtisf be different spiritual influences guiding them. If the 
 Holy Spirit was not with them, it couid not be th^ Church, for it 
 could not be that the Holy Spirit would lead one in one way, and 
 another in another way. Christ has said, this Spirit would lead the 
 believer into all truth. When Luther held that the bodyand blood 
 of Christ was in the bread and wine of the Eucharist, and Zwingli 
 contradicted it, they were certainly not both in the truth. One 
 of these positions was not true ; and it could not have been the 
 Holy Spirit, which led the one who was in error, into this error. 
 When the chief reformers, Luther, Calvin and Zwingli, all held 
 that infant baptism is a divine institution, and Menno Simon and 
 his brethren, held that it is contrary to the command of Christ, and 
 an idolatrous institution, they certainly could not all be right, and 
 all in the truth ! They could not all be led by the same Spirit into 
 
 228 
 
UNITY OF THE SPIRIT. 
 
 229 
 
 these different beliefs. So likewise with regard to election and rep- 
 robation, and with regard to resisting evil, use of the sword, oaths, 
 and the union of Church and State. These diverse views held by 
 these different parties, could not be the teaching of one and the 
 same spirit. This is a truth which is as self-evident as any truth in 
 philosophy. These ideas were not all true, and those which were 
 erroneous, must have been led by a foreign or strange spirit. But 
 modern nominal Christianity is williftg to accord a true Christian 
 spirit or principle to all these, however opposite they may be to 
 each other. But in doing so, must we not reject the declaration of 
 Christ, and" take our own reason as guide ? 
 
 When Christ has said that the Holy Spirit will lead us into all 
 truth, and we see that some one is manifestly in error, must we 
 not conclude that they are not, and cannot be, led by this Spirit ? 
 We must, therefore, either abandon the position that Christ laid 
 down, that the Holy Spirit jwY/lead us into all truth, or else the 
 idea that these different parties can all be led by this Holy Spirit. 
 In admitting all these, then, to be Churches of God, we must 
 either abandon the idea that the Holy Spirit is an essential neces- 
 sity in the Church, or else that He will do what Christ says He 
 shall, namely, lead His possessor into all truth. We cannot hold 
 both these positions to be true, namely, that the Holy Spirit 
 must be with the Church, and that He leads into all truth, unless 
 we deny that these different parties can all be Churches. 
 
 I hope the kind reader will pardon my warmth and earnestness. 
 The matter under consideration is one of such infinite importance 
 and weight, that we cannot, with sufficient earnestness and power, 
 impress it upon the minds of our fellow-travelers to eternity. I 
 beg of every one to pause, and ask himself whether he is in the 
 way of truth or error. The religion of Jesus Christ never was 
 .popular. Whenever religious ideas become popular, we have rea- 
 son to fear there is delusion connected with it. We know that 
 mankind have been deluded, fearfully and awfully deluded, and 
 why? Because they did not prove their doctrine and religion by 
 the Word of God. Do, therefore, I beseech you, reader, dili- 
 gently and prayerfully compare the popular idea referred to with 
 the Word of God, but be careful that the understanding which 
 God has given you be free and untrammeled. Take heed that car- 
 nal reason does not captivate it; but, as Paul says, take every 
 thought captive under obedience to Christ. 
 
230 
 
 PERSECUTION. 
 
 On the ground referred to, the Mennonites rejected the preten- 
 sion of these different sects, to the claim of beirrg Churches; 
 and treated them and their members, as being of the unconverted 
 world. It may be objected, that this position was unjustifiable, 
 inasmuch as they would hereby make themselves judges, which 
 Christ forbids. But can a church at all be conducted without 
 this same judgment ? and do not all churches exercise this same 
 judgment, in receiving and expelling members? Besides, it 
 must be remembered that Christ does give the authority, and also 
 commands His disciples to do so, where he says, "beware of 
 false prophets, by their fruits ye shall know them. ' ' The rejection 
 of the plain commands of Christ and the apostles, they looked 
 upon as a fruit which was not good gospel fruit, and sufficient 
 evidence that they did not possess the true love of God. 
 
 It does seem strange, that commands so plain, as that we shall 
 not resist evil, but overcome evil with good ; and that we shall 
 swear not at all, etc., could be understood in any other way than 
 the plain sense of the word. They surely would do so, if they 
 would take their carnal thoughts and reasoning captive under the 
 obedience of Christ. But these are in the way of the gratification 
 of the flesh and the mind, and this offers a strong motive for 
 people to seek Jto construe them into such meaning as will suit 
 their desires ; and when this is the case, they'will always find 
 some pretext, by which to justify it. 
 
 I hope the reader will excuse our frequent reference to the 
 subject of persecution. We desire to exercise the understanding 
 and reasoning faculties of the reader, and it sometimes requires 
 strong points to do so. All, I suppose, will agree, that man cannot 
 at the same time possess, and be under the influence of the Divine, 
 or Holy Spirit, and that of the infernal, or Spirit of Darkness. 
 
 I would then ask, is there any one in our day, who would ' 
 uphold the idea, that the Holy Spirit would lead one person to 
 persecute another, for the sake of his religious opinions ? Is there 
 any one who would pretend, that the Holy Spirit would lead one 
 person to imprison, rack, banish, torture, drown, burn alive, or 
 ■decapitate another, whose only offense was, that they did not 
 believe and act in religion as certain others do ? Such persecu- 
 tion is now unpopular ; but there was a time when the most 
 popular religionists known, advocated it. Certainly no one now 
 will contend that it was right then. I do not know that fhere is 
 
PERSECUTION. 23 1 
 
 any account on record of any civilized nations or people treating 
 their fellow creatures for any cause, for such a length of time, as 
 these poor, helpless and defenseless people were, who were 
 guilty of no crime, but often had the testimony of their own 
 enemies, that they were ivorthy, virtuous and good citizens. Such 
 outrages on humanity, certainly could have been prompted by no 
 other, than the infernal spirit itself. Could the infernal spirit and 
 the Divine Spirit then both have been leading these people at the 
 same time? Could a person now be considered a Christian, who 
 would do so ? If not now, how could those persons then have 
 been? Those, then, who countenanced, encouraged and advised 
 it, must have been instigated to it by the murderous and destruc- 
 tive spirit of the Devil ; and yet our modern Christians, who 
 boast of the light of the nineteenth century, call them great and 
 good men, exemplary Christians, and their associations. Churches 
 of Christ ! It is true, the longest persecution, and perhaps the 
 most bloody, was perpetrated by the Catholics ; but the leading 
 reformers of England, of Germany, and Switzerland, also coun- 
 tenanced and encouraged it. 
 
 Because the great parties in the reformation, all, more or less, 
 countenanced these atrocities, besides other unchristian works 
 and practices, the Mennonites could not so far countenance 
 their pretensions to be worshipers of the true God, as 'to unite 
 with them, or take any part with them in worship. They held 
 that carnal, sensual persons, living after the flesh, in pride and 
 wantonness, strife and contention, envy or hatred, or in vain 
 talking and amusements, could not possess the Holy Spirit, and 
 consequently, could not be fit subjects for the kingdom of 
 Heaven. They held, that the Church of God was established 
 for the mutual edification, comfort and support of believers, and 
 that all, or everything of a carnal nature or character, must have 
 the contrary effect; and for this reason, association with such as 
 were carnal and sensual, or any unconverted person, must tend to 
 the destruction of the Divine life in believers. 
 
 The Divine life, begotten in the soul of the believer, by the 
 power and operation of the Holy Spirit, is what God desires to 
 protect and preserve ; because without this all religion is vain, 
 and all religious ordinances, duties, and performances, are utterly 
 worthless. The Church itself, with all its ordinances, is designed 
 
232 DISOBEDIENCE AND IDOLATRY. 
 
 to preserve, foster and strengthen this life. But that which is of 
 a carnal nature, is opposed to the Holy Spirit, and destructive of 
 its influence; and therefore God has commanded this destructive 
 element to be purged from, or out of the Church. All the com- 
 mands to the individual, are, to resist, purge from the heart, and 
 die to every thing of this nature ; and the directions to the Church 
 are the same. Purge out the old leaven, that ye may be a new 
 lump ; put away from among you that wicked person ; withdraw 
 from every brother that walketh disorderly ; and who ever will not 
 obey our word by this epistle, note them, and have no company 
 with them. Mark those who cause divisions and contentions, and 
 avoid them ; and have no fellowship with the unfruitful works of 
 darkness, but reprove them. If any man errs, restore them, in the 
 spirit of meekness, ye that are spiritual. These are direct com- 
 mands of the Apostle Paul, dictated by the Holy Spirit ; and if we 
 love God, we will surely obey, or keep them. Christ makes obedi- 
 ence a test of our love, and it is vain that we profess, or pretend 
 to love Him, whilst we are walking contrary to His commands. 
 Christ said : " If ye love Me, keep My commandments, ' ' and ' ' he 
 that hath My commandments, and keepeth them, he it is that 
 loveth Me." Again : " He that loveth Me not, keepeth not My 
 sayings." (John 14th.) As Christ Himself makes obedience an 
 eviden;,e of love, it must be clear, that where there is not obedi- 
 ence, there can be no true divine love. 
 
 As the reformed churches did not regard the commandments of 
 the Lord, the Mennonites could not regard them as being under 
 the influence and guidance of the Holy Spirit ; and, consequently, 
 could not be Churches of God. If they were not under the 
 influence of the Holy Spirit, they must have been under the guid- 
 ance of some foreign spirit, and, consequently, opposing the work 
 of Christ, and necessarily anti-christian and idolatrous. For this 
 reason they refused to join in worship with them, or in any way 
 to do aoything, which would have the appearance of recognizing 
 their worship, as Divine service. They shunned them as a reproof 
 of their idolatry, and to lay off a testimony against them. 
 
 This principle and its practice, brought down upon the Men- 
 nonites the envy and hatred of those professors against whom 
 they thus protested ; and in their case, the s aying of Christ, that 
 all men should hate His disciples, was verified. Paul saysi He 
 
FRIENDSHIP OF THE WORLD. 233 
 
 that will live Godly in Christ Jesus, shall suffer persecution. 
 After the authorities forbade the molestation of the Mennonites, 
 the hatred and persecuting spirit still continued, with many; and 
 for a long time, strenuous efforts were made to induce the author- 
 ities to refuse to tolerate these people amongst them. 
 
 The Mennonites adhered firmly to these principles, throughout 
 the sixteenth, and until near, or perhaps altogether, the close of 
 the seventeenth century. But when the rod of persecution was 
 withdrawn, they seem soon to have cooled in their ardor, and 
 devotion to God. Charity, or love, is said to be the bond of 
 perfection. But to be this, it must be pure, unmixed, or unadul- 
 terated. So long as it existed in fervency, so long these people 
 esteemed the love and favor of God, above the favor of men ; so 
 long, also, they were steadfast in their obedience to God. But 
 when the love of self, or of the world, began to insinuate itself too 
 much, then the love of God abated, and this finally led to diso- 
 bedience. They certainly did not intend to forsake the Lord, or 
 to depart from His truth ; but, when a love that is foreign to the 
 Divine nature, does too much insinuate itself into the heart, the 
 love of God will proportionately abate. The love of God makes 
 the enmity of the world easy to be borne; but as this love abates, 
 the enmity of the world seems more grievous, and its friendship 
 more enticing and desirable. This leads to debate within our- 
 selves, with regard to the necessity, or propriety, of self-denial, or 
 at least, the extent to which it should be carried. The question 
 arises, whether these denials, or strict non -conformity, are neces- 
 sary, and as the flesh, and our carnal reason, so readily coincides 
 with such insinuations of Satan, we may very easily be ensnared 
 and captivated. All the time we would, in truth, rather give up all 
 that is in the world, and our own life also, than to forsake the 
 Lord ; and are not aware that we are already too much forsaking 
 Him. 
 
 Nothing so much provokes the enmity of the world, as to testify 
 of her works, that they are evil. This provoked the Jews to such 
 a bitter hatred of the Saviour, who had done so much good before 
 their eyes, and never done anything but good; but for this simple, 
 reason they hated Him unto death. Even He had to be tempted, 
 through one of His dear disciples, to be more sparing in His de- 
 nunciations, and He would escape their persecutions. (Math, xvi.) 
 
234 DECLINE OF LOVE. 
 
 (The German vei'sion renders the approach of Peter more plain, 
 than the English.) When this spirit gains ascendency, it will lead 
 to silence on those points which are offensive to the world; and, 
 finally, to the countenance, encouragement, and support of such 
 ideas and things as will please the world, and elicit its admiration 
 and applause. In this way the enemy, in times of peace and pros- 
 perity, insinuates himself; and finally, darkness overtakes the soul, 
 and walking in darkness, they know not whither they go. Thus 
 it seems to have gone with this glorious Mennonite church, which 
 God had so highly glorified, and adorned with the Divine virtues, 
 and so abundantly ministered unto her an entrance into the ever- 
 lasting kingdom of our Lord and Saviour Jesus Christ. This glory 
 Satan, with all his persecutions, imprisonments, torturings, fire) 
 sword and rack, could not dim the lustre of. But by the enticing 
 charms of the world, she was finally induced, like Samson, to lay 
 her head in the lap of this enchanting Delilah. • 
 
 This could not occur, without full and sufficient warning. The 
 Saviour had said, the Holy Spirit would teach them all things, and 
 bring all things to their remembrance, whatsoever He hadr said 
 unto them, and would lead them into all truth. So the Lord 
 must have raised the voice of warning and protestation, either by 
 an inward emotion of the soul, or by the voice of some humble 
 but faithful member of the body. But the warning voice was not 
 heeded, and finally they fell into the snare of the devil. 
 
 I have already alluded to the fact, that liberty of conscience in 
 worship was allowed in the Netherlands for a. considerable time, 
 before it was granted to Switzerland and some parts of Germany. 
 According to the writer of the preface to the second part of 
 the " Martyr's Mirror," evidences of the decline of Divine love 
 in the hearts of some of the members soon became manifest, after 
 full liberty was allowed them. This did not. appear, from what 
 he says, to ■ have yet been productive of any particular violation 
 of the commands of Christ, but only symptoms of abatement of 
 the love of God in the soul. This seems to be the beginning of 
 the decline of the Divine work. " If ye love Me, keep My com- 
 mandments," says the Saviour, so that it seems there must be an 
 abatement of love, before the commands of Christ will be vio- 
 lated, either in the .individual or the Church. It was so with the 
 Church of Ephesus. They were yet blameless in regard to tjieir 
 
DECLINE IN DOCTRINE. 235 
 
 outward walk, when the Spirit sent the message to them; but the 
 love was too much lost, and, unless they would repent and do the 
 first works, the Lord said He would take away their candlestick. 
 
 I am not aware of any history in which the time is particularly 
 indicated when the church began in her doctrine, or practice, to 
 depart from the principles held by Menno, and his brethren of the 
 sixteenth century. We find in some histories, that considerable 
 dissension had occurred on account of the avoidance of those who 
 were by the church placed in excommunication, and some schisms 
 had taken place in consequence. Menno, in his time, had writ- 
 ten admonitory epistles to his brethren on this subject ; but from 
 what I can find, I think the body of the church was still firm on 
 this ground for a long time. They did finally abandon it, but at 
 what time I cannot ascertain. They also in time abandoned the 
 doctrine of shunning the worship of those who they could not 
 recognize as brethren. 
 
 In a book of sermons, by Jacob Denner; who was born at 
 Hamburg in 1659, and was elected to the ministry in 1684, at 
 Altona, near Hamburg, and died in 1746; in the introduction, 
 giving a short sketch of his life, the author says, to his praise, that 
 he held, that God has His people in every nation and amongst all 
 religions. That God may have His people in every nation, the 
 Mennonites never denied ; but that amongst all religions, or, as I 
 suppose he means, all sects of professors of religion, is at variance 
 with the doctrine of Menno and his brethren, who so earnestly 
 protested against the possibility, that light could have communion 
 with darkness. The author says, this doctrine of Denner's, was 
 not very acceptable to such members and churches, as desire to 
 limit the everlasting love of God, and assume to themselves a 
 preference of salvation. It is not unlikely that these " members 
 and churches " were some of his own brethren in other parts, and 
 if so, shows how the warning voice was raised. 
 
 I do not design here to enter into argument on this subject, one 
 way or the other, but merely to show, that it was contrary to the 
 doctrine of the early Mennonites. For evidence of this, I will 
 refer the reader to the complete works of Menno, part first, pages 
 52, 61, Gd, and in part second, page 264, besides many writers in 
 the "Martyr's Mirror." 
 
 If this doctrine prevailed generally, at the time when Jacob 
 
236 DECLINE IN LOVE. 
 
 Denner began to preach, in the year 1684, then we may believe, 
 that at the time 'the first Mennonites emigrated to this country,' 
 which is said to have been in 1683, then they had at that time 
 already departed somewhat from the true principles of their 
 brethren of the preceding century. But as the first Mennonite 
 emigrants came from countries where they were oppressed at the 
 time, it may be that they were yet more pure in faith, than those 
 who lived in the Netherlands, where they had enjoyed religious 
 liberty for a considerable time before. But I- have heard old 
 people express doubts, whether the first Mennonites who emigrated 
 to this country, had not already at the time, somewhat departed 
 from the principles svhich Menno and his brethren held. 
 
 Be this as it may, they called themselves Mennonites, and 
 maintained an organization, which was called the Mennonite 
 church, and maintained at least some of the doctrine and prac- 
 tices of the old Mennonites. Tliis organization has been kept up, 
 and descended to us under the same name and profession. But 
 whether they were in the true faith or not when they first came 
 to this country, it is well known to those who are acquainted with 
 the doctrine of Menno, and are at all conversant with the history 
 and affairs of the Mennonites of this country, that they had very 
 widely departed from the faith and practice of Menno and his 
 brethren, long before the close of the eighteenth century. This 
 many of their ownjmembers freely acknowledged in the early part of 
 the present century. Whether they would do so now or not, I 
 do not know. 
 
 The work on which we are engaged makes it necessary to 
 speak of this " Old Mennonite church," in a way which we would 
 very willingly forbe'ar to do, did not necessity require it of us. 
 We hold that Christ established but one Church, and that He can 
 have but one. Adam had but one Eve, and Abraham but one 
 Sarah. God had but one Israel, which had but one Jerusalem, 
 and one temple. So Christ has but one spouse, and we nowhere 
 find any figure representing more than one united Church ; and 
 if the Church is the body of Christ, there can be no schism in it ; 
 for a kingdom divided against itself cometh to nought, and a 
 house divided against itself cannot stand. 
 
 The apostles built that church in the beginning, according to 
 the command of Christ, as a house, or home, for His children to 
 
LOSS O^ LIFE IN THE CHURCH. 237 
 
 dwell in. Had it been built, or established differently from His 
 command, it would not have been His Church, but a human 
 institution, as all other organizations of man are. The Holy- 
 Spirit, which this organization possessed, was what made it the 
 Church, or spouse of Christ. Wheresoever this Spirit had His 
 abode, there was the Church of Christ ; but He could not dwell 
 in an unclean, sinful, and disobedient body. When our natural 
 body dies, the Spirit does not die; it remains the same as it was 
 before, but the body is dead, because the spirit has departed from 
 it. Thus, the Holy Spirit is what gives life to the Church, and 
 wherever the Holy Spirit is, there is the Church, and that is God's 
 house, and the home of His children. When that organization, 
 which was a continuation of what the apostles had formed, 
 became unbelieving and disobedient, the Holy Spirit no more 
 dwelt with it, and it became a dead body, nothing different from 
 any other human organization, however long it might have con- 
 tinued in existence. But the Church of God was not extinct. 
 Wheresoever two or three were met together in the name of 
 Christ, there He was in the midst of them by His Spirit ; and 
 here was the Church of God ; and these were united, and one 
 with all others in the world, for they were, by the Spirit which 
 they possessed, baptized into one body, and were made one heart 
 and one soul. Thus, though this particular organization lost the 
 Spirit and life which made it a Church, the Church was not extin- 
 guished, nor lost. Though this organization continued many 
 centuries, it lost every mark, evidence or character of its original 
 divine nature. However many such organizations took place in 
 different parts and ages of the world, so long as they were true 
 and faithful believers, the life-giving Spirit abode with them ; but 
 when they would become unbelieving and disobedient, the Spirit 
 would forsake that body, and however long the organization and 
 form of worship might be kept up, it would nevertheless be but a 
 spiritless, dead body. 
 
 In this light we look upon the "Old Mennonite church." 
 We believe it was once the Church of Christ, possessed of the 
 Holy life-giving Spirit, and so continued for many years ; but as 
 it had gone with the Roman church, (which was the continuation 
 of the first organization,) it became unbelieving, disobedient, lost 
 the Spirit, and with this the marks or evidence of the Divine 
 
238 TRADITIONAL EVIDENCE. 
 
 nature. As such it had come down to the people of our country at 
 the close of the eighteenth, and beginning of the present century. 
 
 The originators of the organization, known as the "Reformed 
 Mennonite church," held, that Menno Simon and his brethren 
 of his day, held sound and orthodox doctrine ; and that the 
 church which bore his name at that time, was the pure, true, and 
 united Church of Christ. To justify the course they took in 
 forming a new organization, it became their duty at the time, to 
 show that the Mennonite church of their day, whose organization 
 had descended from this recognized church, had become apostate, 
 or a spiritless, dead body. This they freely did at the time, which 
 brought them much enmity from many sources. 
 
 From all the evidences I can gather, I believe they were right 
 in their judgment. They looked upon the members of this 
 church, as unconverted, carnal people of the world, as all non- 
 professors are. We propose to show this from evidence which I 
 have never heard contradicted, nor do I believe it can be. We 
 will give traditional evidence, of persons who lived amongst them, 
 and saw and knew what they related ; then written evidence 
 of persons of unquestionable character for truth ; arjd lastly, my 
 own observation of what I seen, heard and know. 
 
 From such persons as were friendly to the church, I learned in 
 my early youth, that at the time alluded to, viz : the latter part 
 of the last, and the beginning of the present century, the members 
 of the church were, in regard to inward or spiritual life, as ignorant, 
 cold and dead as any carnal, unconverted person could be. It was 
 the custom generally, that when their children would grow up to 
 the years of maturity, they were baptized, and received into the 
 church; that their preachers or teachers were altogether inex- 
 perienced, and ignorant in spiritual matters ; and, as aconsequence, 
 theirpreparatory instruction, and examination, was a mere matter 
 of form. Their birth might be said to be of blood ; that is, from 
 natural descent or generation. They had neither the knowledge 
 of sin, or righteousness. Their parents belonged to the church, 
 and they were told they should also be joined to it. There was . 
 nothing in the step which forbade the enjoyment of what the flesh 
 could have life and gratification in, and they generally agreed to the 
 proposition of the parents. The natural result of such a course, 
 was a carnal, cold and senseless religion. The public service 
 
TRADITIONAL HISTORY. 
 
 239 
 
 was generally cold and formal, and private religious exercises was 
 something almost unknown. They had their amusements and 
 pastimes in rustic sports and plays, telling stories, jesting and 
 making fun generally. They were generally what the world 
 accounts moral, industrious, frugal and honest. But as there are 
 always dispositions which tend to extravagance in conduct and 
 behavior, there were not wanting many instances, where the con- 
 duct rather exceeded the bounds of propriety ; but there were so 
 many precedents where these were passed over without notice, 
 that they had to be very flagrant, if any notice was taken of them 
 by the church authorities ; and if notice was taken of them, it was 
 often in a mere formal manner, which excited more merriment and 
 sport in the church, than grief and sorrow. At that time, spiritu- 
 ous liquor was more freely used in all families than at present ; and 
 inebriation was a thing not at all uncommon, and had to be very 
 aggravated, if any notice was taken of it. Cases were related to 
 me, where members got outrageously disorderly, and no notice 
 was taken of it. 
 
 It was a very customary thing, at the time we refer to, for the 
 younger members to meet together on Sunday afternoon, from 
 church service, and spend the afternoon in such sports as wrest- 
 ling, jumping, running foot-races, playing ball, or whatever sports 
 and games of the kind were in vogue at the time. The older 
 members, with preachers, would look on as spectators, and had 
 for a proverb, honorable sports or diversions, no one can forbid. 
 At their marriages, feasting, drinking, and noisy mirth were car- 
 ried to great extremes. 
 
 At that time the old-fashioned fairs were annually held at all 
 the towns of any size, even down to small villages. At Lancaster, 
 the gatherings were usually very large. Numbers of the members 
 of the church attended also. There was, as may well be supposed, 
 all kinds of wickedness and ungodly deeds practiced here. I have 
 no information how far the members of the church took part in 
 these acts of wickedness, but by their presence they showed them 
 such countenance, as tended to uphold and support them. The 
 old portion of the community usually attended the second day, 
 when many of the elderly members also attended. It was the cus- 
 tom of these old men to have their bottle of wine, round which they 
 would sit, and often become partially intoxicated, and sometimes 
 
24P TRADITIONAL HISTORY. 
 
 considerably more than partially. At this time, nearly all attended 
 elections, and many of them participated very actively in election- 
 eering, to further the chances of their favorite candidate. This 
 I have myself seen, and heard one say openly, that he had on one 
 occasion voted twice, at the same election. These things were 
 not of accidental or private occurrence. They were common, 
 open, and known to the world ; and well known to the church 
 also, and even some of their preachers were not free from the 
 charge. 
 
 John Herr, in his writings, from which I purpose to make some 
 extracts, makes some allusion to these things. I have heard that 
 some of the younger members of the church say, they know noth- 
 ing of such things, and assert that they are not true. It may be 
 they do know nothing of it; but they have members of their 
 church who do know better, and if they would, could testify to 
 their truth; and the day is coming which will reveal it." When 
 John Herr and his co-workers commenced laboring to build up a 
 church, the "Old Mennonites" generally, charged them with 
 motives of enmity and selfishness, which prompted them to the 
 course they took. This charge is now still reiterated, and the gene- 
 ration which has knowledge of the things referred to is fast passing 
 away, and in a few generations more, or only a few short years,, none 
 will be left, who from actual knowledge, can attest to the truth of 
 what he wrote. From my own knowledge and observations, I 
 know that such things as he writes are true. In saying this, I 
 know to whom I must give account, and it is to Him I appeal for 
 its truth. I am sorry Herr was under the necessity of saying it, 
 and still more deeply grieved, that the necessity exists for our 
 re-asserting it. Much, yea, very much, rather would I have left 
 these things to oblivion. There are yet many old members in the 
 Mennonite church, who know well that these things are true; and 
 if they think that their church is now reformed, and in a truly 
 living and spiritual state, it would be much more to their credit 
 to come out and say openly, that, the time was when the church 
 had fallen into such shameful practices, but she is now refornied, 
 revived and renovated. 
 
 They still, as a general thing, were plain in their dress, and 
 manner of life. They also still professed to be non-resistant, and 
 refused to swear; but they very grossly violated their profession 
 
TRADITIONAL HISTORY. 
 
 241 
 
 of non-resistance, by acts tending to countenance and abet 
 warfare, and more especially, by seeking for redress of grievance, 
 at law, and defending themselves at law against claims which they 
 considered unjust. This was violating a very decided principle 
 of Menno's profession. The washing of feet, if not rejected, was 
 at least practically omitted for many years. The kiss of peace 
 was very little, if at all, practiced, The refusal to hear the 
 service, or join in worship with those who reject and refuse to 
 obey the plain commands of the gospel, together with avoiding 
 excommunicated members, both of which Menno so strenuously 
 upheld, they rejected altogether, and do so still, to the present 
 day, in our part of the country. 
 
 In many of these things, there is in the church a marked change 
 since then, as I can freely bear testimony. Their general conduct 
 is not so loose and carnal, and the walk and conduct of many 
 quite exefnplary. They now uphold some things which they 
 practically ignored. The kiss of peace, if not generally exercised 
 between them, is at least frequently observed; and the washing of 
 feet is also practiced to a certain extent, if not generally. 
 
 A church that does not walk in the love of God, must be desti- 
 tute of the Spirit, and consequently a dead body. If the members 
 of this church lived and walked as we have related, that tradition 
 reports they did, they certainly were not obedient to Chris't. 
 Although there may have been exemplary and worthy characters 
 amongst them, and even some who seemed pious and God-fearing, 
 yet being cognizant of these things in other members, they could 
 not obfy Christ, without making such protest against these things, 
 as would bring them to an issue before the church ; and if the 
 church would refuse to obey the gospel command, they must with- 
 draw from them, in order to full obedience. There were 
 occasional withdrawals, as I have been informed, and these proved 
 themselves obedient, and possessed of the love of God. But the 
 mass who still clave together, and bore with those disorderly and 
 carnal members, were surely not obedient, and, consequently, by 
 Christ's own declaration, did not love Him. If they did not love 
 Christ, they must surely have been destitute of the Holy Spirit, 
 and must have been dead. I do not hold that every failure in 
 obedience is evidence that a soul is void of grace. We are poor, 
 weak creatures, and may be overtaken in many ways. But when a 
 16 
 
242 kauffman's relation. 
 
 congregation of people continue for many years to walk habitually 
 and persistently in a carnal course, and despite the motions of graee 
 in the heart, and the protests and reproofs of others, I do not see 
 how we can conclude otherwise, than that they are dead. On this 
 ground, I conclude this church was dead, and I should like to see 
 upon what Scripture grounds the position could be overthrown. 
 
 We will now proceed to append the testimony of some, who 
 were familiar with the doings of the church, and have left their 
 testimony on record, whilst they themselves have been gathered 
 to their fathers. The former, as the reader will understand, was 
 traditional, but from such sources as we have every reason to 
 believe, it is substantially true. I might have given incidents, 
 tending very strongly to confirm its truth, but lest it might be 
 regarded as unkind, I forbear. 
 
 Christian Kaufifman, a citizen of Hempfield township, Lan- 
 caster county. Pa., left behind him at his death, a manuscript, 
 which some of his descendants gave me to read, as, being written 
 in the German language, they could not read it themselves. It 
 was not given me for the purpose for which I am now using it, as they 
 knew nothing of my design to publish such a work ; but, upon 
 request, have consented to its use. We can hardly discern what his 
 object was in writing it, but rather think it was to leave to his 
 family, as its contents are mostly of a private nature. We will 
 give some extracts, to show his view of the church at the time. 
 He was a member of the church for a considerable time, and was 
 quite familiar with its doings, but relates nothing but what he had 
 a personal interest in. He says nothing in the manuscript about 
 any separation or withdrawal from the church, but learn from his 
 grandson, that he ceased to attend their meetings, for some time 
 before his death. 
 
 He was born in Hempfield township, in the year 1759. He 
 relates many incidents and occurrences of his chil3noo(f"and 
 youth. After considerable convictions, and some experience of 
 a work of grace, he says, he had strong religious inclinations, and 
 great respect for preachers, and such society as exercised them- 
 selves in Christian ordinances. He had some acquaintance with 
 Martin Boehm, and frequently attended his preaching. After he 
 had reflected seriously over the matter, and, as he says, perceiving 
 that these things require a certain order, he felt a desire to unite 
 
KAUFFMAN S RELATION. 243 
 
 with the visible church, and receive water baptism, according 
 
 to the custom of the times. "After making my desires known, 
 
 I expected to be well instructed, and taught by them, as I had 
 
 great confidence in the teachers, that they were well acquainted 
 
 with the way of salvation, and how we must walk to obtain it ; 
 
 and could help those who desire it, to walk on the way to attain 
 
 to happiness, in time and eternity. After making my desires 
 
 known, I was readily accepted. I and others were called together 
 
 several times by the preachers. There was a little spoken about 
 
 several things, chiefly about pride and dress, and how we should 
 
 walk and conduct ourselves. This was well enough ; but it was 
 
 not what my spirit sought. I expected to hear of regeneration, 
 
 and of Christ, the Author and Finisher of our Faith, and how we 
 
 become acquainted with the nature and disposition of God and 
 
 Christ. But of these things we heard little. They took good care 
 
 not to trfead too heavily on our toes. This I plainly observed, 
 
 and was greatly surprised at. However, I still expected to hear 
 
 or experience something more at our final examination, at which 
 
 I expected, when the time came, now I will hear something more. 
 
 When the time came for me to come forward, I was asked what 
 
 prompted me to desire baptism. As I began freely and honestly 
 
 to relate how I was exercised, and that I confidently believed, 
 
 that according to the Scriptures, it is the duty of man to observe 
 
 it. I was told that "will do ; I may withdraw. They have no time 
 
 to spare, as they have more yet to examine. This is the history 
 
 of my preparation for baptism. I thought, may God have mercy ! 
 
 What is this? I was much concerned, and reflected deeply on 
 
 these circumstances, and was rather discouraged and dissatisfied 
 
 with the preachers, that they acted so carelessly, as if these things 
 
 were not of much importance. I did not obtain what I expected. 
 
 I reflected, and revolved the matter hither and thither. One 
 
 time, I thought to defer my baptism, and then again to proceed. 
 
 At last I concluded, I have no one to be concerned about but 
 
 myself. I must care for myself, and deliver my own soul. So we 
 
 proceeded, and I was baptized according to the custom of these 
 
 parts. This was about the year 1780. 
 
 "Through this I soon became aware that the preachers were 
 very cold-hearted, and had little experience of true regeneration, 
 and the Divine life; and are strangers to true repentance, and o 
 
244 kauffman's relation. 
 
 the translation from darkness to light. And as to how the Divine 
 life is obtained, or wrought within and without, so as to come to 
 a true Christian life, I found no trace of with them. Here the 
 superstitious confidence, in which I looked upon these learned 
 preachers, as such pious people, who would unquestionably be 
 saved, received a severe shock. Oh, now my soul felt quite dif- 
 ferent. I felt ashamed, when I viewed the principles I entertained, 
 and beheld how far I had failed toward the good God, and had 
 so greatly erred in view of these people, who, like myself, were 
 but dust and ashes. 
 
 ' ' Thus far the enemy had kept me in darkness in this matter, 
 but by Providential interposition, I was brought to better light; 
 so that I could see the error I was hitherto in, and how Satan 
 seeks to lead us about in darkness, and to keep us in the way of 
 error. I did on one occasion engage in a short Conversation with 
 one of these preachers, and acquainted him with my views about 
 these things; but I soon perceived that it was not well received 
 by them, and found that they observed me very closely afterward." 
 
 After considerable relation of experience in different matters 
 and ways, he comes to relate his experience, on an occasion when 
 the church proposed to make a preacher. So far as I can under- 
 stand, their mode of procedure on such occasions, was, to first 
 take the sense of the church, by each member indicating by vote, 
 who they think would be a suitable person for this calling. From 
 amongst those thus receiving votes, a certain number are selected; 
 and from amongst these thus selected, one is taken by lot, to be 
 the preacher. Their manner of proceeding in casting lots, is, to 
 take as many books as there are persons from whom the lot is to 
 be taken, or as we might say, candidates. In one of these books 
 a slip of paper is put, on which the word preacher is written ; or, 
 some indication, that he who gets this book, shall be the preacher. 
 After these books are prepared, they are manipulated in such 
 manner, that no one knows which book contains the important 
 paper. These books are set in a row on the table, and each can- 
 didate walks forward and takes a book. The one who gets the 
 book in which the paper is found, is considered chosen of God to 
 this position. On the occasion referred to, Kauffman was one 
 amongst eight who were to cast lots, to indicate which among 
 them God had chosen. 
 
KAUFFMAN S RELATION. 245 
 
 Kauffman said lie considered that he himself was not fit for the 
 calling, and he did not think any of the rest were any more fit. 
 But, under their mode of procedure, one of them would have to 
 he chosen. He contended, that the Lord also should have a lot. 
 That is, if the Lord directs the choice, then there should be nine 
 books set down, so that if there was none amongst the candidates 
 whom God would choose, he could thus have an opportunity to 
 reject them all. Reflecting on these things, he concluded not to 
 appear on the day lots were to be cast, but there were several 
 preachers rode into his yard on that day, who he thought were 
 more cheerful, and their manner more light-minded, than, the 
 solemnity of the occasion would justify. These insisted on his 
 going along with them to the meeting-house, which he finally did; 
 and there they talked and disputed, he says, for about four hours. 
 He told them he did not believe the church, or this work, was 
 conducted in such a Godly manner, as they pretended. He 
 thought things did not go as Christ and the apostles teach. The 
 church was to be as one body, and when one member suffers, 
 they all suffer ; but he had sometimes seen two or three members 
 cut off from the body at once, and no one seemed to suffer, or be 
 distressed. They oftentimes had their jokes and light-minded 
 remarks about it, saying, to-day such and such an one was thrown 
 over the fence, now he can eat acorns. He cannot conceive how 
 things can be done in a proper spirit. He urged them to go 
 on in their proceedings without him. They protested they could 
 not, as he is one of the highest in vote, and urged him to resign 
 himself to God, and the will of the church. They finally con- 
 cluded to adjourn for a week, and meet again on the same day of 
 the next week, hoping he would change his mind in the mean- 
 time. 
 
 Speaking of the manner in which his mind was exercised in 
 the meantime, about this matter, he says : " It was to me incom- 
 prehensible. I could not see how God could, in the manner 
 proposed, make a free and impartial choice. By a momentary 
 reflection upon the proceedings of the present Christianity, and 
 ■ comparing it with the Holy Scriptures, I found an unquestionable 
 contradiction. There must, therefore, certainly be a different tone 
 in these things, if they are done in a proper manner ; because the 
 mercy, the pure, unadulterated brotherly love, brotherly harmony, 
 
246 kauffman's relation. 
 
 love to your neighbor, peace, and the true love of God, had already- 
 suffered a fearful shipwreck, according to the teaching of Christ 
 and His apostles. This occasioned a great conflict in my mind. 
 I prayed fervently to God, that He should support me, and give 
 me such perceptions in this matter, that I might do nothing con- 
 trary to His will. The more I revolved the matter in my mind, 
 the more I became convinced, that an opportunity should be 
 given for God to make a free and impartial choice, in such a 
 weighty matter. My convictions, also, led me to the conclusion, 
 that for the present I was too far behind the mark, and not quali- 
 fied, or worthy to take upon myself so weighty a calling, unless 
 God would further reveal His will to me." 
 
 He therefore came to the conclusion, not to appear at the 
 second meeting, but was again called on by some of the preachers, 
 and again went to the meeting-house, where he found the parties 
 not yet all assernbled ; and whilst waiting for them to come, those 
 present engaged in conversation about the market, and trade, cus- 
 tom and money, as is generally the manner of worldly people. After 
 they were all assembled, he says, they treated him very unkindly, 
 and slandered him shamefully, till he finally rose up and left the 
 house. This ended the proceedings ; at least he relates but little 
 more about what took place after that day. There were some very 
 sharp and biting words passed between them, but with all their 
 protestations, criminations and recriminations, the matters seem 
 to have rested, and Kauffman continued a member, as before. He 
 commenced a relation of another matter, in which he reflects 
 severely on the preachers, but he does not conclude the relation. 
 Kauffman's experience in his church-fellowship, and his con- 
 victions of their spiritual condition, goes far to confirm the 
 traditionary account before given. 
 
 That Kauffman was one of the highest in vote for preacher, and 
 the preachers seemed so anxious to have him submit to the desire 
 of the church, goes to show that he must have been a man of good 
 character and standing, which gives credibility to his relation of 
 what took place between him and the ministry, at his entrance into 
 their body; and, also, of his experience and impressions of their 
 spiritual condition. So far as we can judge, he would seem, at the 
 time he made application to the church to be received, to have 
 been under a true work of grace ; and if he had received proper 
 
LANDIS S RELATION. 247 
 
 instruction and direction, might have been brought to a right 
 knowledge of the truth ; which, from what he says in the subse- 
 quent-part of the manuscript, it is very evident he had then not 
 yet arrived at. Nor need we wonder, for by what he says of his 
 examination, and instruction preparatory to baptism, it is very 
 evident that his guides were blind ; and if the blind lead the blind, 
 both will fall into the ditch. Does not their conduct show plainly, 
 that these teachers must have been destitute of the Spirit of God, 
 and, consequently, as we have said of the church, dead? 
 
 The following is extracted from an unpublished manuscript, left 
 by Abraham Landis, late of East Lampeter township, Lancaster 
 county. Pa. He was for a time a member of the Old Mennonite 
 church, but after a time withdrew from them, and was one of 
 those who assisted in the organization of the Reformed Mennonite 
 church. The exact time in which it was written I cannot tell, 
 but it must have been in the early part of the present century. 
 It is also written in the German language. I will endeavor to give 
 the sense, as correctly as I can : 
 
 "The times in which we live are truly sorrowful, and it has 
 often deeply grieved me that the truth is so little regarded by 
 many, and every one walks according to his own ideas, or as his 
 carnal wisdom would teach him, whilst the holy doctrine of our 
 Lord Jesus Christ, by whom we must come to the Father, is so 
 little regarded. Christ says (Matt, vii.) : 'Whosoever heareth 
 these sayings of mine, and doeth them, I will liken him unto a 
 wise man, which built his house upon a rock. And every one 
 that heareth these sayings of mine, and doeth them not, shall be 
 likened unto a foolish man, that built his house upoii the sand.' 
 Here the Saviour makes a great difference between these two per- 
 sons. The one who built upon the rock, or the Word of God, will 
 be able to stand in time and eternity, and can enter in with the 
 wise virgins to the eternal marriage. (Matt, xxv.) But he that 
 built upon the sand, or on his own ideas or wisdom, will, with 
 the foolish virgins, be rejected, and told to depart into everlasting 
 fire, prepared for the devil and his angels. 
 
 "But God, of His great mercy and grace, taught me, a poor 
 sinner, and of His paternal love and faithfulness, revealed to me, 
 that the house which I had built, and for a season tenanted, was 
 built upon the sand, and not upon the Word or doctrine of Christ. 
 
248 LANDIS'S RELATION. 
 
 In the year 1802, it occurred, that I and several of my compan- 
 ions, were moved to receive the ordinance of baptism, because I 
 believed it to be a command of God, which it also verily is, if 
 observed in proper order. But I, poor ignorant creature, did not 
 see at the time what must precede baptism. Neither had I any 
 better example from those who before me had become members 
 of the church, for I saw that they took such carnal liberties as I 
 at the time could not engage in. I saw several of the brethren 
 join with others in such Satanic service, as dancing, and reveling, 
 which I at the same time was convinced, that it was not right to 
 engage in such frivolity. However, I cannot justify myself, that I 
 was not partaker with them. If I did not join with them in their 
 sports, I was spectator, and had my enjoyment in.it, and walked 
 after the flesh, as all other carnal people do. 
 
 "Now as we were to be baptized, they read to us from the 
 seventeenth verse to the end of the twelfth chapter of Romans, 
 and we were told, that in times past it was customary, that when 
 brethren met, they would give each other the hand, and greet one 
 another with a kiss, and say, "The Lord be with us;" but it has 
 by degrees been omitted, by most of them. We were also asked 
 whether we were willing to renounce the Devil, the world, and 
 our own flesh ? which we all acknowledged we were ; and whether 
 we were willing to resign ourselves entirely to the obedience of 
 the doctrine of Christ? which we also answered in the affirmative. 
 But, my beloved reader, we did not keep our promise, neither 
 could we keep it, because we were yet carnal. 
 
 "I must confess for myself, that I, at that time, did not know 
 myself, or I would not have made such a promise, if I had seen 
 the weightiness of it. My spiritual eyes were not yet opened, 
 and the veil of Moses yet hung before the door of my heart, so 
 that I could not see the light of the glorious Gospel of Christ, 
 which bringeth with it an exceeding glory : as Paul says (2d Cor. 
 iii.) But as the merciful Heavenly Father has no pleasure in the 
 death of the wicked, but much more that he turn from his ways 
 and live (Ezkl. xxxiii.), therefore He called through His Spirit to 
 iny poor soul, and by-times wrought within me such deep con- 
 victions, that I was constrained to acknowledge to my companions, 
 that it is not right to indulge in such frijvolity, as we do amongst 
 one another. But it did not help either me or them. It did not 
 
LANDIS S RELATION. 249 
 
 help me, because I did not desist, but tended more to my con- 
 demnation, because God had shown me that it was not right, and 
 I did not obey ; neither did it help them, because they saw that 
 I still ran with them. 
 
 " Now I began at last to read somewhat more in the Holy 
 Scriptures. I soon found, from many testimonies in the 
 Scriptures, that in the life I was now leading, I could not stand 
 before God ; that I must be born again, must become a new 
 creatute, must repent, deny myself, take up the cross, and follow 
 Christ. (Math, iii., John iii., 2d Cor. v.) I perceived that I was 
 destitute of all this. But the tempter sought to quiet my fears, 
 by pointing out other persons to me, who took more carnal 
 liberties than I could at that time, and yet they could go to the 
 communion-table. He also presented to me the cross which I 
 must take up, if I would put my hand to the plow, and follow 
 Christ; which I also richly experienced afterward." 
 
 "As I was not willing to take up the cross, and foresake my 
 own will, God could not lead me further, and, in consequence, I 
 remained standing at the cross. But the words of Peter were 
 brought ta my mind: " Finally, be ye all of one mind, having com- 
 passion one of another, love as brethren, be pitiful, be courteous ; 
 not rendering evil for evil, or railing for railing, but contrary- 
 wise blessing ; knowing that ye are thereunto called, that ye 
 should inherit a blessing." (i Pet. iii.) 
 
 "Now I saw that the life I myself, or my brethren led, did not 
 agree with these words. I knew that we were not of the same 
 mind ; that by many compassion was lost ; that brotherly love, 
 pity, and courtesy, was little regarded, for one brother sought to 
 overreach the other in trade, the other had no mercy on his poor 
 brother, but would assail him with the sword of worldly author- 
 ity or power if he would fail to pay him a small sum of money ; 
 another could render evil for evil, and railing for railing ; yea, we 
 could say, this one is a drunkard, and that is avaricious, and 
 with others there is nothing but world and treasure, and another 
 again is a high-minded man, etc. 
 
 "My dear reader, do not seek to controvert these words, I beg 
 of you ; for I know that they are truth, because I have heard 
 with my ears, and have seen with mine own eyes, what I here 
 write. Yet I still for the time walked with them, in hypocrisy ; 
 
250 LANDIS S RELATION. 
 
 nevertheless, I could no more go with them to the ordinance of 
 breaking of the bread ; because I saw that this ordinance required 
 an entire unity of spirit, as Paul teaches. (Cor. x. and Eph. iv.) 
 Here I was constrained to hold still, and refrain from joining 
 with my brethren in this ordinance ; because I could not feel 
 united in spirit with the church. 
 
 "But to return to the words of Peter, referred to before. He 
 further says : ' For he that will love life, and see good days, let him 
 refrain his tongue from evil, and his lips that they speak no 'guile: 
 let him eschew evil, and do good : let him seek peace and ensue 
 it. ' By these Scriptures I saw that if I would walk on the right 
 ways of the Lord, I must forsake that which is evil ; wherefore I 
 did seek in some measure to withdraw myself from it, and to lead 
 a consistent life before the world ; which brought me more respect 
 in the world, and also among the members of the church. 
 
 "About three or four years after I became a member of the 
 church, one of the preachers departed out of time into eternity. 
 Soon after this, necessity seemed to require another to be ap- 
 pointed in his place; and the charch seemed willing to take 
 measures to this end. There were nine brethren received votes, 
 of whom it was concluded, that five should cast lots, to deter- 
 mine who should assume the calling. Of these five, I was one. 
 Tills oppressed me very heavily ; for, on the one hand, I saw the 
 fallen state of the church, the carnal liberties taken by many of. 
 the members, the want of harmony which I perceived amongst the 
 members, and the carelessness and indifference in regard to the 
 obedience of Christ ; which so closed the way for me, that I could 
 not see how I could get through. On the other hand, my great 
 timidity, my illiterateness, and the weakness which I felt, sat heavily 
 upon me. Now I began to make excuses ; I said I was too young. 
 (I was then in my 26th year of age.) They replied, it is said, 'say 
 not that thou art yet too young. ' They admonished me to obedience, 
 that I must be obedient. I saw no way to escape, which drew 
 me closely to the Lord. I prayed day and night to God, that He 
 should help me, a poor sinner; that if it was not His will that 
 this calling should be laid upon me. He should hinder it. This 
 the Lord also did, for my mind was singularly wrought upon. 
 Before the books were placed before us, I had made up my mind, 
 that as I was the worst, and the poorest of those with whom I was 
 
LANDIS S EI.RATION. 25 1 
 
 to cast lots, I should take the lowest book. But when the time 
 came, and I rose to take the book, I could not take the one 
 intended, but I left it stand, and took the one beside it. The book 
 I had intended to take, contained the lot, and it therefore fell 
 upon another. This was a great relief to me; yet I exercised 
 myself more diligently in reading the Scriptures than I had done 
 before ; but found in many places that we do not according to its 
 teaching. In John, chap, xiii., I found the command for the 
 washing of feet, which I had not seen observed in our church. I 
 found that brethren should not speak evil of one another, (James 
 iv.) yet I knew we do so amongst us. I reproved this sometimes, 
 and said it is not right for us to do so amongst one another; for I 
 well saw that this was not the nature of love, for true love 
 abhorreth that which is evil, and cleaveth to that which is good. 
 (Rom. xii.) 
 
 "But we did not possess the true love amongst us, or we would 
 have done that which love dictates. Yea, poor creature that I 
 am, I oftentimes did not know what to do ; I saw that the fruits 
 which we brought forth were not good, and God could have no 
 pleasure in the works we carried on amongst one another. I saw 
 that the preac hers with the hearers, could spend their time in all 
 manner of conversation, which was not profitable to Godliness, 
 but much more the contrary, as I oftentimes experienced. There 
 we heard little that was edifying. For my part, I can say, that 
 I do not remember that any preacher ever once asked me how I 
 find myself, in regard to my journey to Mount Zion ; which would 
 certainly have been a bounden duty, especially to inquire why I 
 do not commune with the church. But here was no inquiry, 
 although I had not gone to communion for six or seven years. 
 Yet I regularly attended church, because I thought it is com- 
 manded to hold church, and also communion; and we can read 
 that the Saviour said : ' If a man love Me, he will keep My 
 words; and My Father will love him, and We will come unto him, 
 and make Our abode with him. He that loveth Me not, keepeth 
 not my sayings.' (John xiv.) Again, (ist Epistle John v.): 'By 
 this we know that we love the children of God, when we love God 
 and keep His commandments. For this is the love of God, that 
 we keep His commandments; and his commandments are not 
 grievous.' 
 
252 LANDIS S RELATION. 
 
 "Herein I was greatly perplexed, and knew not where to find 
 counsel, for I saw that the commandments of God should be kept 
 according to the order which the Scriptures teach, yet I saw the 
 great discord which existed amongst us; for one preacher com- 
 plained of the other, one brother reproached another, and one 
 sister could n ot rightly endure the other; and if a preacher under- 
 took to reprove, he was told just to go home and sweep before his 
 own door. I saw that our condition was sorrowful; but with all 
 this, I had twice thought I would go to communion, but could 
 not get it accomplished. One time something particular came in 
 the way, ihat I could not g: to meeting. The next time I went 
 to meeting, and intended to. go with my brethren to communion; 
 but when the preacher began to give the bread to the communi- 
 cants, there was one arose and received it, who, I had been told 
 by a brother, and also had it from other sources, that he had 
 been playing cards. Therefore, I could not accomplish my 
 design, for with such a '.irother I could not feel united; and knew, 
 also, that it is not right to testify unity with the church, when the 
 heart is not united. It would only have been hypocrisy. 
 
 "Here I feel constrained, through love, to admonish all 
 faithful souls seriously to reflect upon what they do, when they rep- 
 resent the unity by holding, the communion with such souls who 
 they are not united with in heart. Paul says : ' 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 body 
 of Christ ? For, we being many, are one bread and one body : 
 for we are all partakers of that one bread.' (ist Cor- x. ; 
 Matt, xxvi.) Here we can see what a weighty matter it is to 
 commune, and how the members of the church are bound 
 together, and how each one must do his duty, and one rescue the 
 other from destruction by admonishing him when he sees his 
 brother not walking according to love. 
 
 " But to return to the matter referred to before. I did not 
 know how to proceed in regard to the brother spoken of; for I 
 thought if I should go to him, and reprove him, he would be 
 offended at me ; as previous experience had taught me. And a 
 sister also told me, on one occasion, that the whole connexion 
 would become offended, and be at enmity, if one or the other 
 was reproved for a little folly. Now, I shunned the cross, as all 
 
LANDIS S RELATION. 253 
 
 hypocrites do ; yet I went to one of the preachers, and brought 
 complaint against him. I was asked whether it could be proven. 
 I said I think it can, but I was never called on to prove it ; which 
 convinced me that what I heard was true. Nevertheless, he was 
 never brought before the church, to give any satisfaction. I also 
 disclosed my feelings further to the preachers, and complained 
 of the decline of the church ; of the pride, and disagreement 
 which prevails in the church. They admitted that I was 
 right; that pride has become prevalent, but they see no way to 
 effect a change ; but to have patience, lest we might do more 
 harm than good. To this my sinful flesh readily assented, so that 
 it might still continue to walk on the broad way. But in spirit, 
 I found no peace within myself, or within the church. However 
 1 still was diligent in my attendance at church, but could not go 
 to communion, for I found we are not such a people as the Word 
 requires. The Word requires a people who crucify the flesh, 
 with its lusts and desires; and put off the old man with his deeds, 
 and put on the new man, who after God is created in righteous- 
 ness and true holiness ; yea, who with Abraham have left the 
 land of their fathers, and were obedient to the voice of the Lord, 
 until He brought them into the land of promise. (Gen. xii.) 
 Such as have risen with, the prodigal, left the swine with their 
 husks, and returned to the Heavenly Father, who with grief and 
 sorrow have lamented their sinful life, and with contrite hearts 
 humbled themselves before God, and willingly submit to con- 
 tempt and derision, affliction and cross. (Luke v.) Under all this 
 conflict, they have taken the shield of faith, and the sword of the 
 spirit, which is the Word of God. (Eph. vi.) Yea, beloved 
 reader, such people as are here described, the Word requires. 
 These ,can together partake of the Lord's table, and keep the 
 unity of the spirit in the bond of peace, edify one another in 
 love, and wash one another's feet in true humility, submitting 
 themselves one to the other in a childlike manner. (John xiii.) 
 They are not ashamed to confess Christ crucified, with life and 
 walk, word and deed ; and, as obedient children, are ever willing to 
 obey the Word the Heavenly Father has given us, through Jesus 
 Chtist His son. But woe to all such as regard his Word lightly, 
 and think it is no more necessary to keep his Word so punctually, 
 so that they may enjoy more liberty on the broad way. 
 
254 
 
 LANDIS'S RELATION. 
 
 "That the flesh ever desires the broad road, I have in my time 
 had plentiful experience; but the immortal spirit found no peace 
 or rest thereon. This^ oft-times caused great conflict between 
 spirit and flesh, so that I was driven to fervent prayer and suppli- 
 cation, and many times with bowed knees besought the Most 
 High, to bestow me wisdom and understanding; and that God 
 would open the eyes of my spirit, and bestow upon me an obedient 
 heart ; that when I come to lay down this mortal body, my poor 
 soul might enter into rest. But here I was again brought into 
 temptation by the church. The sense of the church was again 
 taken, with a view to making a preacher; under which proceed- 
 ing, the lot lay between me and another brother. The other 
 brother made excuses, and was not willing to cast lots. He said 
 he has a worldly office to serve, and those two do not suit together. 
 (As they do not, for Christ said, no man can serve two masters.) 
 I said if he even did feel willing, I could not, for I had not 
 communed with the church for six or seven years, and as the 
 church now stands, I could not serve it, for our condition was a 
 very sad one. One brother sought the advantage of the other in 
 trade, to such a degree, that one could scarcely believe the other, 
 but had to fear that he would be defrauded in any business 
 transactions. It was as the Lord said by the prophet Isaiah, chap, 
 ix. : "Take ye heed every one of his neighbor, and trust ye 
 not in any brother ; for every brother will utterly supplant, and 
 every neighbor will walk with slanderers." But on the words 
 that I said, that I could not serve the church, there was a great 
 deal said, which I do not feel to relate. Yet, the result was, that 
 there was no lot cast for preacher at that time. I, and several other 
 professors, whom God had illuminated by His Divine light, so 
 that they had been brought to see and know the corruption of 
 their nature, and sought to adhere to the Word of God, held 
 together. We contended against the fallen church with the Word. 
 The preachers gave us no assent, but we became opposed to each 
 other, and could not agree in the Word. They upheld liberties, 
 with which we could not agree. The next Sunday we went to 
 meeting again, but the preacher directed his sermon in such a 
 way, that we were rather discouraged in going to hear them more. 
 He sought so to bend the truth, that unrighteousness might be 
 supported. 
 
LANDIS'S RELATION. 255 
 
 "You may think, dear reader, that we were greatly discouraged, 
 because we saw that the old heads of the church regarded the 
 Word of God so little. Now, we were in great affliction, and 
 earnestly wished that the church might be reformed, and again 
 brought into proper order. But we could effect nothing. It was, 
 as a preacher once acknowledged to me, that if one desires to 
 build up, the other will tear down. This was the result with us. 
 We sought to build up the church, but others opposed us, so that 
 we saw that our labor was in vain, which distressed us very 
 grea';ly. Now, we sought to adhere to God and His Word, to 
 take up the cross, and give ourselves up to self-denial, scorn and 
 derision, which seemed very hard to the flesh; and we realized the 
 words of Paul, Gal. v.: 'They that are Christ's, have crucified 
 the flesh, with its affections and lusts.' We now searched the 
 Scriptures very diligently, and found that from the beginning, the 
 people of God were separate from the kingdom of darkness, and 
 could not endure the disobedient in their community, but put 
 them away, or separated themselves from them. So long as the 
 people of God, in the first age of the world, suffered His Spirit to 
 direct them, they were preserved ; but when they looked upon 
 the daughters of men, they became corrupted, and had to be 
 destroyed by a flood of waters ; and the children of Israel, also, had 
 to put away from them all unclean and leprous persons. Korah, 
 Dathan, and Abiram, but once arose against Moses, the servant 
 of God, and several others, with two hundred and fifty of the 
 princes of the assembly, famoug in the congregation, men of 
 renown, and spake to Moses and Aaron, saying, ' Ye take too 
 much upon you, seeing all the congregation are holy, every one 
 of them; and the Lord is among them.' But the Lord spake 
 unto Moses and Aaron, saying : "Separate yourselves from among 
 this congregation, that I may consume them in a moment.' The 
 earth opened her mouth and swallowed them up, and their houses, 
 and all the men that pertained unto Korah, and all their goods. 
 (Numb, xvi.) Joshua could not take the city of Ai, until the 
 accursed Achan was put away. The prophet Isaiah says, chap, 
 lii. : ' Depart ye, depart ye, out from them, touch no unclean 
 thing: go ye out of the midst of her; and be ye clean that bear 
 the vessels of the Lord. ' Paul says, 2d Cor. vi. : ' Be ye not 
 unequally yoked together with unbelievers; for, what fellowship 
 
256 LANDIS'S RELATION. 
 
 has righteousness with unrighteousness? and what communion 
 hath light with darkness? and what concord hath Christ with 
 Belial? or what part hath he that believeth with an infidel?' 
 Again, in .ad Thess. iii., Paul says: 'Now we command you 
 brethren, in the name of the Lord Jesus Christ, that ye withdraw 
 yourselves from every brother that walketh disorderly, and not 
 after the tradition which he received of us.' 
 
 "We also found in the "Martyr's Mirror," in the articles of 
 faith, that they separated the sinners from the church, according 
 to the Scriptures. We also found in the old catechism, in Menno 
 Simon, and in Detrich Philips' writings, that sinners must be 
 separated from the church, according to the Word of God. Now, 
 after we had examined all these writings, besides others also, we 
 perceived plainly that the church of which we were members, did 
 not accord with the Word of God, inasmuch as transgressors were 
 not separated. (Cor. v.) 
 
 "About this time we met an old professor of the truth, who, as 
 Christ taught, would not hear the voice of strangers, and sepa- 
 rated, or fled from all idolatry, and openly reproved it by the 
 Word of God, to which he firmly adhered. This faithful con- 
 fessor encouraged us very much, and admonished us only to be 
 faithful, and adhere to the Word of God. Now we began openly 
 to affirm, before preachers, and members, that a true Christian 
 could not serve as an officer of worldly government, or assist in 
 electing others to offices; neither to act as jurors, to help to judge, 
 or condemn others, or to repel injury or injustice by law. There 
 was an old preacher of our church acknowledged that he testifies 
 against all these things ; but it was only a confession of the lips, 
 inasmuch as he still walked, and communed with such brethren, 
 as took these liberties. Therefore Christ says : ' Not every one 
 that saith unto me Lord, Lord, shall enter into the kingdom of 
 Heaven, but he that doeth the will of my Father, which is in 
 heaven;' and Paul says : ' The kingdom of God is not in word, 
 but in power;' and again: 'We also believe and therefore speak.' 
 (Math, vii., i Cor. iv., and 2 Cor. iv.) Therefore the Scriptures 
 witness, that this preacher's words were not the fruit of a living 
 faith, for faith without works is dead. (James ii.) As we then 
 saw that the faith of this preacher did not accord with the word 
 of God, we had to do as Christ says : ' Let them alone, they be 
 
LANDIS'S RELATION. 
 
 257 
 
 blind leaders of the blind. And if the blind lead the blind, both 
 shall fall into the ditch.' (Math, xv.) 
 
 "Another preacher said to us, that Jacob Kertzengieser writes 
 in a letter, that in times of declension in the church, we should 
 not be too ready to excommunicate. Then we examined the 
 writings of Kertzengieser, and found that he would not tolerate 
 such carnal liberties in the church, as are now tolerated in ours. 
 We found in a letter written to a brother minister of the Word, 
 that such as would not obey the charge of Paul, to keep no com- 
 pany, or refrain from dealing with those who are placed in 
 excommunication by the church, should themselves be avoided 
 or shunned. However, in another letter, he speaks about 
 .adjusting differences by excommunication, in times of apostacy, 
 which he does not approve ; but this is quite a different thing 
 from setting aside excommunication and avoidance altogether, as 
 has been done in our parts. The same preacher also referred to 
 Judas, that Christ knew him, and yet he was with His disciples. 
 I replied, that this was quite a different case ; that the Scriptures 
 had to be fulfilled, and it was said, he that eateth My bread hath 
 lifted up his heel against Me ; and " the son of man goeth, as it 
 is written of him ; but woe unto that man, by whom the son of 
 man is betrayed ; it had been good for that man if he had not 
 ■ been born." (Math, xxvi.) Besides, he was not yet revealed to 
 the other disciples, and they were greatly distressed when their 
 beloved Lord told them that one of them should betray Him ; 
 and inquired who it was that should do this thing ; but after the 
 thing was revealed, he no more walked with them. We therefore 
 found that this preacher was not grounded on the WordNof God, 
 and had also to give him over, and adhere to the Word of God. ' ' 
 
 Here I omit a part of the manuscript, which has no reference 
 to the matter under consideration ; after which he proceeds : 
 
 " We now met another teacher of the church, who, with the 
 two former, was a bishop. We had much conversation, of which 
 I will give a short sketch. We spake of baptism. I told him 
 they baptized the people too much in light-mindedness. This he 
 would not admit, and remarked, that if we plant an apple-tree, 
 we dp not seek fruit from it the first year. I admitted this, but 
 yet said, we are so discreet, that we make inquiry of what nature 
 the tree is, whether fruitful or not. Then we plant it, and wait 
 17 
 
258 LANDIS'S RELATION. 
 
 for the fruit. If it is good, we let the tree stand ; but if bad, we 
 cut it down. Every person, therefore, who is received into the 
 church, should have the nature and disposition of virtue and 
 righteousness; should be conformed to the Word of God, and with- 
 draw themselves from all false doctrine, and no more be unequally 
 yoked together with unbelievers, but crucify their flesh, with its 
 lusts and desires. With such persons we can well have patience, 
 and if the fruit they bring is good, it is said they shall be purged 
 that they may bring more fruit. But if they bring corrupt fruit, 
 they must be cut off. Such persons as are generally conformed to 
 the world, in pride and vanity, live according to the lusts of the 
 flesh, the lust of the eye, and carnal folly ; who are earthly minded 
 and seek earthly things, that they may have esteem and a great 
 name in the world, but do not seek the honor of God. Such 
 persons as these I cannot compare to a fruitful apple-tree, but 
 much more to a bramble. 
 
 "We also spoke of avoiding excommunicated members. He 
 professed still to observe it, and said, there liad been a sister in their 
 vicinity, who was separated from the church, and the preacher 
 who did it, said, whoever desires to walk in apostolical order, 
 should avoid her. I told him I was very much surprised, for the 
 same preacher had put a brother in our vicinity from the church, 
 who was guilty of adultery, but I heard nothing of avoidance. 
 He said he is put out of the church, and should no more be called 
 a brother, until he repents. 
 
 "I told him this is not^ right. If it was the duty of those to 
 avoid the fallen sister, then it was also our duty to avoid the fallen 
 brother ; and if he feels it his duty, as he professes, to avoid 
 fallen brethren, he should also teach his brethren to do so. Paul 
 tells us all to be of one mind, and speak the same thing. I saw, 
 therefore, that this preacher also did not accord with the Word of 
 God, and was necessitated to give him up also, and still cling to 
 the Word of God. 
 
 "I also had much conversation with another preacher, but we 
 could not agree in all things, yet he confessed that there is in 
 many things too much liberty taken by the members. I told him 
 I look upon the washing of feet, to be a command of Christ j yet 
 with us it is not observed. He said, with them it is observed. I 
 inquired who held it ? When he told me, I said, the same ipan 
 
LANDIS S RELATION. 259 
 
 also held communion with us, but I saw no feet washing. I 
 inquired why this was so, but he seemed not to know what to reply. 
 I told him, this preacher does not do right. If it is a command 
 with them, then it must also be with us; for Paul says, we shall 
 walk by the same rule, and be of the same mind. 
 . "While we saw that these preachers were not of the same mind, 
 and did not walk by the same rule, we knew, certainly, that they 
 could not be led by the Spirit of Christ, for His Spirit is 
 unchangable. We saw no other way for us, but the narrow way 
 of the cross. This we must take, and whatsoever would not 
 concur with this, we had to leave back. The Lord says by the 
 Prophet Isaiah (chap, ix.): "Therefore the Lord will cut off from 
 Israel, head and tail, branch and rush, in one day. The ancient 
 and honorable, he is the head ; and the prophet that teacheth lies, 
 he is the tail. For the leaders of this people cause them to err ; 
 and they that are led by them are destroyed.' Here, there was 
 every thing cut away from us. We had to leave the teachers, the 
 aged and honorable, and all that would not submit to the Word 
 of God, but will seek a way on which they need not bear the 
 cross, seek liberty in the world, make fellowship with all sects and 
 parties, call them brethren, and say they have brethren amongst 
 all communities. ' ' 
 
 We will here close our extracts from Abraham Landis' manuscript. 
 There might be more testimony of the same kind extracted, but 
 we deem these amply sufficient to confirm the traditional history, 
 or account of the church, as it was at the time alluded to, viz. : the 
 close of the last, and early part of the present century. 
 
 We will now give some extracts from the published writings of 
 John Herr. The first extract is from a work published in 18 15, 
 in the German language, with the title of "£>er wahre und selige 
 ■weg gen Himmel." It was translated into the English language, 
 and published in 1816. 
 
 From chapter v. 199th page : " I|" any one would think or ask, 
 what can be the reason that we will not hear the Mennonite 
 teachers, since they maintain the same confession and ground that 
 we also maintain and teach ? 
 
 " To which I answer, first, that this is the reason : because they 
 confess it with their mouth, and falsely boast themselves to be the 
 unarmed, defenseless people, and pretend to have the real ground 
 
26o EXTRACTS FROM JOHN HERR's WRITINGS, 
 
 of the apostles and prophets, where Jesus Christ is the rock and 
 corner-stone, which our first reformers, Menno Simon and Detrich 
 Philip, so earnestly taught and inculcated, and which many thou- 
 sands sealed with their blood and testified to the truth in all 
 places, as the "Martyr's Mirror" plainly portrays. 
 
 "But according to this, these of our time are far from doing, 
 and esteem the doctrine of their reformer, in many points, but 
 lightly. The cause of which, is this : Menno Simon's and Detrich 
 Philip's writings and doctrine, sets their present community quite 
 out of the order of Christ and His apostles, as in truth it is 
 entirely out of that order; which is testified before the whole 
 world, by their evident fruits. 
 
 " Therefore I will direct thee, my dear reader, to them. Search 
 the above mentioned writings with an unprejudiced heart, and 
 spiritual mind, and observe how they pictured the Church of 
 Christ, and how gloriously they set forth by the testimony of 
 apostolic truth and Divine power, and which also their church 
 members testified by their fruits and sealed with their blood; 
 and when thou hast rightly apprehended this truth, then look 
 over also on the present community with a spiritual eye, and 
 view their fleshly life, their proud, arrogant deportment, and their 
 careless, cold _ hearts in Divine things; their insatiable world- 
 spirit, their dealing and their way, how sensual it is in every point, 
 almost throughout the whole of them. And when thou hast 
 observed this, then go a little further, where thou wilt find a great 
 many defenseless, unarmed men. Then ask the judge and the 
 attorney ; they will tell you that some of them are engaged in 
 strife and law suits, ds much as others. And then go on and ask 
 the debtors and criminals ; they will tell you that they see none 
 more frequently on the seats of judgment, passing sentence upon 
 them and assisting to judge them, than these. Then ask the 
 tavern-keepers, and they will also tell thee that many resort 
 thither, who are lovers of spirituous drink, and from which even 
 some of their teachers are not free ; and if thou wouldst ask the 
 race-riders and their like, they would tell thee that they also have 
 some of them as spectators, as well as of all others. And if thou 
 wilt search all these fruits impartially, according to the gospel, 
 then thou wilt soon find that they falsely term themselves the 
 Church of Christ ; and far as the evening is from the morning, or 
 
EXTRACTS FROM JOHN HERR's WRITINGS. 26 1 
 
 darkness from the light, so far are they separated from our first 
 reformers' doctrine or community, or from the community of 
 Christ. And it is to be feared that the candlestick is removed 
 from them, that they cannot see ; and if even they do see it and 
 do not repent, it will ultimately be taken from them, because they 
 will not receive the truth which is yet offered to them. (Rev. ii.) 
 And again, it is a sure sign that a teacher is faithful, if he holds 
 fast the Word of Truth, and turns neither to the right nor to the 
 left, and shewing no favor, but reprove them that transgress 
 before all, that others may fear (ist Tim. v.), and keep the 
 commandment until the coming of our Lord Jesus Christ (chap, 
 vi.), and know no man after the flesh, that is, they respect no 
 person, but refuse all carnal liberties to every one, and knowingly 
 consent to no sin whatever, but candidly .reproves, admonishes 
 and rebukes them (2d Tim. iv.), and watcheth well over his flock 
 when he sees danger, nor suffers them to go where he cannot go 
 himself, for, ' their blood will be required at his hands,' (Ezkl. 
 xxxiii.) and must always be ready to give an account of their souls. 
 (Heb. xii.) 
 
 "But, on the other hand, it is easy to know, that these present 
 teachers do not so. They complain indeed of the ruin of their 
 community, and see not that they themselves are also fallen amidst 
 the general ruin ; and truly they are the chief cause of it, because 
 they do not watch over their flocks, and allow them fleshly liber- 
 ties to prosecute at law, to sit on the seats of judgment, and assist 
 in law business, and more such freedoms ; and beside all this, they 
 lead such a vain dissipated, earthly and impenitent life, that the 
 world can see no more light. All is gloom and darkness, and 
 through them the name of Christ is profaned ; but still they bear 
 with them after all this, with a fleshly and damnable patience, con- 
 trary to the Word of the Lord ; and if in charity they are reproved 
 for it, then some of them will confess, that it ought not to be so ; 
 that for their own part they could not take such sensual freedoms, 
 as above mentioned, but that they must leave it to them, and, not- 
 withstanding, bear with them patiently, and not leprove them. 
 And thus they testify that they are not true shepherds to watch 
 over the souls of their flock, neither can they obtain the testimony 
 which Christ gave through the spirit of Revelation, to the Church 
 of Ephesus, where He saith : "I know thy works, and thy labor. 
 
262 EXTRACTS FEOM JOHN HERR S WRITINGS. 
 
 and thy patience, and how thou canst not bear them which are 
 evil ; and hast tried them which say they are apostles, and are not, 
 and hast found them liars." (Rev. ii.) A faithful shepherd 
 must say as did the apostle, follow me as I follow Christ, (ist 
 Cor. xi.) And if they will not obey, they must be reproved. 
 (ist Tim. iv.) And if they will not receive reproof, but continue 
 in sin, then they must be lopped off as unfruitful branches, (ist 
 Cor. V.) Now if these teachers were faithful, they would be 
 aware of this rule, and do according to it, and encourage none in 
 their fleshly pursuits, with bread and wine, but much rather put 
 them back to true repentance, by which they may come to Jesus, 
 and first gain admittance with Him, and forgiveness of sins; nor 
 administer baptism to them, nor comfort them with the sacred 
 token of the broken body and sprinkled blood of Christ, before 
 they perceive by their fruits that they are altered men, and that 
 old things are passed away, and all is become new. (2d Cor. v.) 
 
 " But as the new things of the Spirit are not regarded, and are 
 lost to the teachers of our time, and generally nothing but the 
 outward forms of worship are attended to, in part only, and thus 
 all is well and they are content therewith, therefore, the conse- 
 quence is, that either the teachers must be false and unfaithful, 
 and neglect to put the Lord's talent to usury, or they must be 
 blind themselves ; ' and when the blind lead the blind, both 
 must fall into the ditch.' (Math, xiv.) Therefore all truly 
 awakened souls must follow the advice of Christ, and let them 
 alone and flee from them, and avoid them, until the time when 
 they observe their Lord's Word better, and act according with it. 
 
 "And thirdly, Christ tells us: ' If a man love me, he will 
 keep My words; and My Father will love him, and We will come 
 unto him and make Our abode with him; he that loveth Me not 
 keepeth not My sayings ; and the word which ye hear is not 
 Mine, but the Father's which sent Me." (John xiv.) Item: 
 "He that hath My commandments and keepeth them, he it is 
 that loveth Me; and, if ye love Me, keep My commandments." 
 (Verses 15 and 21.) 
 
 "Now it is manifest, that these teachers do not love Christ, 
 because they do not keep His commandments, nor act conform- 
 ably to them. For Christ commanded His apostles, first to teach 
 men, and if they believe, to baptize them. Now it is evident. 
 
EXTRACTS FROM JOHN HERR'S WRITINGS. 263 
 
 that a man cannot have saving faith in Christ, unless he is first 
 brought through true repentance, by the hearing of preaching, or 
 without means by God's assistance, to feel himself broken, 
 wounded, and stripped, so as to hunger and thirst after right- 
 eousness, and earnestly to seek and desire Christ his Redeemer ; 
 and when he really finds Him, and obtains His mercy, which is 
 the forgiveness of his sins, then the man only ifegins to believe 
 thoroughly in Him, and to trust, and to give himself up entirely 
 to Him, for he hath experienced, in the boundless riches of Christ 
 and His merits, what he would not have believed before, namely, 
 that such a profligate, miserable, and cursed sinner, as he felt 
 himself to be, should rise to such high honor, to be accepted as a 
 son by the Father, as a child of God, as an heir with Christ. 
 This we may know by the parable of the lost, or prodigal son, 
 when he returned to his Father, and like Esther the queen say, 
 'If I perish, I perish,' nevertheless I will venture, for my father 
 hath bread enough ; but who knows, perhaps he may receive me 
 as a poor hired servant. But when he went and met such a kind 
 reception from his father, then his doubtful heart was cheered ; then 
 he believed firmly that his father loved him with a boundless love ; 
 then they could rejoice together with inexpressible joy; the father 
 rejoiced over his son that had been lost, and the son rejoiced that 
 he had received such unexpected grace from his father. 
 
 "And Nathaniel, also, who was an Israelite indeed, and in whom 
 there was no guile, would not believe when Philip told him of the 
 Messiah, until he went thither himself, and saw and heard Him ; 
 but then he believed, and confessed that He was the Son of 
 God. (John i.) 
 
 "He that fell among thieves, and was stripped, and left half dead 
 in his blood, had probably but little faith when the priest and the 
 Leyite passed ungraciously by him, that such a merciful Samaritan 
 would come at length and so affectionately raise him, as he after- 
 ward experienced. (Luke x.) 
 
 "Thus the true faith, that works by love, is 'The power of 
 God unto salvation,' and is not in an impenitent man. For where 
 the true faith is, there is also the new birth ; there the old man 
 must first be crucified, and be buried with Christ, wherein also 
 they are risen again, through the faith of the operation of God, 
 to the new things of the spirit. (Col. ii.) 
 
264 EXTRACTS FROM JOHN HERR S WRITINGS. . 
 
 "But if any one would say, that a man must nevertheless come 
 through faith to repentance, and approach his Creator, this I 
 also confess ; for Adam, when he saw that he fell by his transgres- ' 
 sion, believed in the righteousness of God in His word, and felt 
 that through it he was condemned to eternal death, and was afraid 
 of his God, until He raised him again, and consoled him with 
 promises, whereby he was led, from his first fearful faith in the 
 righteousness of God, into the saving faith, by which he obtained 
 a sure confidence in God, in this, that he hoped without doubting 
 for things not seen. 
 
 "Thus all men must, through faith in the inherent righteous- 
 ness of God, be humbled, cast down, and made contrite, whereby 
 and through which they are made fit to receive Christ and His 
 promises, to be comforted through Him, and to be washed from 
 their sin, so that, through Christ, and a child-like faith, he is 
 engrafted into the Vine, and as a member of His body, which is 
 the Church (John xv. and ist Cor. xii.), and thus he is partaker 
 of His Divine nature, and like unto His image; for then the 
 Spirit of Glory and of God resteth upon him (ist Pet. iv.), and 
 is thus, through this saving faith, united with Christ, and is 
 justified through His blood, and lives by his faith. (Rom. xvii.) 
 And, as I have said, that these teachers do not love Christ, 
 because they do not keep His commandments, nor do according 
 to them; the reason of which is, that they baptize men without 
 any sign of repentance, or reformation, and without the living 
 and saving faith, that works alone by love. This their fruits 
 testify full well, for they are fleshly, and were fleshly-minded 
 before they received baptism ; and when they have received it, 
 they remain in their old fleshly habits, and imagine that they are 
 baptized Christians, and comfort themselves in it, and reflect not 
 on what St. Paul said : ' That in Christ Jesus neither circumcision 
 availeth anything, nor i-.ncircumcision, but a new creature' (Gal. 
 vi.), or the ' faith that worketh by love;' and where these are 
 not, how then can baptism be used according to Christ's doctrine, 
 and the doctrine of the apostles? How, then, can we be bap- 
 tized into the death of Jesus Christ, and the communion of His 
 body through the Holy Spirit? How, then, shall the crucifying 
 of the old man, the burial of sin, and the resurrection to a new 
 life, be rightly considered and accomplished ? How shall we thus 
 
. EXTRACTS FROM JOHN HERR's WRITINGS. 265 
 
 put on Christ, and make a covenant, in a good conscience, with 
 God, through the resurrection of Jesus Christ? (i Pet. iii.) I 
 presume it can never be ; for Christ said : ' Either make the tree 
 good, and his fruit good ; or else make the tree corrupt, and his 
 fruit corrupt : for the tree is known by his fruit ; ye generation 
 of vipers, how can ye, being evil, speak good things? for out of 
 the abundance of the heart the mouth speaketh.' (Matt, xii.) 
 But that these are not well planted, their fruits fully testify; for 
 a penitent, believing, and truly baptized new-born Christian, hath 
 a Divine nature, and is like unto the image of Christ, and is 
 minded as He was minded, (Phil, ii.), and prays without ceasing, 
 and is thankful in all things ; for this is the will of God in Christ 
 Jesus towards him, so that his light shineth in all places, in the 
 midst of a rude and perverse generation, holding forth the word of 
 life, and counting all earthly things but loss for Christ's sake ; for 
 He is his life, and in death He is his gain ; for through Him he 
 overcame, and yet daily overcometh the frailties of the flesh, and 
 always bears the good fruits of the Spirit, as a goodly tree, planted 
 by the rivers of water ; and those who enjoy his fruit and receive 
 his doctrine shall live, and are in harmony with one another, like 
 as Christ is one with the Father, and, consequently, there is no 
 condemnation on them, for they walk no more after the flesh, but 
 after the Spirit ; for the law of the Spirit of life in Christ Jesus hath 
 made them free from the law of sin and death (Rom. viii.), and 
 are received into the inheritance of G od, and are joint heirs with 
 Christ. 
 
 "And, again, they do not love Christ, because they do not obey 
 the commandment of love, between brother and brother ; for 
 whosoever hateth his brother is a murderer, and no murderer hath 
 eternal life abiding in him. But he that loveth God, loveth his 
 brother also ; for by this we know that we love the children of 
 God, when we love God and keep His commandments. God's 
 commandment is through Christ, given to us in this sense, that 
 if our brother trespass agairist us, then we must reprove him, be- 
 tween him and ourselves alone ; if he hears us, then we have gained 
 a brother, but if he will not hear us, then we may take one or 
 two more with us ; and if he shall neglect to hear them, we may 
 tell it to the church ; but if he will not hear the church, then we 
 may hold him as a heathen man, and a publican. (Math, xviii.) 
 
266 EXTRACTS FROM JOHN HERR's WRITINGS. 
 
 Herein may plainly be seen what true brotherly love is, namely : 
 when we see our brother transgress, or hear that he sinneth, then 
 we must examine and in love reprove him, and strive with all 
 diligence to recover his soul from death ; (James v.) or, as the 
 Apostle Jude said: " Save his soul with fear;" and if we neglect 
 to do this, we transgress the commandment of God, nor do we 
 love the brethren, and are therefore murderers; for we suffer them 
 to meet death without warning, and we are in darkness, and know 
 not whither we go, for darkness hath blinded our eyes. But 
 these teachers not only suffer their brethren to go unreproved, 
 but likewise the public sins that occur before the whole world; 
 that is through the lusts of the eye, and fleshly gratifications, 
 arrogant distinctions, yea, and sometimes they loiter in public 
 places till they become inebriated with wine, which occasions 
 disorder, and in general they lead such an evil, dissipated life, 
 that the heart of the true Christian must bleed for them. 
 
 " All this, I say, they suffer to pass on, which is proved by their 
 open acts, and even encourage them in it, when they come to the 
 sacrament or supper, as if they were members of Christ ; and by 
 this they show that they are in darkness, for they love not the 
 brethren ; for if they had any love for them, they would pull 
 them out of the fire. (Jude xxiii.) And since they neglect to do 
 this, and much rather comfort them with the holy token of the 
 broken body and blood of Christ ; and thus they are also man- 
 slayers, or murderers, for they lead their souls onward to death, 
 under a false comfort ; so that they imagine all is well with them, 
 in the midst of their fleshly pursuits ; and thus they rest in a 
 deceitful security, till death overtakes them, and bears them to 
 eternity, where they shall knock and say : ' Lord, we have eaten 
 and drank in Thy presence, (the supper,) and on the streets (or 
 meeting-houses) hast Thou taught us ; ' but He shall answer : 
 ' Depart from Me for I know you not.' (Luke xiii.) 
 
 " Thirdly, brotherly love, when joined with Divine love, is of 
 such a nature, that when the brethren meet together, they converse 
 about the state of their souls, of their duty to God, and subduing 
 themselves ; of daily self-denial, and their increase in holiness, 
 without which no man can see the Lord (Hebrew xii.); of the 
 daily dangers with which they see themselves surrounded ; and com- 
 forting one another ; strengthening themselves in faith ; that they 
 
EXTRACTS FROM JOHN HERR's WRITINGS. 267 
 
 may add to their faith virtue; and to virtue knowledge; and to 
 knowledge temperance ; and to temperance patience ; and to 
 patience godliness ; and to godliness brotherly kindness ; and to 
 brotherly kindness charity; for if these things be: in them and 
 abound, they make them that they shall neither be barren nor un- 
 fruitful in the knowledge of our Lord Jesus Christ. But he that 
 lacketh these things is blind, and cannot see afar off, and hath 
 forgotten that he was purged from his old sins. (2dPeter i.) 
 
 "But as nothing of this is seen in the present Mennonite So- 
 ciety, but rather the reverse, with both teachers and hearers, as 
 every godly person may see; so that, according to St. Peter's 
 doctrine, they must be blind, and ' grope as if they had no eyes, 
 and stumble at noonday as in the night ; and are in desolate places 
 as dead men, for the way of peace they know not ; and there is 
 no judgment in their goings ; they have made them crooked paths ; 
 whosoever goeth therein shall not know peace.' (Isaiah lix.) 
 'For their vine is the vine of Sodom, and of the fields of 
 Gomorrah. Their grapes are grapes of gall, and their clusters are 
 bitter.' (Deut. xxxii.) 
 
 My dear reader, do not pervert these words for me ; for 
 Christ says (John xv.), that He is the true vine, and we the 
 branches. Now, it is incontestible, if we are Christ's disciples 
 and branches in Him, that we must bear His spiritual fruits, and 
 always produce the purifying wine of true holiness, and grow and 
 increase therein, and receive from the fullness of Christ, and grace 
 for grace ; for if the first fruit be holy, the lump is also holy ; and 
 if the root be holy, so are the branches. (Rom. xi.) And all 
 nature teaches us, that like begets its like, for that which is born of 
 the flesh is flesh, and that which is born of the Spirit is spirit, and 
 produceth the substance and fruit of the Spirit ; and thus we must 
 know the tree by the fruit, the vine by the grapes, and the church 
 by its members, whether they be fleshly or spiritual, whether the 
 clusters be bitter or sweet, or whether the fruit is corrupt or good, 
 for by the fruit the tree is known. (Math, vii.) And Christ, the 
 spiritual vine, who stands in the midst of the church, bears spiritual 
 branches, and they bring forth spiritual and sweet clusters, of wljich 
 the purifying and holy wine is born, that the good fruits of the Spirit 
 may be manifest, which are love, peace, joy, humility and patience, 
 faith, hope, and true godliness, with self-denial. (Col. iii.) 
 
268 EXTRACTS FROM JOHN HERR'S WRITINGS. 
 
 "While, on the contrary, the prince of this world, or the 
 poisonous and corrupt vine, stands in the spiritual Sodom, in the 
 midst of the congregation or church of darkness, and puts forth 
 such fleshly and sour branches, from his corrupt moisture or sap, 
 which produces bitter clusters, of which is born the poison of 
 dragons, and the cruel venom of asps (Deut. xxxii.), namely, 
 fleshly minded men, and members who bear the fruits of the flesh, 
 which are, hatred, malice, wrath, strifes, seditions, emulations, 
 drunkenness, revelings, fornication, adultery, cursing, swearing, 
 lying, and deceiving, and coveting their neighbors' goods, having 
 hearts overgrown with avarice, which is idolatry, and the root of 
 all evil. (Gal. v.) They seek after great riches and honor in 
 the world, which is also given to them, because they fall down 
 and worship him, and serve him (Math, iv.), and testify by their 
 works, what spirit they are of" 
 
 The remaining part of this chapter, is chiefly devoted to argu- 
 ment, which those who desire can peruse. We will not swell our 
 work by its addition. Our object being to prove the condition of 
 the church at the time spoken of, we would bespeak the reader's 
 serious consideration of the arguments accompanying the attesta- 
 tions in the extracts quoted. We will yet add several extracts from 
 the appendix to the " Illustrating Mirror," also written by John 
 Herr, in the German language, and first published in the year 1827. 
 The appendix gives a short account of his conversion, and call to 
 the ministry. The extracts are taken from the first English 
 edition, published in 1834. 
 
 On page 381, speaking of his early religious experience, he 
 says: "At that time, I and some others assembled together at 
 times, in order to admonish and strengthen one another in the 
 love of God, and His word. For we saw clearly, by the light of 
 Christ and His doctrine, that in Christendom there was a great 
 apostacy from God, and that almost all flesh took its own way on 
 the earth ; for pride, vanity, lying and deceit, sueing and going to 
 law, party spirit, and striving for worldly superiority, increased iri 
 appearance from day to day, even among those whoboastof a 
 Christain faith, opposed to the use of weapons, offensive or 
 defensive. They would not take the sword in hand against their 
 enemies, but they bore it in their mouth against the opposite 
 party, in order to overcome them. One party persecuted another 
 
EXTRACTS FROM JOHN HERR's WRITINGS. 269 
 
 with invectives and calumny ; so great a tongue-war and conten- 
 tion arising therefrom, that neighbor often detested neighbor, 
 and friend, friend ; for both parties strove by falsehood and 
 misrepresentation to make themselves strong against the day of 
 geheral election, which would decide the mighty contest. Con- 
 sidering all these things, one with another, by the doctrine and 
 spirit of Christ, we perceived clearly, that not only the Protestant 
 churches, and great sects who approve the use of the sword, but 
 also those who style thera^lves indefensive, depend upon the arm 
 of flesh, having their hearts turned away from the Lord; an evil 
 greatly to be lamented. Ah, the vail of Moses is upon their 
 heart, and remains untaken away in the reading of the Old Testa- 
 ment ; which vail is done away in Christ. (2d Cor. iii.) 
 
 " Together with these things, we observed the carnal, vain and 
 haughty life of the baptized members, their living in the lusts of 
 the world and of the flesh, which I often observed and experienced 
 in my time ; for I have been in company with the old, middle- 
 aged, and young men (who, as they supposed, had received 
 baptism upon their own confession), in drinking and rioting, 
 where a person could hear nothing but the world, jests, folly, 
 buffoonery and uninstructive discourses ; though we should let no 
 corrupt communication proceed out of our mouth, but that which 
 is good to the use of edifying, that it may minister grace unto the 
 hearers. (Eph. iv.) 
 
 " As regards myself, I am free to confess before God and man, 
 that at that time I lived without God and His Word, and was 
 going the broad way of the flesh that leadeth to destruction ; this I 
 have since felt irf its full weight. At the same time, I was sen- 
 sible that such baptized and defenseless members (as they styled 
 themselves) were no more circumspect in their walk than myself, 
 as was evidenced by their fruits ; though by repentance they should 
 already have risen through faith from dead works of the flesh, 
 before they were baptized, and thus through faith have been buried 
 by the baptism of their sins into the death of Christ, and conse- 
 quently have walked with Him in newness of life. (Rom vi.) 
 From all this we could plainly discover, that the teachers must be 
 blind and asleep to their charge, at the time that it.is their duty to 
 watch; for they do not examine the subjects before baptism, 
 ■whether they have been brought from death to life, and from the 
 
2 70 EXTRACTS FROM JOHN HERR's WRITINGS. 
 
 bondage of sin, to the obedience of righteousness, so that, on 
 account of the forgiveness of their sins, they may have the answer 
 of a good conscience toward Godj by the resurrection of Jesus 
 Christ. But they baptize them while they are yet the servants of 
 sin and death ; hence no good fruit is to be expected, even after 
 the baptism, as long as they remain unconverted. Therefore 
 Christ says, either make the tree good and his fruit good ; or else 
 make the tree corrupt and his fruit corrupt ; for the tree is known 
 by his fruit. O. ye generation of vipers, how can ye, being evil, 
 speak good things? For out of the abundance of the heart, the 
 mouth speaketh. (Math, xii.) 
 
 " Had the Mennonite teachers of our day possessed the Spirit 
 of God, like Menno Simon, and carried out their doctrine to the 
 same extent, we would never have separated from them. . For he 
 speaks of baptism as follows : "Attend to the Word of the Lord." 
 The Apostle Paul, who did not receive his gospel from man, but 
 from God, informs us, that as Christ died and was buried, so we 
 also should die unto our sins, and be buried with Christ in baptism ; 
 not that it behooves us to do this after baptism, but we must have 
 commenced and accomplished all this beforehand, even as he says, 
 if we are planted with Him to a like death, we shall have with Him 
 a like resurrection, knowing that our old man is crucified with 
 Him, that the body of sin may be done away ; for he that is dead 
 is free from sin, and as Christ, having once died, and taken away 
 sin, lives now unto God, so all true Christians die also unto their 
 sins, and live unto God." 
 
 Here follows another quotation from Menno Simon, and extracts 
 from the 27th, 28th and 29th articles of faith, published by the 
 early Mennonites, and has also been published in this country, by 
 the early emigrants of the Mennonite persuasion. From these 
 quotations and extracts, he shows that the Mennonites of that time 
 had widely deviated from those whose name they bear. After this, 
 he concludes as follows : 
 
 "Dear reader, observe how far the Mennonites have departed 
 from their original principles. The separation of offending mem- 
 bers is practiced very seldom ; the shunning of the separated has 
 fallen entirely into disuse, at least in our part of the world, as far 
 as my information extends. The article last cited says, that it is 
 incumbent upon the followers of Christ to take no part in the 
 
EXTRACTS FROM. JOHN HERR'S WRITINGS. 271 
 
 administration of the magisterial ofSce, or any branch of it. Now 
 the Mennonites, though they may be unwilling to hold an office 
 themselves, yet they assist others in getting into office, are free to 
 sit in courts of justice, and pronounce sentence of guilty or not 
 guilty upon prisoners arraigned at the bar, sue and go to law, repel 
 force with force ; and all in direct contrariety to the doctrine of 
 Christ, and the principles of their own confession of faith, which 
 I could abundantly illustrate with proof from the Holy Scriptures ; 
 nay, I have already explained it in my writings, and even teachers 
 have frequently confessed to me, that this state of things ought 
 not to be, and that they themselves had no such freedom. But 
 notwithstanding all this, they leave the matter rest, and, with deep 
 regret be it said, they proceed according to their former usage, 
 not considering that they will have to render an account to God, 
 when the blood of their hearers will be required at their hands. 
 
 " For-as-much as we clearly perceived, as above mentioned, that 
 this Church was far departed from her first love, and from the 
 fundamental principles of Christian faith, and had then fallen 
 short of the true doctrine, so that most generally every one sough t 
 his own, and not the things of Jesus, which it is to be feared, is 
 too much the case the present day in regard to all sects ; therefore, 
 I and several others were unable to see any other way, according 
 to the tenor of the word of God, than with Noah, Abraham, the 
 prophets and true Israelites, the apostles and witnesses of the 
 truth, to separate ourselves from all unrighteousness and false 
 doctrine, and in our secession to abide alone in God and His 
 Word, and to'pray to God that He would grant to us, and all sin- 
 cere souls, a greater and greater knowledge of the way of truth, 
 which is Christ, and that He would send forth faithful laborers 
 into His harvest. ' ' 
 
 These three witnesses give a pitiful account of the church in 
 their day. C. Kauffman was born in 1759, and his manuscript is 
 ■dated 1806. A. Landis wasbornin 1781, and John Herrin 1782 
 Tliey all three lived in the midst of Mennonite communities, and 
 their social intercourse was chiefly with that class of people. I 
 have said before, that Kauffman withdrew from the church before 
 his death, but how long I do not know. I do not think he ever 
 united with any other church. • He had, therefore, full know- 
 ledge of the doings of the church and its members, for the last 
 
2 72 PURITY OF THE CHURCH. 
 
 twenty-five years of the last, and the early part of the present 
 century. Landis and Herr, with some knowledge of the dose of 
 the last, had full knowledge of the first twenty or thirty years of 
 the present. Landis became a member of the church in 1802, 
 and withdrew from it about 1809 or '10. { 
 
 I have before observed, thai the believer receives no merit or 
 righteousness from the Church, or from the observance of any 
 ordinance or duty which he performs in it. All the merit or 
 righteousness he can, or does possess, is by virtue of what Christ 
 has done, and is imputed to him through grace, on account of his' 
 faith. Christ promised the Holy Spirit to every believer, and 
 this Spirit begets a new. Divine, and heavenly life, in the soul of 
 every one who receives it. The receiving of this Spirit and life, 
 is what constitutes the new birth, regeneration or conversion ; and 
 without this there is, and can be no salvation. God has therefore 
 especial care and regard for this life, and has appointed means for 
 its preservation and security. For this purpose the Church, its 
 officers, and all its duties and ordinances, were appointed of God. 
 It is His will that in this. His children might enjoy peace and love, 
 with comfort, and a happy security. Social and secular duties 
 bring every believer unavoidably into contact with the world, and 
 they are thereby exposed, more or less, to influences deleterious to 
 this Divine life ; but God has ordained and built up the Church, as 
 a means to counteract this deleterious influence ; and has so organ- 
 ized it, and given such commands, and prescribed such duties, 
 which, if faithfully observed, and adhered to, will effectually 
 secure the end and object which God has designed. The Church 
 is a community of believers, which forms a place of retreat, 
 whereunto they can retire, for comfort, refreshment, and enjoy- 
 ment, which tends to strengthen, build up, establish, and confirm 
 them in the true living faith. This end cannot be obtained in 
 the society of unbelievers. Therefore God has given special com- 
 mands and directions, to exclude all unbelievers from the Church, 
 or assembly of the righteous. "The wicked shall not stand in' 
 the congregation of the righteous. " (ist Psalm.) Christ did not 
 authorize the reception of any but believers into the Church. He 
 commanded the apostles to baptize those who receive their teach- 
 ing. Any others would be received without warrant. This would 
 make an assembly of true believers. But Christ knew that in our 
 
PtJ^lTV OF. Tllte CHURCH. 273 
 
 weatnesB some \vould be admitted who were not true believers, or 
 disciples indeed ; and that such would exert a deleterious influence, 
 or neutralize the influence of the Church; and therefore gave 
 instructions that if they trespass, and will not hear the instruction 
 of the Church, they shall be separated, and held as heathen men 
 and publicans. Again, Christ says: "He that entereth not by 
 the door into the sheepfold, but clinibeth up some other way, the 
 same is a thief and a robber." (John x.) Further on in this 
 .chapter, Christ says: "I am the door." I suppose no one will 
 dispute, that the sheep-fold He has in view, is the visible Church. 
 Does not this single expression of Christ show very clearly, how 
 exceedingly careful the ministry of the Church should.be, not to 
 receive any as members into the Church, who are not truly con- 
 Verted? for this is the amount of entering in through Christ. 
 
 The Holy Ghost, through the apostles, also represents the Church 
 as being a united, holy body. Paul says of the believers, they 
 are by on* Spirit baptized into one body. In Acts ii. it is said of 
 those who believed, that they "continued steadfast in the apostles' 
 doctrine," and in chap. iv. it is said ': "Th« multitude of them 
 that believed were of one heart, and one soul." Whenever any 
 symptoms of divisions or dissention^ became apparent, Paul re- 
 proved them sharply ; and said they should all be of the same 
 taind, and speak the sam^e thing; and be perfectly joined together 
 in the same mind, and in the same judgment, (ist Cor. i.) Again 
 Paul represents the Church as an unleaYened lump, and declares 
 that a little leaven leaveneth the whole lump. Cor. v., and Eph. 
 v., he says": "Christ gave Himself for the Church, that He might 
 sanctify it, and present it to Himself a glorious Church, having 
 neither spot or wrinkle or any such thing, but that it might be 
 holy and blatneless." 
 
 Now, when the Holy Ghost represents the Church in this light, 
 it is evidently the will of God it should be so. For this reason 
 we find the directions so plentifully given, for the Church to purge 
 itself of every person whose life and actions, or practice, tends 
 in any way to corruption or carnality. To the Romans, Paul 
 ■says '(xvi.)-: "Now I beseech you, brethren, mark them which 
 cause divisions and offenses, contrary to the doctrine which ye 
 have learned; and avoid them." In 2d Thess. iii., Paul says: 
 ■*'Now, we command you, brethren, in the name of the Lord Jesus 
 18 
 
274 USE OF THE CHURCH. 
 
 Christ, that ye withdraw yourselves from every brother that walketh 
 disorderly, and not after the tradition which he received of us." 
 In Cor. v., where there was but one unclean person amongst them, 
 he told them their glorying was not good, and asked them whether 
 they did not know that a little leaven leaveneth the whole lump ? 
 Again, if any man will not obey his word by that epistle, they 
 shall note them, and have no company with them. 
 
 God's design in these plain declarations and commands, evi' 
 dently is to keep the Church a pure and holy body, so that it will 
 serve the purpose for which it was designed. Put out, and keep 
 out, all the thieves and robbers, so that the sheep and lambs of 
 Christ may have a pleasant and secure retreat to retire to, to be- 
 fed and enjoy themselves. To this end, all carnal enjoyments, and 
 evil passions and emotions, are commanded to be put away fromi 
 amongst them. Envy, hatred, malice, wrath, strife, etc., etc.,. 
 with foolish talking and jesting, and, "let no corrupt communi- 
 cation proceed out of your mouth, but that which is good to thr 
 use of edifying, that it may minister grace to the hearers." No' 
 bitterness, clamor, evil speaking, or malice. (Eph. iv.) These all; 
 belong to the destructive element of the unconverted world, and 
 if it should be admitted into the Church, what advantage would 
 the Church be of? 
 
 It is an unpleasant duty to speak of the Old Mennonite church 
 in the manner I have done in this chapter, and one I would very 
 willingly have omitted, as I know it will be offensive to, many^ 
 whose good will and esteem my natural disposition would lead me 
 to court. It may be said, what good can come from relating the 
 doings of those who have long since gone to the tomb, and are 
 awaiting the time when all that are in the grave shall come forth,, 
 and receive their final reward. There I would very willingly 
 leave them, and not say one word about them, if a sense of duty 
 did not urge me to it. 
 
 A number of the associates of John Herr, in the early part of 
 this century, at the time when they organized themselves into a 
 church, had withdrawn from the Old Mennonite church, and they 
 were very severely reflected on, for the course they had taken. It 
 was charged, that it was a contentious and schismatic spirit, which 
 influenced them ; and that they were selfish and self-righteous. 
 We also hear the same charge made against our church or brethren. 
 
OLD MENNONITE CHURCH. 275 
 
 of the present day, that it is only selfishness, that keeps us from 
 uniting. This charge we would very willingly bear, and commit 
 all to Him who judgeth righteously. Indeed, I know that instead 
 of removing this feeling toward us, I will likely much increase 
 it ; but hope the work will fall into the hands of some who will 
 give it serious consideration^ This I will say here: If those who 
 organized the church were actuated by the spirit which is attrib- 
 uted to them, then all their labor was vain ; and if we now are 
 under the influence charged to us, our situation is truly pitiful 
 and we of all men most miserable. But I hope to be able to 
 show to every candid mind, that they had no other way to pursue, 
 and that they acted in the true fear of God. The question of 
 whether John Herr and his associates were justifiable in organizing 
 the Reformed Mennonite church, rests entirely upon that of 
 whether the Old Mennonite church was at the time a dead or a 
 living body. If it was a true, living Church of God, under 
 the influence of the Holy Spirit, and led by it, then the others 
 were not justifiable in the course they took, and it could not be 
 'the Holy Spirit which led them to it, but much more an anti- 
 ■chHstian spirit. The Holy Spirit leads all those who are under its 
 influence together, and never separates them. But if the Old 
 Mennonite church was dead, then they were fully justified in 
 the course they took; as much so as the reformers were in the 
 sixteenth century. 
 
 In speaking of the Mennonites, I wish to be distinctly under- 
 stood, as referring to the latter part of the last and the early part 
 of the present century. In speaking of them as dead, I do not 
 wish to be understood as looking upon them as wicked or ungodly, 
 in the common acceptation of the word, but as carnal, uncon- 
 verted, and destitute of the Holy Spirit ; of which class we have 
 amongst us in our day, a large number, who make no profession 
 or pretension to any religion. They are good, moral citizens, 
 faithfully fulfilling their moral obligations. Some are more loose 
 and careless, and do not discharge their duties so well, but still 
 not accounted wicked or bad men. But they are all spiritually 
 d«ad. Their sports, enjoyments, intercourse and amusements are 
 all carnal. This I think was the condition of the Old Mennonite 
 church at the time alluded to. From the traditional account I ha\': 
 had of it, from persons who lived at the time, and knew and saw what 
 
276 ONE UNITED CHURCH. 
 
 they spoke of, I cannot conscientiously say I believe differently. 
 The accounts Kauiifman, Landis and Herr give, fully confirms it. 
 
 The Catholic church always claimed regular descent from the 
 apostles ; that they were the only true Church, and there could 
 be no other. They claimed to be established on the true apos^ 
 tolical doctrine, that they were led by the apostolical spirit, and 
 to be walking in true apostolical order. Menno Simon, and most 
 of his brethren, had belonged to the Roman church, and admitted 
 that the outward organization had descended from the apostles, 
 but that they were, nevertheless, spiritually dead, and utterly 
 denied that they walked in such order, as they claimed. The 
 corruptions and abominations that existed amongst the Catholics, 
 first disturbed the reformers, and led them to protest, and contend 
 against the disorder they perceived, and sought to bring about a 
 reformation in the church ; but the heads of the church resisted, 
 all their efforts, so that they had no alternative left, but either 
 remain and be partakers with them, or withdraw and protest against 
 them. Menno and his brethren went further than the other 
 reformers. They insisted on a more radical change than any of the 
 others; a change not only of doctrine and mode of worship, but 
 one which would pervade their whole course of life also ; a change ' 
 which would transform them from a carnal to a spiritual life, and 
 which would make them new creatures. This they' held was 
 essential to salvation, and it was the state to which a true conver- 
 sion would bring man, and where this fruit did not exist, there 
 could be no true conversion. All those who were thus thoroughly 
 converted, and were made partakers of this Divine life, were by 
 the Spirit united, and made^ q^ became one heart and one soul; 
 and as a consequence there could be but one Church. In the idea 
 that there could be but one Church, they agreed with the Catho- 
 lics, but based their ideas on different grounds from what they 
 did. This the reformers generally denied, or if they did not in 
 the early part of the reformation, they all imbibed the principle 
 in time. The Mennonites held their ground throughout the six- 
 teenth, and the greater part of the seventeenth century. Holding 
 the doctrine of a single united Church, the Mennonites could 
 not consistently have left the Catholic church, unless they believed 
 it to be apostate, and dead. I have before remarked, tha;t at the 
 time of Menno's conversion, there was a church in existence which 
 
FLESH AND SPIRIT. 277 
 
 he recognized as beingthis true united Christian Church ; founded 
 and based qn pure apostolical doctrine ; whose members led pure 
 and holy lives, consistent with the doctrine they professed. To 
 this church he united himself, and devoted all his powers to its 
 advancement, and the propagation of its doctrine and principles. 
 
 To the position that the Catholic church was at this time apos-» 
 tate, and dead, I suppose the Mennonites will all agree; but to 
 the idea of the unity of the Church, or that there can be but one 
 ■true Church, I know they will not agree; yet they cannot deny 
 that it was the doctrine of Menno, and the brethren of his day. 
 The Reformed Mennonites hold the same doctrine which Menno 
 and his brethren did, with regard to the unity of the Church, and 
 that there can be but one true Church. Then, if the Mennonite 
 church, at the commencement of the present century, was f/te 
 Church of Christ, the same as they admit it was in the sixteenth 
 century, John Herr and his associates, by their own profession, 
 did wrong, and were in no wise justifiable in organizing another. 
 The Holy Spirit could not have led them to it, and consequently 
 the work could not have been of God, and must have been to Him 
 an anti-christian, and an idolatrous work, and an abomination in 
 His sight. 
 
 We desire to be distinctly understood in regard to what 
 constitutes a dead, or a living Church. We have said, we hold 
 that the Catholic church, at the time of the Reformation, was 
 dead, and also that we believe that the Mennonite church, at the 
 close of the last and beginning of the present century, was dead. 
 Although this would in one sense place them in the same relation 
 to God, and the influence of the Divine Spirit, yet we by no 
 means think, or hold, that the M^rfonite church was as corrupt, 
 as deeply steeped in iniquity, arid as devilishly wicked, as the 
 Catholic church was at the time alluded to. We hold that all 
 men are by nature dead, and that they remain dead, until they 
 are brought by true repentance and faith in Jesus Christ, into 
 possession of the Holy Spirit, by which they are made alive. Of 
 those who are thus dead, there is a very great difference in their 
 outward demeanor, and conduct. Some are moral, decent, 
 honorable, and, so far as moral virtues are concerned, are 
 unblamable. Others are immoral, indecent, violent, and wicked. 
 They nevertheless stand in the same relation to God with regard 
 
27S FLESH AND SPIRIT. 
 
 to promise. God has included all under unbelief, and alike says 
 to all: "Ye must be born again.' ^ Tlie life they lead is a carnal 
 life, and serves to gratify the flesh, and proves that they are dead. 
 The most moral and virtuous have their enjoyments and gratification 
 in those things of the v.'orld ; others may have them in things 
 •more vicious ; but they all alike flow from the same source, and 
 are said to be after the flesh. 
 
 Those who are converted f>ossess the Holy Spirit, which leads 
 them to deny that selfish principle which prompts them to live 
 after the flesh, and to crucify it, or as Paul says, Rom. viii.: 
 " Through the spirit mortify the deeds of the body. " The whole 
 gospel so plainly makes this distinction and division, that no 
 person sincerely desiring to understand it, can mistake its mean- 
 ing. The same sentence in Gal. v., where Paul says: " Murderers, 
 adulterers, fornicators, and drunkards shall not inherit the 
 kingdom of God;" also says : "Those who indulge in hatred, 
 variance, emulations, wraths, strife, and revelings, shall not inherit 
 the Kingdom." They all proceed from the same source, viz., the 
 flesh. Again, in Eph. iv. and v., Paul says: "Foolish talking; 
 and jesting are not convenient, and they shall let no corrupt 
 communication proceed out of their mouth, but that which is good 
 to the use of edifying, that it may minister grace unto the 
 hearers." The apostle pleads so earnestly, and in such paternal 
 solicitude, Phil, i.: "Only let your conversation be as becometb 
 the gospel of Jesus Christ." Surely nothing that tends to 
 minister gratification to the flesh, becometh the gospel. 
 
 But those who are converted, and possess the Spirit, have put 
 off the old man, who is corrupt according to the deceitful lusts ; 
 and being renewed in the spirit of their mind, have put on the 
 new man, which after God is created in righteousness and true 
 holiness. These feel the deleterious and destructive influence of 
 everything that ministers to the gratification of the flesh, and, 
 . consequently, flee, mortify and crucify it, so that they may pre- 
 serve the spiritual life which God had imparted to them, by the 
 power of the Holy Spirit. The whole Scriptures teach, that those 
 who live after the flesh are dead, and those who are alive, live 
 after the Spirit, and flee and mortify fleshly lusts. 
 
 As those who live after the flesh are dead, so all associations or 
 societies of carnal or unconverted people are also dead. It matters 
 
FLESH AND SPIRIT. 279 
 
 not what the object or design of the institution is, or what it 
 calls itself, or its pretentions, if the members that compose it are 
 destitute of the Holy Spirit, then the body cannot possess it, and 
 must be dead. Every person may be known by his fruits, whether 
 he is spiritual or carnal. A spiritually minded person will bring 
 forth the fruits of the Spirit, and a carnally minded one, will 
 bring carnal fruits. So will, also, a spiritual association or living 
 Church, bring forth living spiritual fruits, but a carnal one will be 
 disobedient, and show its carnality. The Church, as we have 
 already said, is a community of believers ; and if believers, then 
 they are spiritual, for all believers possess the Spirit. Then the 
 fruits of the Church must be spiritual, and will beget spiritual 
 children also. But, now I would ask, can a person be spiritual, 
 and yet be disobedient? Christ and Paul teach us, that the Spirit 
 leads its possessor into all truth. Then, when we see persons 
 walking in a carnal and fleshly manner, we cannot believe that 
 they possess the Spirit, whatever they may profess. Those 
 members of the church, who Kauffman, Landis and Herr speak 
 of, could surely not have had the Spirit of Christ. Paul says, if 
 any man have not the Spirit of Christ, he is none of His. Christ 
 also says, those who do not kf ep His sayings, do not love Him ; 
 and John says, if we say we have fellowship with God, and walk 
 in darkness, we lie and do not the truth. Now, these persons did 
 certainly not keep Christ's sayings ; they did certainly walk in 
 darkness; and surely this could not have been so, if they had 
 possessed the spirit of Christ. Reflect upon this, every sincere 
 and piously disposed soul, and see whether your own conscience 
 will not tell you, it cannot be so, or else the words of Paul and 
 Christ are not true. Their conduct, life and actions all go to 
 show that they were carnal, and dead. The children of God 
 could then have no retreat there, or place of retirement for 
 edification and comfort ; in short, they not only could not be edified, 
 but they could not live in such a body ; because it was a mass of 
 leaven, and nothing could be in contact with it, without becoming 
 leavened. A child of God cannot live without obeying Christ, 
 and in that church it was not possible they could do so. Poor 
 Abraham Landis, half awakened, half enlightened, and half 
 willing, as he for a time was, could not live in comfort amongst 
 them. 
 
28o DEAD CHURCH. 
 
 That the traditional history or account I have given of the 
 Mennonites of the times referred to, agrees perfectly with what 
 Kaufifman, Landis and Herr have written, is evident to every one; 
 and that it is true, my own personal observation fully confirms. I 
 am too young to have any knowledge of what transpired in the 
 quite early part of the present century, but I have had considera- 
 ble intercourse and distinct recollection of what might be called 
 the earlier part of the century, and it goes to confirm the truth of 
 what I have before said. 
 
 Every one will agree, that if the individual does not possess the 
 Holy Spirit, he is dead; and I suppose no one will contend, that a 
 man may possess the Holy Spirit, and yet walk in carnality, after 
 the flesh. If he possesses the Holy Spirit, he also possesses the love 
 of God, and this will constrain him to obey Christ. Therefore, 
 if he does not obey Christ, it is conclusive evidence that he is 
 dead. We hold the same with the Church. If it does not possess 
 the Holy Spirit, it is dead. The Church as a body cannot possess 
 the Holy Spirit, without the members individually possess it. But 
 now, when so many of the members walked in such a carnal man- 
 ner as has been related, it surely cannot be pretended that they 
 possessed the Holy Spirit, or were any thing else but spiritually 
 dead. But, it may be said, the members did not all walk in this 
 loose and carnal manner ; there were many who walked circum- 
 spectly, and whose deportment was blameless. This we do not 
 dispute ; but to prove that they were living members in Christ, 
 they must show by their obedience to Christ and the apostles, that 
 they really do possess the Spirit. The Spirit would have led them 
 to reprove offenders, in a scriptural manner ; and if they would 
 not receive their reproof, they would have to put away from among 
 them those wicked and disorderly persons. Paul says, purge out 
 the leaven, and commands them, in the name of the Lord Jesus 
 Christ, to withdraw from every brother that walketh disorderly 
 Now, in the face of these express commands of the holy Apostle 
 Paul, given by inspiration of the Holy Ghost, how can any one 
 claim for these circumspect and devout members, that they were 
 under the influence of the life-giving Spirit ? They must have 
 been asleep. If they ever were at all awakened to a sense of sin, 
 and righteousness, they must again have fallen into the sleep of 
 carnal security. There can be no pretension set up for them, that 
 
• NECESSITY OF OBEDIENCE. 28 1 
 
 they were obedient, and, consequently, neither can there beany that 
 they possessed the love or Spirit of Christ. If any one did, by-times, 
 raise the voice of warning, and denounce their practices, instead 
 of rising and supporting the effort at reform, they rose up and sup- 
 pressed those who made the protest, and supported, or protected 
 the offenders from scriptural reproof. Now where is there room to 
 base a pretense, that spiritual life could have existed there ? 
 
 I do not wish to be understood, that I think the mass of these 
 people, amongst whom were my own ancestors, were a bad people, 
 or that I charge any acts against them, such as historians assert, 
 in regard to iniquity and diabolical wickedness, as existing 
 amongst the Catholics, or anything so vile as the imprisonment, 
 torturings and burnings which the reformers practiced against 
 those who dissented from them. On the contrary, I believe the 
 mass of them to have been good citizens ; moral, upright, and 
 faithful in their moral and social duties. But this makes no one 
 a Christian. It is the absence of the Christian virtues, of 
 obedience to gospel commands and duties, which their own 
 confession of faith and doctrine require as fruits evincing the 
 possession of Spirit and life. The absence of these fruits of the 
 Spirit, and the impossibility that any one could obey Christ and 
 the apostles, and be a member of that body, is the ground upon 
 which we base our conclusion that the church was destitute of the 
 Holy Spirit, and dead. 
 
 The Church of Christ is called the House of God, and is a 
 home for His children to dwell in. So long as this Church is 
 truly God's house, so long His children can dwell in it in safety. 
 So long as the Holy Spirit is in the Church, so long it will be 
 such a house, and a safe abode. But when the Spirit departs from 
 it, it ceases to be the Church or house of God, and a child of God 
 can no longer preserve its life in it. Now, I hold, that it was 
 not possible that a child of God could live in the Mennonite 
 church, at the time referred to. A child of God cannot live 
 without keeping the commandments of Christ, or doing the will 
 of the Father in Heaven. This will and command is given, that 
 where one trespasses against another, they shall reprove them ; if 
 they will not hear, take one or two more with them, and seek to 
 bring them to repentance; and if he will not hear these, tell the 
 Church, and if they will not heaj: the Church, then regard them 
 
282 NECESSITY OF OBEDIENCE. 
 
 as heathen men and publicans. This is the command of Christy 
 and will of God; and a child of God cannot live without obeying 
 it. But if the Church does not sustain its members who desire to 
 obey this command, they cannot do it. The will of God is, that 
 His children shall not walk in the way of the flesh, or according 
 to their own will, but after the Spirit, and in the Divine virtues. 
 Those who do not obey are declared to be a leaven, and walking 
 disorderly. The will of God, as declared by Paul, is, that the 
 children of God shall purge out of their communion, or assembly, 
 all such leaven. But when the Church will not sustain one who 
 would desire to do this, they could not obey, or do the will of 
 God. Further, the will of God, as declared by Paul, and 
 commanded in the name of the Lord Jesus Christ, is, that His 
 children shall withdraw from every brother that walketh disorderly. 
 When their preachers so far sanctioned the disorder spoken of, as 
 to retain these members in the church and communion, how could 
 any one do the will of God in this particular, and be a member 
 of this body? They must leave the church, or disobey God. 
 
 John Herr and his associates could therefore not possibly enter 
 that church, if they possessed the love of God, or His fear in 
 their hearts. The very first step would have to be one of hypoc- 
 risy before God and man. In receiving the members of the 
 church as brethren, they would have to acknowledge before God 
 and man, that they believe them to be regenerated children of 
 God, walking in love, and led by the Spirit of God. Knowing 
 what their walk and conversation was, they could not possibly do 
 this. They had, therefore, no other way left to them, but either 
 remain isolated, and without the comfort and advantages of church 
 fellowship, and church ordinances, or else do as they did, organ- 
 ize themselves into a church, and observe the order and duties 
 commanded of God to His Church and children. They believed 
 themselves called of God to organize themselves into a church, 
 and observe the duties and order which God had prescribed for 
 His Church to walk in. But, it n\ay be said, there have dark and 
 shameful deeds occurred in this church since its organization. It 
 was once said to me : "John Herr proposed to build a church 
 which should be without spot or wrinkle, or any such thing; but 
 there have many spots and wrinkles occurred in it." We freely 
 admit, and have never sought to conceal the fact, that shameful 
 
PURGING THE CHURCH OF LEAVEN. 283 
 
 and grievous lapses and falls have occurred amongst its menabers, 
 but the church has ever promptly dealt with them, according to 
 the Divine command, and minor offenses or carnal misconduct, 
 have ever received strict and faithful attention from the ministry, 
 where anything has come to their knowledge. We do not cen- 
 sure the Old Mennonite church because these things have occurred 
 amongst their members, but because they did not deal with such 
 offenders according to what God's Word directs. When the 
 church administers scriptural reproof to offenders without respect 
 to persons, the offense leaves no spot or wrinkle on the church ; 
 but when they fail to do this, the whole body is justly blamable, 
 and chargable with the deed. Paul very severely censures the 
 Corinthian 'Church, for their toleration of the fornicator amongst 
 them. The one sinner tolerated amongst them, would defile and 
 make them all guilty. Afterward Paul commends them for their 
 obedience, and the zeal they manifested in the discharge of their 
 duty, and says : "In all things ye approved yourselves to be clear 
 in this matter.'' Thus, when the church labors, and deals with 
 offenders as the. Word of God directs, it approves itself to be free 
 in the matter ; and no one can justly charge them with any fault. 
 The church has washed itself by the Word, and is blameless. 
 But when they do not purge out the leaven, knowing it to exist, 
 the whole body becomes leavened and justly blamable. And 
 when Paul beseeches and commands, in the name of the Lord 
 Jesus Christ, to withdraw from every brother that walks disorderly, 
 and when such disorder as drinking and carousing, plays and idle 
 mirth exists, and there is no withdrawal or purging out follows, 
 how can the church be free from blame, or becoming altogether 
 leavened ? 
 
 The carnal works which I have spoken of as having learned by 
 tradition, I have from so many sources, and from such authority, 
 that I cannot help but believe it to be true. The whole church 
 and the world, well knew of their existence ; and yet they were 
 suffered to exist from year to year, for several generations. The 
 carnal conduct which Kauffman, Landis, and Herr speak of, was 
 well known to every one who chose to acquaint themselves with it ; 
 yet their ministers tolerated them as members, and admitted them 
 to communion. How could it be that the whole lump was not 
 defiled ? The carelessness of the ministers in inquiring into the 
 
2 84 DISORDER IN THE CHURCH. 
 
 experience of those they received into the church, as Landis and 
 Kauffman testify, shows very plainly that they were unfaithful por- 
 ters, and had little concern for the souls of those whom it was their 
 duty to care for. The truth is, there was no evidence of life here, 
 amongst either teachers or lay members. In my youth, I was 
 considerably amongst them, and all I ever heard was light, carnal 
 conversation, about the world and worldly things. One feature of 
 their social intercourse especially attracted my attention, which was 
 their habit of telling stories, joking, and relating sharp tricks and 
 sayings, which was attended with much idle mirth. This I 
 observed amongst old and young, and at which the old generally 
 were the most apt. Paul says these things are not convenient, 
 and our conversation shall be calculated to minister g^race to the 
 hearers. Young and ignorant as I was, this made the impression 
 on my mind that there can be no life here. 
 
 There are • yet people living (and of their own members too), 
 who know that drinking to excess, revelry, strife and envyings, 
 were very common amongst members of the church ; and that the , 
 church generally (ministers amongst the rest), knew it, and no 
 notice was taken of it. They knew that foolish talking and jesting, 
 with idle mirth, was common amongst all classes; that generally 
 the best exercises was talking about the world and worldly matters, 
 and such a thing as a conversation about Divine things, about their 
 own experience, how they were exercised between themselves and 
 God, exhorting and encouraging one another to be earnest and 
 steadfast, or exercising themselves in prayer, was in their social 
 meetings an extremely rare thing, if it occurred at all. 
 
 The Old Mennonite church, in our vicinity, is in our day more 
 sober and temperate in their walk and deportment, than they were 
 at the time we have specially under' consideration (the early part 
 of the present century), and I have frequently heard, that the 
 younger members of the church assert, that in the extract which, 
 we have made from the "Way to Heaven," Herr writes what is 
 not true ; and that they know nothing of such things existing among 
 them. How far this may be trueat the present day, I do not 
 know. I am not conversant with their doings, and cannot say ; 
 but I have reason to believe, that there is a .great reformation in 
 manner and deportment amongst them. I freely bear testimony 
 to the moral worth, good citizenship, kindness, benevolence, and 
 
CHURCS DESTITUTE OF SPIRIT IS DEAD. 285 
 
 general worthiness, of many of their members ; for whom I have 
 a very high esteem, and would on no account wantonly grieve or 
 wound their feelings. ' And why should they be grieved ? I con- 
 scientiously believe it to be true, and if I am in error, I beg of 
 them to convince me by the Word of God, and I will freely 
 retract. But I believe it my duty to vindicate the truth, and 
 I beg of every one to divest themselves of all prejudice and 
 partiality, and consider the matter in the fear of the Lord. I 
 have made no assertion lightly, and without due consideration, 
 and am willing to bear the consequences. I think those things 
 which I have had most special reference to, and those most ag- 
 gravated, have been done away; but there are old members of 
 the church, who, if they would be candid, could relieve the 
 minds of their younger brethren in this matter; and if they 
 wish to tell the truth in relation to it, must admit it. They 
 know that it was a common thing for their members to sit on juries ; 
 that it was not an uncommon thing for them to have law suitF, 
 and some of them being lovers of strong drink. I myself, know 
 of different persons, who were commonly reported at the time as 
 addicted to drunkenness, and also seen them intoxicated. Yet 
 they were members till their death ; and to my own certain know- 
 ledge, their habits'were well known to the preachers. Of their 
 being spectators at race-ridings, I have seen myself in my 
 younger days ; and of helping to elect men to such office and 
 position,, as they themselves would consent was not consistent for 
 them as Christians to hold, it is scarcely necessary to speak, 
 because it is yet very common amongst them ; but not so general as 
 it was then. But at that time they did not only vote, but were active 
 politicians in their districts, causing bitterness and strife ; which 
 I have myself seen, and know to be true ; and their elder brethren 
 cannot deny it. 
 
 I think the ministers at that time generally admitted that the 
 church had degenerated. This both Landis and Herr say they 
 admitted to them. But I do not suppose they thought she was 
 liead. Jacob Stauffer, in his book, speaking of the condition of 
 the church, represents that she stood in good condition, and was 
 faithful to her principles, until after the year 1800, and that the 
 faithful element still had the ascendency, until about the year 
 1830, after which the carnal element became ascendant; and 
 
286 CHURCH DESTITUTE OF SPIRIT AND DEAD. 
 
 disorder, discord, and confusion prevailed to such an extent, that 
 he admits the church had become quite degenerate. In this he 
 is in error, for according to all the information I can gather, the 
 church was very far departed from her original principles and 
 practice, long before the close of the last century; and at the 
 time he gives, that it totally departed from the grounds of faith 
 and practice, by which he and others v/ere separated from her 
 communion, there had actually been some reformation in outward 
 things, and some things being introduced, which had long fallen 
 out of use. 
 
 Was then John Herr, Landis, and their associates, justifiable in 
 organizing the Reformed Mennonite church ? If the old church 
 was dead, they were unquestionably justifiable; as much so as 
 any reformer in the days of Luther and the reformation. That 
 it was dead, Herr and his associates firmly believed, and we think 
 we have proven with very good reason. All admit that if a church 
 have lost the Holy Spirit, it must be dead, as any body without a 
 spirit, is dead. If they possessed the Spirit, spiritual fruits and 
 works must attest its presence. " By their fruits ye shall, know 
 them." If they had possessed the Spirit, it would have shed the 
 love of God abroad in their hearts, and this would have prompted 
 them to obey Christ. If they had a faith, which was of God's 
 operation, it would have been a fruitful living one, and testified 
 its existence, by its works. But as their works were carnal, dead 
 works, it proves that they had neither faith, love, nor the Spirit 
 of life. If even the members did not all indulge in such carnal 
 deeds, as have been named of some, their ministers knew it well, 
 and every intelligent member knew it; and as they did not 
 reprove and purge the church of these offenders, it is proof that 
 they themselves were destitute of the love of God, and of 'His 
 Holy Spirit, and consequently dead. The end and object for 
 which the Church ^was instituted, could in no wise be accom- 
 plished in it. Its influence was destructive of the Divine life, 
 which the Qiurch was ordained for the purpose of cherishing and 
 preserving. 
 
 The reformers held that the Catholic church was dead, and there 
 was no better evi.dence of this, than their bitter hatred and perse, 
 cution of all those who- sought to reform her. Almost all the 
 reformers sought first to work a reformation in the church, and 
 
DEAD CHURCH. 287 
 
 only abandoned her, when they found she resisted all their efforts 
 to help her. So it was with the Mennonite church. Kauffman 
 says, he soon found that the preachers observed him very closely, 
 when he gave them a little to understand his views of the condi- 
 tion of the church. So Abraham Landis, and his associates, also 
 protested against the abuses that had insinuated themselves into the 
 church. The preachers could not deny it, but would not lend 
 their help to reform. There may have been many more of whom 
 I have no knowledge, who sought a reformation. Francis Herr, 
 of this vicinity, became awakened in the last century, and after 
 exhausting every means to make his brethren sensible of the error 
 of their ways, he was necessitated to withdraw from their fellow- 
 ship, as all his protestations were disregarded and opposed. For 
 many years he privately and publicly protested and cried aloud 
 against the iniquity. The church would not hear, but slandered and 
 defamed him, to drown the voice that sounded in their ears, as 
 well as to neutralize its effects on others. When Landis and his 
 companions labored with the bishops, none were willing to stand 
 in the gap. They said if one did try to build up, another would 
 pull down. They could not withstand the truth, but were not 
 willing to enter the breach, and seek to heal it. There was no life 
 here, and, consequently, no feeling could be excited, or impression 
 made. When John Herr rose up, and privately and publicly, by 
 speaking and writing, sought to alarm and awaken them to a sense 
 of their misery, he was met by calumny and detraction on every 
 side. If there had been life, the probing of their wounds would 
 have caused smarting ; but they were dead, and all the labor of love 
 only caused enmity and hatred. 
 
 There was, therefore, no way by which Herr and his companions 
 could obey Christ, and keep His Word, in this church. Without 
 obedience to Christ, they knew they could not be saved. God 
 had given them light and life, and His will was they should 
 preserve it; but this they saw they could not do in such a charnel 
 house as this. Moreover, being children of God, they were led 
 by the Spirit of God ; and this would never lead them into such a 
 destructive element. As God has designed His Church as a home 
 for the comfort and security of His children, and as there was no 
 such home or retreat within their knowledge, to which they could 
 repair for the enjoyment of the privileges and blessings which God 
 
8§8 fiEAb CHVRCH. 
 
 has provided in His Church, I think every candid mind must 
 admit, they were entirely right and justiiiable in the course they 
 pursued. 
 
 But now as this church is still in existence, and has been changed 
 in its outer aspect, people often ask, why we cannot now unite 
 with them. And we frequently hear it said by their friends, that it 
 is only selfishness in us, that keeps us from uniting with them^ 
 It therefore becomes necessary to inquire, whether it is possible 
 they can now be a living Church. This is very clear, that they 
 and we cannot both be living Churches, led and guided by the 
 Holy Spirit. Christ cannot be divided, neither can His spousfe 
 be ; therefore there cannot be two Churches in the same place. 
 The Holy Spirit leads together, and unites everything which is 
 under Its influence. 
 
 I suppose every one will admit, that a. carnal. Unconverted 
 person, taking up the outvV^ard duties of a Christian, Will not make 
 him a Christian. No outward work or thing, of \vhateVer kind or 
 character, can ttiake him a child of God. Repentance, and faith 
 in Christ, and that alone can make him a child of God 5 and with» 
 out this, all Christian duties, ordinances, ceremonies, and services) 
 will leave him carnal and destitute of the power to become a son 
 of God. it is the same with regard to any association of uncon' 
 Verted people. They may assume the name of a Church, may 
 have their officers, bishops, presbyters, deacons, or whatever 
 appertains to a Church, and strictly conform to the duties pre* 
 scribed for the Church ; but still, it cannot be a Church, if its 
 members have not been converted, and received the Holy Spirit, 
 by which they are made one. The name of Church Would not 
 rnake them one ; and whatever they Would do, they Would still be 
 unconverted, carnal, destitute of the Spirit, and, in truth, dead. 
 Can any service, or anything they do, be wrought through the 
 Spirit of God? Surely not, if they do not possess the Spirit. 
 Can any blessings attend their ministrations? Again, I say, 
 surely not I The association is impious., without any command 
 or countenance of God, and all its ministrations are blasphemous 1 
 There is no Way for any person who is destitue of the Holy Spirit 
 and Divine life, to obtain it, but by true repentance and faith in 
 Christ. In this way, every unconverted and spiritually dead per* 
 son, can be brought to life and spirituality. But a dead church 
 
DEAD CHURCH CANNOT BE RESUSCITATED. 289 
 
 cannot be brought to life, because it cannot repent, or believe ; 
 therefore it cannot obtain life. A living Church has its life from 
 its members. They were made alive by faith in Christ, and the 
 Spirit, in the members unites their hearts together, and makes 
 them one body ; and the life is the union of the Spirit, which each 
 individual soul possesses. Every soul who is thus brought by 
 repentance and faith in Christ to this Divine and Spiritual life, 
 when they are joined to the Church in the outward bond, is also 
 by the inward bond, or fusion of the Divine Spirit which they 
 have received, with the spirit of the brethren in the Church, made 
 one heart and soul with them. Such a Church may unwittingly 
 receive into their body an unconverted person ; but he does not 
 possess the Spirit; and he cannot receive it from the Church, and 
 exerts a deleterious influence there, and is what Christ calls a 
 thief and a robber. Whenever his true character becomes mani- 
 fest, the Church will rid itself of him. 
 
 Now, if a church cannot repent and believe, how is it possible 
 that a dead church can be made alive, and spiritual ? You may 
 perhaps say: "If the members all repent and believe in Christ, 
 they will all be spiritual, and the body spiritual and alive." But 
 this would be an unscriptural mode of procedure. There is 
 neither precept or example of such a thing in the Scripture. Nor 
 is it possible to bring such an association of individuals to repent- 
 ance and conversion at the same time ; for these things are not 
 wrought after the will of man, but of God, who does all things after 
 the counsel of His own will. But there is still another, and an 
 insuperable barrier to such a thing, as any such dead church being 
 brought to life and light as a body. Every individual member of 
 such a body might become converted, and brought to life, but 
 not as a member of such church. They must first repent, and in 
 repentance they will forsake their sins, and this impious, hypo- 
 critical, and blasphemous association, and pretended worship, 
 preaching, or whatever, would surely be among the first that they 
 would forsake and abandon. No person could regard their union 
 With, or any office or calling in such a body, as of Divine authority, 
 and would consequently have to abandon it. Then the body 
 would be dissolved, even if it were possible for them all to come 
 to repentance and life at the same time. Whatever number, few 
 or many, that would be brought to repentance and life, would 
 19 
 
290 REFORMING CHURCH. 
 
 have to withdraw from this body, as from that for which God has 
 ever expressed great abhorrence. 
 
 A church which was once in the true light and life, but has 
 apostatized and become a dead body, stands in precisely the same 
 position. It is carnal and dead, and the same obstacles are in the 
 way of resuscitation ; and however long the organization may be 
 kept up, and whatever outward reformation they may make, it is 
 still only a carnal reformation ; their ordinances are carnal ordi- 
 nances, and their worship is a spiritless worship, because they 
 themselves are carnal, and can bring forth no other than carnal 
 fruits. 
 
 Let any one reflect. If a church declines, and dies, but the 
 organization is still kept up, but is a dead body, what is it else but 
 an idolatrous body ? Whatever their ideas or imaginations may 
 be, is it possible that the Lord has drawn one member to it? 
 Neither is it possible that one minister, preacher, deacon, or what- 
 ever, was appointed or called to serve in that body by the Lord. 
 How then can they come to life, but by repentance and forsaking ■ 
 what they have assumed, contrary to the will of God ? 
 
 A late bishop of the Mennonite church, confessed before he 
 united himself with the church, that he knew it had become 
 degenerate, or decayed. Whether he then meant that it was 
 dead, I do not know ; but suppose not. Most likely he meant only 
 in a state of decline. In conversation with a friend, who objected 
 to uniting with the church, on account of her decadency, he 
 observed, that such people as see this, should not walk away from 
 her, but join to, and labor to restore and build her up. When the 
 church receives a member, it testifies by the act, that it believes 
 him to have been received by Christ, and all the members receive 
 them as brother or sister in Christ. They, who are received,'also 
 lay off a testimony that they receive the members of the church 
 as brothers and sisters in Christ, and the church as the spouse 
 and bride of Christ. Our custom is, to make known to the 
 church in the vicinity where the applicant for reception resides, 
 that their request is to be received into the church, and the 
 members are individually and privately examined, whether they 
 have full confidence, and can receive the party as a brother or 
 sister. Inquiry is also made of the candidates for reception, 
 whether they have full confidence in all the members, and no 
 
GRADUAL REFORMATION. 29 1 
 
 knowledge of anything which would forbid them to receive all as 
 brothers and sisters. It has frequently happened, that matters 
 were brought to light which required correction ; but no reception 
 could take place till full satisfaction was given by the party at 
 fault, so that they could receive each other in full confidence. 
 But how could this person lay off this testimony before God and 
 man,"that he receives the members of this church as brothers 
 and sisters, when he knew of things in existence which he could 
 not approve? Would it not have been more consistent, and his 
 duty, to tell the heads of the church, there are things existing 
 amongst you which are not Scriptural, and which I cannot 
 approve ; and I cannot unite with you until I am better reconciled ? 
 Then, if the complaint is just, and there is life with the ministry, 
 they must remove the obstacle. If the complainant was in error, 
 then the duty would be to make him sensible of his error, and 
 bring about a reconciliation in that way, before a reception could 
 take place. But whilst this solemn rite of water baptism was 
 administering, the open testimony of receiving one another as 
 brother and sister laid off, and then sealed by that solemn token 
 of unity in the breaking of the bread, and drinking of the cup of 
 the Lord, there must have been in the heart of this person a 
 mental reservation. 
 
 The reformation, which has taken place in the church since the 
 withdrawal of Landis and his friends, show that they had just 
 cause of complaint. If there had been no degeneracy, there 
 would have been no room for reformation. The bishop who took 
 up Landis, said, they had formerly greeted one another with the 
 kiss of peace, but it had gradually gone out of custom, or practice. 
 Now they again exercise it to a certain extent; and feet-washing 
 had also been omitted, but is now again practiced. These were 
 among the things complained of, but the preachers would not 
 support them. Had the preachers and bishops freely and fully 
 acknowledged their delinquency, and declared their determination 
 to stand by the Word, and lead the flock according to Christ's 
 teaching, and the church humbled herself and acknowledged her 
 sin, Landis and his party would not have left them. Then there 
 Vfould have been evidence of life; but they withstood them, and 
 refused to obey the Word, so that those who desired reform could 
 not conclude otherwise, than that they are dead. 
 
292 GENERAL REFORM. 
 
 In all natural systems, organizations, policies, or any carnal 
 affairs, there may be very gradual changes made, and perfection 
 arrived at by very slow degrees. But in spiritual works, it is not 
 so. We are, and must be, either carnal or spiritual. If the 
 degeneracy in the church was not a total one, so that there was 
 susceptibility of restoration to spiritual health and vigor, there must 
 first tave been inward light, which would bring repentance and 
 confession of sin, and a complete and entire return to obedience, 
 and walk in love, and a production of spiritual fruit. Those who 
 would not humble themselves, and submit to the commands of 
 Christ, would have to be rejected. If their walk was disorderly, 
 they would have to be withdrawn from. The trumpet would have 
 to give a certain sound, and light and darkness have to be sepa- 
 rated. The thing of a gradual reformation in a church which 
 has degenerated, is a carnal idea, and can never effect anything 
 but a carnal reformation. In the reformation we have under 
 consideration, which took place in the old Mennomite church, the 
 old members who indulged in their cups, could not be prevailed 
 on to deny themselves ; and the reformation went on around 
 them, and they continued their course, and remained members 
 till they died. Those who took part in politics, also continued to 
 vote, and take part in such affairs. Those who felt it too much 
 cross to exercise the kiss of peace, or practice washing feet, were 
 permitted to omit them. Gradually, a young and more submis- 
 sive element grew up, and the conformity became more general. 
 Thus a gradual reformation is wrought without, as Kauffman 
 observes, ''treading very heavily upon one anothers' toes. ' ' If the 
 preachers and elders of the church consider it their duty to greet 
 one another with the kiss, is it not the duty of all the members to 
 do so? God is no respecter of persons. And if Breneman, 
 Funk, and others of the West, in solemn conference, felt them- 
 selves constrained to declare to their brethren that the gospel 
 forbids the followets of Christ to take part in political affairs of the 
 world, and vote for officers of government,, what will they make 
 of their brethren of the East, who have for many years, and still 
 do, take the liberty ? Voting is not now so common in our county 
 as it formerly was, and no doubt by a gradual reform it will be 
 put away. If it is wjong, why not come out openly and declare 
 the truth, And confess that for many years they have been living 
 
DEAD CHURCH CANNOT BE RESTORED. 293 
 
 in open transgression of the spirit of the gospel ? If it is right, 
 openly defend the right. 
 
 In a degeneracy, either of an individual or the church, there is 
 always first a decline of inward light and life ; and as a fruit of 
 this inward degeneracy, an outward decline of duties and life will 
 follow. Now, unless there is an inward awakening, and revival of 
 life, outward reformation will avail nothing. But if the inward 
 life is restored, it is impossible that the outward disorder should 
 continue, and gradually die away. If the church had given way, 
 and gradually lost the inward light, and had fallen into some 
 irregularities in consequence, and God would raise up a reformer, 
 they might, by the evidence of the outward life and conduct, be 
 made sensible of the inward loss ; but unless there was an inward 
 awakening, and a restoration of inward light, there never could be 
 a truly Christian life restored in the church. This would have to 
 be the deduction the reformer would draw from the evidence of 
 the outward lapse, and on this the reformation must be founded . 
 By outward natural light, a person may be able to perceive a great 
 deal, and may labor and effect a great deal ; but what does it avail ? 
 They are carnal, and will remain carnal still. If the Old Menno- 
 nite church had declined, there was no way for restoration, but by 
 the members becoming fully sensible of the fall, and thereby being 
 brougiitto true repentance and humble acknowledgment of their 
 decline and sin. Then God would lift them up, and then no one 
 need tell the members, to quit their foolish talking and jesting, 
 their idle mirth and revelry, their strife and contention, their 
 voting, holding offices, and sitting on juries ; that they should 
 greet one another with the holy kiss, or that they should wash one 
 another's feet. These would follow as the effect of the inward 
 light, enkindling the love of God in the soul ; and there would be 
 no need of councils, resolutions, or determinations of conferences, 
 to instruct their members what to do. 
 
 But we hold the church was dead, and no reformation or 
 change can ever bring it to light and life as a "church. Individu- 
 ally, we must die before we can be raised from the dead; we 
 must die to sin, before we can be made alive to righteousness ; and 
 this the church cannot do, as a church. Individual members of a 
 dead body may be awakened and converted; but they cannot 
 remain with a dead body, because they cannot obey Christ there, 
 
294 DEAD CHURCH CANNOT BE RESTORED. 
 
 they cannot carry out their duty as Christ prescribes. Paul says, 
 we shall withdraw from every brother that walketh disorderly; and 
 when all walk disorderly ; we must withdraw from all. In a fallen 
 church, all do walk disorderly, for however blameless some may 
 be in their general deportment and demeanor, if they do not 
 withdraw from the disorderly part, they do not obey the order 
 which the Holy Spirit has prescribed for them, and this is disor- 
 derly, and the faithful must withdraw from them also. In short, 
 it is'not possible that a true and faithful child of God can remain 
 in a fallen, or carnal church. They must come out from among 
 them and be separate, or else make themselves partaker of their 
 evil deeds. 
 
 I do not believe that it can be possiblt, that a church that is 
 not dead, will altogether reject the protest of those who are yet 
 faithful. If the church had not been altogether dead, there 
 would have been some attest given to the protestations of Landis 
 and his companions. Some would have supported them in the 
 position they had taken. There was at least none among the 
 preachers, or none that were willing to take the cross upon them. 
 There may have been some poor souls sorrowing and pining, here* 
 and there, who did not bow the knee to Baal, but had not the light 
 and knowledge of their duty. We will commit them to God. If 
 there was true uprightness with them,- God would have a way for 
 them, and could lead them out in due time ; or make some way 
 for them, that they would not perish in the overthrow. 
 
 I do not see that Francis Herr, in his time, or Landis, and his 
 associates, in theirs, had any other way to rescue their souls, but 
 by the way they took. They saw, and were' fully convinced, that 
 he church had departed from her faithi and obedience. They 
 made themselves free, by reproving and protesting against that 
 which was contrary to Scripture ; and desired to obey, and carry 
 out the commands of Christ and the apostles; but they could 
 not. They received no encouragement or support from the hea,ds 
 of the church, and could not do otherwise than withdraw from 
 them, in order to avoid making themselves partakers with them 
 in their sins. 
 
CHAPTER VII. 
 
 "These things write I unto thee, hoping to come unto^ee shortly ; But if I tarry long, that 
 thou mayest know how thou oughtest to behave thyself in the house of God, which is the 
 church of the living God, the pillar and ground of the truth." — ist Tim. iii. 
 
 We purpose, in this chapter, to give a short account of the 
 origin, organization, and progress of the Reformed Mennonite 
 church, together with the mode of procedure in observing the 
 ordinances, and the principles which govern them in that pro- 
 cedure. It will, however, be necessary briefly to notice some 
 preceding events, which tended to prepare the way for its final 
 accomplishment. I have, in the preceding chapter, specially 
 noticed the lapse of the Old Mennonite church, and said, that 
 protestations were from time to time made against the degeneracy, 
 in virtue and morals, of its members ; and that there were also 
 with these protests occasional withdrawals from the church, of 
 persons who considered that, by continuing to act in fellowship 
 with them, they would make themselves partakers of their sins 
 and iniquities. 
 
 This departure from the principles and practice of Menno and 
 , his brethren, was the first and prime cause which the founders of 
 the new organization always alleged was the reason of their 
 procedure. That they did depart from the doctrine and practice 
 of Menno, I suppose they will not deny ; because they do still 
 ppenly reject, and contend against several of the distinctive 
 features of his profession, which he held as cardinal principles, 
 jvithout which the Church cannot stand. The most prominent 
 of these withdrawals, of which I have knowledge, and who 
 continued to maintain the Mennonite doctrine, was Francis Herr, 
 who was bom in Strasburg township, Lancaster county. Pa, 
 i^Iartin Bcehm had been a member of the Mennonite church; but 
 in his withdrawal from them, he united himself with Otterbein, 
 and others, in forming the church of the United Brethren. I 
 think the Engles, of Donegal township, in Lancaster county, were 
 also Mennonites, or at least of Mennonite extraction. They 
 formed the society of "River Brethren," and adopted immersion 
 
 295 
 
296 FRANCIS HERR's PROTESTATIONS. 
 
 as their mode of baptism. But Francis Herr, although he seceded, 
 or withdrew from the Mennonite church, never became united 
 with any other church, but firmly adhered to the doctrine of Menno 
 Simon, and only protested against the church with which he had 
 associated himself, on account of her departure from the doctrine 
 and practice of Menno and his brethren, of the sixteenth century. 
 Francis Herr was born in August, 1 748. His father, John Herr, 
 was a prominent preacher (whether bishop or not, I do not know) 
 in the Mennonite church. He was united with the church before 
 his marriage. I have heard it said, that when he arrived at the 
 age of maturity, his father urged him to unite himself with the 
 church ; but he objected, on account of the looseness of life and 
 morals, which prevailed with many of its members at that time. 
 On this account his reception into the church was delayed for a 
 tim^j but he finally yielded to the solicitations of his father, and 
 became a member. This may likely be true, but I have no 
 certain account of it. After his union with the church, he was 
 joined in marriage with Fanny Barr, also of Strasburg township. 
 Some time after his rnarriage, he became deeply convicted of sin. 
 I do not know how soon after his marriage this was, but it was 
 whilst yet a young man He_g££n and felt, that, although he was 
 baptized, and a member of the church, he was not a member of 
 Christ ; that he was yet in his sins, and under condemnation, a 
 stranger to the covenants of promise, and withofll hope or God 
 in the world. After a season of great distress, true sorrow and 
 penitence for sin, he obtained peace with God, as he believed, 
 through faith in Jesus Christ, and professed to be converted. He 
 now became troubled about the state of the church to which he 
 had attached himself, as he could not conscientiously walk with 
 them in the course he saw they were pursuing. This led him to 
 disclose the state of his mind and feelings, in regard to the church, 
 to his father, who he succeeded in bringing partially to sympathize 
 with him in his views and feelings. What time elapsed in this 
 transition, during which he was in this state of painful mental 
 exercise, I cannot tell ; or how much conference he may have had 
 with the church, or other ministers, besides his father, I do not 
 know ; but, not unlikely, it was considerable, as it resulted in the 
 appointment of a meeting, at Mellinger's meeting-house, (I think,) 
 where the matter of his protest was to be taken into consideration. 
 
FRANCIS HERR. 297 
 
 Whether this was a general meeting of the church, or whether only 
 of the preachers and deacons, I do not rightly know, but rather 
 think it was the latter only. He and his father went to this 
 meeting together. Being no other company with them, and, as he 
 expected there would be strenuous efforts made to move his father 
 to recede from the position he had taken, he admonished him very 
 earnestly on the way, not to yield from his position, but to stand 
 firmly and immovably to the word of God, and in support of the 
 truth. At this meeting, Francis Herr spake openly to those 
 assembled, and freely gave his views of what the Scriptures 
 require the Church of Christ to be, and what he looked at- theirs 
 as having become ; and, also, what he considered the Scriptures to 
 require of the bishops, ministers and deacons of the church. 
 After Francis had given his views, I think John Herr also gave 
 his views, as coinciding with those of his son. I do not know 
 that any other person spoke one way or the other, but hardly 
 think they did. After whatever conversation was had, the parties 
 began to go out of the house, one after another, or perhaps several 
 at a time, until they were all out except John and Francis Herr. 
 No*-, Francis had good reason to expect strong opposition to 
 what he had proposed, and again admonished his father not to 
 let himself be moved, but to stand firmly to the word of God. 
 After some time, some one came in and called John Herr out, and 
 Francis, the son, was left alone. After consulting and deliberating 
 for a time outside the house, John Herr came in and spake to his 
 son, saying: "Oh, Francis, we must give way to our brethren; we 
 cannot stand against them." What further transpired between 
 them, I never heard, or at least do not remember ; but we have 
 reason to think, that when the preachers came in they gave their 
 views of the matter under consideration ; but the result was, they 
 refused to accede to his proposals, or to make efforts to effect the 
 rfeforra which he desired. It may also be supposed that Francis 
 Herr further urged his views upon them, and also told them what 
 he would consider his duty under the circumstances ; but I have 
 no knowledge of what further transpired at this meeting. But 
 from this time Francis Herr withdrew from the church, and I 
 think, never heard his father, or any of the Mennonites preach, or 
 joined with them in worship afterward. 
 Francis Herr settled in what is now West Lampeter township, 
 
298 FRANCIS HERR. 
 
 in Lancaster county, and was by occupation a farmer. He was a 
 firm believer in the doctrine of the gospel, as set forth in the 
 writings of Menno Simon, and as he could find, or knew of no 
 church, or organization, which held and carried out these views in 
 practice, he never, after he left ^the Old Mennonites, united him- 
 self with any visible body, or association of professed Christians. 
 He, however, sought to walk in the ways of the Lord, freely 
 professed his faith in Christ, and belief to have an interest in that 
 redemption which He wrought on the tree of the cross ; and I 
 never heard that it was charged, that his walk and conversation 
 was inconsistent with his profession. He so freely spake his 
 sentiments in regard to the religion of the times, and especially 
 of the church from which he had withdrawn, that it would be 
 strange if he had not provoked reflection on himself; but I know 
 of nothing of the kind, except a story which has been circulated, 
 that he had been expelled from the Old Mennonite church, on 
 account of unfair dealing in a horse-trade. His expulsion caused 
 a vindictive feeling in him, which led to the course he pursued. 
 
 What the character, disposition, or behavior of Francis Herr 
 was, before his conversion, I know nothing. If he had been 
 censured, or expelled from the church for any misconduct, and he 
 had afterward repented, and been truly converted, and led a 
 devoted Christian life, reproved sin, and protested against the 
 irregularity of life in his former brethren, I do not see that any 
 act of his former life, could have given any just cause to object to 
 the position of truth which he afterward assumed. Paul says: 
 "We ourselves also were sometimes foolish, disobedient, deceivedj, 
 serving divers lusts and pleasures, living in malice and envy, 
 hateful and hating one another." (Titus iii.) If Francis Herr 
 did wrong, no dpubt he repented of it ; and as a& fruit of the 
 repentance, made restitution to any one he knew he had injured. 
 But I do not believe this story is true. I have made diligent 
 inquiry of those who, I think, could not fail to have known it, 
 if true ; but they said they never knew or heard anything of it, 
 until long after his death. The manner of his withdrawal from 
 the church which I have related, I believe to be strictly andsubstan* 
 tially true, and is altogether inconsistent with the story of the horse- 
 trade. I believe this story to be a sheer calumny, and would not 
 have deemed it worthy of notice, if I had not thought it might, at 
 
FRANCIS HERR. 299 
 
 some future time, find its way into history, and being uncontra- 
 dicted, would be received as truth. I therefore thought it not out 
 of place to give it this denial, so that it could not be advanced as 
 an undisputed truth. We get to hear it very frequently, and 
 meet with it sent out far and wide, and variously represented, 
 with the design of bringing our church into disrepute and reproach. 
 I once saw it in print, without the name of the author or printer. 
 Since writing the above, I have seen it published in a small 
 periodical sheet, published at Lancaster, called the "Waffenlose 
 Waechter," in an article on the Mennonites, in which a number 
 of unfounded assertions are made. 
 
 After Francis Herr withdrew from the Mennonites, he held 
 public meetings at his house, at which he freely exhorted and 
 instructed those who assembled (which were generally in consid- 
 erable numbers), and exercised himself in singing and prayer. 
 Whether these meetings commenced immediately after his with- 
 drawal from the church, I do not know, but hardly think they did ; 
 but after they were commenced they were regularly continued till 
 his death ; or at least till his health became so feeble that he could 
 not officiate. He was also frequently called upon in the neigh- 
 borhood, to preach or exhort at funerals. In these exercises, or 
 (if I may so call them) ministerial services, he did not assume to 
 be a minister of the gospel, as he had never been regularly ordained 
 thereto, by any body of believers, or church. Consequently, he 
 did not assume the position of a preacher, by standing up to 
 address his auditory, but to signify what he esteemed himself, 
 kept his seat as an exhorter. 
 
 Many of his neighbors sympathized and consorted with him. 
 Some, or perhaps most of them, had belonged to the Mennonites 
 also, but withdrew from the church, and associated with him. 
 Some also from ^ distance visited, worshiped, and professed to 
 be one with him ; and all openly contended for the principles he 
 maintained. I do not think, however, from what I have learned, 
 that he would have owned all these as brethren, or acknowledged 
 that the Holy Spirit had joined their hearts together in love. It 
 may have been so with some, but others not. They had been 
 professors, and members of the church before ; and were convinced 
 by their judgment and natural understanding, that there was more 
 light in his life, and reason in his doctrine, than in that of the 
 
300 FRANCIS HERR S FAMILY. 
 
 church, and they left the church and consorted with him; but 
 their carnal nature was not subdued, and they were not inwardly . 
 renewed ; and consequently the inner life was too much wanting ; 
 and this Francis Herr could well perceive ; and if there had been a 
 church at the time which he could have recognized as the house 
 of God, he could not have united with them in church fellowship. 
 As said, with some he might, but not with all. 
 
 Now, if Francis Herr had been expelled from, church for 
 d ishonesty, it is not likely that he would have been esteemed highly 
 in his own neighborhood. If because of the church justly reprov- 
 ing him, he had given way to a vindictive feeling, and raised up 
 an opposition, to it, it is not likely to have received any counte- 
 nance from his neighbors, unless it would have been of the viler 
 class. But the contrary was the case ; it was the better class, and 
 such as felt constrained to withdraw, and protest against the loose^ 
 and carnal conduct that was tolerated in the church. Herr and 
 his associates led a more blameless, virtuous, and self-denying life, 
 than those who adhered to the church; hence they were more 
 sought after by those who had some experience of a Divine work 
 ■ in the soul. 
 
 Toward the close of his life he became acquainted with Abraham 
 Landis, and those who had with him withdrawn from the Men- 
 nonite church. These now associated with him also, and with these 
 I think he was fully united, and were one heart and soul; but he 
 did not live long after he became acquainted with them. He died 
 January 2d, 1810, in the 62d year of his age ; leaving behind him 
 a widow, three sons, and five daughters. His wife was the only 
 one of his family, who at that time shared with him the comforts 
 of the religion he professed. His children, though affectionately 
 attached to him, and having full confidence in his religion, were 
 yet, at the time of his death, all living carnal lives ; and although 
 they were decent and respectable, and in the eyes of the world, 
 esteemed moral, yet they were of the world, and sought their 
 enjoyment in it. 
 
 His oldest son John, born in September 1782, seems to have 
 been seriously exercised by the grace of God, from his early 
 youth; and oftentimes greatly distressed by the consideration, 
 that he was not prepared for death and eternity. • He has 
 published a short sketch of his early life, with an account of his 
 
EARLY MEETINGS AND EXERCISES. 301 
 
 conversion, and call to the ministry, in an appendix to the " Illus- 
 trating Mirror," published in the German language, in the year 
 1827, wherein he relates some of his convictions and experience, 
 and how he was led up to the time oT his father's death. Up to 
 this time he seems to have resisted the grace of God, which would 
 have led him to deny ungodliness, and worldly lusts, and would 
 have taught him to live soberly, righteously, and godly, in this 
 present world. 
 
 Near the close of his father's life, his convictions became very 
 strong ; his father's many admonitions were brought afresh to his 
 mind, and his final exhortation and death, wrought so heavily upon 
 him, that he could no longer conceal his distress, and he revealed 
 his feelings to some of his father's associates. But some time after 
 the death of his father, these feelings grew weaker, and he says, 
 he rather regretted that he had told others how he felt. He was, 
 as he says, for a time tossed to and fro, with doubts and fears, like 
 a ship without a rudder. After some time, however, an incident 
 occurred which aroused him ; and induced him fully to surrender 
 himself to God, and submit to His word and will ; and seems soon 
 after to have received comfort and consolation, by faith in Jesus 
 Christ. At this time he met occasionally with Abraham Landis, 
 and some others, that used to associate with his father, for mutual 
 edification and encouragement. His wife, five sisters, and three 
 brothers-in-law, also became willing about the same time, to resign 
 themselves to the will of God, and take up their cross and follow 
 their Saviour on the narrow way of self-denial. His father's old 
 associates visited him frequently, and I often heard him speak of 
 how much he was encouraged and strengthened by them. 
 
 John Herr, and all those who were associated with him at this 
 time, have been gathered to their fathers. Jacob Weaver, of 
 West Lampeter township, survived longest, and was still living 
 when I made the first draft of this work. I visited him, and 
 sought information of him, in regard specially to the manner in 
 which these early meetings were conducted ; as well as, also, any 
 recollections he might have of the events of the times ; but I 
 found that, although his mind was good for his years (ninety-one), 
 yet his memory failed him so much, that I could elicit nothing 
 leliable. He died in November, 1872, in the ninety-third year 
 of his age. I was well and intimately acquainted with John Herr, 
 
302 EARLY MEETINGS AND THEIR OBJECT. 
 
 and a number of others, who were participators with him in these 
 exercises, as well as in the anxieties, perplexities, fears and trials, 
 he had to undergo at this period. John Herr related many things 
 connected with the times and events referred to, to me ; and I 
 often heard him, and others, who were connected with him, con- 
 versing about those times, and what transpired in connection with 
 their proceedings. Others also frequently related many incidents 
 connected with the events of that time, but more especially the 
 manner in which they were exercised within themselves ; of their 
 inward trials, their doubts, their fears, perplexities, and great 
 discouragements by-times; and also of their comforts, their 
 encouragements, and their joys, their hope and their faith. I 
 enjoyed many a happy, and, I trust, profitable, hour listening to 
 the relation of their early experience. 
 
 From what I remember, as well as what he relates in the appen- 
 dix to the "Mirror," my impression is, that these meetings for 
 encouragement and edification, were entirely of a conversational 
 character. They sang, and prayed, and related to one another 
 their experience and exercise of mind, comforted and encouraged' 
 those whose souls were cast down, despondent, or who were exer- 
 cised by painful and distressing doubts and fears, by holding out 
 to them the fullness and freeness of the gospel promises, and the 
 faithfulness of God to His Word ; as also their own experience in 
 similar trials, and how God had relieved them. Paul says, 2d 
 Cor. i.: God is a God of all comfort, "who cpmforteth us in all 
 our tribulations, that we may be able to comfort them which 
 are in any trouble by the comfort wherewith we ourselves are 
 comforted of God." Thus they sought to be mutual helps and 
 comforts to one another, and no doubt they also exhorted one 
 another to earnestness, and steadfastness in the work to which 
 they had given themselves. These meetings were at first entirely 
 private, or composed only of such, as were concerned about their 
 souls' salvation, and took part in the exercises. 
 
 It might be enquired, why these people thus met in private, 
 and did not seek aid and comfort in those public meetings, 
 usually resorted to for such purposes ? It was because they saw, 
 or knew, of no people who they thought walked in obedience to 
 the gospel of Christ. They looked upon conversion, as so 
 changing the walk and conversation of man, as to bring him into 
 
EARLY MEETINGS. . 303 
 
 obedience to the commandments of Christ ; and those who were not 
 so wrought upon, they could not regard as converted persons. 
 Consequently, those sects lived in conformity to the world, and 
 walked after the flesh, in pride and vain display in dress, man- 
 ners or equipage, and also in strife and contention, justifying 
 wars, and resistance of evil, which every one knows is customary 
 amongst all the popular religious associations of the day. Christ 
 says. Matt, vii., and Luke vi. : "Beware of false prophets; by 
 their fruits ye shall know them. Men do not gather grapes of 
 thorns, or figs of thistles." These hungering and thirsting souls 
 sought the pure, unadulterated milk of the Word ; and how could 
 tliey seek it from a source where pure gospel fruits did not 
 manifest themselves? For this reason, they chose to cleave to 
 God's word of promise, and meet with those in whom they could 
 have assurance that Christ would be with them ; and, though they 
 were all poor, weak, illiterate, and inexperienced, if God was 
 with them, they could not want for a supply of the pure bread 
 of life. They could, therefore, not regard these persons as 
 converted, living Christians, bringing the fruits of the Spirit; 
 and their conscience constrained them to take heed of, and flee 
 from them, lest thpy would make themselves partakers of that 
 which they committed and justified. For further reasons why 
 they could not take part with the religious professors around 
 them, I would refer the reader to the preceding chapter. 
 
 But to proceed with the narration of the conduct of those 
 meetings. John Herr says, that as their meetings became consid- 
 erably augmented, they concluded, that as God is a God of order, 
 aijd Paul advises all things to be done decently and in order, so 
 they concluded to conduct their meetings in a more formal man- 
 ner. They would open their meeting by singing a hymn ; then 
 prayer; then, in a sincere and childlike manner, they would each 
 speak their minds in succession, according to the manifestation of 
 the Spirit ; then they concluded their meeting with prayer, thanks- 
 giving, and a spiritual song, or hymn. 
 
 In these more formally conducted meetings, John Herr says in 
 the appendix referred to, his brethren (for they now considered 
 themselves to be such, being born of the same spirit) requested 
 him to open the services. Now, whether they had any one specially 
 appointed as a leader in their exercises, before this change in the 
 
304 EARLY MEETINGS. 
 
 manner of conducting their meetings, I do not know. .But I dis- 
 tinctly remember that John Herr told me, that they had consulted 
 together as to who should be the leader in their exercises, and they 
 concluded on David JBuckwalte r, one of those who, with Abraham 
 Landis,had withdrawn from the Old Mennonite church, and that 
 he for a time officiated in this capacity. There are others also who 
 remember to have heard John Herr say the same thing. 
 
 If the appointment of David Buckwalter to lead in their 
 exercises, was before this change in the manner of conducting 
 their meetings, then they may have changed their leader at this 
 time. But my impression is, that they had no special leader 
 until the time they changed the mode of conducting their exer- 
 cises. Then they first tippointed Buckwalter, and afterward, for 
 some reason, changed to John Herr. 
 
 I have already observed, that I had intimate personal acquaint- 
 ance with a number of those who participated in these meetings, 
 and often conversed with them on the subject ; and from what I 
 heard of them, my impression is, that when they first began to 
 hold these meetings, they had not the remotest idea of organizing 
 a church, but merely that they might, by the blessing of God, 
 comfort, encourage, edify, and strengthen one another, trusting in 
 the promise of the Saviour, that where two or three meet together 
 in His name He will be in the midst of them. After they had 
 thus met for some time, and experienced blessing and comfort, 
 numbers of others also joining with them, they began to get hopes 
 that God would bless them, by leading them into the organization 
 of a visible church. It may be that the change in the mode of con- 
 ducting their meetings, was made with a view of preparing the 
 way for such an event, or placing themselves in a position, that 
 God could more clearly manifest His will ; and that by each one 
 giving themselves up to the Lord, to speak their minds, God might 
 reveal those gifts and qualifications which would be useful in it. 
 
 At this time, their meetings were still intended to be private, 
 but a few others began to meet with them occasionally. They 
 were then censured for the privacy of their meetings. People 
 said to them, if they have anything good, why not leave others,, 
 also, be partakers with them ? Whether they opened their meet^ 
 ings fully for the admission of the public, before the organization 
 of the church, I do not rightly know; but I rather think they did, 
 
MEETINGS PREVIOUS TO ORGANIZING THE CHURCH. 305 
 
 although it may not have been long. John Herr's narration in 
 the appendix, would rather seem to contradict this, yet he does 
 not say distinctly that they did not; and my impression is quite 
 decided, that I heard from some of the party, that they did for 
 some time. 
 
 When it became known that John Herr had embraced a 
 profession of religion, and advocated the principles which his father 
 held, some of those who sympathized with his father, requested 
 him to preach, or exhort at funerals, which occurred in their fam- 
 ilies, as his father had done. By this, and the exercises at their 
 private meetings, it became apparent that he was possessed of 
 some gifts in speaking, and his brethren then chose him as their 
 leader in their meetings. It soon became apparent, that "God 
 opened unto him a door of utterance, to speak the mystery of 
 Christ," and bestowed a blessing upon his labors. His brethren, 
 and all those who were interested about the salvation of their 
 souls, insisted that they were much encouraged by his discourses, 
 and greatly edified; and became unanimous in their feelings, that 
 it was the will of God that they should organize themselves into 
 church order, and that John 'Herr should be their minister. Of 
 this he alsp had some impression himself, by a remarkable Divine 
 manifestation, of which he gives an account in the appendix 
 already referred to. Whilst this greatly enccJuraged and supported 
 him, it also caused him great .anxiety, and gave rise to very exci- 
 ting mental emotions. The work was not engaged in without due 
 •consideration, deep reflection, and earnest prayer to God, with 
 earnest entreaty that He would direct them, and not let them 
 do anything that would be contrary to His will. John Herr says, 
 in the^^ppendix referred to, they "prayed fervently to God 
 that he would, not forsake them, but lead them at will; that being 
 neither too hasty, nor too tardy, they might walk in all things 
 according to His good pleasure." Their greatest anxiety was, 
 that only the will of God might be done. They felt assured, that 
 if it was the will of God they should proceed to organize a church, 
 that He w^uld alsp bless and support them ; but if they should 
 proceed contrary to His will, confusion and disaster must be the 
 ,-result. . But as the number of those who were convicted, and 
 deeply interested, increased,. all seemed to be edjfied and encour- 
 aged; he was, by their continued encouragement and earnest 
 
 20 
 
3o6 EXEECISES IN REGARD TO ORGANIZING CHURCH. 
 
 splicitation, together with the impression which he believed the 
 Lord had wrought upon himself, at last induced to give himself 
 up, to accept the ministry under their new organization. 
 
 Although they were now unanimous in their feelings, and fully 
 impressed with the idea, that it was the will of God they should 
 form themselves into church order, they were still earnest in their 
 prayers, that God would be with and direct them. Any person 
 reflecting upon the position they had taken, and the views they 
 held, may form some idea of the anxiety and deep concern they 
 must have felt, when about to take the step they now proposed to 
 do. If they had held the common popular view of the church of 
 God, it would not have weighed so heavily upon them. If they 
 had looked upon the many different sects around them, as all 
 togethercomposingtheChurchof God, and each sect only a branch 
 of one comriion stock, and although there were errors amongst 
 them, and gross errors committed by them, that they were still a 
 branch of the vine, Jesus Christ, it would not have been so severe a 
 trial. But holding that all these different sects and societies,, 
 were only branches of the anti-christian church, and together 
 formed the great spiritual Babylon, and knowing of no associa- 
 tion which they could esteem and admit as a true Church of 
 Christ, and they themselves few in number, comparatively illiterate, 
 and inexperienced, to come out, oppose and protest against such 
 a combination of opponents, many of them aged, experienced, 
 and highly educated, was a trial for poor, weak human nature, 
 which nothing but Divine power could uphold; especially as 
 they were fully persuaded, that if they were not under the guid- 
 ance of the Holy Spirit, and the special care and protection of 
 Almighty God, their work must come to nought, and they be 
 covered with confusion of face. They proposed to raise up a stand- 
 ard for the children of God to seek to, and a refuge or a retreat 
 for them to flee to ; and knowing the deceitfulness of the human 
 heart, and knowing, also, how impossible it would be for them to 
 succeed, if iniquity were found amongst them, it is most rea- 
 sonable that they should have advanced in this most holy and 
 Divine Work, with solemn fear and trembling steps. 
 
 The mode of procedure in forming an organization, was also 
 another matter which engaged their serious attention, and most 
 anxious consideration. There was no source from whence they 
 
ORGANIZATION OF THE CHURCH. 307 
 
 could conscientiously receive either baptism or ordination. John 
 
 Herr, and some others of their associates, had never been bapt ized, 
 
 or belonged to any church. Abraham Landis, and some others, 
 
 had been baptized, and belonged to the Mennonite church, as has 
 
 already been intimated j but they did not regard this as Christian 
 
 baptism. They themselves were in unbelief, and they regarded 
 
 those who baptized them as not anything but carnal, unregenerated 
 
 men, and could not therefore regard the ordinance they had 
 
 received, as being in any way of God's appointment, or under ' 
 
 His blessing. They neither knew Father, Son, or Holy Ghost, in 
 
 whose name they were baptized, or whose name was pronounced 
 
 over them in baptism ; and they did not believe that those who 
 
 baptized them, knew any thing more of this Triune God, than they 
 
 did themselves ; consequently they would not regard their baptism, 
 
 as any thing but a nullity. In this respect, they therefore looked 
 
 upon themselves, as all standing upon the same footing or ground. 
 
 None by virtue of their former baptism or church membership, 
 
 felt themselves authorized to administer any Christian ordinance. 
 
 They now believed themselves to be truly regenerated, and the 
 
 Holy Spirit had united their hearts in love, and were, as Paul says, 
 
 ist Cor. xii. : "For by one spirit are we all baptized into one 
 
 body, and have been made to drink into one Spirit." If so, then 
 
 they were fit subjects for baptism, seeing they had received that 
 
 from God, which is signified by baptism, and were members of 
 
 Christ, and of God's invisible church. 
 
 After much prayer and intercession, they unanimously elected 
 John Herr to be their pastor and bishop ; and, also, unanimously 
 agreed in the appointment of Abraham Landis, to administer to 
 him the rite of baptism. I am not aware of any diary, or written 
 account, being kept by any one of any of their transactions, or 
 proceedings. I have, however, found a slip of paper amongst 
 some writings of John Herr, on which was written the following 
 sentence, in his own handwriting: " The first evangelical order — 
 that is, baptism — administered at meeting at John Herr's, on the 
 30th May, A. D. 1812. First, Abraham Landis baptized John 
 Herr, and likewise John Herr baptized Abraham Landis and 
 Abraham Groff." I think, at the same time that John Herr was 
 .elected pastor and bishop, Abraham Groff was elected deacon. 
 At any rate, he was the first deacon. Not long after their 
 
3o8 CONSEQUENCES OF THE ORGANIZATION. 
 
 organization, Abraham Landis was elected an additional preacher. 
 I cannot determine exactly how soon, but know that he was the 
 first preacher chosen after John Herr, and the fall of the same 
 year, after the organization was effected, John Landis was 
 appointed to the ministry; so that Abraham's appointment must 
 have been the summer previous, soon after they organized. 
 
 I have never understood how they arrived at the conclusion they 
 did, in the mode of procedure in organizing the church. Whether 
 they had any precedent, or whether it was based on any particular 
 Scripture injunction, or whether it was from impressions which 
 they believed was a Divine direction, I never inquired in the 
 time when I might have gained the information ; and now no 
 source remains from which to obtain it. If I had thought of ever 
 engaging in such an undertaking, I might have obtained miich 
 information, that would be very gratifying. But this I know, that 
 the parties never had any scruples in their minds, with regard to 
 the validity of their baptism and ordinations, and that their pro- 
 ceedings were had under the guidance of the Holy Spirit, and 
 was entirely according to the will of God, and attended by His 
 blessing. 
 
 It is usually the case, where there is a schism takes place in a 
 church, that there is considerable acerbity of feeling between the 
 parties separated ; but whatever acrimony is engendered, is usually 
 confined to those two parties. All others can accord to either 
 party, what they did to the one before ; but with these it was 
 different. This was not a schism of any church, although it 
 assumed the doctrine, and received the name of one existing before. 
 Some had previously belonged to no church, some did to one, and 
 others, perhaps, to another. But they protested against all other 
 denominations, with which they were acquainted, knowing of 
 none with whom they could hold fellowship, and, consequently, 
 withdrew from all. If they had known any party which they 
 could have recognized as a Church of God, they could not have 
 organized another. 
 
 This brought upon them severe reflections and censures, with 
 much unkind criticism, from all the different sects and denomi- 
 nations of Christian professors around them. Their mode OT 
 organization was much criticised, and by some utterly condemned; 
 and we still hear it referred to very frequently, as an objection 
 
THE ORGANIZATION OF THE CHURCH. 309 
 
 ?igainst us, as a true Christian church. The preachers of the 
 Reformed Mennonite church have always, and do yet, loudly and 
 vehemently protest against, and condemn whatever the Word of 
 God declares to be sin ; and insist on obedience to the gospel of 
 Jesus Christ. They hold that the love of God constrains every 
 faithful Gospel-minister to be free and faithful in this duty, 
 without respect to person or party, who may be reproved or 
 aggrieved thereby. They are generally censured as if they 
 condemned all others ; but can they, in true charity, do less than 
 expose error, and try to convince mankind of it ? ■ Although we 
 are accounted uncharitable, we cannot see that there is any true 
 charity in withholding what we believe to be true, because it will 
 provoke enmity in the minds of others. Our natural feelings 
 would not, in this respect, be different from that of all others. 
 The good will and esteem of our fellowmen would be gratifying 
 to us, as well as to any one else ; but, whenever we can be 
 prevailed upon to purchase it by withholding truth, we will cease 
 to be the servants of God. If our protestations against the sects 
 and societies around us, and our refusal to worship with them, 
 arises from selfishness or self-righteousness, as is generally charged 
 to us, or from prejudice, or a sectarian or party spirit, or partizan 
 feeling, then I freely admit we cannot stand before God, our spirit 
 is foreign to the nature of Christ, and we are in the way of ruin 
 and destruction. This, I freely admit, but I know no other love 
 except that which declares to my fellowman the whole counsel of 
 God, let the effect to myself be what it may. Why do all the 
 different denominations of Christian professors so loudly cry against 
 us ? Is it because we cry against them ? If so, it must be from 
 carnal influence, and cannot be a Divine motive. 
 
 I have not thus digressed, by alluding to the prejudice which 
 50 generally exists against us, because I am unwilling to bear it ; 
 indeed I believe it is for our good, and will most willingly bear it ; 
 but I feel sorry for every one, who, through erroneous views, remains 
 a captive to the spirit of delusion. As the manner of organizing 
 the church, the first baptism and ordination, was not according to 
 the common order, and as I have known some persons, who I believe 
 to have been upright, to be somewhat exercised about it, I feel to 
 give the views which, so far as I could learn, I believe to have 
 influenced them in the course they pursued. 
 
3IO THE ORGANIZATION OF THE CHURCH. 
 
 Although we believe baptism to have been generally administered 
 by regularly ordained ministers of the church, and the ordination 
 of ministers and deacons, also, to have been performed by 
 other regularly ordained preachers ; yet we find no command given 
 with special reference to it, or any expression indicating disap^ 
 proval of any irregular proceeding in reference to it. We believe, 
 also, that such regular proceeding is quite proper and right ; and 
 because it was the general custom of the Apostolic Churches, it 
 should not be lightly departed from, without there is good and 
 sufficient reason for so doing. 
 
 The Church is God's own institution, and in relation to man 
 was designed for two special purposes ; and for one special purpose 
 in relation to God Himself. The first special design in relation to 
 man, was the spreading and propagation of the gospel, arid 
 leading mankind to embrace it. This could have been done 
 without the organization of a Church, but not so effectually. It 
 could be more effectually accoinplished by the united efforts of 
 believers, than by any individual exertion or effort. The other 
 special purpose in regard to man, and the most important one, 
 indeed, was the comfort, enjoyment, and security of believers. 
 For both these purposes, God has given full and ample instruction, 
 which no true and sincere believer can have any difficulty about 
 understanding. God has an especial love and regard for his 
 children, and in the institution of the Church, has provided the 
 best means for their security and enjoyment, so long as they are 
 in this mortal body, which infinite wisdom could devise. In full 
 obedience to the gospel commands, the believer enjoys entire 
 security, and the highest degree of happiness, which can be enjoyed 
 on earth. The design in relation to God Himself, is His own 
 glory. God is glorified in His saints on earth, both by the effu- 
 sion of love which flows from their souls, as also by the fruits of 
 the spirit which they bring forth by their walk and conversation. 
 By obedience to Christ and His gospel, the believer shows his 
 love, and glorifies God. There is no position, or situation, in 
 which the believer can so fully and effectually obey the Gospel 
 commands, as in the Church ; and, consequently, in no other posi- 
 tion can he bring forth the fruits of the spirit in such perfection 
 and abundance. By these God is glorified, and in the promotion 
 of these Divine virtues by the Church, it tends to the glory of 
 
DUTY OF OBEYING GOD's COMMAND. 
 
 3" 
 
 God. The love and care which God has for His children, and 
 the regard He has for His own glory, would not permit Him to 
 place His children in such a position, in which this end could 
 not be obtained. If there were no way of organizing a Church, 
 where regular ordination could not be obtained, these earnest and 
 devoted disciples of Christ, would have had to remain debarred 
 of the benefits and privileges of the Church. 
 
 No true believer could consent to receive either baptism or 
 ordination, at the hands of one whom he did not believe was called 
 of God to serve, or minister, in sacred things. How could he 
 give himself up to an ungodly person, to invoke the blessing of 
 God upon him ? Or how could Ije believe that God had called an 
 impenitent, unconverted child of this world, or subject of the 
 prince of darkness, to take His holy name in his mouth, and 
 minister in His holy temple, when He knew he was His enemy ? 
 Or how could he think that God would install him as doorkeeper 
 in His house, when He knew he was a thief and a robber ? Our 
 Saviour said to His disciples, beware of false prophets, etc. ; by 
 their fruits ye shall know them. Now, when the children of God 
 can see or know of none but such ministers, whose fruits are carnal, 
 they would have to be altogether debarred of the benefits of God's 
 means of enjoyment and safety, or in exercising themselves in the 
 most efficient manner of spreading the gospel, and rescuing of 
 sinners from perdition, or the glorifying of God's holy name. 
 God requires believers to obey His commandments, and there are 
 certain commands which can only be obeyed in the Church ; and 
 if the Church is inaccessible to the believer, he cannot obey them. 
 
 Every believer ardently desires to do the will of God. This he 
 has no means of knowing, except by the revelation given in the 
 Word of God. Christ has given promise, that where two or three 
 are met together in His name. He will be in the midst of them ; 
 and whatsoever they pray for in His name, shall be given to them. 
 The Holy Spirit shall be in them, and direct them, according to 
 the will of God. The Holy Spirit cannot move their hearts, or 
 lead them differently from what the Word of God teaches them. 
 The Word of God teaches them to observe and do certain things. 
 The Holy Spirit begets in their hearts a vehement desire to do 
 those things, which the Word of God directs them to do ; but 
 they cannot do them. To do and perform these duties, they must 
 
312 LAWFULNESS OF THE CHURCH. 
 
 be in the Church, and there is no Church here for them to enter 
 for this purpose. They pray and entreat the Lord to open the 
 way for them ; so to direct them that they may possess the means 
 which He has appointed for their benefit, and by which they may 
 glorify Him, by walking in His ways, and ordinances. Now, if 
 God by His Holy Spirit has wrought such desires in their hearts^ 
 and by the promise in His Word, has led them to believe He will 
 satisfy these desires, can it be otherwise but God will hear them? 
 This is their individual and united prayer, and Christ has promised, 
 what they agree to pray for in His name, shall be done for them. 
 If now they are led to desire a certain brother amongst them, to 
 assume the office and calling of, the ministry, so that they may 
 organize themselves into church order, and may enjoy the benefits 
 of God's ordinances, which they feel that they greatly need, and 
 God has wrought such earnest desires for in their hearts, and that 
 they may also glorify God thereby, in keeping His commandmentsy 
 and bring forth more abundantly the fruits of the Spirit. This 
 being their unanimous feeling and desire, and the brother also feels 
 an inward conviction that it is his duty to respond to the request, 
 who can say that it is not the will of God he shall do so ? ^ If there 
 were any Scripture authority here to forbid such a course, all the 
 feelings and impressions would have to be disregarded, for they 
 could then not be wrought by the Lord. It could then not be a 
 Divine work. But there is no Scripture authority to forbid it, or in 
 any way condemning it. Or if the life of those taking such astep 
 were irregular, and unscriptural, it would be proof that the Holy 
 Spirit could not be leading them. But if their life, walk or fruit 
 is good, the evidence which Christ tells us to look to is here, and 
 I know of no authority to reject them. 
 
 I would ask any candid or reflective mind, whether such 
 baptism, ordination, and organization, is not infinitely more in 
 accordance with the spirit and letter of the Gospel, than receiving 
 baptism or ordination at the hands of carnal, worldly persons, 
 whencesoever they may have received their authority, or appoint* 
 ment. The gospel ministry is a spiritual calling, and cannot 
 possibly be exercised by carnal persons, and wheresoever it is 
 assumed by such, they are not Christian, but anti-christian 
 ministers. 
 
 Christ Himself said: " He that entereth not by the door into 
 
DIVINE AUTHORITY OF ORGANIZATION. 
 
 313 
 
 the slieepfold, but climbeth up some other way, the same is a 
 thief and a robber." Christ is the door, and no unconverted 
 person can have entered through Him, whether we look upon him 
 as in the Church, or out of it. When such pretend to teach, 
 they can only " steal, kill, and destroy." They steal and destroy 
 the Divine virtues with which the Holy Spirit adorns God's 
 children, and destroy their souls by countenancing and encouraging 
 carnal liberties, and works of the flesh. Every unconverted 
 person who assumes the office of a teacher of righteousftess, or 
 to minister in holy things, is by Christ' called a stranger, and He 
 says the sheep will not hear him. He is not born of God, and 
 has not received power to become a son of God ; consequently he 
 cannot be brother to the children of God, and is a stranger, 
 whose voice the sheep know not, and will flee. The Holy Spirit 
 never could have moved or authorized any such person to preach 
 or minister in any such capacity; and whatever his talents or 
 eloquence may be, a child of God cannot recognize such an one 
 as a gospel minister, who teaches not the doctrine of Christ, or 
 brings forth carnal fruits. (John x. and 2d Epist. John.) 
 
 John Herr and his associates had been persons of the world, 
 ^and walked and lived according to the world, and the desires of 
 the flesh and the mind. They were awakened by the grace of 
 God, to see their error, and the misery of their situation ; and by 
 grace were made willing to submit themselves to God, and walk 
 in' the narrow way of self-denial ; thus leaving the world, with 
 its vanities and pleasures, and laying off testimony against its 
 works, that they are evil. God also gave them witness, by His 
 Spirit shedding his love abroad in their hearts, that they were 
 born of Him. They met together for the purpose of mutual edifi- 
 cation and encouragement. God blessed their efforts. They were 
 strengthened and confirmed in their faith ; their numbers increased ; 
 ^nd they were constrained to believe that God heard their prayers, 
 and regarded the desires of their hearts. When it became manifest 
 that the Lord specially blessed the admonitions and exhortations 
 of John Herr, both by their own encouragement and edifi- 
 eation, and also by opening the hearts of others to receive the 
 Word, they became fully persuaded in their minds, that God was 
 with them, and that it was His will John Herr should fully assume 
 the functions of a minister of the gospel, and the administration of 
 
314 BLESSING OF GOD ON THEIR LABORS. 
 
 the gospel ordinances of baptism, the Lord's Supper, and 'other 
 ■ functions, and take upon himself the oversight of the church. 
 
 They were desirous of observing the ordinances of God's church, 
 but there was no church here with which their conscience would 
 perrnit them to unite. None of them were yet baptized, which 
 they esteemed the first gospel ordinance. They were, after much 
 serious reflections, and earnest prayer, unanimously led to ask 
 Abraham Landis, to administer the ordinance of baptism to John 
 Herr. ' Such an election and appointment, I cannot but regard 
 as much a work of the Lord, as any I could well conceive. What 
 is it that makes baptism a Divine ordinance, or what makes it 
 acceptable to God? Is it the power or authority of the officiating 
 parson? Is it the water? Or the words spoken ? Or what is it? 
 Certainly none of these, in themselves, or all of them together, 
 _ make true Christian baptism. But on the part of him that is 
 baptized, there is made a solemn vow of faith, hope, love, 
 confidence, resignation, and a full and entire submission to God, 
 and devotion to His honor and glory. The officiating minister, 
 on his part, in solemn trust and confidence, applies the water, as 
 an emblem, or token, of the regeneration, and eifusion of the 
 Holy Spirit, by which the Divine virtues have been imparted to 
 the soul, and devoutly invokes a blessing in the name of the Holy 
 Trinity. I cannot well conceive a situation, or circumstances, 
 better calculated to inspire these Divine emotions, than those 
 under which this first ordinance of baptism was administered, and 
 the church organized. Neither can I well conceive circumstances 
 less calculated to prompt carnal motives. The esteem and 
 friendship of the world, which is so near and dear to the flesh, 
 had to be utterly renounced, for they knew they were taking a 
 position which would bring upon them reproach and contempt, 
 with much enmity and hatred. Those who made this election 
 and appointment, were in their first love, ardent and sincere; no 
 gain, no honor, no good will to be obtained, or anything after 
 which the flesh would seek, but entirely the contrary in every 
 respect. 
 
 The work also received blessing from God, which is another 
 evidence that God was in it. Many souls were won to the Lord 
 by this ministry, thus instituted; and many God-fearing souls 
 were edified and encouraged, and led to thank and praise God, 
 
MODE OF ADMINISTERING BAPTISM. 315 
 
 for th'e benefits bestowed upon them through this ministration. 
 It bears with it the evidence of God's approval, and has for sixty- 
 years continued to grow and increase, under the united opposition 
 of all other church organizations around it ; not so rapidly indeed 
 as those systems of religion often do, where the flesh can go along 
 and have enjoyment and life; but it has been a refuge and shelter 
 for the defenseless lambs of Christ to seek to, and no opposition 
 could overthrow it. I cannot conceive what better evidence 
 could be desired, that it was a work of the Lord. Neither can I 
 see one Scriptural objection to the course they pursued. It was 
 no fault of John Herr's that he was not baptized by a regularly 
 ordained minister ; and in what other way could they have pro- 
 ceeded, without leaving the church destitute of a shepherd or 
 pastor. But God led their hearts into a way that tended to their 
 joy and comfort, and to His honor and glory. 
 
 For further argument in confirmation of the validity of such 
 baptism and ordination, I would refer the reader to the fourth 
 chapter of this work. The meeting at which the first baptism was 
 observed, and a full and regular church order assumed, was as 
 before said, h^ld at the house of John Herr, in Strasburg town- 
 ship, Lancaster County, Pa. Whether it w^ls a fully public 
 meeting or not, I do not rightly know; but I know it was not 
 entirely private, or did not entirely consist of such as sympathized 
 with them. I know that others were invited, and think they were 
 present also. 
 
 At this time, they had no meeting-house, and held their meetings 
 in their dwellings, school-houses, and in summer often-times in their 
 barns. I distinctly remember to have heard those who participated 
 in those ))roceedings, say, that soon after the organization at John 
 Herr's, there were twenty-five baptized at David Buckwalter's, in 
 what is now East Lampeter township. Soon after this, there were 
 again sixteen baptized at Jacob Weaver's, in West Lampeter town- 
 ship. Amongstthese was John Herr'smother, and I think five sisters 
 and two brothers-in-law. Abraham Groff, who was baptized the first 
 day at John Herr's, was also his brother-in-law. His wife, being 
 in feeble health, was baptized at a private meeting in their own 
 house. Their mode of procedure in the administration of the 
 ordinance of baptism, was after the custom of the Old Mennonite 
 church. In the morning, before opening the service, the bishop, 
 
3l6 MODE OF BAPTISM. 
 
 and generally another minister or deacon, converse with the can- 
 didates for baptism, and enquire into the state of their minds, and 
 whether they still desire to receive the ordinance. After this, the 
 bishop preaches a sermon, on some Scripture text relating to water 
 baptism. After this, he invites those who still feel as they did in 
 the morning, to come forward. He then asks them in general, 
 such questions as pertain to a confession of faith in Jesus Christ, 
 believing to have received the forgiveness of sins, and have 
 renounced the devil, the world, and their own flesh ; and have 
 resolved by the help of God, to live henceforth not to themselves, 
 but to Him that has died for them. To these several questions, 
 they each one in succession answer affirmatively. The bishop 
 then, with those to be baptized, kneels down, whilst the audienc^ 
 rise to their feet. After a prayer by the officiating bishop, he rises, 
 whilst those who receive the ordinance remain in the kneeling 
 posture. The bishop now holding his hands over the head of the 
 person to be baptized, and a deacon or some assistant, pours a 
 portion of water out of a vessel which he bears with him, into the 
 hands of the bishop, who suffers it to pass through his hands on 
 to the head of the person baptized. Whilst doing so, the bishop 
 utters the words attending the baptismal ordinance. Those who 
 are baptized remain on their knees, until all are baptized ; when 
 the officiating bishop offers each one in succession the hand, and 
 as they take the hand, they arise from their knees, and the bishop 
 greets . the males with a kiss, and announces to them that he 
 receives them as brethren into fellowship and communion with the 
 church, usually invoking a short blessing upon them, and their 
 further efforts to glorify God. The females are also given the 
 hand, and received in the same manner as the males, only omitting 
 the kiss ; after which a sister greets them severally with the kiss of 
 peace. After this they all take their seats. This mode of admin-- 
 istering the ordinance of baptism was continued for some time, 
 till on an occasion when some were baptized, a stranger, who was 
 a spectator, asked the question, which of the two baptized? 
 Whether it was the one who poured the water, or whether it was 
 he who left it pass through his hands ? This raised no question 
 in their minds about the validity of baptizing in that way or mode; 
 but to avoid such appearance which might disturb the feelings of 
 any one, or give advantage to the enemy to raise a quibble, the 
 
MODE OF BAPTISM. 317 
 
 church concluded to change it so far, that the deacon or assistant 
 bore the water in a basin, from which the bishop, holding his 
 hands together, took water, and applied or poured it on the head 
 of the person baptized. Since that time, this has been the invari- 
 able mode of procedure, in the administration of this* ordinance. 
 Although we have spoken of the bishop as usually officiating in the 
 administration of the baptismal rite, yet it is not held as an 
 indispensable necessity. Common ministers do also administer the 
 ordinance sometimes, when no bishop is present. 
 
 The mode of pouring, in administering the ordinance of bap- 
 tism, was not adopted without due consideration. In the first 
 place, they did not regard the ordinance as imparting any virtue 
 to those receiving it, or that it washed away any sin, or in any 
 way changed the relation of the party to God. All mankind are 
 by nature sinners, and no merit of their own, or ordinance, or 
 duty, can absolve them from its guilt. Remission of sin comes 
 alone and entirely, by faith in Jesus Christ, through the atonement 
 Which He made on the tree of the cross. Faith in the virtue of 
 this atoriement, speaks us free from sin ; and by it we have access 
 to God, through Christ, and become one with God in Christ. 
 Baptism they regarded as a testimony of what they have already 
 received. They are baptized in the name of Father, Son, and 
 Holy Ghost ; and their baptism is an acknowledgment that they 
 have come to know God, in those attributes which are revealed of 
 Him in the Word, and that we have become sensible of our sins, 
 have buried them in the grave of repentance, and by faith in 
 Jesus Christ, have risen to newness of life. That we have come 
 to know Christ, also, as our Redeemer, Mediator, Intercessor, and 
 High Priest, and by faith come to receive the Holy Spirit, by 
 "whom the love of God has been shed abroad in our hearts ; none 
 of this having been received in baptism, or by baptism, but alone 
 by faith in Jesus Christ. By baptism we make an open confession 
 Of this, and are initiated into the Church of Christ. 
 
 Because the Saviour gave no command, or the apostles no 
 indication of one mode of baptism being preferable to another, 
 '4rid no evidence, that as a rule, they adopted any special mode of 
 baptizing, they held there could no one particular mode be pre- 
 ftrable to another. They felt it all important that the party 
 baptized had received the inner spiritual baptism spoken of by 
 
3l8 MODE OP BAPTISM. 
 
 Christ, of the Holy Ghost and with fire ; of which the outer 
 water baptism was a sign and signification. 
 
 As there has long been much contention about the mode in 
 which baptism must be performed, they gave it deep considera- 
 tion. Thei advocates of immersion were very persistent in their 
 claim that no other mode of administration constitutes baptism, 
 except total immersion in water. They, therefore, gave the 
 matter serious consideration; and whilst John Herr, or his 
 associates, never denied that baptism by immersion is valid 
 baptism, if it is administered on a true living faith; yet they 
 considered that there is more scripture evidence for baptism by 
 pouring than by immersion. John baptized in water, but that he 
 immersed his subjects we have no proof; and although I do not 
 deem it important, whether he immersed or not, I would venture 
 to say, the strongest argument is against his having done so. But 
 that he baptized in water no one will dispute. But John's bap- 
 tism they did not consider Christian baptism, orat all the baptism 
 which Christ commanded the apostles to administer to believers. 
 John preached the baptism of repentance, and pointed to 
 Christ, who would baptize them with the Holy Ghost and with 
 fire. John did not preach the gospel, but repentance, and said 
 the kingdom of God is at hand. So Christ's disciples also 
 preached, and baptized also. Their preaching and baptizing was 
 the same as John's, so long as Christ had not yet been crucified.. 
 John, referring to Christ, said : " He must increase, but I must 
 decrease. ' ' After Christ suffered on the cross, died, and rose again, 
 and during the forty days between His death and ascension into 
 Heaven, we read nothing of the disciples preaching or baptizing. 
 When Christ was about to depart from His disciples, and ascend 
 to Heaven, He charged His apostles ■ to preach the gospel and 
 baptize believers ; but told them to tarry at Jerusalem, until they 
 were endued with power from on high. It is evident from this, 
 that the preaching and baptizing which they were charged with 
 now, required a. power, which was not required in that which they 
 had performed before. They did not possess /<?K/i?/' to do what 
 was charged to them now, as a duty ; but they were promised it 
 not many days hence. This shows that the preaching and bap- 
 tizing which they were henceforth to perform, was of much more 
 weight and importance than that which they did before Christ's 
 
OFFICES OF MOSES AND JOHN. 319 
 
 suffering. To preach the gospel and administer Christian 
 baptism, required a qualification, which the disciples or apostles 
 had not received, before the Holy Spirit descended upon them 
 on the day of Pentecost. That Paul did not consider the 
 baptism of John, Christian baptism, is evident, from, the fact of 
 his ordering those twelve men who had received John's baptism, 
 to be baptized in the name of Christ. Apollos also, who was 
 mighty in the Word, but knew only the baptism of John, had to 
 be taught the way of God more perfectly. 
 
 Moses has died, and all the legal ceremonies which were com- 
 manded to be observed under the law, have ceased ; but, although 
 all the legal ordinances and ceremonies have ceased, the minis- 
 tration of Moses has not ceased. The law which came by Moses, 
 must still exert its influence on every heart, before they can come 
 to Christ. So, also, John was cast into prison, and beheaded, 
 and his preaching and baptism was discontinued ; but his minis- 
 tration is not discontinued. Every soul that comes to Christ, 
 must first have the way prepared by repentance, which was John's 
 mission. So Moses is dead, and John is dead, and Christ, also, 
 died, on the cross, arose again, and is ascended into Heaven ; but 
 their ministrations all continue. Moses could not save the soul, 
 John could not, nor he and Moses together could not ; but Christ, 
 coming after, perfected the work for which Moses and John 
 prepared the way. 
 
 Those who were baptized by John, confessed their sins. Those 
 who received Christian baptism, had confessed their sins in 
 repentance, but only received baptism when they had come to the 
 knowledge of Christ. To know God, and Christ, constitutes 
 eternal life; so they could not be baptized in the name of Father, 
 Son, and Holy Ghost, until they had come to the knowledge, of 
 the true God, as Father, Son, and Holy Ghost. They could not 
 be baptized in a name which they did not know. Now as the 
 baptism which Christ commanded His apostles to observe, signi- 
 fied something very different from John's baptism, it is not 
 unreasonable to suppose, that they may have varied the mode of 
 administration also. But that they also have baptized in water, 
 and perhaps may have immersed in water, John Herr or his asso- 
 ciates, or any of their followers, never denied. Philip and the 
 Eunuch went into the water ; but that any others did so, we. have 
 
320 ON THE MODE OF BAPTISM. 
 
 no evidence, or even intimation that such a supposition could be 
 based upon. The expressions relative to John's baptizing, and 
 that of the apostles baptizing, also differ so much, as to amount 
 to strong presumptive evidence, that the apostles did not generally 
 baptize in water, as John did. Where the Evangelists speak of 
 John baptizing, they almost invariably speak of^ the parties goit^ 
 io John, as if he were at certain places, and those who. desired 
 baptism went to him. But in speaking of Christian baptism, the 
 apostles never speak of going out to any water, except in th^ 
 single instance of Philip and the Eunuch. Their case was an 
 extraordinary one. The Eunuch was traveling; Philip came to him 
 and preached to him as he journeyed ; and when they came to 
 water, the Eunuch desired to be baptized. In the case of Cor- 
 nelius, and those with him, Peter said, who can forbid water. 
 This expression is much more reasonable, in connection with the 
 idea of their bringing water to the parties, than that of their going 
 out to some stream, or place where they could be immersed. 
 
 But it is not necessary to prolong the argument on this subject, 
 further than to give a clear understanding of the views of the 
 church on the subject. They held, that as Christ or His apostles 
 gave no command on the subject, it is not the will of God that 
 man shall add any. Under the law, when man was in a leg^ 
 spirit, and urlder a legal dispensation, God gave very strict com- 
 mands, in regard to the time, manner and mode of the performance 
 of every ordinance and ceremony ; and the law did not permit 
 them to depart from these commands. But under the gospel, 
 there is no such command given, in relation to any ordinance,. 
 They were commanded to baptize, to observe the sacrament of 
 the Lord's Supper, to wash one another's feet; but in no instance 
 is there any command, when, where, or how, these ceremonies 
 are to be performed. If it had been important, or the will pf 
 God had been, that we should observe some special mode, tim?, 
 or place. He would unquestionably have given strict charges, £B 
 He did under the law. Thousands of honest and upright souls havi^ 
 been deeply perplexed about this question, and would willingly, 
 and gladly, have submitted to any mode, manner, or fornj, 
 if they only knew which would be most acceptable to God. God 
 knew this from eternity, and would certainly have given charges, 
 if it had been important. But we might ask, why did not Gc^d 
 
LEGAL SPIRIT AND DISPOSITION. 32 1 
 
 give some direction, or say that it mattered not how, so that we 
 are only baptized? God's Word is perfect, and nothing either 
 omitted by oversight, or inadvertantly inserted. There is design 
 in everything connected with the Word of God ; and there is 
 unquestionably, also, design in the silence on this subject, which 
 tends to our good, and the glory of God. When a believer 
 receives baptism in a true gospel spirit, or if he observes any other 
 ordinance, or performs any duty, in a true gospel spirit, he honors 
 God, and his faith is strengthened and confirmed. But when he 
 observes any ordinance, or performs any duty in a legal spirit, he 
 dishonors God, and deceives his own soul. Paul says (Gal. v.) : 
 " Behold, I Paul say unto you, that if ye be circumcised, Christ 
 shall profit you nothing." We might then ask, why did Paul 
 circumcise Timothy? (Acts xvi.) Certainly, Timothy was not 
 debarred from an interest in Christ by this act ; then why should 
 the Galatians be? Paul here unquestionably refers to the spirit 
 in which this thing is done. It is not the circumcision which 
 Paul refers to, as debarring the Galatians from an interest in 
 Christ, but the spirit in which they are circumcised, else it would 
 have had the same effect in Timothy's case. The Galatians were 
 somewhat captivated by a legal spirit. Persons had come amongst 
 them, and told them, they must do certain things, or they could 
 not be saved. This was legalism, and in this spirit they would be 
 circumcised, and were thereby brought under the law, and not 
 by the act itself, but the spirit in which the deed was performed. 
 Now, any gospel ordinance performed, or duty observed in the 
 same spirit, would have the same effect. 
 
 All mankind are by nature under the law, and are of a legal 
 spirit and disposition ; and in this spirit and disposition they 
 cannot please God. In this disposition Satan tries to keep them, 
 knowing that he can thereby keep them from Christ, the only 
 means of salvation ; for no one can come to Christ in a legal 
 spirit. So soon as we are disturbed in our sins, by the grace of 
 God, our natural disposition, aided by the craft of Satan, leads us 
 to seek to serve the Lord, by legal means, or in a legal spirit, so 
 that we may work peace with Him. In this spirit we may do 
 many things, and things which in themselves are right and good. 
 We may hear the Word gladly, as Herod did John, and may have 
 a zeal of God, but lack true knowledge of Godliness. As long as 
 21 
 
322 LEGAL AND GOSPEL SPIRIT. 
 
 we do such things for the purpose of making peace with God, and 
 to be saved thereby, so long we are under the law, or, we may- 
 say, our doings are of the works of the law ; and Paul says, as 
 many as are so, are under the curse ; and here is where Satan tries 
 to keep us. So long as we -perform our religious duties and 
 services to be saved, we are under the law, and it matters not, 
 whether it is baptism, Lord's supper, services of our neighbor, or 
 charity, or whatsoever it is, it is done under a legal spirit, and it 
 debars us from an interest in Christ. But the soul that has 
 embraced Christ by faith, and makes Him his righteousness alone, 
 and performs his duties and services out of love to Christ for 
 having saved him, pleases God by his faith, and honors Him by 
 his works. Those of whom Christ speaks as coming in that day, 
 and saying: "Have we not prophesied in Thy name? and in 
 Thy name cast out devils? and in Thy name done many 
 wonderful works?" are such as Satan has kept bound by this 
 legal fetter, and thereby kept them from Christ. Those, also, of 
 whom Christ speaks in Luke, of whom He says : " Then shall ye 
 begin to say. We have eaten and drunk in Thy presence, and 
 Thou hast taught in our streets;" these are evidently captivated 
 under the same spirit, and held under the law. Now, if Christ 
 and the apostles had given strict charges in regard to the mode or 
 manner of being baptized, or of performing any gospel duty or 
 ordinance, it would favor, the device of Satan, to lead us to seek 
 merit or favor of God, by strict conformity to that mode or rule. 
 But by the absence of any special command of how we shall 
 perform any ceremony, although we may be sorely perplexed, and 
 painfully exercised, this very exercise will drive us to God by 
 prayer, for light, understanding, and direction, and by this means 
 Vve will be brought more clearly to discover God's design in His 
 commandments, and thereby be led more entirely out from under 
 the legal bonds, by which Satan tries to keep us bound, and are 
 brought more fully into the glorious liberty of the children of 
 God. Satan certainly carries on a great work, and very advan- 
 tageous to his kingdom, in keeping up this contention about the 
 proper mode of the administration of ordinances. It is very 
 significant, that under the law, the manner of observing the 
 ordinances was so strictly prescribed ; the month, the day, and 
 even the time of the day, and the mode of procedure, so strictly 
 
LEGAL AND GOSPEL SPIRIT. 323 
 
 laid down, whilst, under the gospel, there is not a word of the kind. 
 I repeatedly heard John Herr say, and have manuscript writings 
 in my possession, wherein he says, he does not reject other modes 
 of baptism, than the one he practices, if it is administered on a 
 living faith. If he would meet with a people who baptize by 
 immersion, and were sound in faith and Scriptural practice, their 
 mode of baptism would not separate him from them. This, also, 
 is the sentiment of the church to the present day, so far as I have 
 knowledge. The main object with him and the church has ever 
 been, to ascertain that those who desire baptism have truly come 
 to the knowledge of the only true God, and Jesus Christ, whom 
 He hath sent. The object of the ministry has ever been, so to 
 teach and instruct their converts, that they are fully sensible of 
 what sin is, and, also, wherein true righteousness consists, so that 
 their faith should not stand in that which they learn of men, but 
 that their inward experience should agree with the Word of God, 
 so that their faith, also, would stand in the power of God. 
 
 Infant baptism they do not regard as Christian baptism, seeing 
 they could not have the knowledge of the name in which they 
 are baptized, or possibly have the knowledge which they conceive 
 requisite to constitute true Christian baptism ; consequently, they 
 baptize all such as have been baptised in infancy, if they come to 
 repentance and true conversion, and desire to be received into 
 the church's fellowship. They regard all fallen or apostate 
 churches, as well as all churches that have never been based on 
 true apostolic ground, and do not walk in obedience to the gospel 
 commands and order, as anti-christian associations, and as oppose 
 ing true gospel principles and life ; consequently, such baptism as 
 has been received in their churches, they cannot regard as true 
 Christian baptism, inasmuch as a true Christian ordinance cannot 
 be received from Anti-christ. Therefore, such adult persons as 
 have received baptism in such churches, also feel themselves con- 
 strained, if they come to true light and knowledge, to lay off a 
 testimony against their former practice, and against those who 
 administered the ordinance to them, and all who uphold and 
 support it, that they do not regard the ordinance they there 
 received as true Christian baptism, not having had true Divine 
 light, or they could not have submitted to it, and not having 
 followed the leading of the Spirit of Christ, which would never 
 have led one of His children to the house of a stranger, but to 
 
324 APPOINTMENT OF PREACHERS. 
 
 the true house of God, the fold of His own sheep. Therefore, 
 whatever their experience may have been, or however good their 
 intentions may have been, they must have been deceived and in 
 error, and feel constrained publicly to recall what they had thus 
 done in ignorance and partial darkness ; and by receiving true 
 Christian baptism, lay off a testimony and reproof against those 
 who are deceived, as they were, or have been instrumental in 
 deceiving them. Let it, therefore, be called Anabaptism, or what- 
 ever people please, names will prejudice no one in the sight of 
 God, whose favor and honor we seek, and will very willingly bear 
 the scorn and derision of the world. 
 
 As before said, at the time of the organization of the church, 
 they had no meeting-house, and held their meetings in private 
 houses, and often-times in school-houses. Frequent requests were 
 soon made for preaching at different places, in some instances at 
 considerable distance, so that it soon became apparent that more 
 laborers were needed. The harvest seemed great, and the laborers 
 few ; whereupon the church was requested to pray the Lord of the 
 harvest to send more laborers into the field. After a season, the 
 church then elected Abraham Landis, of what was then Lampeter, 
 but now East Lampeter township, as a gospel minister, to labor 
 and minister in that calling. This must have been the summer 
 following the spring in which they organized the church. It is 
 well-known that he was the first minister appointed after John 
 Herr. On the same slip of paper, on which John Herr has written 
 the date of his own baptism, he has written: "Oct. loth, John 
 Landis was taken into meeting as an evangelical preacher, 
 agreeable to the Scripture form. The 31st, he preached his first 
 sermon." John Landis was a brother of Abraham Landis, and 
 also resided in what is now East Lampeter township. They also 
 built a meeting-house in the same summer, in what is now West 
 Lampeter township, on land they got of Francis Herr, near John 
 Longenecker's, on the road leading from Strasburg to Lancaster. 
 John Herr has written on the same slip of paper above alluded to: 
 "Nov. 7th, the first meeting was held in the new meeting-house, 
 at John Longenecker's. ' ' John Longenecker has long since died, 
 and the place fallen into other hands of a different name, but the 
 meeting-house still goes by the old name of "Longenecker's 
 Meeting-house." ' 
 
 In the appointment of preachers, they also pursue a course 
 
ELECTING PREACHERS. 325 
 
 somewhat different from that of the Old Mennonite church, 
 already alluded to in a former chapter. I do not know how long 
 that practice had prevailed among the Mennonites, or whether it 
 does now prevail in Europe, or whether it is only in America. 
 We find no notice of, or allusion to it, in the writings of Menno 
 Simon, or Detrich Philips, or that I know of in the " Martyr's 
 Mirror." The mode I suppose is taken from the manner in which 
 the choice was made by the disciples, between Matthias and 
 Barsabas, to fill the place in the apostleship, made vacant by the 
 fall of Judas. We do not find that the apostles recommended 
 this mode of procedure, in the Acts, after this one instance, or in 
 any of their Epistles. The mode of casting lots was of Jewish 
 origin, where it was frequently directed by the Lord ; but in the 
 Gospel we nowhere find it commanded. All the time Christ 
 was with the Disciples, they were still under the law, and so long 
 as they were under it, they could not clearly comprehend the 
 teachings and declarations of Christ, because His words were 
 spiritual and they were yet carnal. Therefore he said John xvi. : 
 "I have many things to say unto you, but ye cannot bear them 
 now ; howbeit when He, the Spirit of Truth, is come. He will guide 
 you into all truth." The Spirit of Truth had not yet come at this 
 time, and they could consequently not be led by Him ; and had 
 to proceed by such authority as they had, until He came. The 
 proceedings of the church in the appointment of the deacons, 
 was not by lot, nor does Paul to Timothy or Titus say anything 
 about casting lots. He says he left Titus at Crete, that he shoul'd 
 appoint elders in every city. He thus gives to Titus, and also to 
 Timothy, directions concerning the qualifications those whom 
 they appoint should have, and also some traits of character, 
 which would render them ineligible. The church therefore 
 concluded, that although the Disciples did proceed as said, to 
 decide between these two, they were then yet under the law, and 
 had to proceed by legal authority; but after the Spirit had made 
 them free, and became their leader, they no more proceeded by 
 legal authority, but after the motions of the Spirit. They, there- 
 fore, proceeded something after the manner which the apostles 
 recommended, in the appointment of the first deacons. When 
 the ministry felt the need of more help in their field of labor, they 
 recommended the members of the church, brothers and sisters, to 
 
326 MINISTERS SUBSEQUENTLY CALLED. 
 
 do as Christ directed the disciples, pray the Lord to supply the 
 requisite help, and that the brethren, especially, resign themselves 
 to the Lord, to use them as He sees fit. After a time, the church 
 is called together, and each one is requested to indicate privately, 
 to one of the ministers, such brother or brethren as they think 
 possess the requisite qualifications. 
 
 The election is made from the whole brotherhood, regard being 
 had, primarily, to the spiritual stature, as the apostles recommended 
 to the disciples in the selection of deacons: " Look ye out among 
 you seven men of honest report, full of the Holy Ghost," 
 (Acts vi.) Education is no objection, but none are ever educated 
 with this design. Aptness to teach, virtuous deportment, and a 
 good report of those that are without, are requisite. The ministry 
 then appoint a meeting of those who have been presented to 
 them in this manner by the church ; and inquire into the state of 
 their feelings, in regard to the proposed calling; and what 
 promptings they have themselves had in this direction. They 
 also inquire into their soundness in doctrine, and gospel principles. 
 The church is then again called together, and those who the 
 ministry, in their private examination, think might be suitable 
 for the calling, then make a statement to the church of the state 
 of their feelings, and how they have been exercised by the action 
 of the church ; and also make a short confession of their, faith 
 and their views, and doctrinal points. After this, another meeting 
 pf the church is appointed, at which all the members are requested 
 again to make known their feelings, privately, to some one of the 
 ministry. If any one has any ground of objection to any of those 
 brethren being appointed to this position, they are requested also 
 now to make them known, to some of the ministry. Those who 
 are considered most suitable, and seem to enjoy the confidence of 
 the church, are then publicly announced as being put on probation 
 for the rninistry, and directed to assume the duties of the calling. 
 After exercising themselves in the calling for a season, and being 
 found blameless, and their own feelings not being averse to it, 
 the appointment is then confirmed by public ordination; and the 
 laying on of the hands of the bishop, whilst he invokes the help 
 and blessing of the Lord. 
 
 As the church increased, more laborers were required, and 
 Abraham Snavely, Christian Frantz, Henry Bowman, and a 
 
MINISTERS SUBSEQUENTLY CALLED. 327 
 
 number of others, were subsequently called to the ministry, all of 
 whom have been gathered to their fathers, and others arisen and 
 taken their place. Christian Frantz resided in Warwick township, 
 and was chosen bishop, and moved to Franklin county. Pa., 
 where he settled near Waynesboro', on the Antietam creek, and 
 labored faithfully for many years, and gathered a considerable 
 congregation, who have by many been called "Frantzites." 
 Although he has been dead some ten or fifteen years, the church 
 in the county is still preserved, and has at present five preachers, 
 one of whom is a bishop. Henry Bowman resided in Martic 
 township, and was appointed bishop after Christian Frantz 
 removed to Franklin county. "He labored in conjunction with 
 John Herr for some years. John Herr died in May, 1850, in 
 Humberstone township, Welland county, Canada West, whilst on 
 a visit to the churches in Western New York, and the province of 
 Canada, Since his death, several other bishops have been 
 appointed in the county. Henry Bowman died in 1863. John 
 Harnish, residing in Hempfield township, was called to the 
 ministry about the year i832-'3, and subsequently moved to Clark 
 county, Ohio, where he was soon after appointed bishop, and 
 labored to the close of his life, in 1870. There was a considerable 
 church in his vicinity. John Hershey, of Dauphin county, Pa., 
 was also an active and efficient laborer and bishop; but was 
 removed by death at the age of about fifty, in the year 1851. 
 The earlier ministers have all been removed by death, and their 
 place taken by a younger generation ; but the distinctive features 
 of the doctrine and profession of the earlier brethren are still, 
 strictly adhered to. 
 
 The church has spread over a considerable part of the county 
 and also to some of the adjacent counties of Montgomery, 
 Lebanon, Dauphin, York, Cumberland, and Franklin, in most of 
 which are pastors, and several have bishops. There are also 
 communities in diiferent States — Maryland, New York, Ohio, 
 Indiana, Illinois, and Michigan, and a number of communities in 
 Canada West. At most places there are pastors, and at some 
 several. 
 
 The distinctive features of the Mennonite profession, are not 
 generally well understood. They, however, might be, seeing their 
 confession of. faith has been long since published, in various 
 
328 DISTINCTIVE FEATURES OF PROFESSION. 
 
 forms ; yet with all, we meet with men of intelligence, who seem 
 to know little or nothing about them. Divisions and sub-divisions 
 of sects and societies have become so numerous, and often-times 
 so little difference in their sentiments, that people lose interest in 
 them. Nearly all church histories which notice the Mennonite 
 church, have been written by such persons as differed with them in 
 sentiment ; and often-times do not represent them altogether 
 fairly. Nearly all modern histories, represent them as having 
 departed considerably from the principles which governed the 
 Mennonites of the earlier times, and generally represent them as 
 having modified their principles.. This is true with regard to the 
 Mennonites of the United States, as we have already admitted; 
 and according to the accounts which historians give, it is the same 
 in Germany and the Netherlands. Sound Christian doctrine and 
 sentiments, admit of no modification. The doctrine, as given us 
 by Christ and His apostles, was perfect, and can never be improved. 
 If the doctrine which Menno taught, was true, it cannot be modi- 
 fied. If it was not true, then reject it at once, and abandon the 
 name which gave it distinction. We contend that those who have 
 departed from the distinctive features of Menno's profession, are 
 not fairly entitled to the name of Mennonite; seeing they have 
 abandoned the principles which distinguished Menno and his 
 people, of the sixteenth century, from the other reformers and 
 professors of his day, and was what gave rise to the name. 
 
 It is said the disciples were first called Christians at Antioch, 
 and it was to distinguish them from the professors of Paganism 
 that the name was given. If any one abandoned the principles 
 and doctrine of Christ, and assimilated himself with the Pagan 
 doctrine and principles, even though he would still call himself 
 a Christian, every one would admit that he was not justly entitled 
 to the name he claims. So when the professors of the Christian 
 religion became divided, and received distinctive names, by which 
 it is intended one party should be known from another, and this 
 name is indicative of some peculiarity of their doctrine or pro- 
 fession, when they depart from the distinctive features of the 
 doctrine which the name indicates, it seems reasonable that they 
 would forfeit their title to the name also. Thus, if those who 
 are called Lutherans, should abandon the principles which Luther 
 taught, and which distinguished him and his church from that 
 
SENTIMENTS OF MENNONITES. 
 
 329 
 
 of Calvin, and others, they can no longer fairly be called 
 Lutherans. If even their principles and doctrine should be more 
 pure, and nearer the truth, if they abandon that which he 
 insisted on, and uphold that which he condemned, they cannot 
 fairly be called by his name, because that indicates that they are 
 of the same views and opinions which he held, and the assumption 
 of the name is calculated to deceive, and is a false pretense. 
 Methodism, we know, is a peculiar feature of the Methodist 
 church. If a body professing to be a Methodist church, abandon 
 the principles of Methodism, they would certainly be considered 
 unworthy of the name, and true Methodists would not recognise 
 them as brethren. Therefore, if Mennonite signifies one holding 
 the doctrine and sentiments of Menno, then those who have 
 departed from the principles which governed the early Menno- 
 nites, and have modified the distinctive features of his doctrine 
 and profession, and uphold sentiments against which he strenuously 
 contended, cannot be considered as fairly entitled to the name. 
 
 Menno and his brethren held views and principles, which are 
 common to most other denominations of professing Christians. 
 In their doctrine of baptism, they differ from almost all others, in 
 the strictness of their limitation of what constitutes true Christian 
 baptism. This we have already briefly treated on ; but if any one 
 desires a more full explanation of our views, he will find the subject 
 more extendedly treated, in a pamphlet recently published by 
 Jacob Geist, of Baltimore county, Maryland, and to be had of 
 Dr. J. H. Musser, of Bird in Hand, Lancaster county. Pa. 
 In regard to the purity of the Church, the Mennonites differ in 
 doctrine from almost all other denominations of Christian pro- 
 fessors, and in practice, from all of which we have any knowledge. 
 The doctrine of the Mennonites of the sixteenth century was, that 
 it is the duty of the ministry, as the porters of the house of God, 
 well to guard against the admission of any member into the church, 
 who had not come to true repentance, and conversion. Menno 
 says, that, if even the emperor, or the king, would come to him 
 and desire to be baptized, and were not blameless, penitent, and 
 regenerated, he would rather die by the grace of God, than to 
 baptize such an impenitent, sensual man. And if any did creep 
 in unawares, or would lapse into a carnal life, it was an incumbent 
 duty for the church to purge itself of all such offensive members, 
 
33° 
 
 ADMISSION OF MEMBERS. 
 
 whenever their condition became manifest. At that time, the 
 church was under such severe persecution, that there was little 
 motive for any but truly regenerated persons, to seek entrance 
 into it. But now, in the time of religious liberty, many motives 
 may exist, to induce persons to seek admission, which are not 
 pure, or at least do not proceed from a true knowledge or acquaint- 
 ance with the gospel spirit. For this reason, the Reformed 
 Mennonite church, consider it a duty, not only for the ministry 
 to visit and seek familiar acquaintance with those requesting 
 admission into the church, but those desiring' it, are published as 
 applicants, and the members, as well as the ministry, are invited, 
 to seek acquaintance with them, and the knowledge of Divine 
 things they have attained to. After being thus published for a 
 season, the church is usually examined, and if any one has knowl- 
 edge of any irregularity in their lives, or if they are discovered to 
 be dfefective in knowledge, or not well established in the truth, 
 their baptism is deferred till they are taught the way of truth more 
 perfectly. This is impressed on each member as a duty they should 
 make conscience of, and any one who is known to fail in it, or 
 neglects to discharge it, falls under the censure of the church. 
 Thus the utmost care is taken, to prevent any from entering the 
 sheepfold, in any other way than by the door, Jesus Christ. 
 
 They look upon the Church as designed of God to consist of 
 true believers, and as such only can the full measure of benefit 
 which the believer derives from the Church, be enjoyed. They 
 believe that an unconverted person in the Church, is prejudicial 
 to its interest and welfare, even though the members should not 
 be aware of the existence of such a member in their community. 
 No member will incur guilt by the existence of such an one in the 
 body, if they are ignorant of the fact ; but they, nevertheless, exert 
 a deleterious influence in the Church, for they are said by Christ 
 to be a thief and a robber ; and are come to steal, and to kill, 
 and to destroy. But if any one or more of the members are aware 
 that such an enemy is in the body, and conceal the fact, they 
 become partakers with them, and are equally guilty before 
 God. If there were a camp of soldiers in service, and one of the 
 enemy would get into their camp, he might do them a great 
 injury ; but if none of the soldiers knew that he was an enemy, 
 no one would incur guilt. But if some one knew that the person 
 
OF KEEPING THE CHtmCH PURE. 33 1 
 
 was an enemy, and would not reveal his knowledge, he would be 
 looked upon as equally guilty with the spy himself, and would be 
 justly chargeable with the injury the other done. Thus, whenever 
 the carnal thief and robber becomes known in the camp, or Church 
 of Christ, and those who know it, do not reveal it, they become 
 partakers of their evil deeds ; and if the ministry have knowledge 
 of such things, and connive at them, they betray the trust which 
 has been committed to them, and the blood of those that perish 
 will be required at their hands. Paul asks the question: " Know 
 ye not that a little leaven leaveneth the whole lump ? ' ' Therefore, 
 when by the carnal fruits it becomes manifest, that the tree is not 
 good, and the church does not expel them, they are all chargeable 
 before God with the evil consequences that must result from his 
 presence in the church. This is a position which is denied by 
 most churches, and is one of the distinctive features of the 
 Mennonite profession ; and is in direct contradiction of the 
 popular idea, that God's children dwell amongst all the different 
 denominations, or sects, of Christendom ; or, as is most commonly 
 said: " There are good and bad amongst all sects and churches." 
 This idea is intended to be charitable. If it is scriptural, it may 
 be true, and charitable ; but if it is not scriptural, it cannot be 
 true, neither can it be charitable, however fair and specious it 
 may appear. The idea intended to be conveyed by this expression 
 of "good and bad," is, that there are true and faithful children 
 of God, and false, or unfaithful and hypocritical persons, in all 
 sects and churches. This the Reformed Mennonites hold, is not 
 scriptural; and can, consequently, not be true. Unless it can be 
 shown, that a man can be a true Christian, without obeying the 
 gospel of Christ, or keeping the gospel commandments, the 
 position cannot be maintained, that good Christians can exist in 
 all churches. 
 
 What was it that the Church of Corinth, gloried in, that Paul 
 told them, " Your glorying is not good?" Undoubtedly, they 
 gloried in being the Church and spouse of Christ ; but they gloried 
 in vain, if they maintained their present position. The Church 
 is the spouse of Christ, and they gloried in being the Church, but 
 their glorying was not good. Christ would not own a spouse 
 which was polluted. These were polluting themselves, and unless 
 they would purge out the leaven, the whole mass would become 
 
332 OF KKEPING THE CHURCH PURE. 
 
 polluted or leavened. The leaven here spoken of, was the sin of 
 fornication ; but all sin is leaven ; and can there be anything plainer 
 than, if we know the leaven of sin to exist in the Church, and we 
 do not purge it out, the whole Church will become leavened ? 
 Here the Holy Ghost commands the Church to purge out the 
 leaven. If she does not, she is not obedient, and falls under the 
 condemnation which the Holy Ghost declares against all such as 
 refuse to obey. When Paul says, we shall purge out the leaven, 
 and that we shall withdraw from every brother that walks dis- 
 orderly; and we know that there is leaven in the church, and she 
 will not purge it out ; and jsre know that brethren do walk disor- 
 derly, and the church will not withdraw from them ; how is it 
 possible that a true child of God can remain in that church, 
 without disobeying the gospel of Jesus Christ ? These commands 
 of Paul are certainly gospel, and how can we be a true child of 
 God, and not obey? Let no false charity intrude here ; no carnal 
 leason, no good meaning, but face the question fairly! when 
 Paul says: "The Lord Jesus shall be revealed from Heaven with 
 His mighty angels, in flaming fire, taking vengeance on them that 
 know not God, and that obey not the gospel of our Lord Jesus 
 Christ:' (2d Thess. i.) 
 
 Those of whom Paul speaks. Gal. v., and says, "They that do 
 such things shall not inherit the kingdom of God," can certainly 
 not be good, in the common acceptation of the word, if they 
 cannot inherit the kingdom of God. Then every one doing such 
 things as Paul here alludes to, is leavened ; and if a little leaven 
 leaveneth the whole lump, then a little of this sin, which Paul calls 
 works of the flesh, must leaven or defile the whole church, or 
 makeit sinful. One can certainly not be "good," and be leavened 
 at the same time. Every one knows that in many of the churches 
 envy, hatred, wrath, strife and emulations, are no secret. How, 
 then, can any one exist in such a body, and not become leavened? 
 They belong to what Paul calls the lump, and with this leaven in 
 the lump, they ww^i? become leavened, or else Paul does not tell 
 the truth. Paul says they will. These say they will not. 
 
 I have often heard persons say, they spoke to their ministers 
 about certain things, which they thought ought not to exist in the 
 church ; but the preacher would say, they should only do right 
 themselves, and what others do will not hurt them. Now, is this 
 
AN UNSPOTTED CHURCH. 333 
 
 not a strange voicCj^to one of the true lambs of Christ ? Christ 
 himself, nor the Holy Ghost through the apostles, never uttered 
 such language. Love will constrain every child of God, to try 
 to rescue a brother or sister who is in the way of error ; and that 
 minister who gives such counsel is a blind guide, and those who 
 are so blind as to let themselves be l«d by them, must fall with 
 them into the ditch. If they possess the true love of God, they 
 will, by a walk in love, and labor of love, try to win such an one 
 to repentance, and submission to true gospel order, or else they 
 must put them away, and withdraw from tKem. When a minister 
 admits that a thing is wrong, as Abraham Landis says one of the 
 preachers did to him, but say they cannot help it, if one desires 
 to build up, another will pull down ; and when you reprove, they 
 will tell you, " go home and sweep before your own door, and you 
 will have enough to do ; " he virtually admits that the whole lump 
 has become leavened ; that the whole head is indeed sick, and the 
 whole heart faint. (Isaiah i.) Christian Kauffman also says, that he 
 himself told one of the preachers, when they spoke rather 
 derisively to him, to go home and sweep before his own door, 
 and he would find enough to do. 
 
 Is it not lamentable, is it not sorrowful, indeed, to think of such 
 a state of things ? And I would ask, how could any one remain in 
 such a body, and obey the commands of the gospel ? And how 
 could he remain "good," without obeying the commands of the 
 gospel ? The leaven is in the church, and they cannot purge it 
 out J because it has been there so long, that the whole body has 
 become leavened, and, consequently, it can no more be purged out ; 
 and no wonder they say, they do not know what to do. Did not, 
 I ask again, these preachers admit that the whole lump is leavened ? 
 There is no other way. If we assume that we can be "good" in 
 any church, and there are such in all churches, then we must 
 take one of the two following positions : either that the Scrip- 
 ture does not teach us the will of the Heavenly Father; or else 
 we can be "good," and enter the kingdom of Heaven, without 
 doing the will of God I 
 
 It is not worth while ; we may turn the matter about as we will, 
 no evasion, no equivocation, or no carnal reasoning will serve us, 
 by which we can get round, or deny the fact, that obedience to 
 the commands of Christ and the apostles will present to us a pure 
 
334 AN UNSPOTTED CHURCH. 
 
 and spotless Church! I will admit that there never has been a 
 Church, and never can be one, in which leaven has not existed. 
 So long, however, as no fruit is manifest, this leaven cannot leaven 
 the whole body, or lump ; but when it becomes apparent, and is 
 not purged out, then the whole body becomes defiled, or else, we 
 say again, the word of God cannot be true. Let our opponents 
 sneer at, and ridicule the idea of an unspotted Church, as they 
 will, the Scriptures certainly teach it. We very readily admit, 
 that on this principle the Church is not likely to grow very rapidly, 
 or become very large, but Christ said : " The gate is straight and 
 the way narrow that leadeth unto life, and/^Z£' there be that find it. " 
 Christ did not come into the world to reform its secular affairs, 
 or to improve the physical condition of man. Every approach in 
 that direction, was met by reproof and refusal. His purpose was 
 to bring life and immortality to light ; to restore the life which 
 our first parents had lost, and to appoint means for the security 
 and preservation of the Divine life, when restored to believers. 
 Their intercourse with the world tended to weaken and destroy 
 Divine life, and God instituted the Church to counteract this 
 pernicious influence. This afforded a retreat, wherein the believer 
 could retire from the influence of the world, and be surrounded 
 by a spiritual element, tending to nourish and quicken the Divine 
 life. Every command of the gospel tends to this end and object. 
 Nothing tends more to beget love than the exercise of love, or to 
 walk in love, as Paul says, Eph. v., and Peter says, ist Epist. i. : 
 "Love one another with pure hearts fervently." Christ also 
 charges His disciples, Johnxv. : "This is my commandment, that 
 ye love one another. ' ' Every command given is of the nature of 
 the purest love, and tends to rescue those in whom this love is 
 abating. This is the ground of the command. Matt, xviii. 
 concerning offenses; and Paul says, in Gal. v. : "If any one is 
 overtaken in a fault, restore them in the spirit of meekness." But 
 if they will not receive these offices of pure Divine love, then 
 Christ says : " Let them be unto thee as an heathen man and a 
 publican." Paul says, ist Cor. v. : "Purge out the old leaven, 
 and withdraw thyself from every brother that walketh disorderly, 
 and not after the tradition he received of us." (2d Thess. iii.) 
 And in Rom. xvi. : " Mark them that cause divisions and offenses, 
 and avoid them." 
 
AN UNSPOTTED CHURCH. 335 
 
 Now, every command here given, is for the purpose of preserving 
 the Church pure and free from carnal influence. The carnal 
 influence in the world is pernicious, and is excluded from the 
 Church, and provision made, and authority given to purge the 
 Church of it, by whatever way or means it may have found an 
 entrance into it, for the purpose of its own preservation. And 
 why, pray, would any one plead to retain a 'carnal person in the 
 Church? If the carnal element in the world is prejudicial to the 
 Divine life, what do you want with it in the Church ? And how 
 much more must if be prejudicial there ? In the world, the believer 
 expects to meet opposition, and an influence which is detrimental 
 to his best interests, and he arms himself, and is on an especial 
 guard ; but in the Church, every door and lock is open in con- 
 fidence, and a thief or robber has every opportunity to steal, to 
 kill, and to destroy. Well does Christ say, they are thieves and 
 robbers. Dr. Mosheim, alluding to the doctrine of a pure Church, 
 calls it a fanatical princigle, which the ancient Mennonites frankly 
 avowed, but their descendants sought to conceal, and afterward 
 almost wholly relinquished. "A dismal experience has convinced 
 them of the absurdity of this chimerical principle, which the 
 dictates of reason, and the declaration of Scripture, had demon- 
 strated sufficiently, but without effect. Now that the Mennonites 
 have opened their eyes, they seem to be pretty generally agreed 
 about the following tenets : First, that there is an invisible 
 Church, which is universal in its extent, and is composed of 
 members from all the sects and cornmunities that bear the 
 Christian name ; secondly, that the mark of the true Church is 
 not, as their former doctrine supposed, to be sought in the 
 unspotted sanctity of all the members, (since they acknowledge 
 that the visible church is promiscuously composed of the righteous 
 and the wicked,) but in the knowledge of the truth, as it was de- 
 livered by Christ, and in the agreement of all the members of the 
 Church in professing and defending it." 
 
 He further says : "The Mennonites have in many other respects, 
 departed from the principles and maxims of their ancestors ; have 
 also given a striking instance of their defection in the case now 
 before us, and have almost wholly relinquished this fundamental 
 doctrine of their sect, relating to the nature of the Christian 
 Church." This, I acknowledge, is a melancholy truth, with most 
 
336 AN UNSPOTTED CHURCH. 
 
 of those who call themselves Mennonites ; and is the mam reason 
 why we cannot unite with them, and must protest against them. 
 Dr. Mosheim here speaks of the Mennonites of Europe, but those 
 of America stand upon the same ground ; and, standing upon 
 this platform, we need not be surprised at meeting with much 
 loose conduct amongst it^ members. But whatever others may 
 hold, we profess, and hold firmly to this fundamental doctrine of 
 the ancient Mennonites, and take no pains to conceal, disguise, 
 or in any way to express ourselves in ambiguous, or equivocal 
 phrases. That there will ever be members in tKe church who are 
 not sanctified, we freely admit; but they cannot knowingly be 
 received or retained in the church, and it remain the Church of 
 Christ. Every member, as well as every pastor, is in duty bound 
 to labor for the purity of the church ; and where this care is 
 relinquished, the church must become leavened. If a little leaven, 
 leaveneth the whole lump, how can the visible church be "com- 
 posed of righteous and sinners?" Apd where, I would ask 
 Dr. Mosheim, does the " Scriptures demonstrate" that the Church 
 shall not be kept pure? And in what does the dictates of reason 
 demonstrate the contrary? Every dictate of reason, Scripture, 
 and sound theology, demonstrate that the children of God, who 
 are led by the Holy Spirit, who dwell in Christ, and Christ in 
 them, with whom the Father and Son make their abode, and 
 with whom the Son says He will sup, and they with Him, must 
 be composed of such as the Scriptures pronounce holy. Not that 
 they are personally so holy, but they have a living faith, whi,ch 
 leads them to a holy life and walk; and when they, through 
 weakness or inadvertence, happen to step aside from the path of 
 rectitude, they freely acknowledge their error, ask for forgiveness, 
 and make what restitution they can for the wrong they have done. 
 Dr. Mosheim's idea, that the "visible Church is promiscuously 
 composed of the righteous, and the wicked," suggests the question, 
 whether a person who is leavened, can be righteous? A righteous 
 person being at the same time leavened, seems to me to be a con- 
 tradiction, and does not well agree with sound reason. As wicked- 
 ness is unquestionably leaven, and a little of it, will leaven the whole 
 lump, I do not see how, in such a church, the righteous are to 
 remain pure ! Dr. Mosheim was a great man ; but great men 
 sometimes say very weak things, especially when they undertake 
 
CHARGE OF BEING MUNSTERITES. 337 
 
 to measure the things of God by the weak and erring reason of 
 man. But Paul says: "The natural man receiveth not the 
 things of the Spirit of . God ; for they are foolishness unto him ; 
 neither can he know them, because they are spiritually discerned. ' ' 
 I do not wonder, therefore, that he thought the idea of a pure 
 Church was fanatical, absurd, and chimerical ; but I do wonder, 
 that a man of his learning and ability should say, that Scripture 
 demonstrates the absurdity of such an idea. 
 
 The historical accounts of the ancient Mennonites, are mostly 
 from those who entertained violent prejudices against them. Their 
 persistent efforts in charging them with being descendants of the 
 Munster sect, seems to show their disposition and desire to heap 
 calumny upon th»m. If Anabaptism signifies the baptism of such 
 as had been baptized in infancy, when they in after life were con- 
 verted and embraced the gospel, then certainly the ancient 
 Mennonites, and we also, with the Waldenses, Albigenses, Petro - 
 brosians, and others, were Anabaptists. I have never understood 
 that any of these ancient witnesses of the truth, were studious to 
 conceal their sentiments in this respect ; and we certainly do not 
 only not care who knows it, but freely and openly declare it, and 
 have not the least objection to the name, if people choose to call 
 us by it. But that the profession of these principles should justify 
 their opponents or enemies in calling them Munsterites, I cannot 
 see any more reason, than there would be in charging the Luther- 
 ans with the atrocities committed by the Catholics, because they 
 both practiced infant baptism. 
 
 Menno Simon was violently opposed to the Mflnster sect before 
 he left the Catholics, and opposed them in speaking and writing, 
 with all the ability he was master of. He wrote a work of 
 considerable size, especially against John von Leyden. There is 
 no evidence, from any of his writings, that he ever, in the least, 
 sympathized with them, but always earnestly denounced their 
 pretensions, and deplored their course and conduct. That many 
 of the Munsterites were comparatively innocent, is admitted by 
 all ; 'and that some of these, and perhaps many, should have come 
 to better knowledge afterward, and joined themselves to Menno, 
 is altogether probable. But that the doctrine of Menno Simon 
 tended to promote sedition, or uproar, is unreasonable; because it 
 is directly and fundamentally in opposition to all violence. 
 22 
 
338 OF EXCOMMUNICATION. 
 
 Neither can I find any evidence, that they had any aversion to the 
 execution of justice by the magistracy. I think they held that 
 it is the duty of the officers in the kingdom of this world, to 
 execute justice. This, at least, is the sentiment of the Reformed, 
 Mennonites, of the present day. For their views, more extendedlyj 
 given on this subject, with the magistracy and non-resistancey I 
 would refer the reader to a pamphlet, published in 1864, entitled 
 " Non-resistance Asserted," and now appended to this work. 
 
 Dr. Mosheim is also in error, in regard to the relation existing 
 between Menno and Detrich Philips, (who he calls TheodOTc; 
 Philips). They have both written considerably, and I find, ia 
 their writings they speak of each other in very affectionate terrasij. 
 and, although I have read the works of both repeatedly, I have' 
 never observed any discrepancy in their views and sentiments. 
 They both strenuously uphold the duty of avoiding excommuni* 
 cated inembers, but not in the manner Dr. Mosheim asserts, that 
 they regarded them as the "pests of society ;" but, on thecontraryy 
 as Paul teaches : "Not to hold them as enemies, but admonish 
 them as brethren." Neither did they hold, that offenders of all 
 classes or grades should be excommunicated, without any previous 
 warning or admonition, as asserted by Mosheim. Menno, in 
 reply to Gellius Fabre, speaks of this charge, and says, they had 
 by-times, borne with offenders a year, and near two, with all- 
 Christian patience and forbearance, before they were expelled. 
 And in his work on excommunication he speaks of our duty with 
 the erring ; to admonish them, not only twice or thrice, but as 
 often as we have opportunity, or occasion presents, until they in 
 all things submit to true gospel order, or else that they become 
 raving, unclean dogs, or swine ; but on the grounds of what Paul 
 says of the Corinthian fornicator, that, although he was absent, 
 he had judged what to do with such an one. In cases of such 
 flagrant offenses, Menno did not regard any previous admonition 
 necessary. If it was known to be unquestionably true, they did 
 not consider it a duty to admonish them previously; but knowing 
 their sin to be unto death, do as Paul says, commit, or give them 
 over to Satan, for the destruction of the flesh, that the Spirit may 
 be saved in the day of the Lord Jesus. 
 
 In this work on excommunication, referred to, Menno admits 
 that he had formerly labored under some misapprehension about 
 
EXCOMMUNICATION^ 339 
 
 Scriptural authority, in reference to excommunication. Christ 
 directs, if a brother trespasses against us, we shall reprove him 
 between ourselves and him alone ; then take one or two with us ; 
 then bring the matter before the Church, and, finally, if he will 
 not hear, to hold him as an heathen man and publican ; which he 
 understood as expulsion from the Church. Here there are mani- 
 festly three admonitions ordered before expulsion. On this ground, 
 Menno had concluded, that there must in all cases be three several 
 admonitions, before excommunication ; and if in all cases they 
 would give evidence of penitence, they must bear with them. 
 Paul's summary dealings with this Corinthian, however, convinced 
 him that he was in error, and gave him perception of the difference 
 in the grades of offense. When one brother sins against another, 
 he may be spiritually dead, but he may also have offended only 
 through weakness, or through inadvertance. The three admoni- 
 tions are therefore ordered, which will prove whether he is really 
 dead, or only erring. If he is not really dead, the three several 
 admonitions will reveal the remaining life ; but if this has no effect, 
 it is proof that he is spiritually dead, and necessary to separate 
 him from the living. There are also cases where a member errs 
 grievously, as Menno says, and still thinks he is right. In this case 
 labor and care may bring him to a right knowledge of his error, 
 arid as he recommends, great patience and forbearance is necessary ; 
 and he would have us admonish such, not only twice or thrice, but 
 as often as God' gives grace and opportunity, until they are fully 
 restored to spiritual health and vigor, or else give full evidence 
 that they are spiritually dead. But in such cases as fornication, 
 and like offenses, where reason and Scripture prove that they are 
 dead, no further evidence is necessary; the fruit proves what they 
 are, and here Menno says, such admonition is not necessary. It 
 is true, even such offenders as fornicators may receive grace, and 
 may be stricken with sudden penitence, and sorrow, and grieve 
 sorely for their sin ; but such would willingly submit to the reproof 
 , of the Church, severe though it be, in order to wipe out the stain 
 and reproach they have brought upon it. They would not feel to 
 accept of anything less than that which the Word of God inflicts 
 ^n them. ' 
 
 The doctrine of Menno has been of so little esteem with the 
 popular religionists of all ages, and has been so offensive to many 
 
34© SIN UNTO DEATH. 
 
 of them, that even their great historians have not thought it worth 
 the pains of patient research, in order to come to a right under- 
 standing of his views, or the principles which governed the 
 ancient Mennonites. I would not impute willful misrepresentation 
 to Dr. Mosheim, but in the matter of the early Mennonites dealing 
 so summarily with offenders, without explaining the views of the 
 Mennonites, he does them great injustice ; which I cannot account 
 for, on any other grounds, than too lightly taking up reports, or 
 the accounts of some other writer, who had, perhaps, been equally 
 uninformed, or even influenced by less honorable motives. The 
 doctrine of Menno does deal them some pretty severe thrusts, so 
 that we need not wonder that they feel badly under it, and that 
 some bitter spleen should be vented against both it, and him. But 
 we must remember what the effects of Christ's declaration of truth 
 had, upon the popular religionists of His day, and how they 
 gnashed with their teeth on Stephen, when he told them the plain 
 truth. 
 
 Lest some might understand the expression of the sin of forni- 
 cation, being a sin unto death, as intending to mean that it is 
 unpardonable, I would say, it is not intended to convey that idea. 
 All mankind are by nature spiritually dead ; and, being so, all their 
 sins are unto death, to which they bring fruit. By sincere repent- 
 ance and true conversion, they become spiritually alive. Then 
 they, through the Spirit, bring forth fruits unto God. Satan, the 
 world and the flesh, are always warring against this Divine life, 
 seeking its destruction, and to bring the soul again under the 
 power of death. This warfare against the three great powers of 
 devil, world, and the flesh, all true living Christians must lead, and 
 in it, all will receive many wounds ; but may still not be overcome. 
 When, therefore, we see a fellow-believer fall into error, we cannot 
 know whether he has been overcome, and lost the Divine life or 
 not ; and our duty is to enquire into his case, to discover his true 
 condition; and if it is found, that there is still Spirit and hfe 
 here, endeavor all we can, to rescue him from the hand of the 
 destroyer, who is upon him ; that is, to make him sensible of his 
 error, and lead him to humiliation and repentance. But if it be 
 found that he is destitute of spiritual life, by not acknowledging 
 his sin, and shows no repentance or humiliation, it becomes 
 apparent that his sins proceed not from weakness, but from a lapse 
 
REPROOF OF OFFENDERS. 341 
 
 into the dead state, in which we all lie by nature ; and his works 
 are fruits unto death. Such sins as fornication, covetousness, 
 idolatry, railing, drunkenness, or extortion, cannot be sins of mere 
 weakness or inadvertance, so as to be committed by one who may 
 yet be in possession of Spiritual life. The act is, in itself, evidence 
 that he is dead, and, consequently, his sin must be unto death, 
 because he is bringing fruit unto death. Whether his sin is 
 pardonable or not, we leave to God ; and treat all such as have 
 committed sins unto death, as the Scripture instructs; and 
 admonish all to repentance, as often as we have grace and oppor- 
 tunity, so long as they give any ear, or in patience receive our 
 reproof and admonition. 
 
 If it can be shown that the Mennonite doctrine of dealing with 
 offenders, is Scriptural, then it is not the doctrine of man, but of 
 God J and is the most rational, the most pure, and the most loving, 
 that infinite wisdom could devise. No system of man's devising 
 can improve on it, because all that God does is perfect. God is 
 love ; and all His acts and dealings with man, so long as he is 
 within the bounds of grace, are in love ; and all His, commands 
 to the saints, relative to their dealings with their fellowman, are 
 commands of love. They are never so far to conclude that 
 another is without the pale ot God's mercy, or not within the 
 extent of His grace, as to be unworthy of the means of grace being 
 extended to them. Christ has said, that those who sin against the 
 Holy Ghost, shall never be forgiven, either in this world, or in 
 the world to come ; and Paul says : If we sin willfully, after we 
 have received the knowledge of the truth, and tread thfe Son of 
 God under foot, and count the blood of the covenant wherewith 
 we were sanctified, an unholy thing, and do despite to the Spirit 
 of grace, crucify the Son of God afresh, and put Him to an open 
 shame, it is impossible to renew us to repentance ; because to such 
 there remaineth no more sacrifice for sin. (Heb. vi. x.) We may 
 fear this of obstinate apostates, but God will not have us so far to 
 conclude it, that we omit the use of the means He has commanded 
 us to use, to bring all backsliders, or apostates, to repentance. The 
 knowledge of those who are without the reach of His grace, God 
 has reserved to Himself. The believer, by his walk in the light, 
 reproves all sin, and admonishes all sinners to repent and forsake 
 the way of sin; and where opportunity offers, and on suitable 
 
342 LABOR WITH OFFENDERS. 
 
 occasions, he also in Word is to reprove, rebuke and exhort. (2d 
 Tim. iv.) 
 
 The Reformed Mennonites hold that the doctrine of the gospel 
 teaches it as the duty of members of the church, on all occasions, 
 so to walk, and conduct themselves toward one another in such a 
 manner, as to incite, incline, encourage, and provoke one another 
 to love, and to good works ; and whenever one observes another 
 incline to light-mindedness and frivolity. Or to any thing that is 
 contrary to true Godliness, or sound gospel doctrine, it is their 
 duty, in love to their souls, so to approach them, as to alarm them 
 of the danger they are exposing themselves to. If one member 
 trespasses against another, love will neither permit them to pass it 
 by in silence, or to speak of it to another; but impel thete to 
 speak to the offender themselves. This is so plain a command of 
 the Saviour, that no one can misunderstand it. Whoever violates 
 it, violates the law of love, for Christ has given it in pure Divine 
 love; and if we love the Saviour, it will impel us to obey Him; 
 and, if we love our brother or sister, love will impel us to approach 
 them in the manner the Saviour has commanded, as the be^t 
 means of rescuing them from the snare of the devil, and thfc 
 danger of perdition to which we see their souls exposed. Paul 
 says, Rom. viii. : " He that hath not the spirit of Christ, is-none 
 of His." (Weighty declaration, and worthy of every professor's 
 earnest "consideration.) Christ's spirit is love, and if we have 
 His spirit, or love in us, it will lead us to obey His word, and 
 proceed toward our erring brother or sister, as Christ has 
 commanded. In short, it is vain for any professor, or member 
 of a church, to pretend to love Christ, or their brother or sister^ 
 if they can pass by without obeying this command. For this 
 reason, we urge it as a conscientious duty upon every member, and 
 also reprove every violation of it, in our brothers and sisters, 
 which comes to our knowledge. Neither does the duty end here; 
 but if they hear, or receive the reproof, then forgive them ; and 
 although it is not mentioned in the command, but it is certainly 
 intended, that then nothing more shall be said about it, or no 
 exposure made ; for this would not be love, or tend to provoke 
 love. But, if they will not hear, then take one or two more with 
 thee, that in the mouth of two or three witnesses, every word may 
 be established. If he hear these, forgive him; but if not, tell it 
 
LABOR WITH OFFENDERS. 343 
 
 unto the church, and if he will now hear the church, forgive him; 
 but, if he will not hear the church, then let him be unto thee as 
 an heathen man and a publican. Now, the matter has become 
 that of the whole church, and the whole church is also bound to 
 hold him, as Christ has commanded. 
 
 Paul says, Gal. vi. : "If a man" (that is, a brother) "be 
 overtaken in a fault, ye which are spiritual, restore such an one, 
 in the spirit of meekness." This is not a sin, or fault, specially 
 wronging any particular brother, yet every brother who has 
 knowledge of it, is charged to perform a duty in regard to it. 
 The charge is to restore them, and, in laboring to do this, we are 
 commanded to deal with them kindly and gently ; for unkindness, 
 or ungentleness, would not be in the spirit of meekness. In a 
 meek deportment there can be no rashness, or severity, but 
 patience and forbearance. But if, with all the labor of love, they 
 will not let themselves be restored, there will ultimately be no 
 other way but for the church to purge themselves of such leaven, 
 otherwise the whole body will become leavened. 
 
 The church holds this as a duty of love they owe to any member 
 that is overtaken in a fault ; and it is the duty of the church to 
 labor with such member, so long as there is hope of success, as 
 we would naturally do with a sick member of the family, or 
 household ; but when the sick one dies, however near and dear 
 they may have been, or however hard it may go with the family, 
 they consent to put them out of the house. So long, then, as 
 there is : evidence of Divine life in such erring member, the 
 hpusebold of faith will also labor in love, with all diligence, to 
 restore them to spiritual health and vigor ; but when it becomes 
 evident .that 'they are spiritually dead, however deeply they may 
 grieve, they know that there is no other way but to put them out 
 of the house of God, or the whole family, or church, will become 
 leavened with the deadly disease of sin. 
 
 < The Apostle Paul repeatedly commands the members of the 
 Church, to greet one another with the holy kiss. This is a com- 
 mand which the Reformed Mennonites consider that the apostle, 
 under the influence of the Holy Ghost, charges believers to observe ; 
 and esteem it to be both becoming and edifying, as a token of 
 loye and acknowledgment of brotherhood in Christ. It is not, 
 however, deemed comely, or that it would be a good light to the 
 
344 DEALING WITH OFFENDERS. 
 
 world, or edifying to the church, that this practice shouM be 
 exercised between the sexes ; but that brethren greet one another, 
 and sisters the same. We have the example of Paul, that he 
 reproved those who sinned, and commands the Church to rebuke 
 those who sin, before all. It is also evident, that if we are -tt) 
 restore those who commit a fault, there mast also be power of 
 reproof, and in ist Thess. v. it is said, we shall "warn them 
 that are unruly;" and in 2d Tim. iv. he also says : "Reprove, 
 rebuke, exhort, with all long-suffering and doctrine." It is 
 evident, therefore, that there are such faults, errors and sins, 
 which the Holy Ghost does not class among the sins which are 
 unto death; and John also says, ist Epist. v., there is a sin unto 
 death ; and he speaks also of a sin which is not unto death; and 
 Christ's direction in regard to one brother trespassing against ' 
 another, also makes this evident. But when they will not receive 
 the labor of love from their brothers, it becomes evident that the 
 party is spiritually dead. In these cases, where it is evident that 
 the party is in error, and they are labored with in love, as 
 the Scriptures teach, some immediately perceive their error, 
 acknowledge it, and ask for forgiveness. Upon evidence of true 
 repentance, and humiliation, this forgiveness otw.t/', and will, also, 
 be freely granted ; but if there is true repentance, it must also 
 lead the offender to a willingness to make reparation for any 
 injury they have done, so far as they have ability. If any one has 
 committed a fault, which is in violation of the principles of the 
 gospel, their act becomes a reproach to the church, and, conse- 
 quently, to Christ ; which, if they are truly sensible of their sin, 
 must grieve them very deeply ; and in order to make restitution, 
 they freely confess their error openly before the world, taking the 
 fault on themselves, ahd ' absolve the church from all blame; as 
 by their action they show that they do not approve or tolerate 
 such deeds in the church. But, sometimes the erring party 
 cannot so directly see their error, or cannot be brought so 
 speedily into the humble spirit and frame of mind, which will 
 enable them to make satisfactory acknowledgment of their sin, 
 and it is yet so public that it would neither be edifying to the 
 church, or a good testimony to the world, to greet them with the 
 kiss of peace ; neither would we do so with a conscience altogether 
 void of offense ; yet hoping' and believing that there is Still life- 
 
SUSPENSION OF MEMBERS. 345 
 
 remaining, the church has, as a means of open rebuke, and testi- 
 mony that we can give no countenance to such conduct, suspended 
 such offenders from the full privileges of membership ; yet they 
 are not altogether expelled from the church. They are not 
 admitted to the communion of the Lord's Supper, the washing of 
 feet, kiss of peace, or councils of the church ; but are not consid- 
 ered as exc^ommunicated members, until, by the further labors of 
 the church with them, it becomes apparent that they are destitute 
 of life, when entire excommunication takes place. This suspension 
 is not designed to be of long continuance, but to be attended with 
 active labors, and efforts of all who have opportunity, to bring 
 them to a full sensibility of their sins, and a consequent humilia- 
 tion and submission to the church ; when they are again fully 
 restored to all the privileges of membership. 
 
 There is no direct command in the gospel for any intermediate 
 state between full membership and excommunication. This has 
 .caused some exceptions to be taken to this suspension, saying, 
 there is no Scriptural support for it. We deem it to be Scriptural, 
 because its design and tendency is entirely in accordance with the 
 spirit of the gospels. Besides, we do not see how we could carry 
 out the principles of the gospel, if there was no power to suspend 
 any one from church privileges. Every one will admit that no 
 one can be excommunicated, until there is evidence that death 
 has taken place. But, as such cases do frequently occur, where 
 members have fallen into something which it would be a reproach 
 to the church to admit them to communion, or to greet them 
 with the kiss of peace, it would be laying off a testimony in 
 many instances, which we could not do with a clear conscience, 
 and many would have to withraw from comm union, and would 
 lead to personally avoiding one another, because they could not 
 freely greet one another with the kiss of peace ; whilst the 
 church would still not have sufficient evidence that they are 
 spiritually dead, and, consequently, would not be proper to excom- 
 municate them. 
 
 The church, therefore, deems it a measure of prudence, comfort, 
 and grea.t advantage, which tends to edification and true spiritual 
 life and piety, where it is used and exercised with prudence, and 
 true Christian charity. That it is subject to abuse, no one will 
 deny ; but what ordinance may not be abused ? and abuse is never 
 
346 SUSPENSION OF MEMBERS. 
 
 an argument against the proper use of any measures. Whether the 
 apostles used any such means I do not know. Paul speaks of 
 reproving, and rebuking. This I cannot think has reference to 
 excommunication. It is true, reproving and rebuking may be 
 done by words alone, without any other measures effecting the 
 parties, or their privileges. But it may also be attended with 
 measures affecting their privileges, which would make the reproof 
 more efficient. It would be inconsistent to reprove or rebuke a 
 brother, and turn about and greet him with the kiss of peace, or 
 comfort him by giving him the holy emblems of communion with 
 God through Jesus Christ our Lord. One of two things we 
 would have to do in such cases, both of which are contrary to the 
 spirit of the gospel. We would either have to excommunicate 
 where we have not complete evidence that the party is dead, or 
 else show by the holy emblems of unity and peace, as if unity 
 and peace existed, where it in truth is not so. 
 
 It is not at all unlikely, that there was some such suspension 
 accompanied the reproofs and rebukings spoken of by Paul. In 
 the writings of Menno Simon, or the early Mennonites, we find 
 no mention made of any such suspension ; yet it is hardly reasonable 
 to suppose, that in such cases as Menno speaks of in his reply to 
 Gellius Fabre, where they labored a year, or near two, with much 
 patience and Christian forbearance, that they all this time 
 admitted them to the full privileges of membership ; or that those 
 of whom he speaks, in his work on excommunication, page 2S9> 
 part first, of Funk's complete works, could possibly, under such 
 circumstances, have stood in full communion. He says: "But 
 when any one of our Father's little ones, Christ's sheep, err, and 
 begin to turn their ear to false doctrine, which is adorned with 
 fair words ; who suffer themselves, through their lusts, to be led 
 from the truth, and begin to set their feet upon the broad way, 
 and bow their hearts again to covetousness, pride, haughtiness, 
 etc., entertain inordinate deiires for the property, wives, daughters, 
 maids, or the ungodly, vain company of their neighbors^ become 
 cold, and weak in their faith, dislike the truth and err grievously, 
 and yet suppose that they go upon the right way ; such erring oneSj 
 We should not suffer to be lost, but should seek them with all our 
 power and might, not with one or two admonitions only, as is 
 done with heretics (Titus iii.), nor but three times, as is the case in 
 
AVOIDANCE OF EXCOMMUNICATED MEMBERS. 347 
 
 a dissension between brother and brother (Matthew xviii.), but as 
 often as the Lord gives spirit and grace, till they again conform, 
 in all things, to the truth, depart from their errors, and enter upon 
 the right way, or till they become as ravening, biting dogs or 
 unclean swine." The Divine nature may, in such cases, not be 
 entirely lost ; but if such fruits manifested themselves, I can hardly 
 think that they publicly greeted them as brethren in full com- 
 munion, or admitted them to the Lord's supper. It would be 
 altogether contrary to what Menno himself teaches, when writing 
 of the Lord's supper. I would suppose they held them under a 
 reproof, from which they were not released until " they again 
 conformed, in all things, to the truth, departed from their errors 
 and entered Upon the right way." 
 
 There is evidently a difference in the offenses, or sins, into which 
 professed believers may fall. Some are of such a nature as it would 
 be impossible for one to fall into, without having lost his interest in 
 Christ, or, as we might say, proving itself to be a sin unto death. 
 Paul gave no instructions to give any over unto Satan, who was 
 ■not spiritually dead. The brother who commits a trespass against 
 another may be spiritually dead, but Christ does not give us 
 authority to conclude so, until there are such means used, as will 
 prove him to be dead. Then he gives instruction to put him away 
 as dead. Of a heretic, Paul says: "A man that is an heretic, 
 after the first and second admonition reject." The German 
 translation says, "Meide," (that is shun). When Paul speaks of 
 those whom we shall reprove, rebuke, and restore, he evidently 
 has in view, such as there is hope that there is yet some spiritual 
 or Divine life in them. But of the Corinthian fornicator, he 
 says : " I as absent in the body but present in the Spirit, have 
 judged already as though I were present, concerning him that hath 
 so done this deed." He judged so, because this was such a sin, as 
 no gracious soul could fall into, and he does not instruct them to 
 labor with him, or have any preliminary inquiry into his feelings, 
 or spiritual condition. Of course, it must always be determined 
 whether the charge is true. It may be that in some such cases, 
 Menno and Philips would sanction excommunication, notwithstand- 
 ing the expressions of regret and sorrow of the parties, and I think 
 quite justly. Paul gives no instructions to inquire whether he is 
 Sorry or not. Wherever I have knowledge of persons who have 
 
348 AVOIDANCE OF DEAD MEMBERS. 
 
 fallen into such offenses, and manifested true godly sorrow, they 
 have notwithstanding willingly submitted to excommunication, 
 and fully justified the church in doing so. In such cases, and some 
 sins of a similar nature, we take the act itself as being full evidence 
 that they are destitute of Divine life, and a leaven, which the Holy 
 Spirit directs us to put away from among us such wicked person. 
 Those who will not submit to the reproof of the church, after being 
 scripturally admonished, and reproved, let their offense be disor- 
 derly walk, idleness and refusal to work, heresy, or trespass against 
 a brother, it is evidence that they have lost the Divine life, and 
 because of this they shall be removed as unfruitful branches in the 
 vine Jesus Christ. 
 
 Now, although these may have thus fallen, and given evidence 
 that they have lost the Divine life, the Holy Ghost will not have 
 the Church to conclude that they are irretrievably lost, but still to 
 admonish them as a brother, and as Paul says, give them over to 
 Satan for the destruction of the flesh, that the spirit may be saved 
 in the day of the Lord Jesus. . 
 
 The Reformed Mennonite church, as well as Menno Simon, and 
 his brethren of the sixteenth century, have been much censured 
 by almost all churches and parties, for their treatment of such 
 members as have thus fallen, or apostatized. They do not only 
 refuse them communion and church privileges, but also refuse to 
 deal with, or hold other social intercourse with them, further than 
 is necessary to supply their natural wants, or what would be 
 necessary to instruct and admonish them to repentance and refor- 
 mation. They on no account show them ill will, enmity, or 
 unkindness, but due respect and kindness ; yet, at the same time, 
 by refusing ordinary social intercourse remind them of their fall, 
 and admonish them of the necessity and importance of repentance 
 and renewal of life. This avoidance we hold is commanded of . 
 God, and as such, must be of love, and in love the church is bound 
 to observe it. This, of course, is disputed and denied by those 
 who oppose us ; but, we trust we shall be able to show by the 
 Word of God, that it is in truth a command; and if this can be 
 done, then every question as to duty is solved. 
 
 At the time Christ was upon earth, the Jews did not eat with, 
 or have any social intercourse with publicans and sinners, or the 
 heathen. This is evident from many Scriptures. The Jews 
 
NO COMPANY WITH FORNICATORS, ETC. 343 
 
 constantly accused Him for eating with publicans and sinners, 
 and the Pharisee with who m Jesus dined, thought it out of 
 order to be touched by a sinful woman, as Mary was accounted. 
 (Luke vii.) The woman of Samaria whom the Saviour met at 
 Jacob's well, when the Saviour asked water of her, replied : " How 
 is it that thou, being a Jew, askest drink of me, which am a 
 woman of Samaria, for the Jews have no dealings with the Samar- 
 itans." (John iv.) Again, the Jewish disciples accused Peter 
 of violating Jewish ordinances, when he went at the request of 
 Cornelius to Cesarea, and, as they said : "Thou wentest in to men 
 uncircumcised, and didst eat with them." (Acts xi.) The 
 law which God gave Israel in the beginning, did not require such 
 strict avoidance of the heathen, neither did it forbid them to eat 
 with publicans and sinners. But God gave Israel a law, and that 
 was to stone to death, such as violated certain statutes of the law 
 He had given them. Such a woman as Mary is reputed to have 
 been, would have been stoned to death ; and, also, such publicans 
 and sinners as they refused to eat or deal with. But now they 
 were under the Roman power, and the Romans did not regard 
 the Jewish law, and forbade them under their law, to put any man 
 to death J which may be perceived by the reply of the Jews to 
 Pilate, (John xviii.) when he told them to take Jesus, and judge 
 Him according to their law. They said, their law would adjudge 
 Him to death ; but now it was not lawful for them to put any one 
 to death. Therefore they could not crucify Christ, until they 
 had leave from Roman authority. Now, because they could 
 not execute Jewish law on the sinners and Gentiles, they put them 
 under the ban of non-intercourse. This I believe is admitted as 
 the reason why the Jews held the heathen men and publicans as 
 they did, at that time. But, this is not material. That they did 
 hold them in such a ban of exclusion, cannot be denied. They 
 did not eat, or have social intercourse with them. 
 
 Then, when the Saviour told His disciples that they should hold 
 such as refused to receive the reproof of the Church as heathen 
 men and publicans, it is evident He intended they should hold 
 them, as it was the custom of the times to hold and do with 
 heathen men and publicans. If this was not the design of the 
 Saviour, I am at a loss to know what He intended. Now, if we 
 deal with and treat excommunicated members the same as we do 
 
35© NO COMPANY WITH FORNICATORS, KTC. 
 
 all Others who are not, or never were members of the church, it- 
 is not holding them as the Jews held heathen men and publicMs. 
 But, as the Christians did, perhaps, not hold the heathen and 
 publicans differently from what they did the Jews, (at least, after- 
 the lapse of' some- time), there might be a question raised ; butji 
 if the Saviour did not mean to make a distinction between such 
 as had been, and such as never had been members of the Church, 
 why did He not take all outside the Church together, and call) 
 them the world, as He so often did when speaking of all unsanc- 
 tified people ? Why did He not say. Let him be to thee as all 
 the world ? 
 
 But the Apostle Paul here comes to our relief, and places the 
 matter beyond dispute. He, under Divine inspiration, places the 
 matter in the same light as we understand it. In ist Cor. v., 
 Paul speaks of an aggravated case of fornication which had ocoMrred 
 amongst them, and reproves them for their tolerance of him 
 in the Church, who had committed it. It seems, from what Paul 
 says in this chapter, that he had written to them before, not tO: 
 company with fornicators ; and they understood him to mean, they 
 should have no company with any one who is guilty of such- 
 conduct. But he tells them this was not his meaning, or they would 
 have to leave the world, if they would not dare to keep company 
 with fornicators, covetous, extortioners, or idolaters. " But now 
 I have written unto you, not to keep company, if any man that is 
 called a brother, be a fornicator, or covetous, or an idolater, or a 
 railer, or a drunkard, or an extortioner ; with such a one no not 
 to eat." Now it is evident that Paul here gives a command. 
 These words are a plain command, and no man can deny it, I 
 presume also, no one will deny that it is the duty of every 
 Christian, to keep the commands which by inspiration of the 
 Holy Ghost, are given unto us. Then here is a command, which 
 it is our duty to keep ; and we have a deep interest in knowing 
 what it is. The command is not to keep company with a certain 
 class of men; but who are they? Any one who is called abrotheif 
 and is a fornicator, or covetous, or an idolator, or a railer, or a 
 drunkard, or an extortioner. We sMll keep company with no 
 such one. Nothing can be plainer than that the Church, or its 
 members, shall not keep company with such. Does this not 
 agree well with the idea we have presented, as being the Savioia's 
 
NO COMPANY WITH FORNICATORS, ETC. 35 1 
 
 command to hold them as heathen men and publicans ? The Jews 
 had no social intercourse with such, nor did not eat with them, 
 and here Paul tells the Corinthians the same : have no company 
 with them, no not so much as to eat with them. But now a little 
 further to enquire into the nature of this company which is thus 
 forbidden. It is evident that Paul forbids an intercourse with 
 one who is called a brother, which he allows with one of the same 
 habits and character, who has never been called a brother. Is 
 then the company forbidden, the common social intercourse, 
 which believers and unbelievers have with each other ; or is it the 
 spiritual communion, fellowship or intercourse, which believers 
 have with each other ? 
 
 Nothing is plainer, than that the apostle means a keeping of 
 company, or an intercourse which believers, and unbelievers, can 
 enjoy with one another. This is self-evident, because the apostle 
 would not speak of allowing a thing which cannot take place. I 
 have spoken with many people on this subject, and have never 
 yet heard any one deny, that the apostle forbids a certain kind 
 of intercourse with apostates ; but it is wonderful what expedients 
 they will resort to, in order to avoid the plain meaning of the 
 Word. The idea has been advanced, that the apostle means a 
 spiritual intercommunication, such as believers enjoy when they 
 converse about Divine things, and their spirits thus, as it were, 
 having sweet converse, or company; and as the Word of God is 
 called the bread of life, and believers are said to receive this as 
 meat, this is the eating which the apostle has in view. It 
 would seem that a very little reflection would satisfy any one 
 of the absurdity of such an idea. I have already said, that the 
 company must be one which believers, or such as are spiritual, can 
 have with a carnal person, who is destitute of the Spirit ; and even 
 such as are fornicators, drunkards, etc. Now, I would ask, is such 
 a thing possible, as such spiritual company, or eating of a spiritual 
 person with one who does not possess the Spirit? Or would there 
 be any need of such a prohibition; for the apostate being spiritually 
 dead, would be as incapable of giving such company to, or eating 
 with a living believer, as a naturally dead person, would be of 
 keeping social company or eating with the living ?' The advancing 
 of this idea shows one thing, and that is, that those advancing it, 
 must themselves be strangers to the Spirit. Spiritual and carnal 
 
352 COMPANYING WITH FORNICATORS, ETC. 
 
 people, can have social company, and eat social meals with each 
 other ; but spiritual association, it is not possible they can have. 
 It is very evident that it is a personal company which the 
 apostle has in view, and that he desires to impress the importance 
 of the avoidance which he means, very deeply on their minds. 
 Those who deny the position we hold in this command, generally 
 maintain, that the eating which is forbidden, is the eating at the 
 Lord's table, or supper. It is certainly very important that we 
 should know what this command is, for, whatever it is, it is the 
 will of God, and we should keep it. Christ said : Not every one 
 that saith unto me. Lord, Lord, shall enter into the kingdom of 
 Heaven; but he that doeth the will of My Father which is in 
 Heaven. Whatever the eating is which the apostle has reference 
 to, it is the will of God we shall obey, without which we have no 
 promise. There are but two "eatings" which the apostle possibly 
 can have reference to. The one is the social eating of common 
 meals ; the other is the communion of the Lord's supper. The 
 eating which the apostle has in view, is one which he gives the 
 believer liberty to do with the fornicators, covetous, railers, 
 drunkards, idolaters, and extortioners of this world, who have 
 never been called brothers. This, no man can deny.- He says : 
 " I wrote unto you in an epistle, not to company with fornicators, 
 yet not altogether with the fornicators of this world, or with the 
 covetous, or extortioners, or with idolaters, for then must ye needs 
 go out of the world." The German translation, after saying He 
 had written to them not to company with fornicators, says'. "I do 
 not at all mean the fornicators of this world." Let. us garble, or 
 pervert these words as we will, the plain intention of the Word is, 
 to deny something to one who has been called a brother, which 
 he allows to those of the same character, who have never been so 
 called. Now, if it can be shown, that the Word of God 
 countenances the admission of fornicators, covetous, idolaters, 
 drunkards, railers, and extortioners, of any class, to the commu- 
 nion table, then there is a plea for the idea, that the apostle 
 might mean, that it is only at the communion, that we shall not 
 eat with a brother that is guilty of any of these sins. We cannot 
 get over this. If we hold that it is the eating in the communion 
 which Paul means, then he gives liberty to eat the Lord's supper 
 with such vile characters, if they only have never been called 
 
COMPANYING WITH APOSTATES. 353 
 
 brothers. I suppose no one will contend, that Paul, or any other 
 apostle, ever countenanced the idea of admitting such characters 
 to the communion table. It would amount to an indiscriminate 
 admission of the world, because he has here named the worst 
 characters of the world, and if these are not to be rejected, we 
 could have little ground to reject others. But the common meals. 
 Christians in all times partook of with the world, without any 
 inquiry as to their character for morality, or anything else. But 
 when the disciples of Corinth got the first-epistle from Paul, telling 
 them not to company with fornicators, etc., they took him to mean 
 those of the world, who were such. But he wrote this second 
 epistle, telling them he did not mean these, but one that is called 
 a brother. Now, whilst the cavilers hold that it is the sacrament 
 of the Lord's supper that is meant, they musf admit, that then the 
 apostle gives liberty to admit to the Lord's table, idolaters, railers, 
 drunkards, fornicators, covetous and extortioners ! I beg of every 
 candid mind to reflect well upon the position in which this idea 
 will place us, and what kind of a Lord's table this would be. 
 There is no ingenuity or device of man can get over this position. 
 Some persons take the ground, that when one is expelled from 
 the church, he is no longer called a brother, and therefore the 
 command hath not reference to him. I would ask them to whom 
 has it reference? This would make the charge to be without 
 signification, sense, or meaning. So soon as one is known to be 
 guilty of such offense, he is expelled from the church ; and if he 
 is not to be avoided after that, it would leave no time for any 
 avoidance. When Paul wrote to the Corinthians, they no doubt 
 put away that wicked person immediately, When, then, did they 
 show their indignation, zeal and revenge ? If they immediately 
 put him away, and then associated with him as they did with any 
 other person of the world, I do not see the point of Paul's expres- 
 sions in 2d Cor. vii. 7. I look upon this as only a subterfuge, to 
 evade that which is a heavy cross to the flesh ; but let the words of 
 Christ and Paul have their full force upon the mind, and all these 
 pretexts must fall to the ground. The time when Christ's command 
 to hold them as heathen men and publicans takes effect, is when they 
 have rejected the counsel of the church. There is no authority to 
 do it before, imd if it was not to be after, then there would be no 
 time at all ; and what is the use of the Saviour's command ? 
 23 
 
354 COMPANYING WITH APOSTATES. 
 
 Since it is well known, that Menno Simon, and his brethren of 
 the sixteenth century, strenuously held to the position I here 
 advance ; and the Mennonites of our day, who claim descent from 
 him, but have in this matter grown wiser, and reject and denounce 
 this position, I would be much pleased if some of them would 
 explain, and publish to the world, how they reconcile the difficulty 
 we would labor under, in adopting their views and policy. ^ This 
 avoidance of apostates is a very severe cross to the flesh, and often 
 times imposes a very heavy burden on innocent persons, which, if 
 it is not the will of God,. would indeed be very hard. 
 
 If the apostle had forbidden nothing but eating, I would know 
 of no way of getting round it ; but still I think our position would 
 not be quite so strong ; but he says, they shall not keep company 
 with any such. Eating together at a social meal, would certainly 
 be keeping company, and Paul evidently has allusion to other 
 company besides eating. I would then ask, what is the other 
 company from which he is to be excluded ? If he is only to be 
 shunned in church affairs, then the same difficulty presents itself 
 which we have to encounter in eating. When a brother gives 
 way in anything, so that he falls under reproof, the Lord's supper 
 is usually the first thing that is forbidden him. Then, if he 
 persists in his evil course, other privileges are denied him. The 
 privilege of being in council with the church at its deliberations, 
 would be amongst the last things which could be refused to him ; 
 and if the company alluded to refers to church privileges and 
 ordinances, Paul would likely have first spoken of the eating, and 
 ended with the most extreme extent of intercourse, or the last 
 thing withheld or forbidden. But here the apostle ends with the 
 eating. They shall not keep company with such an one, no not so 
 much as to eat. If the apostle had not specially mentioned eating, 
 they might well have thought, that as it is such a necessity, and 
 might often subject to great inconvenience, such company as 
 eating woiild be of no importance; but he named it as the 
 extremity of the denial of company. 
 
 Is it not then reasonable, and evident to every impartial mind, 
 that the apostle must have meant the eating of the common social 
 meal, and that the company he speaks of is the common social 
 companionship ? If we examine the further testimony of Paul, 
 we will find that it supports and confirms this view. Those 
 
WITHDRAW FROM DISORDERLY BRETHREN. 355 
 
 persons of the character he mentions, gave evidence that they 
 were dead. They are such as have once received grace of God, 
 and from whose heart the evil, unclean spirit had once gone out. 
 (Luke xi.) They once gave evidence that they were enlightened, 
 but now have fallen into uncleanness, and the works of darkness, 
 and give evidence that they are dead ; and as Christ said, their 
 last end is worse than the first. So the great love of God is 
 displayed, in employing stronger means, by the administering of 
 more severe reproof, rebuke, and exhortation, than he does to 
 those who never had enjoyed the benefits, blessings, and advan- 
 tages which they had. The children of God, by withdrawing 
 themselves from the evil practices of the world, reprove and 
 rebuke it, but here they also withdraw themselves from social 
 intercourse, thereby admonishing them more loudly of the necessity 
 of repentance, than they do the world, and showing them that 
 God has set a higher mark upon them, than He has upon the 
 world. 
 
 In Romans xvi., Paul says, "Now, I beseech you, brethren, 
 mark them which cause divisions and offenses, contrary to the 
 doctrine which you have learned ; and avoid them! ' ' Paul is very 
 earnest in his desire when he says, he "beseeches" them. If 
 there were no other expressions of the kind, this one singly, might 
 not be considered so strong j but in connection with the others, 
 it is confirmatory of the truth of the views we have taken. It is 
 evident, Paul is here speaking of members in the Church, who cause 
 divisions and offenses, because the whole world is always causing 
 divisions and offenses. Christ said: "He that is not with Me, is 
 against Me, and he that gatherethnotwith Me, scattereth abroad." 
 (Matt, xii.) And Paul, in Eph. ii., speaks of the author of sin, as 
 the spirit that worketh in the children of disobedience. All 
 unconverted persons are children of disobedience, and Satan has 
 his work in them ; and his work is, especially to oppose the work 
 of God. The work of God is to gather the children of God 
 together into one, that are scattered abroad, for which purpose 
 Christ died. (John xi.) Then the whole unconverted world work 
 offenses and divisions in the Church. Although it may in many 
 be unintentional, yet the words of Christ and Paul bear us out in 
 the assertion ; and if it were the world which Paul means we 
 should mark and avoid, for working divisions and offenses, then 
 
35 6 WITHDRAW FROM DISORDERLY BRETHREN. 
 
 it would be, as he says of the case of fornicators, covetous, 
 idolatrous, etc., we must needs go out of the world. If we avoid 
 them, we cannot have company with them. Whenever a menjber 
 of the Church works divisions and offenses, it is evidence that he 
 is under the influence of Satan, and his influence will be dele- 
 terious. If he should only be avoided in Church fellowship, he 
 would, in his social intercourse, still be able to work divisions and 
 offenses in the Church, "and by good words and fair speeches 
 deceive the hearts of the simple." It is evident, therefore, that 
 his person and social company shall be avoided, by all the 
 believers, so as to counteract his pernicious influence. 
 
 In 2d Thess. iii. 4, Paul says : "And we have confidence in the 
 Lord touching you, that ye both do and will do the things which we 
 command you. ' ' Paul believed them to be faithful, and, if faith- 
 ful, they would also be obedient. In the fifth verse he continues : 
 "And the Lord direct your hearts into the love of God, and into 
 the patient waiting for Christ;" that is, in this obedience he 
 prays the Lord thus to direct their hearts, and by his prayer also 
 gives them assurance of this favor from the Lord. But surely 
 they had no encouragement that they could believe that the Lord 
 would direct their hearts into his love, if they were disobedient. 
 Now, immediately on this, as if he had desired to prepare their 
 hearts for a deep impression, he says, in verse 6: " Now we com- 
 mand you, brethren, in the name of the Lord Jesus Christ, that 
 ye withdraw yourselves from pvery brother that walketh disor- 
 derly, and not after the tradition which he received of us." A 
 charge could not well be couched in more impressive language, 
 and, no question, Paul intended it should be observed to the end 
 of time by all faithful believers. There are many things which 
 might not be altogether according to the tradition which the 
 apostle gave them, or agreeable to the example he had set them, 
 which would be far from the nature of what he speaks in Cor. 
 v., which might proceed from inadvertance, or from want of 
 judgment or capacity, in which, or through which a brother 
 might be overtaken in a fault, as Paul says in Gal., with whom, 
 no doubt, he would have them labor in love, to restore them; 
 and when he says they shall withdraw themselves from every 
 brother that walks disorderly, he, no doubt, means such as will not 
 receive reproof, but remain incorrigible. These give evidence 
 
WITHDRAW FROM DISORDERLY BRETHREN. 357 
 
 that they are dead, and the apostle will have them not only- 
 removed from the Church, but they shall also withdraw themselves 
 from such. 
 
 Then the apostle, after giving further charges not to be busy- 
 bodies, nor live in idleness, but to walk orderly, work' in quiet- 
 ness, and eat their own bread, then as a part of the command 
 before referred to, he says in verse 14: "And if any man 
 obey not our word by this epistle, note that man, and have no 
 company with him, that he may be ashamed." The children of 
 God withdraw from the foolish and simple behavior of the world. 
 But this does not put them to shame. Neither are they ashamed 
 of our withholding church ordinances, or fellowship from them. 
 This withdrawal, or refusing company, is something special, and 
 personal, or it would not make them ashamed. Withdrawing 
 from a person, is different from expelling one from church. When 
 Paul speaks of the Corinthian fornicator, he says: "Ye are puffed 
 up, and have not rather mourned, that he that hath done this deed 
 might be taken away from you." Then, in the last verse, he says : 
 " Therefore put away from among yourselves that wicked per- 
 son." This is speaking of putting away from the Church, such 
 as offend and do wickedly. The Church and its members still 
 stand where they did before. By virtue of her authority, the 
 Church puts away from her fellowship, and communion, all wicked 
 and disorderly persons. But the Church has no right to forbid 
 any offender to have personal company, or social intercourse, 
 with any one who will choose to give them such company. But 
 now the apostle says, the Church, or its members, shall withdraw 
 themselves from such persons. This is different from putting 
 them from the Church. In putting one from the Church, the 
 Church remains as it was before, but the offender is put away. In 
 withdrawal, we do not affect the offender ; we leave him where 
 he has been placed by the Church, but we withdraw ourselves 
 from him. If this withdrawal was the Church-fellowship, then we 
 would have to leave him in the Church, and we withdraw from 
 him. It is, therefore, plain that the withdrawing, and having 
 no company, is a different thing from putting them away. If 
 the keeping no company, and putting them away was the same 
 thing, why does Paul first command the one, and then the other. 
 In putting them out of the ' Church, they suspend all spiritual 
 
3S8 WITHDRAW FROM DISORDERLY BRETHREN. 
 
 intercourse, or communion, and is all that the Church can do with 
 him. But now they can withdraw from him in social intercourse, 
 and dealings. This avoidance is calculated to mortify the flesh, 
 and put the party to shame ; and being of frequent occurrence, 
 tends to bring them to repentance and humiliation. Although 
 Paul will have the believers to avoid and put such to shame, he 
 will not have them to count them as enemies, but admonish them 
 as brothers. 
 
 This idea of avoidance, or refusing social intercourse with 
 such stubborn, apostate, or carnal members, is perfectly in agree- 
 ment with Christ's teaching, to hold such as give evidence that 
 they are spiritually dead, as heathen men and publicans. Paul 
 further says, Titus iii. : "A man that is an heretic, after the first 
 and second admonition reject." Salvation by Jesus Christ, re- 
 quires us to hold sound gospel doctrine. The denial of sound 
 gospel doctrine, is called heresy. A person may do this, who 
 never was a brother in the Church, or perhaps never held or 
 believed sound gospel doctrine, and would therefore be a heretic. 
 But this is not the man whom the apostle will have us reject. 
 The man of whom the apostle speaks, is "subverted. " A man 
 who has never held sound doctrine cannot be "subverted." Such 
 an one, therefore, who has been a brother, and held sound gospel 
 doctrine, but has been ' ^subverted, ' ' and now holds heretical 
 doctrine, shall be rejected. Or, as the German renders it, shun, 
 or avoid. The man shall be shunned. 
 
 The gospel of Jesus Christ is a mystery, which the carnal mind 
 never has been, and never will be able to solve. All the philosophy, 
 genius, and wisdom of man, could not conceive or devise such a 
 thing, as the plan of gospel salvation. It is to the Jews a stumbling 
 block, and to the Greeks foolishness. Man's carnal reason will 
 therefore ever rise up and question the propriety of what the 
 gospel teaches, and blindly pronounce it audacious, unkind, rigid, 
 and severe. But this only comes from the fact, " that the natural 
 man receiveth not the things of the Spirit of God, for they are 
 foolishness unto him ; neither can he know them, because they 
 are spiritually discerned." (ist Cor. ii.) It seems that it requires 
 a warfare, even in the most glorious of Christ's saints. It 
 requires weapons of warfare, to pull down strongholds, and cast 
 down imaginations, and such high things, as exalt themselves 
 
DISTURBANCE OF THE FAMILY RELATION. 
 
 359 
 
 against the knowledge of God, and enable them to bring into 
 captivity every thought, to the obedience of Christ. (2d Cor. x.) 
 What Paul teaches is by the Holy Ghost, and He is one with 
 the Fgther and the Son, and we must bring every thought into 
 captivity, and obedience of what is taught of Paul, as well as 
 what is taught by Christ himself Obedience to this command, 
 subjects us to many unpleasant and inconvenient duties, which the 
 flesh would willingly shrink from, and Satan has great power under 
 such circumstances to work an influence on the mind ; so that we 
 truly have reason to take every thought captive under obedience 
 of Christ. Christ and Paul evidently mean something by these 
 commands, and our duty is to give every word full force, and 
 submit ourselves to their teaching and requirements. If obedience 
 to this command, as we understand it, did not subject us to duties 
 which are painful and unpleasant to the flesh, I verily believe that 
 all would understand it as we do. The words lead naturally to 
 this conclusion|j but because it subjects us to unpleasant and incon- 
 venient duties, strenuous efforts are made to construe them in such 
 manner as to relieve us of it. 
 
 The extent of this shunning, or avoidance, has caused our 
 adversaries to urge very strong objections to it. The disturbing 
 of the family relation, is urged as a very strong objection ; but 
 we consider that this is something we have nothing to do with. 
 The only question is, is it a command? If so, then every 
 objection falls. If it is a command of God, then we must leave 
 the effect to God. If God has commanded it, then it is unques- 
 tionably good, if it even does sometimes disturb families. Christ 
 said he did not come to bring peace on earth, but rather division, 
 and refers specially to family divisions which should result from 
 His mission on earth. (Matt. x. and Luke xii.) I must say 
 again, the only question is, has God commanded it? Then, in 
 confidence in God, that He will cause it to redound to His glory, 
 firmly adhere to God and His Word, and commit the result to 
 Him. If it is a command, it is to all the Church. The Church 
 is one body, and there is no exception made of any. The voice 
 of husband and wife, parent and child, brother and sister, is in 
 the Church, in declaring the party to be worthy of excommuni- 
 cation ; and must of necessity also carry out what the Holy 
 Ghost charges as duty, in such cases. The Word makes no 
 
360 DISTURBANCE OF FAMILY RELATION. 
 
 exceptions ; and where the Word makes none, we have no right to 
 make any. The order of this avoidance is based on the law of 
 love, and must be given for the benefit of those to be avoided, 
 and can consequently never be injurious to any one, except such 
 as resist the means of grace which God has appointed. It is not 
 the fault of Christ that He works division, but the perverseness 
 of man, in resisting the means of grace which Christ has brought; 
 and His bringing divisions, can never be an argument against 
 His gospel. Tlius, although this resistance of man should disturb 
 the family relation, it is not the fault of the means, but of man in 
 not submitting to God's order. Paul says, 2d Cor. ii. : "To one 
 we are a savor of death unto death, and to the other a savor of 
 life unto life." It was not the fault of Paul that he was a savor 
 of death unto death to some, but their own, because they did not 
 submit to the gospel which Paul preached. The command being 
 given fn love, its observance can never be in violation of the law 
 of love. It is not intended to destroy, but to save. Therefore, 
 in any case of necessity, where the party is poor, sick, or in 
 distress, it is the duty of the Church to help to relieve them. 
 They are specially commanded to admonish them as a brother. 
 Unquestionably, if they are to admonish them, they must also do 
 them good, where they have opportunity, which will tend to give 
 force and power to their admonition. For this reason, the stead- 
 fast party, whether husband or wife, parent or child, must ever 
 obey or be governed by the law of love, and serve the other in 
 love, so far as no request is made which is contrary to the Word 
 of God. All company necessary to admonish, or to minister to 
 their necessities, should be freely given ; but eating social meals, 
 or keeping social company, or having commercial intercourse, 
 the Word of God forbids; and when it is demanded, must he 
 denied under all circumstances. 
 
 This may be denounced as working great hardships in families. 
 But we must remember the ban of Israel. It was the same God 
 of love, then, who commanded their ban, as He who commanded 
 our gospel ban. Those whom the law of Israel banned, had to 
 be stoned to death without mercy, and the wife or husband, father 
 or mother, brother, sister or child, had to concur; and sometimes 
 the nearest relative, had to cast the first stone. The affections, 
 in their case, was, no doubt, as strong then, as in any case now; 
 
DISTURBANCE OF FAMILY RELATION. 361 
 
 and the family relation was more seriously disturbed than in the 
 Christian ban. There was no hopes of restoration in their case, 
 but in the gospel ban there is hopes of their restoration to God, 
 the church and their family. The suspending of the social and 
 conjugal relation between husband and wife, is especially urged as 
 objectionable. But the question ever is, does God command it ? 
 If it is a command, it is to believers ; and, unless a certain class 
 of believers are exempted, we certainly have no right to except 
 any. Under the law, the nearest kin's hand had, in certain cases, 
 to be first upon the offender ; and nowhere do we find any excep- 
 tions on account of relationship. The Lord said to Israel : " If 
 thy brother, the son of thy mother, or thy son, or thy daughter, 
 or the wife of thy bosom, or thy friend, which is as thine own soul, 
 entice thee secretly, saying, let us go and serve other Gods, thou 
 shalt not consent unto him, nor hearken unto him; neither shalt 
 thine eye pity him, neither shalt thou spare, neither shalt thou 
 conceal him ; but thou shalt surely kill him ; thy hand shall be 
 first upon him, to put him to death, and afterwards the hand of 
 all the people. And thou shalt stone him with stones, that he 
 die." (Deut. xiii.) Surely, this command disturbed the sacred 
 family relation much more seriously than the gospel command. 
 Besides, the espousals of Christ are above the espousals of man. 
 The duties of wedlock must ever yield to our duties to God. To 
 be faithful to God, is the first duty of man ; and consequences 
 can never enter into consideration. If the Jewish ban was a 
 figure of the Christian, or gospel ban, then, I think, the figure is 
 very significant and instructive. The Jewish ban was commanded 
 of God, but had to be executed by man; and, when husband or 
 wife, parent or child, brother or sister, or the friend that is as 
 thine own soul, committed such sin as the law declared worthy of 
 death, the hand of the nearest kin had to be first upon them, as 
 shown before from Deut. xiii. Now, under the gospel, when 
 husband or wife, brother or sister, parent or child, commit sin 
 worthy of excommunication, the nearest friend may well be said 
 to cast, at least, the heaviest stones. That which lies most 
 heavily upon them, is the refusal of husband or wife, parent or 
 child, to have company with them ; so that it may be said, their 
 hand is first upon them ; and, though the hand of all the rest is 
 also upon them, and they also refuse to company socially with 
 
362 WITHDRAWAL FROM APOSTATES. 
 
 them, their hand comes, as it were, after the near and dear ones, 
 according to the flesh. If the avoidance is a means which God 
 has appointed, as Paul says, for the destruction of the flesh, those 
 nearest of kin, or according to the flesh, certainly exert the most 
 influence, and tend more to the end and design of God than any 
 others. 
 
 The whole matter rests upon the question, whether it is a com- 
 mand of God, for the faithful members of the Church, to withdraw 
 from the unfaithful and disorderly one ? Paul does say, they shall 
 withdraw from them, and have no company with them, that they 
 may be ashamed. How far this avoiding of company shall be 
 carried, cannot easily be prescribed in every instance, but it is to 
 put them to shame j and whatever intercourse duty might dictate, 
 they should ever preserve toward them such a bearing, as to 
 remind them of their fall, and the great necessity and importance 
 of seeking to rise again. It is generally contended that the com- 
 mand has reference only to spiritual fellowship ; and to exclude 
 them from church-fellowship, is the withdrawal and avoidance 
 which Paul refers to. This shows that they consent that there is a 
 command, and I have already shown that the shunning or avoiding 
 theyadvocate, is not consistent with Paul's directions in ist Cor. v., 
 and no man can get round his language there ; besides, in Thess. 
 Paul says, it shall be for the purpose of putting them to shame. 
 The world is not put to shame by the refusal of the Church to 
 admit them to Christian fellowship, neither would a fallen brother 
 be; but when special marks of non-intercourse are laid upon him, 
 he cannot help but remember the cause. If he receives it as God 
 designs he shall, as a reproof, and a reminding of his apostacy, the 
 grace of God may make it a means for his amendment; but if not, 
 and he suffers his evil nature to be moved thereby, it may prove 
 a savor of death unto him. In Cor. v. Paul commanded the fallen 
 brother to be given over to Satan, for the destruction of the flesh; 
 that the Spirit may be saved in the day of the Lord Jesus. From 
 this it is evident, that the flesh is laid under some special chastening 
 or punishment which the world is not under. It is nowhere said, 
 that the world, or any one that never was a brother, should be- 
 thus given over. The eff'ect of this avoidance is to destroy the 
 flesh, and save the Spirit; and Paul, in 2 Cor. ii., calls it aj)unish- 
 ment, and says, he wrote the command to them in much affliction 
 
WITHDRAWAL FROM DISORDERLY BROTHERS. 363 
 
 and anguish of heart, with many tears; not to grieve them, but 
 that they might know his love to them. There was a punishment 
 inflicted, and it seems it was effectual, for Paul says, it was sufficient. 
 Sufficient for what? Undoubtedly the destruction of the flesh, 
 and the saving of the spirit. This surely all goes to show, that 
 some special affliction was laid upon this person, more than a mere 
 separation from the Church, for then it would not have enabled 
 them to show themselves so clear in such things. It was a special 
 means for them to show their indignation, fear, vehement desire, 
 zeal, and revenge ; and prove that they abhor, and will not tolerate 
 such things. Their treatment of him was to be something which 
 Paul specially tells them he does not ask of them toward others 
 out of the Church, who do the same thing. 
 
 If Paul gave the command with affliction and anguish of heart, 
 with many tears, then undoubtedly the brethren who executed the 
 command, being possessed of the same spirit, were not less sor- 
 rowful in obeying his order. It is the flesh which has not been 
 crucified with diligence, that leads astray ; and this flesh must be 
 destroyed, if the soul is to be saved. This is the means which 
 God has appointed for this purpose, and who will rise up and say 
 that it is not of wisdom, that it is not of love, or of power. If 
 the devil can instigate persons placed in this position, to a feeling 
 of bitterness and ill-will toward the Church, for their treatment 
 of him, the effect will be lost. At this time he has succeeded in 
 enlisting almost the whole world in his service, in trying to excite 
 in them a hatred and enmity, and rejection of the counsel of 
 God ; and even those who desire to be called servants of God, 
 and Doctors of Divinity, rise up, and by word and writing, with 
 their might, seek to render this ordinance of God nugatory and 
 inefficient; but they will assuredly once find out that they have 
 been fighting against God, and that the foolishness of God is 
 wiser than man. 
 
 Paul says, there was also another object in his writing to them 
 as he did; that he might know the proof of them, whether they 
 are obedient in all things. In chap, vii., same epistle, Paul 
 further speaks of the effect his reproof had, and what godly 
 sorrow it wrought, and how they approved themselves clear in the 
 matter. Now would they have approv€d themselves clear in the 
 matter if they had not obeyed, and inflicted the punishment on 
 
364 DISPOSITION OF THE FLESH. 
 
 the man which Paul prescribed ? Certainly they would not, or the 
 apostle's language conveys no sense. Paul says they approved 
 themselves clear in the matter. Now, if they had not separated 
 this fornicator, they would not have been charged personally with 
 incontinence ; but it would have given countenance to the sin ; 
 and the testimony which Paul commends, was deep sorrow, zeal, 
 revenge, and vehement desire. This proved them to all the 
 world clear of in any way countenancing such abomination ; and 
 it also proved their obedience. This zeal, vehemence, and 
 revenge, they did not show toward the fornicators of the world, 
 and their merely placing him out of the Church, would have 
 forbidden them to show any further disapprobation, than they do 
 to all others. But their avoiding him, set on him a higher mark, 
 and enabled them to show their zeal, revenge, and vehement 
 desire, to keep the Church pure, and without blemish. But how. 
 do those prove their obedience now, who not only neglect to obey, 
 but direct their zeal, vehemence and revenge, against the com- 
 mand itself, and those who obey it ? Persons, through unbelief, 
 may quibble, and ask what benefit is to result from the practice; 
 they may ridicule it, and cast invidious reflections upon those who 
 observe the command ; but this is all nothing to the true believer. 
 He knows God has commanded it, he sees God's wisdom and 
 love in it, and in his obedience he adores his Lord and Master. 
 Infidels have ridiculed and scoffed at circumcision, and have asked 
 what benefit can result from the water in baptism, or the eating of 
 a little bread, and taking a small sup of wine in the sacrament of 
 the Lord's supper. But they are all God's command, and this 
 is enough for every believer to know, that it is the will of God 
 they shall obey ; and their experience has proven the love and 
 wisdom of Him who commanded it. 
 
 The unconverted part of mankind, are very frequently called 
 the world, in Scripture ; but more particula,ry so in the New 
 Testament. It is because they have their enjoyment and life in 
 the things of this world. Being destitute of the Spirit, they can 
 not enjoy spiritual things, and, consequently, pursue that which 
 the flesh can enjoy ; and their life is therefore called a living or 
 walking after the flesh. Those who are converted receive the Holy 
 Spirit, and by it a Divine life, or nature, by which they are 
 enabled to enjoy Spiritual or Heavenly things ; and although 
 
DISPOSITION OF THE FLESH. 365 
 
 they possess a natural body, which has the same necessities and 
 wants, and is subject to the same desires and inclinations, which 
 the unconverted also are, yet by the power of the Spirit, they are 
 enabled to keep the flesh, or the natural inclination of the body, 
 in subjection ; and are thereby prevented from running into those 
 extremes which the world does, which is not under the control- 
 ling influence of the Holy Spirit. The unconverted world, then, 
 live for the gratification of the flesh and the mind, which leads 
 them into various extravagances and follies. Some seek their 
 enjoyment in base sensual gratifications, which are often-times 
 more or less injurious or prejudicial to the welfare of society, and 
 are for that reason, generally tabooed by the community at large. 
 Every unconverted person has their life and enjoyment in carnal 
 things, of some shape or form. They are earthly minded, and they 
 seek and enjoy perishable things, because they are destitute of the 
 Divine Spirit, which alone can make them Heavenly minded. 
 In many ways this carnal disposition can find life and enjoyment, 
 which are not directly prejudicial to the welfare of society, in 
 which the flesh can have free scope \ and because it is not directly 
 injurious to the community, is not considered immoral, or disrep- 
 utable ; and the flesh being insatiable, leads many to very great 
 extravagance and display, in many and various ways. The Apostle 
 Paul then sums up all those things which proceed from this source, 
 and calls them works of the flesh, and says they are manifest; 
 That is, they can be plainly seen (Gal. v.), and says they that do 
 such thing, shall not inherit the kingdom of God. 
 
 As the same affections and inclinations exist in those who are 
 converted, as there does in the unconverted, and Satan takes 
 occasion of this disposition, to incite believers to pursue these 
 carnal pleasures, we find that Christ and the apostles have very 
 earnestly urged believers to strive against, and by the power of 
 the Spirit, overcome, and bring into subjection, all such inclina- 
 tions and dispositions. But as the Scripture teaches us, that sin 
 consists in the emotions of the heart which prompts the act, Satan 
 has taken such advantage of the minds of many, as to lead them to 
 the persuasion, that it is quite lawful and justifiable for them thus 
 to indulge in extravagance and fashion, after the manner of the 
 world, if their hearts are only free from vanity j and they will 
 protest that their hearts are free from this emotion, and assert 
 
366 CONFORMITY TO THE WORLD. 
 
 that those in plain and simple dress or manner, who do not conform 
 to the fashions of the world, may in heart be as vain as any who 
 pursue an opposite course. We will admit, that the heart maybe 
 very proud, and very carnal, even though the garb and outward 
 appearance would indicate great humility and contrition. We 
 know that dress and outward appearance has nothing to do with 
 making a Christian, and that pride is something quite distinct 
 from garb or outward Stppearance; and although it does betray 
 itself in dress and display, it may also betray its existence in 
 various other ways, and it is of so subtle a nature, that it may 
 exert a very great influence over the heart, and can scarcely, or 
 not at all, be perceived by those who are around us. I do not 
 believe that any one is free from such emotions, and he who asserts 
 that he is, I would question much whether he knows himself. But 
 the true and faithful believer has always with him the Spirit, which, 
 as a faithful monitor, apprises him of the nature of these emotions, 
 which the devil through the flesh incites and prompts the heart to ; 
 and by the sword of the Spirit and the shield of faith, is enabled to 
 protect himself from fatal injury by these fiery darts, even though 
 he should sometimes receive a slight wound. Believers who are 
 in the fear of God, and led by His Spirit, will watch over their 
 hearts, and when these emotions arise, will crucify and subdue 
 them. But we cannot well see why a person who is free from 
 vanity, and is of an humble spirit, and contrite heart, should follow 
 customs and styles, which are often both very expensive, and very 
 inconvenient. The Word of God declares vanity to be an evil. 
 Whether it is possible for any one to follow the style of the world, 
 with its fashions and customs, and be free from vanity, or not, it 
 must be evident to every one, that these things originated in vanity, 
 and are an evil, and have its appearance, and those who follow 
 them, do riot, " abstain from all appearance of evil,'' as Paul in 
 I Thess. V. says we shall. 
 
 I do not believe that any person who follows the styles and 
 fashions of the world, can be free from vanity, and it is not 
 gratifying the flesh by the course they are pursuing ; but aside 
 from the question of motive which prompts to this extravagance, 
 it is not possible that we can be obedient to the command of the 
 Holy Scriptures, and live after the fashion of the world ; even if 
 it were possible that we could do so, without being influenced 
 
CONFORMITY TO THE WORLD. 367 
 
 by vanity. Paul says, Rom. xii. : "I beseech you, therefore, 
 brethren, by the mercies of God, that ye present your bodies, a 
 hving sacrifice, holy and acceptable unto God, which is your rea- 
 sonable service. And be not conformed to this world ; but be ye 
 transformed by the renewing of your mind." And in verse xvi. : 
 "Mind not high things, but condescend to men of low estate." 
 In ist Tim. ii., Paul also says, he will, "that women adorn 
 themselves in modest apparel, with shamefacedness and sobriety ; 
 not with broidered hair, or gold, or pearls, or costly array." 
 Peter also says in his first epistle, the "adorning shall not be 
 that outward adorning of plaiting the hair, and of wearing of 
 gold, or of putting on of apparel." These are certainly as 
 plain commands as can be produced from the Word of God. 
 The spirit of the gospel as plainly forbids conformity to the 
 world in these things, as the Word itself here does ; so that both 
 the spirit and the letter, condemn it. Such things elicit esteem 
 among men, and Christ said: "That which is highly esteemed 
 among men, is abomination in the sight of God." (Luke 
 xvi.) Professors of religion, in defending the lawfulness of 
 such fashionable dress, have said to me: "It becomes the 
 children of God to adorn themselves, and no one better than 
 they," and that their minister told them so. The mind of 
 such person is evidently blinded by Satan transforming himself 
 into an angel of light. A very little attention to the Word, 
 would unmask this spirit; but when God suffers the mind to 
 become blinded, who can give light? 
 
 Menno Simon and his brethren, in the sixteenth century, did 
 not conform to the world in their manner and style of dress and 
 living, but condescended to those of low estate. Indeed, the per- 
 secution and hardships which they then had to endure, of itself 
 forbade much extravagance or luxury. But the writings of Menno 
 and the brethren of his time, go to show that they upheld great 
 simplicity, and an humble style of life. I think, however, Mosheim 
 has been imposed upon, or he,could not have asserted, that " they 
 excluded from their communion, all such as deviated in the least, 
 from the most rigorous rules of simplicity and gravity, in their 
 looks, their gestures , their clothing, and their tables ; all whose desires 
 surpassed the dictates of mere necessity, and even all who observed 
 a decent decorum in their manners, and paid decent regard to the 
 
368 CONFORMITY TO THE WORLD. 
 
 innocent customs of the world." That they opposed luxury and 
 extravagance, I believe ; and also that they lived simply and 
 plainly ; but that they had any rule of gesture, or looks, I do not 
 believe ; or that they insisted on not deviating from the dictates 
 of mere necessity in their mode of life, I never saw anything in 
 their writings to support. So far as they had opportunity, they 
 enjoyed the comforts and conveniencies of life, in their houses, 
 at their tables, and in their dress ; yet always avoiding ostentation 
 and display. Decency- and decorum in their rnanners and inter- 
 course with the world, they insisted on, and never objected to 
 conformity to innocent customs of the world. 
 
 But no doubt they differed with the world, in their views about 
 what was innocent. That they relaxed in their simplicity of life, 
 after they became very opulent, may well be, as we see they did 
 in other things yield to the influence of the world, both in matters 
 of faith and practice generally. If it is true, as is asserted in a 
 note in Mosheim's history, that, " it is certain that the Menno- 
 nites in Holland, at this day, are, in their tables, their equipages, 
 and their country seats, the most luxurious part of the Dutch 
 nation," they must indeed have deviated very far from their 
 primitive simplicity. 
 
 So far as I know, the Mennonites of America (of whatever 
 division) have always been a plain, unostentatious class of people; 
 and although Abraham Landis and John Herr speak of pride in 
 the church, I do not suppose they intended the charge to apply to 
 the members generally, but that there were cases in which indi- 
 viduals made too much display, in which they thought the ministers 
 did not do their duty. The Reformed Mennonites, when they 
 organized their church, adopted the mode of dress which was at 
 the time considered the dress of the plain class of people amongst 
 which they lived. Indeed, I suppose most, if not all of them, did. 
 before dress in this mode. They never, to my knowledge, formally 
 adopted any particular mode of dress. The first brethren dressed 
 in this manner, and those who subsequently united with the 
 church, desiring not to be conformed to the world, but to conde- 
 scend to those of low estate, got their dress in conformity with the 
 older, or earlier brethren ; and in this way their dress has become 
 uniform, without any special action in regard to it. They deem 
 their dress altogether becoming, comfortable, and convenient, 
 
THE lord's supper. 369 
 
 and have, without any specific rule or law, by common consent 
 adhered to it, not, as has been supposed by many, that they have 
 ever attached any particular importance to this form of dress, 
 above any other plain mode or form, or did they ever hold that 
 they were any better, for any form of dress, or manner of life. 
 But because there is so much vanity displayed in dress in the 
 world, and the flesh is so strongly inclined to conformity to the 
 world, and its vanities, and is so unwilling to bear the reproach 
 of the world, they have even felt it their duty to lay off such 
 testimony against its vanities ; and, they also regard it as a safe 
 means, which God has appointed in His Word, to preserve His 
 Church from being carried away by the allurements of the world, 
 the wiles of Satan, and the promptings of our own wicked, and 
 deceitful hearts. In all things they have great regard for comfort 
 and convenience ; but guard against display, or conformity to the 
 world, in things which add nothing to comfort, or convenience. 
 They have ever regarded a true work of grace in the soul, as bringing 
 the individual under such a sense of the sinfulness of gratifying this 
 vain and carnal disposition of the flesh, that a true child of God, born 
 of the Spirit, will, of their own convictions, lay aside all vain display, 
 and guard against any revival of its influence in the heart. 
 
 The Lord's Holy Supper, they have ever regarded as an ordi- 
 nance which Christ instituted in His Church, for its own benefit, 
 and the honor and glory of His name. To this end, it is essential 
 that the parties celebrating the ordinance are truly regenerated 
 children of God. When Christ instituted the supper, he took 
 bread and break it, and gave it to His disciples, and said, take, 
 eat, this is My body ; and in like manner the cup, and said : 
 "Drink ye all of it ; for this is my blood of the new testament, 
 which is shed for many, for the remission of sins." Luke says, he 
 said: "This do in remembrance of me." 
 
 When God led Israel out of Egypt, it was a natural work. They 
 were bodily under bondage to Pharaoh, and God wrought a bodily 
 deliverance. for them. Every one of them knew that they were 
 in bondage, and knew what that bondage was; and when they 
 were led out and made free, they also knew what that was. So 
 they also knew the means which God used. They saw and "knew 
 the signs and wonders wrought in Egypt, the killing of the lamb, 
 the sprinkling of the blood upon the door-posts and lintels of their 
 
 .24 
 
370 lord's supper. 
 
 houses, the roasting and eating of the lamb, and, also, how God 
 slew the first born in every house of the Egyptians where this 
 blood was not found, and how He passed over the houses of the 
 Israelites. They were a carnal people, and their benefit was a 
 carnal one ; and their being carnal was no bar or hindrance to 
 their observing the ordinance of the passover acceptably and 
 intelligently. The natural condition of Israel in their servitude 
 and bondage, was figurative of the spiritual bondage and servitude 
 of man by nature. Their deliverance, with the means used to 
 effect it, was a figure of man's spiritual deliverance from this 
 spiritual bondage, and the means used through Christ to effect it. 
 They were commanded to keep the feast of the passover every ' 
 year, on the particular day in which their deliverance occurred; 
 and it was to be in remembrance of what God had done for them, 
 and they were to tell their children, and their children's children, 
 what the meaning of it was, and what God had done for them. 
 Though they were carnal, they could tell their children; and 
 though their children were carnal, they could comprehend and 
 understand it. Israel was commanded to circumcise their male 
 children. This circumcision, which was in the flesh, was a type 
 or figure of the circumcision of the heart, in putting off the carnal 
 or fleshly lusts, in repentance. No uncircumcised person was per- 
 mitted to partake of the passover, for they would not have been 
 considered true Israelites, and this ordinance was designed for 
 Israel alone. 
 
 Whether any Israelites remained in Egyptian bondage, when the 
 others were delivered, I do not know, but hardly think there 
 were, from the language of the Pentateuch ; and if not a hoof of 
 their cattle was left behind, it is not reasonable to suppose that 
 any of their families remained. But if there had, they certainly 
 could never have celebrated the passover ; or if they did, it could 
 not have begotten any sense of gratitude, or admiration of God's 
 mercy toward them. These could not have kept the passover in 
 remembrance of what God had done for them. So, also, no one 
 who has never known and felt his bondage in sin, or felt his 
 deliverance, through the blood of Christ, can possibly partake of 
 the Lord's supper, in remembrance of Christ. 
 
 I suppose it is not necessary here to say anything about this 
 bread and wine, in the Lord's supper, not being really the body 
 
LORD S SUPPER. 371 
 
 and blood of Christ, but a symbol, or representation of His body 
 and blood ; by the partaking of which, Christ desired to bring to 
 their remembrance His death and suffering, and by it exercise 
 them in consideration of what He had done for them ; thereby 
 warming their affections, increasing their love, and confirming 
 their faith. The Lord's supper, as well as the passover, has 
 reference to a deliverance from bondage, but it is altogether of a 
 spiritual nature. The bondage was spiritual, and the deliverance 
 is spiritual. So long as we are carnal, we can have no true 
 conception of spiritual things, and consequently no true idea of 
 the nature and object of the Lord's supper, any more than a 
 naturally dead person could partake or enjoy any advantage of 
 the literal passover of the children of Israel. The Lord Jesus, 
 therefore, only instituted it for the benefit of the true believer, 
 and they alone can partake of it worthily. They who partake 
 unworthily, are guilty of the body and blood of Christ, or eat and 
 drink damnation to themselves. The believer receives no virtue 
 or merit, or no righteousness, by partaking of this symbol ; but by 
 the consideration of what he is representing, his faith is confirmed, 
 and strengthened, and his love increased in fervency ; and in this 
 consists the benefit to him. All of virtue, merit, or righteousness, 
 in the sight of God, which man can possibly obtain, is by faith in 
 Jesus Christ, and therefore all the benefit he can have of the 
 Church, or any of its ordinances, is their effect of tending to the 
 confirming, strengthening, and preserving his faith. 
 
 Christ, knowing how weak we are, and how much Satan, the 
 world, and our own flesh, will seek and tend to weaken our faith, 
 has instituted the Church and its ordinances, for the purpose of 
 strengthening and supporting this faith. For this reason, Paul says 
 (ist Cor. xi.): "As often as ye eat this bread, and drink this cup, 
 ye do shew the Lord's death till he come." The rendering of the 
 German would be : "Ye shall declare the Lord's death." Every 
 pious, God-fearing soul, about to observe this solemn ordinance, 
 and, under the consideration of what Christ has done for them, 
 is led back to the time when he was in bondage to sin, and under 
 the wrath of God, and just sentence of death, by God's holy 
 law ; and how Jesus, out of love, left the glory of his Father and 
 came into this world, and took upon Himself our sins, and died 
 in our stead on the tree of the cross ; there breaking His body, 
 
372 LORD S SUPPER. 
 
 and shedding His blood, to free me from the curse and wrath 
 under which I lay, and hath now clothed me with the garments 
 of righteousness ; and now I am about to profess before God and 
 man, that I have become partaker of this benefit and favor. It 
 cannot be otherwise, but if we have been made partaker of these 
 benefits, the observance of this ordinance will tend to revive and 
 support our faith, and quicken the motions of the Holy Spirit in 
 our hearts, by which the love of God will be more abundantly 
 shed abroad there. The Apostle Paul, in ist Cor. x., when 
 speaking of the Lord's supper, says: "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 body of 
 Christ ? for we being many, are one bread, and one body ; for we 
 are all partakers of that one bread." The apostle here does not 
 intend to be understood, that the cup, and the bread, is the com- 
 munion, any more than Christ desired to be understood, that this 
 bread and cup really is His body and blood. But it represents 
 the communion of the body of Christ (that is His Church) ; "For 
 we being many are one bread, and one body ; for we are all 
 partakers of that one bread." That is, the Church now in this 
 ordinance represents, that although they are many individuals, 
 they are only one body. They have by one Spirit been baptized into 
 one,body, and are one heart and one soul. As this bread, and this 
 wine (which constitutes the cup) were originally contained in many 
 different grains of wheat, and berries of grapes, but the wheat 
 being ground, wetted and baked, has become one body, and the 
 grapes by being crushed, have united their juice and become one 
 drink, or cup, so we were originally all carnal, and every one 
 seeking his own ; but, by the grace of God, we have been awakened, 
 and our hearts been broken by the power of God's law, and been 
 brought to see our lost and destitute condition. By this we were 
 brought to Christ, by whom we have redemption in His blood j 
 and now being made free from the curse of the law, and clothed 
 with the righteousness of Christ, Who by the Holy Spirit hath 
 shed the love of God abroad in our hearts, by which we are now 
 made one in Christ. The partaking of the bread and wine, are, 
 therefore, fit emblems of the unity of the Church, and the one- 
 ness of its members in Christ, their Head. 
 
 When, therefore, believers break the bread, and drink the cup, 
 
LORD S SUPPER. ,y, 
 
 they set forth before the world, and solemnly profess before God, 
 that they are partakers by faith, of the broken body and shed 
 blood of Christ j and also, that they are in spiritual communion 
 with the body of Christ, which is His Church ; and that they 
 believe that their brothers and sisters are also partakers of the same 
 benefits. If this is not true on our part, that we know we are not 
 in a state of grace, not being partaker of the merits of Christ, 
 we are guilty of hypocrisy, and acting a lie, by professing before 
 God and man what we know is not true, and therefore become 
 guilty of the body and blood of the Lord. Those who, out of 
 malice, nailed the body of Christ to the tree of the cross, and shed 
 His blood, dyed their souls in a deeper stain of guilt than ordi- 
 nary sinners ; and those who mock Him, and deride the sacrifice 
 which he there made, by impiously and presumptively partaking 
 of those holy emblems of His body and blood, professing before 
 God and man what they know is not true, do thereby treat Christ 
 with the same scorn, contempt, and disdain, as tho^e did who 
 crucified Him, and make themselves equally guilty. The minister, 
 also, who administers the sacrament of the Lord's supper, by 
 giving to his members the bread and cup, sets forth the same 
 testimony, that he believes his brothers and sisters all to be in 
 communion with Christ, and his body, or Church ; and as such 
 offers them the tokens or emblems of the broken body of Christ. 
 If he knows that the Church is not in unity and love, or any of 
 the members violate the principles of the gospel, he is deeply 
 guilty before God ; because he represents that before God and man 
 which is not true, and offers comfort to those who he knows are 
 guilty before God. 
 
 On this account, the Reformed Mennonite church, has ever 
 urged upon every member, the duty of making themselves free at 
 all times, when they know, or hear, of any member committing 
 anything which is contrary to the spirit of the gospel, to speak 
 to them, and if they find it true, to labor according to gospel 
 command, to bring them to right gospel order ; and where mem- 
 bers neglect this duty, they are reproved. Their custom is to hold i 
 a meeting before communing, followed by a sermon, generally by 
 the bishop, setting forth the importance of union and love, and 
 also the duties of members toward God and one another. The 
 preachers and deacons then privately inquire into the feelings and 
 
374 LORD S SUPPER. 
 
 State of mind of each individual member ; how they believe them- 
 selves to stand with God, and whether they are in union and 
 harmony with all their brothers and sisters ; and if anything is 
 found, that there is discord, or no full unity of spirit, the parties 
 are requested to refrain from coming forward to communion, until 
 there is time afforded to reconcile the difficulty. 
 
 The servitude of Israel in Egypt ; the means used for their 
 deliverance; the paschal lamb; the passage through the sea; the 
 journey through the wilderness, and the final land of rest, are such 
 evident types of our bondage in sin, the operation and effect of 
 the grace of God, our final deliverance by Christ our passover, 
 and the destruction and overthrow of Satan by the blood of 
 C'hrist, our journey through the wilderness of this world, and our 
 final arrival at that rest, which Paul speaks of in Heb. iv., that I 
 suppose their aptness will not be disputed. So, as the Jews kept 
 their passover in commemoration of their literal or typical deliv- 
 erance, the believer now, under the new covenant, keeps the feast 
 of the Lord's supper, in commemoration of the deliverance 
 wrought for them through Christ. So it seems to me, there is no 
 impropriety in saying, that what the passover then was, naturally 
 and typically, the Lord's supper now is, spiritually, and the 
 reality. Those literal things connected with the passover, were also 
 typical of the circumstances which shall attend the Lord's supper. 
 The passover was given to Israel, and to no other nation or 
 ■ people, neither did God require it of any other; and if they 
 kept it, the Lord did not regard it, because the circumstances did 
 not exist with them, which made it acceptable to God. Neither 
 could they enjoy any comfort in it, for they had never experienced 
 what it signified, and it must have been to them a meaningless 
 ceremony. The Jews were all to be circumcised, and their pass- 
 over was to be kept by circumcised people. None other were to 
 be admitted, or to partake of it; and if the priest permitted it, 
 instead of receiving blessing of God, they brought His displeasure 
 upon themselves. Besides being circumcised, they were also to 
 be sanctified, or clean. There were certain things which God 
 had declared should render them unclean, and all such persons 
 were strictly forbidden to partake of the passover, until they offered 
 such sacrifices, and performed such duty, as God had appointed 
 for their cleansing. 
 
LORD S SUPPER. 375 
 
 Now, I think the thing typified in this, is very evident. Christ 
 gave the supper to His disciples. He did not give it to any other 
 people but His disciples, and those who should believe on Him 
 through their word, which are comprised under the term believers 
 or Christians; all such as have come through true repentance, 
 and have been renewed in Christ, or been made free by His blood. 
 If any unconverted persons undertake to keep the Lord's supper 
 together, that is, a worldly unconverted people, it cannot be 
 regarded of the Lord, because it is not of faith. Neither can 
 they receive blessing or comfort of the Lord, because it is to them 
 a meaningless ceremony. But to true believers it is commanded, 
 and to them it will also be a blessing ; but, they must also as well 
 exclude from their supper, all such as have not, by true repentance, 
 forsaken their former life of sin, and walk after the flesh ; which 
 is what was represented, or typified by circumcision. And as the 
 Jews were rendered unfit to partake of the passover, even if they 
 were circumcised, and afterward defiled themselves by any of those 
 things which the Lord had said should render them unclean, so 
 the believer, under the new or Spiritual covenant, even if he had 
 been converted, and made free by the blood of Christ, if he should 
 again defile his garments, by some carnal conduct or behavior, 
 which renders him unfit to represent in spirit, what the communion 
 of the Lord's supper signifies, cannot be admitted to the supper. 
 This the church and the whole ministry are interested in, and 
 if they admit an unconverted person, who they know by their 
 walk and conduct, could not have been circumcised in heart, or 
 such as even have been converted, but have again fallen into 
 some offensive conduct, for which they have not made reconcili- 
 ation, they cannot receive blessing of God, but fall, rather, under 
 condemnation. I think the signification is very evident, and 
 the instruction intended to be given us very plain. 
 
 When pastors teach their flocks, that no one is responsible for 
 the sin of another, and if they do know that some of their brothers 
 or sisters walk carnally, this will not harm them. Each one eats 
 . for themselves. If they themselves are faithful, that is all that is 
 necessary to make their offering acceptable to God. Such supper 
 in no way answers to the type in the passover, because there all 
 who were uncircumcised, or unclean, were forbidden to eat the 
 passover. How then will pastor or flock answer for allowing 
 
376 lord's supper, 
 
 brother or sisterto approach the Lord's table, when they know they 
 do not walk worthily? Do they not together eat and drinlc 
 damnation to themselves, when they do not better discern- the 
 Lord's body? Can they escape condemnation, when they do not 
 raise the voice of warning, when they see any one about to profane 
 the Lord's ordinance in this manner? God had commanded Israel 
 (Lev. xix.) that they shall not suffer sin upon their neighbor, 
 but should in any wise rebuke him. Paul well says: "Do we 
 provoke the Lord to jealousy? Are we stronger than He?'' 
 
 The Lord's supper was unquestionably designed as a means 
 to preserve in the soul of each and every individual member, that 
 Divine life, without which all religion is vain. It was not designed 
 to generate the life in the soul of those who are destitute of it. 
 This can only be done or accomplished, by repentance and faith 
 in Jesus Christ ; and as we show, by partaking of this supper, that 
 we are in possession of this life, and out of love to Christ for having 
 given His body to be broken on the cross, where He shed His 
 blood to wash away our sins, we do, in remembrance of Him, eat 
 this bread, and drink this cup. In the consideration of this love 
 and mercy, we are revived in spirit, confirmed in faith, and enjoyan 
 increase of love. Therefore we feel constrained to admonish every 
 member, who by their walk, or conduct, have shown that they are 
 not in possession of this life, to repent of their backsliding, or sin, 
 and humble themselves before God, so that He may again lift 
 them up, and set them in heavenly places in Christ Jesus ; and 
 further, because we show by partaking of this supper, that we are 
 in full communion with our brothers and sisters who partake with 
 us. If we know that some of the members are not in unity and 
 love, or that some one has given evidence that they are not in the 
 Spirit, we cannot, with a pure conscience, approach the Lord's 
 table ; and if we dOj instead of being strengthened, we are 
 weakened, because our conscience is defiled. And if ministry 
 and members know that unity does not exist in the church, or 
 that some amongst them do not walk worthily, and yet together 
 observe or hold the supper, they defile their consciences, and the 
 supper does not serve the purpose for which it was instituted; and, 
 as Paul says in Cor. xi., when he speaks of what he heard of them, 
 that there were divisions amongst them, he cannot praise them, 
 and declares that their coming together in this- way is not fpr the 
 
LORD S SUPPER. 377 
 
 better, but for the worse. He further says, when they come together 
 in this way, it is not to eat the Lord's supper. The holding of the 
 Lord's supper, the Reformed Mennonites have ever held as a 
 very weighty and important matter ; in partaking of which, each 
 individual member is enjoined as Paul says, to examine themselves, 
 and discern the Lord's body (or Church) also; so that they do not 
 become guilty of the body and blood of Christ, nor eat and drink 
 damnation to themselves. And herein they have ever held, that 
 the duty of the true shepherd and pastor is a very delicate and 
 important one, There are in every flock such as are of tender 
 conscience, who are timid, and fearful that tliey might not be 
 worthy. Their weakness and imperfections, their unworthiness 
 and corruptions, with the low state of their graces, seems to them 
 such, as is altogether unbefitting a child of God. Satan takes 
 advantage of this, and by temptations, and discouraging thoughts 
 and fears, would drive them from the use of those means which 
 God has appointed for their edification, comfort and support. These 
 it is the duty of the pastor to encourage, by holdingup to their view' 
 the fullness, and freeness, of the offer of grace in Christ Jesu^; 
 how He has wrought for us all the virtue and righteousness we can 
 desire, or that is necessary for us to have, to enable us to stand in 
 the presence of God ; and that this is given to us freely, without 
 anything done on our part. He bestows it because of His love, 
 and His love is not changed because of our weakness and imper- 
 fections, but it is an unchanging, and everlasting love ; so that 
 though we are weak. He is strong ; though we are poor, He is rich ; 
 though we are destitute. He is full of all the virtue, merit, and 
 righteousness which is acceptable and available before God ; and 
 our very sense of destitution only fits us the better to come to Him, 
 and receive all we have need of. The gospel is full of invitation 
 and encouragement to all such timid and weak souls. The Lord 
 says by the Prophet Isaiah, xxxv. : "Say to them that are of a 
 fearful Yieaxt, be strong ; fearnot ;" and again, chap, xl.: "OhZion, 
 that bringest good tidings, get thee up into the high mountain. O 
 Jerusalem, that bringest good tidings, lift up thy voice with 
 strength ; lift it up, be not afraid ; say unto the cities of Judah, 
 Behold your God ! Behold, the Lord God will come with strong 
 hand, and His arm shall rule for Him ; behold His reward is with 
 Him, and His work before Him. He shall feed His flock like a 
 
378 lord's supper. 
 
 shepherd ; He shall gather the lambs with His arms, and carry 
 them in His bosom, and shall gently lead them that are with 
 young." 
 
 But there are also, by-times, members who are not of such tender 
 conscience, whose walk is not so orderly as would be desirable, 
 with whom it is the pastor's duty to labor to make them sensible 
 of their want of vitality. Where there is too much looseness or 
 carnality in the walk, there must be want of a sense of sin, and 
 here it becomes the duty of the pastor to press the pricking power 
 of the law ; for unless the law is alive in the heart, there will never 
 be any true resting in Christ. There are, also, cases of weakness 
 of intellectual faculties, where it is difficult to distinguish between 
 a froward spirit, or a want of the faculty of perception; wherein 
 it would be wrong to press them hardly, for their dereliction or 
 error. But in all cases where there is offense given, or apparent 
 carnality, the duty is always to reprove and instruct, with all 
 wisdom and care, and direct them to seek reconciliation with all 
 who have been grieved, or offended. To deal faithfully and 
 impartially with all, and know no one after the flesh, is the highest 
 duty of all, but especially the pastor. These duties are so very 
 delicate and weighty, that we might well say with Paul, 2d Cor. ii. : 
 "And who is sufficient for these things?" The pastor, therefore, 
 if he discharge his duty faithfully, must ever lean on the Lord for 
 strength, help, wisdom, and direction ; and whenever he forgets 
 this, he will surely depart far from the true path which the Holy 
 Ghost pointed out to him, saying: " This is the way, walk ye in it." 
 
 The washing of the saints' feet, is also an ordinance jvhich the 
 church has ever deemed a duty enjoined on them by the Lord 
 Jesus. Many churches and professors do not admit this to be an 
 ordinance the Saviour instituted, with the design of being perpet- 
 uated in the Church. Some argue, that because three of the four 
 Evangelists are silent on the subject, goes to weaken the idea that 
 it was intended to be observed as an ordinance by the Church. 
 Every reader knows, that there are a number of things in John's 
 Gospel, which are omitted by the other three, and some also are 
 omitted by him, which are noticed by the others. But does this 
 in any way weaken the force of a single expression in either? By 
 no means! There can be no doubt, that the Saviour did wash 
 the disciples' feet, as John relates He did. To doubt this, we 
 
WASHING FEET. 
 
 379 
 
 must reject John's Gospel altogether; and I suppose no one does 
 doubt it. Neither do I suppose any one doubts that He said all 
 on the occasion, which John says He did. Then, if what John 
 says favors the idea that it was Christ's design that it should be 
 perpetuated in the Church, why is the silence of the other Evan- 
 gelists on the subject, any reason to the contrary? No one doubts 
 that it was the design of the Saviour, that the supper should be 
 perpetuated in the Church ; and yet only one of the four Evan- 
 gelists say Christ commanded it. John says nothing about 
 Christ's instituting it. Matthew and Mark say nothing about 
 Christ saying, they should afterwards do it ; but Luke says, He 
 said, "This do in remembrance of Me." That it is a command 
 of the Saviour, and His wish that His disciples should do as He 
 had done, is too plain to admit of a doubt. " If I then your 
 Lord and Master, have washed your feet, ye also ought to wash 
 one anothers' feet." In John xiii. 17, He says: "If ye know 
 these things, happy are ye if ye do them." 
 
 The question of command, cannot fairly be raised ; but was it 
 to be perpetuated ? The plain command that they should do as 
 He had done, should be enough ; and, as he gave no order of 
 discontinuance, I do not see when, where, or how it could be 
 discontinued. It is said, the custom of the times was to walk in 
 bare feet, or at least only to wear sandals, and washing feet was 
 a service which every one had need of in the evening, and that 
 it was customary for servants to wash the feet of guests, when they 
 would tarry over night ; and as this was one of the most menial 
 services, which servants rendered, Christ, in washing His disciples' 
 feet desired by His example to impress on their minds a sense of 
 humility, and of duty to serve one another in every capacity, 
 where they have need. But as the custom now is to wear boots 
 and shoes, with stockings also, which preserve the feet from 
 becoming soiled, there is no necessity for the service, and no duty 
 remains to us of rendering this service ; but the virtue and duty 
 of humility and kindness we should still seek to cultivate, and 
 impress upon the minds of our brethren. If this had been all 
 that Christ desired to impress, I suppose he could have done it as 
 effectually by words then, as we can now. The disciples knew as 
 well then what humility and kindness was, as we do in our day, 
 and we have no reason to think that they would have been less 
 
380 WASHING FEET. 
 
 easily impressed by the Saviour's language, than we are now by 
 that of one another. Then, if this were all, and the act of washing 
 the disciples' feet by the Saviour, was only intended to impress 
 their minds more deeply with a sense of those Christian virtues 
 of humility and kindness, than mere words could do, I think it 
 is derogatory to Christ, and shows some arrogance on our part, to 
 suppose that we, without the act, can now accomplish that desi- 
 rable object, whilst Christ found it necessary to accompany His 
 words with this humble service. Besides, I think if ever the 
 pride and selfishness of man needed something to make language 
 more impressive, or effective in rooting it out of the heart, it 
 would need it at the present day. 
 
 But we hold, that the Saviour intended more than this. He 
 intended to impress their minds with something which had 
 reference to His washing them from sin, and something which the 
 disciples did not then yet know. When the Saviour came to Peter, 
 he said to him, "Lord, dost thou wash my feet?'" These words 
 imply that Peter thought it out of place for Christ to perform such 
 a menial service for him ; and it implies, also, that he fully knew 
 what the mere service of washing his feet was. But the reply of 
 the Saviour shows, that He meant to teach them something more 
 than this, and something which they were not, in a capacity to 
 understand at that time. To Peter's expression, Christ replied : 
 "What I do, thou knowest not now; but thou shalt know 
 hereafter." Then Peter refused, saying : "Thou shalt never wash 
 my feet." Christ's reply shows, that He desired to impress 
 something on their minds, which had reference to a spiritual 
 washing. "If I wash thee not, thou hast no part with Me." 
 This shows, that what He did had reference to that which gives 
 us an interest in Christ, and that of such a nature as not to be 
 comprehended by them then. They were then in a capacity to 
 know what personal service Christ had done to them, and they 
 were also in a capacity to know, and did know, as Peter's words 
 imgly, that it was a very humble service. They were also in a 
 capacity to know, and did then know, what kindness and humility 
 is ; and they perhaps never knew any better what it is, than they 
 did then. If Christ had not replied to Peter, as we have above 
 quoted, we might infer, from what He said to the disciples, when 
 He took His garments, and was set down again, that He did only 
 
WASHING FEET. 381 
 
 desire to impress them with a sense of duty, to be kind and 
 humble. In conclusion, Christ promises happiness: "If ye know 
 these things and do them." He does not give promise of 
 happiness upon knowing, alone, nor upon doing, alone, but upon 
 knowing and doing. 
 
 The ordinance of baptism, and of breaking of bread, have each 
 a spiritual signification, the knowledge of which is essential to the 
 right and profitable observance of these ordinances. No carnal 
 person can haye this knowledge, because the carnal mind 
 receiveth, not the things of the Spirit; and what we cannot 
 receive, we cannot know. Therefore, the unconverted, carnal 
 mind, cannot understand the spiritual signification of these 
 ordinances; and on this ground the Saviour said, what I do thou 
 knowest not now ; but. He knew, that Peter and the rest of the 
 apostles, would shortly receive the Holy Spirit, when they would 
 become spiritual, and would know these things. The spiritual 
 signification of the washing of feet, as instituted by Christ, has 
 reference to' the saints being washed by Him, from the guilt and 
 pollution of those sins of the flesh, which adhere to them whilst 
 they are on earth ; and which by them is as unavoidable as it is 
 for us to keep our feet from being soiled, or fouled, by walking 
 upon the earth. . 
 
 The happiness of the children of God, consists in the assurance 
 of favor and acceptance with Him. They know that they cannot 
 be acceptable to God, without being entirely clean, or free from 
 sin. If they have right knowledge of God, they will know that 
 they are continually defiling themselves with sin ; and this would 
 forbid their approach to God, and, consequently, mar their 
 happiness, and indeed make them miserable, if they had no 
 source to flee to, where they could wash and cleanse themselves 
 from this defilement. The consideration of this, caused Paul to 
 exclaim, "O wretched man that I am! who shall deliver me from 
 the body of this death?" Paul had not forgotten the source 
 whence deliverance comes, but for our instruction through t^e 
 Holy Ghost, he draws the picture of our misery, if it were not for 
 the washing we continually receive from Christ. But to fix this 
 source of cleansing upon our minds also, as well as also to point 
 to the means of defense against Satan, he exclaims : " I thank God 
 through Jesus Christ our Lord." To suppose that God does not 
 
382 WASHING FEET. 
 
 regard, or that He overlooks these sins, is derogating from the 
 attributes of His justice, purity, and holiness. To enjoy comfort 
 on that ground, has a cooling, darkening, and damning influence. 
 To have comfort on the ground of ignorance of these lusts and 
 emotions being sin, has about the same effect ; and though the 
 conscience may not be disturbed, yet there can be neither love, or 
 admiration of God, begotten in such soul; or proper conception 
 of His glory and majesty. Nothing can do this but a full 
 knowledge of sin, and a lively sensibility to it. This is essential 
 to true happiness, because without it we cannot possibly have a full 
 and true knowledge of what Christ has done, and is daily doing 
 for us. Neither can we have a true sense of love to Him, without 
 this knowledge, that His blood is sufficient to wash and cleanse us 
 from all this guilt ; that by one offering He forever perfected 
 those who believe and trust in Him. This is the only true 
 ground of happiness, upon which the child of God can stand, 
 and here he can look calmly upon the devil with all his rage, the 
 world with all its allurements, and the flesh with all its lusts. 
 
 We may wash our bodies as frequently and as effectually as we 
 will, the tread of the earth by the feet, will defile them again; 
 and to be entirely clean, we must also wash the feet again. So 
 with the spiritual believer. He is made entirely clean by the 
 blood of Christ, but by his contact with the dead world, he again 
 defiles himself, so that he has need of again coming to Christ, to 
 be washed and purified. Washing only the feet, has, in itself, a 
 significance, expressive of the difference of the sins resulting from 
 this weakness of the flesh, and that of which we are guilty when 
 we live in sin, and freely yield our members to its service. There 
 is nothing in the washing of feet, to signify the washing of a 
 sinner, who is dead in trespasses and sins. The washing of oui; 
 feet would not make our whole body clean, if it were altogether 
 defiled. The sinner is altogether defiled with sin, and when he 
 comes to Christ with a truly penitent heart, he comes not as an 
 erring child, but as a guilty rebel and sinner ; not as having sinned 
 through weakness, but as having yielded his will, and all the 
 ppwers of his soul, to sin; and if he is to be made free from guilt, 
 must be altogether washed. This is the washing which Christ has 
 reference to, when He said to Peter, " he that is washed." When 
 the believer who has been thus washed by coming to Christ, and 
 
WASHING FEET. 383 
 
 finds comfort and rest in Him, feels his conscience accused by 
 those sins of weakness, which he feels he has not power to avoid, 
 comes to Christ, he does not come in the same feeling of guiltiness 
 and slavish fear of God, in which he approached Him at his first 
 coming ; but he comes as a child to its parent, knowing that for 
 naughtiness it is worthy of chastisement and stripes, and may 
 even expect to receive it, but knows that its parent loves it, and 
 will not cast it off, even though he does correct it. The assurance 
 which such believer feels of forgiveness through Christ, is what is 
 represented by the washing of feet. He does not regard God as 
 not noticing his sin ; that because he is converted, God will not 
 regard his sin ; and even though he does commit sin, God will not 
 impute it to him. But he looks upon himself as being in Christ, 
 and he continually washes himself in His blood, so that he is clean 
 by his constant embracing of that meritorious sacrifice which 
 Christ made, and may be said to be continually washing himself 
 in the blood of Christ, and is consequently clean ; but not because 
 sin does not defile him. Christ came to save from sin, but not to 
 serve in sin. It is essential to salvation, and true Christian religion, 
 that the believer has a sense and knowledge of sin ; and that all 
 sin is offensive to God, and will separate them from Him, if it is 
 not washed away, or its guilt expiated. This is done alone by 
 Christ, and causes the believer to hold or cleave to Him firmly by 
 faith. Jesus Christ was desirous of impressing every principle on 
 the mind and soul of man, which is essential to peace, comfort, 
 security, and happiness, in this life, and glory in the world to 
 come ; and therefore gave full instruction, so that all might enjoy 
 these great benefits, and sought to impress it the more deeply by 
 this ordinance of washing His disciples' feet, and bidding them 
 do as He had done. 
 
 Peter, and the rest of the apostles, were at this time yet destitute 
 of the Holy Spirit, and of necessity were yet carnal, as every 
 person destitute.of the Spirit must be. In this destitute state, they 
 were bound in legalism. They could not know the things of 
 the Spirit, and, consequently, could not understand what Christ 
 intended by this feet-washing. Therefore Christ said : "What I 
 do, thou knowest not now." This could not have had reference to 
 the act or deed which the Saviour performed; this they did 
 know. But the spiritual signification of what He did, they did 
 
384 WASHING FEET. 
 
 not know, because of their carnal and legal state of mind. The 
 soul being unenlightened by the Spirit, they could not know 
 anything about their own weakness, the sinfulness of their nature, 
 and the need they would have of the continual washing of Christ. 
 But Christ knew they would shortly receive the Holy Spirit, which 
 would enlighten their souls and minds, and show them the true 
 state of the inward man ; and then they would know their need, and 
 the true signification of what Christ had done for them. He 
 said: " What I do ye know not now, but shall know hereafter.''^ 
 Is it not clear, that there was. in this work a mystery too deep for 
 their understanding then to embrace, or comprehend ? The design 
 of what Christ did, was therefore not intended to exert its 
 influence on them then, for it could not ; but afterward they 
 should know it. The believer must be altogether clean, and to 
 be so, it is essentially necessary that he has this knowledge ; and 
 Christ instituted this ordinance, for the purpose of awakening, 
 keeping alive, strengthening, and confirming the believer in the 
 principles of this truth ; for without this he cannot be preserved 
 every whit clean. "He that is washed needeth not save to wash 
 his feet; but is clean every whit;" as if He would say, he that 
 is once washed from his sins, needeth no more to come to me to 
 be washed, in the manner I first washed him ; but only to come 
 as a child, to be cleansed of his sins of weakness, and infirmity 
 of the flesh ; and then he shall be clean every whit. 
 
 If this was the signification and intention of feet-washing, can 
 there be any reason for its discontinuance ? The knowledge 
 intended to be conveyed by it, is as necessary now as it ever was; 
 and if the ordinance was necessary once, why should it not be 
 now ? Every true believer will thank God, for every ordinance 
 and means He has appointed for his comfort and security, and 
 esteem none unnecessary or unimportant. 
 
 When the believer observes this ordinance, he confesses before 
 God and man, that he has, through true repentance,' been brought 
 to Christ, and by faith in Him, been purged and cleansed of his 
 old sins ; and that he is sensible of bis weak and sinful nature, by 
 which he would again be speedily brought under guilt and con- 
 demnation, if it were not for the continual washing which he 
 receives from Christ ; and as he here washes these members which 
 tread the earth, so he has continual need of mortifying hi? 
 
WASHING FEET. 385 
 
 members which are on the earth, and being washed by Christ 
 from the pollution which his soul receives by them. This 
 knowledge of our constant need of washing, is a necessity of the 
 children of God, and it is the duty of the ministry, diligently to 
 labor to impress this truth oh the minds of the members of the 
 Church. Christ has given them this solemn and impressive 
 ordinance, for the purpose of more effectually accomplishing this 
 object. Unconverted persons may engage in the ceremony of 
 feet-washing, but they cannot possibly enjoy the happiness which 
 Christ promised to those persons who' "know these things and do 
 them" because, no unconverted person can know what is done, 
 any more than Peter could at the time when Christ spoke to him. 
 Every such person deceives himself, and brings condemnation 
 upon his soul, because he is making a confession, and representa- 
 tion which is not true. 
 
 When Christ commanded this ordinance to be observed. He 
 gave a promise also, which He did not connect with any other 
 command He gave. He said: "If ye know these things, happy 
 are ye if ye do them." This is not promised, either on the 
 knowledge alone, or on the doing alone, but on the knowing 
 and doing. Those who contend for the idea, that Christ only 
 designed to impress the virtue of kindness and humility on the 
 minds of the disciples, it is to be feared are too much destitute of 
 this requisite knowledge, to make it a blessed ordinance to them ; 
 and it is also to be feared, that the humility essential to its 
 observance is a virtue which is rather rare amongst many of them. 
 This may go far toward blinding their minds to the force of the 
 command. 
 
 The ordinance of washing feet, having a spiritual signification, 
 relating to Christ's continual washing of His saints, so it also 
 illustrates the spiritual service which the believers in the church 
 render to one another, in bringing about this important washing. 
 It is the duty of the members of the church, to labor for the 
 edification and encouragetnent of one another; and in so doing, 
 they assist one another by increasing their spiritual sensibilities 
 and perceptions, by which they are made more keenly alive to 
 those imperfections which makes Christ's washing such a great 
 necessity. In this way they may often reprove one another, 
 without thinking, intending, or even knowing of what they are 
 25 
 
386 WASHING FEKT. 
 
 doing. One, perhaps, relates to another some inward exercise 
 they have undergone, or some chastening they have endured ; and 
 by this means, God, by His grace, opens the eyes of another to 
 some influence under which they themselves have been too much 
 exercised, without perceiving the Spirit which actuated them; 
 but by the relation of their brother or sister of their experience, 
 they perceive the influence which has been working on themselves, 
 or their own short-comings and derelictions are ■ made apparent 
 to them. In consequence, they are led, in humble submission, to 
 Christ ; for to Him every faithful believer flees for deliverance. 
 So also if one is overtaken in a fault, Paul says we shall restore 
 them in the spirit of meekness. We are also commanded to 
 rebuke and reprove all waywardness and error. All such dealings 
 as the apostle commands, with what Christ teaches, (Math, xviii.) 
 tends to bring the erring party to a sense of their error, whereby 
 they are brought to Christ, in penitence and humility, and all 
 such are washed by Him from the guilty stains of sin. Herein the 
 fellow-believer has been serviceable in promoting the spiritual 
 washing, by bringing his brother to the knowledge which is 
 essential to the seeking of Christ. How much have we then 
 reason to thank the Lord for the service of our brethren, without 
 the aid of whom we might have continued to stray still further, 
 and finally have perished in our transgressions. 
 
 In the washing of feet, two things are necessary. First, that 
 he who would wash his brother's feet, gives himself up to serve 
 his brother ; and secondly, that he who is to be washed, yields 
 himself up passively to be served, or to have his feet washed by 
 his brother. The ordinance is certainly very impressive ; and it 
 is indicative of simplicity, meekness, humility and submission. 
 These are virtues of a Divine nature, and when we present our- 
 selves to serve, or be served by our brother, in this manner, we 
 represent ourselves as being of this spirit and Divine disposition. 
 In performing the duty of reproving an erring brother, or restoring 
 one who has been overtaken in a fault, if it is to be effectual; 
 these virtues must prevail with both parties. If we are destitute 
 of these virtues, we are not fit to administer reproof ; neither .can 
 we receive it with advantage, if we are destitute of them. It requires 
 some self-denial on the part of him who reproves ; he must give 
 himself up to serve his brother, and if he does it in the spirit of 
 
WASHING FEET. 387 
 
 meekness, as Paul says he shall, (Gal. v.) it requires humiliation, 
 and submission. On the part of him who is in fault, it requires 
 subinission, and a yielding of themselves up to him who reproves, 
 or would restore them. Without this, the work of the spiritual 
 washing never can be carried out. This we represent ourselves, 
 as willing at all times, by the grace of God, to do, when we observe 
 the ordinance of washing one another's feet. The washing of 
 feet by the saints, is significant of the spirit which must always 
 prevail in the Church of God. In this view, the ordinance is 
 eminently instructive, and must tend to impress every faithful 
 soul, with a deep sense of duty toward God, his fellow-believer, 
 and -his own soul. It is important, therefore, that the members 
 g£ the church, at all times keep this in remembrance; that 
 whether they have occasion to reprove, or whether they receive 
 reproof, they have in remembrance what they showed before God 
 and man, in the ordinance of washing one another's feet. If we 
 do not approach one another, or receive one another's approach, 
 in an humble, meek, and submissive spirit, we give the lie to 
 the profession we there made, when we washed one another's 
 feet. There is, perhaps, no other duty enjoined upon us, in which 
 we have so much need to take heed to ourselves, as in reproving, or 
 receiving reproof. Self-love is such a subtle spirit, and can disguise 
 itself in such a delusive manner, that we have great need of grace and 
 clear Divine light, to be able to perceive its influence in ourselves. 
 This humble, meek, and submissive spirit, which we have set 
 forth, as represented in the washing of feet, all will admit are 
 Christian virtues, which it is of importance that we possess. But 
 some will contend, we can possess them without the practice of 
 washing feet ; the washing of feet does not give us these virtues. 
 This w€ admit, that the washing of feet gives no merit or virtue. 
 Neither does baptism, or breaking of bread. But the considera- 
 tion of what is represented by these ordinances, leads faithful 
 souls to close scrutiny of their hearts, whether they really possess 
 that which is here represented; and by the grace which prompts 
 and directs this scrutiny, they will be led to the source whence all 
 virtue is derived. This we ever hold, and contend for, and 
 consider it our duty to -set forth, and labor to impress on every 
 mind, that there is no merit or virtue derived from any ordinance 
 OJT duty prescribed in the Word of God. All merit and virtue 
 
388 WASHING FEET. 
 
 proceeds from Christ alone, and is imparted to us alone by grace 
 through faith. But this merit and virtue can never be obtained 
 by man, without a sense of his destitution, and need of it. The 
 ordinances and duties, then, which are prescribed for believers to 
 observe and perform, are designed for the double purpose of 
 making him sensible of this need, and pointing him to the source, 
 and leading him to the fountain, where help is obtained in time 
 of need. Every true believer will feel so much need of these 
 means of help and safety, that they will not willingly omit, or be 
 deprived of any of them. But since^ there are so many churches 
 (as they are called), some of which wash feet, and others do not, 
 but all admit the principle as important, and profess to possess it, 
 I would ask them, one and all, whether it is possible that this 
 spirit of humility and kindness can exist in a church, where 
 bickering and strife, crimination and recrimination, exists ? The 
 one does practice washing of feet, and yet, for the most part, db 
 not labor in a meek and gentle spirit, to reclaim their erring 
 brother or sister j not willing to humble themselves-,^ to perform 
 in spirit what they represent in the flesh. Can they possibly 
 possess the spirit and knowledge of true kindness, when they can 
 see their brother or sister err, and go on in sin, without trying to 
 save them? Or if they do approach them at all, it is generally in 
 severity, and is also generally met in a petulant spirit ; both 
 very widely different from what they represent when they wash one- 
 anothers' feet. They wash feet, without knowing what the Saviour 
 has reference to, and cannot possibly reap the happiness which 
 He promised to those " who know these things and do them." 
 Again, those who maintain that the spirit of kindness and humility, 
 which the Saviour taught to His disciples in the act of washing 
 feet, is the matter of importance, and the act is not necessary, 
 where the signified spirit reigns, and yet neglect to reprove and 
 rebuke, in Scripture manner, the froward and unruly, and labor in 
 meekness to restore the erring, but, on the contrary, whatever they 
 do in this respect, is done in an acrimonious spirit, with severity, 
 and, perhaps, received in the same impatient manner, are very 
 far from knowing what the Saviour alludes to, or has in view; and 
 neither "knowing or doing," they can surely not-enjoy the 
 promised happiness. 
 
 The usual custom in the Reformed Mennonite church, in 
 
WASHING FEET. 389 
 
 observing this ordinance, is: After breaking bread, some of 
 the ministers usually read the first part of John xiii., where he 
 relates the manner in which the Saviour instituted the ordinance, 
 and His accompanying remarks ; and, after some explanation of , 
 the text, and the design and signification of the ordinance, they i 
 proceed to the performance of the ceremony. The preachers and/ 
 elders, or deacons, usually wash the feet of the brethren, whilst 
 some of the sisters officiate amongst the females. If there is hul 
 one preacher present, and no deacon, some other brother usually 
 washes the feet of the officiating minister. The minister thus 
 shows that he is willing to labor for the spiritual welfare of his 
 brothers and sisters, and also confesses that he needs their 
 assistance, and desires they shall also correct him and help him, 
 when he strays from the true path of rectitude. 
 
 There is no command of time, or circumstances, when, where, 
 or how the ordinance shall be observed. The Saviour instituted 
 it after supper. Whether this was the supper Matthew, Mark and 
 Luke speak of, where Christ instituted the sacrament of bread 
 and wine, I do not know, but hardly think it was. The manner 
 of His doing it is so plainly described, that we feel it most suitable 
 to follow His example. But where there is no plain command, 
 we make none. The ancient Mennonites, by what I can gather 
 from their confession of faith, and other writings, practiced it on 
 any suitable occasion, when a number of them were met together, 
 or at times of visiting one another; but recommended it to be 
 done in profound meditation on the love, humility and conde- 
 scension of our blessed Saviour, in giving Himself to death, and 
 by His precious blood washing away our sins. In this view, and 
 the knowledge of the Saviour's design, I have no doubt they 
 enjoyed the happiness promised by Him. With what particular 
 view John Herr and his associates adopted the time and manner 
 I have related as now pursued by us, I do not know ; but it seems 
 to me altogether a proper time and place, as many members are 
 usually present, and all have an opportunity of participating in 
 the ordinance, which many would, under other circumstances, not 
 enjoy. Besides, there is better opportunity to present the design 
 and signification of the ordinance. We think we enjoy blessing 
 from God under this mode of procedure, and are happy under its 
 influence. 
 
396 MORAL VIRTUES AND USEFUL CALLING. 
 
 The Reformed Mennonites have ever held, that no system of 
 religion can be sound, or of divine authority, which does not 
 inculcate a system of strict moral virtues. Men may be moral, 
 without being Christians; but they cannot be Christians without 
 being moral. We cannot be Christ's disciples, without being 
 obedient to His commands. One especial charge in His Sermon 
 on the Mount was: " Therefore all things whatsoever ye would that 
 men should do to you, do ye even so to them ; for this is the law 
 and the prophets." Christians cannot desire that any one should 
 do anything for, or to them, but what is just and right ; and this 
 their principles will impel them to do to all others. 
 
 There are moral duties, however, which in strictness we could 
 not say justice requiries of them. Some may have means, which 
 would enable them to live without any employment or calling; 
 but they consider, that it is the duty of every person who is 
 physically able, to be employed in some way useful to his fellow 
 man. Every laborer, although he receives a just value for his 
 service, is nevertheless a public benefactor. Paul earnestly urges 
 all to work in quietness, and eat their own bread, and they that 
 will not work, neither shall they eat ; and also speaks very 
 disparagingly of those who. "work not at all." In this they 
 hold, that every one is at liberty to make choice of such occupation, 
 or calling, as their inclination or circumstances most favor, so 
 that it is a lawful calling, and one which requires no duty incon- 
 sistent with the commands of the gospel. To assist the poor, 
 and relieve those in distress, they hold as a duty, of whatever 
 class they may be ; but Paul says, especially those of the household 
 of faith. 
 
 When Adam transgressed the command of God, the ground 
 was cursed for his sake ; and it was said, in the sweat of his face he 
 should eat his bread, until he would return to the ground from 
 which he was taken. There is no question but this decree was 
 intended for man's benefit; that in his fallen state, idleness would 
 have increased his unhappiness and misery. We usually see that 
 those who are unemployed, fall into evil practices, and become a 
 plague to society. The old proverb, that '" Satan finds some mischief 
 for idle hands to do," is a true one. 
 
 The laws and customs of the land, have so well regulated trade, 
 commerce, and the compensation of labor, that the church generally 
 
MARRIAGE. 
 
 391 
 
 allows its members in this respect, to regulate themselves by the 
 customs which are sanctioned by the community, except where 
 the law sometimes sanctions what would be disadvantageous to 
 another, which is not in any case countenanced or sanctioned. 
 They generally favor the humbler pursuits of life, as agriculture, 
 and the mechanical trades. Mercantile pursuits, or such callings 
 as are attended with much care and anxiety of mind, are usually 
 avoided, yet not forbidden, or altogether rejected. Such callings, 
 although they are lawful, and useful in society, and we may say, 
 necessary, they by no means hold that a Christian could not engage 
 in them ; yet they consider their tendency to be distracting, and 
 rather prejudicial to the Divine life, and the general feeling is, to 
 avoid such occupations. 
 
 The marriage relation they regard as a Divine order, instituted 
 by God, in the garden of Eden, afterward sanctioned, and 
 encouraged under the law, and directed and regulated under the 
 Gospel. When God had created man. He said it was not good 
 for him to be alone. There could have been nothing about him 
 in Paradise to make him unhappy; but there was something 
 wanting to make happiness complete. God had created him with 
 affections and sympathies, and there was no object here on which 
 to bestow or lavish them. When God created woman and 
 presented her to man, the void in his heart seems to have been 
 filled, the object on which to bestow his affections was supplied, 
 and he received her in a rapture of joy and delight, as a being 
 which would render his happiness complete. This was an object 
 of worth above all others, and for it a man shall leave father and 
 mother, and shall cleave unto his wife, and they shall be one 
 flesh. "This is now bone of my bone, and flesh of my flesh," 
 was an exclamation, expressive of the intimate relation existing 
 between man and wife, which, for significance, the advance of 
 man in sentiment and refinement of language, has never been 
 able to improve. Christ declares it a Divine union, in saying, 
 "what God hath joined together." God had wrought in them 
 such affection and attachment, as made them necessary to one 
 another for complete happiness ; and, inasmuch as He had 
 blessed them, and said they should be fruitful, and multiply, and 
 replenish the earth, it is evident that the expression of Adam, 
 that a man shall leave father and mother, and cleave unto his 
 
392 MARRIAGE. 
 
 wife, had reference to their primeval or Paradisical state, and 
 that he looked upon this institution as designed to be perpetuated ; 
 for he as yet knew of no other condition, than the blessed and 
 happy one which they were then in. The declaration of Adam 
 has proven true, even in man's fallen state. They still do, after 
 the great lapse of time, and amidst all the changes that have taken 
 place, leave father and mother, and cleave unto their wives. 
 
 This ordinance was designed of God to render man completely 
 happy, and the end was attained, because all God's means must 
 be effectual. So long as man was in his primeval state, he was 
 supremely happy. But when he fell, all nature became changed, 
 and man by it was also rendered vile and depraved, and the 
 marriage relation also became greatly disturbed. The sympathy 
 and affection between man and woman continued, and the desire 
 for association and companionship was still strong; but as that 
 Divine love which existed in the soul of man was displaced by 
 self-love, this disturbing'element tended greatly to mar the happi- 
 ness of the relation ; which disturbance was always in proportion 
 to the latitude they, would give to this principle of self-love. 
 
 The devil is a destructive spirit, and if he had power, would 
 destroy the whole human family; and for this purpose infused the 
 disturbing, and destructive principle of self-love into the heart 
 of man, when he obtained power over him; and by it would have 
 effected his object, if God had not interposed an obstacle, in his 
 way. God designed to restore man, and must of consequence 
 preserve him from destruction. To this end, God impressed His 
 law upon the heart of man, for the purpose of exerting an influence, 
 to preserve the human race from destruction by the baneful 
 influence of self-love. By His Spirit, God convicted man, and 
 caused his conscience to accuse him, when he transgressed this 
 law. But this law could not entirely destroy this self-love, neither 
 could it restore the Spirit and love of God to the soul. There- 
 fore, it could not in any sense render man completely happy, or 
 restore him to the condition from which he had fallen. In pro- 
 portion as he was obedient to the law, would be his comfort; and 
 in proportion to his faith in the promised Redeemer, would he be 
 happy. To those who sought to obey this law, the ordinance of 
 marriage was one of the greatest sources of enjoyment; but to 
 those who did not obey it, but left the evil spirit of self-love 
 
MARRIAGE. 
 
 393 
 
 rule, it also became one of the greatest sources of misery and 
 wretchedness. 
 
 From the fall of man, until the time of God's choosing Israel 
 and giving them the law engraven in tables of stone, with further 
 orders and statutes for the regulation of their conduct and life, we 
 do not find that He gave any command, or direction, to man in 
 regard to the relation existing between man and wife ; yet there 
 is evidence that marriage was not contrary to His will, and He 
 frequently countenanced and encouraged it. And as man did, in 
 the darkest ages of the world, pay more regard to the sanctity of 
 this relation, than he did to almost any of the other proprieties of 
 life, it would seem as if God exercised an especial care and 
 protection over this ordinance. 
 
 We have instances mentioned in the Bible, where, within this 
 time, the marriage relation was particularly blessed and happy ; 
 and there were no doubt many more, which are not mentioned. 
 Those which are mentioned, were always such as have the testimony 
 that they had regard to the law of the Lord. But, even amongst 
 these, we can perceive gross violations of the principles which 
 Christ instituted when He came "to restore all things." 
 ' God, in giving the law and statutes to Israel, did not change their 
 spiritual relation to Himself. He only gave them clearer percep- 
 tions of that which He had before impressed upon their minds. 
 But the law which He engraved on tables of stone, and all the 
 statutes and judgments which He gave them, could not eradicate 
 that self-love from the heart, or restore to them the lost Spirit and 
 love of God. Consequently, although God did in this age of the 
 world, give to Israel commands and directions in regard to 
 marriage, and the duties of husbands and wives, and these greatly 
 improved the existing state of the relation, and modified many 
 evils which existed before, yet they could not restore it to its 
 primitive purity, or its efficacy for comfort and happiness, for the 
 reason that this was still a part of that age of ignorance at which God 
 winked, and that hardness of heart in which He gave statutes orpre- 
 cepts corresponding to their perceptions and capacity to fulfill. 
 
 This is the ground upon which many of those commands, or 
 precepts, were given, which are so different from what they are 
 under the gospel. The carnal mind cannot understand why they 
 should differ ; because they cannot, without the aid of the Spirit, 
 
394 MARRIAGE. 
 
 comprehend the difference between the old and the new covenant, 
 or the legal and the gospel dispensation. Thus it was with the 
 Pharisees. When Jesus Christ, the promised woman's seed, came 
 into the world, as the Messiah who was to restore all things, those 
 who believed on Him received the Holy Spirit, and consequent 
 Divine life, and were able to discern spiritually ; but the Pharisees, 
 and those who did not believe, continued under bondage, and 
 destitute of the Divine life, and, consequently, could not discern 
 the spiritual things which the Saviour taught. 
 
 When Christ taught in His Sermon on the Mount, (Math, v.) He 
 said: "It hath been said, whosoever shall put away his wife, let 
 him give her a writing of divorcement; but I say unto you, that 
 whosoever shall put away his wife, saving for the cause of forni- 
 cation, causeth her to commit adultery; and whosoever shall 
 marry her that is divorced, committeth adultery." This was 
 quite different language from what the Jews heard from Moses, 
 or what they had learned from the scribes and Pharisees. The 
 latter, not knowing Christ, or comprehending the nature of the 
 kingdom He was about to establish, could not understand His 
 teaching, and sought every opportunity and means to entangle 
 Him in His words, so that they might have occasion to accuse 
 Him. The Pharisees hearing His teaching (Math, v.), and 
 perceiving that it differed from what Moses taught, thought they 
 might here find occcasion to bring an accusation against Him. 
 With this view, they put the following tempting question to Him 
 in Math. xix. : "Is it lawful for a man to put away his wife for 
 every cause? And He answered and said unto them, have ye 
 not read, that He which made them in the beginning, made them 
 male and female, and said, for this cause shall a man leave father 
 and mother, and shall cleave to his wife; and they twain shall be 
 one flesh? Wherefore they are no more twain but one flesh. 
 What therefore God hath joined together, let not man put 
 asimder. They say unto Him, why did Moses then command to 
 give a writing of divorcement, and to put her away ? He said 
 unto them, Moses, because of the hardness of your hearts, suffered 
 you to put away your wives ; but from the beginning it was not 
 so. And I say unto you, whosoever shall put away his wife, 
 except it be for fornication, and shall marry another, committeth 
 adultery; and whosoever marrieth her which is put away, doth 
 
MARRIAGE. 295 
 
 commit adultery. His disciples say unto Him, if the case of a 
 man be so with his wife it is not good to marry."* 
 
 The Pharisees evidently thought they could convict Christ, 
 which ever way He would reply to them. If He would say, it is 
 lawful to put her away, they could charge Him with inconsistency, 
 as he had before taught differentV, in Matt. v. And if He 
 reiterated what He there taught, they could convict Him of 
 contradicting Moses, the servant of God. Thus they thought He 
 had involved Himself in inextricable difficulties. But infinite 
 wisdom silenced all their captious schemes, and left wholesome 
 instruction for believers in all time to come, and a sure guide for 
 all to follow in safety. 
 
 As man was constituted when God instituted the marriage 
 ordinance, there could be no desire for separation between man 
 and wife ; because they were under the influence and guidance of 
 the Divine Spirit, which is one of union and harmony ; and being 
 no cause of separation, no effect could be produced. But by the 
 fall, man lost that Spirit which constituted the Divine image. 
 Instead of the love of God, the love of self became the controlling 
 power ; and this being a spirit of discord, confusion and contention, 
 and indeed the very source and fountain from whence every evil 
 work flows, the marriage relation could not flow on in uninter- 
 rupted harmony and felicity. Many motives springing • from 
 sdf-love, prompted the union in marriage of very discordant 
 elements. The parties would not let themselves be ift|luenced by 
 the law of God, and such discord and confusion, with strife and 
 contention, resulted, in many instances, as would render not only 
 the parties themselves, but children^ and all that were connected 
 with the household, miserable, and would tend to their destruction. 
 Therefore God gave permission, through Moses, to allow tliem to 
 separate. Their hearts were hardened through the deceitfulness of 
 sin, and the Spirit was not there to ameliorate and soften them, so 
 that these difficulties could be healed. Therefore Christ said, 
 because of the hardness of your hearts, Moses gave you this precept, 
 but from the beginning, before the hearts were hardened, it was 
 not so. The Pharisees seem not to have had any thing to reply 
 to Christ. But the disciples concluded, that, "if the case of a 
 man be so with his wife, it is not good to marry." The disciples 
 were at this time yet destitute of the Spirit, and had no conception 
 
396 MARRIAGE. 
 
 of its power ; and knowing the discord and confusion that often 
 existed between husband and wife, they concluded that if this tie 
 is indissoluble, it were better not to marry, than run the risk of 
 being bound for life, to dwell in such an element of discord. 
 
 God allowed the Jews to sever their marriage contracts, on the 
 same ground that He allowed them to exact justice, avenge 
 injuries, and wage wars. It was because of the impossibility that 
 they could do otherwise in their fallen condition, or the hardened 
 state of their hearts. But now, under the new covenant, when 
 he receives power by the Holy Spirit to overcome the deeds of 
 tSe body, God requires him to subdue this disposition of the body, 
 and instead of exacting justice, and retaliating injuries, he shall 
 return good for evil ; and thereby manifest the Divine nature 
 which he has been made partaker of. Because the law could not 
 give them the Divine nature, by which they could subdue those 
 passions and emotions which excited and promoted discord, God 
 allowed them to separate ; but now being brought into the relation 
 of children of God, love, union, and harmony must attest the 
 Divine work wrought in them. To separate from their wives, 
 would be inconsistent with the nature they had received, and not 
 be that light to the world, which God had called His children to 
 be, and walk in. » 
 
 When God instituted the marriage covenant, it is evident that 
 it was designed to be an abiding covenant of union. There was 
 no command, allowance, or intimation, on God's part, of any 
 severance of this union, until man's heart had become hardened. 
 Neither was there on the part of man in accepting the order of 
 God, any reservation, or suggestion, that it might become onerous, 
 or ever render them unhappy. 
 
 In the restored state of man under the gospel, Christ does not 
 only intimate a lasting union, but plainly declares, that believers 
 cannot sever the marriage tie. He declares it a union which God 
 has formed; and says man shall not sever it. We therefore hold 
 that under the gospel, the marriage tie of two believers, cannoi 
 be severed. If two believers are united in wedlock, one or the 
 other must deny the faith, before it is possible the marriage tie 
 can be broken ; and even the denying the faith, does not justify 
 believers in separating themselves from their marriage companion, 
 unless they have fallen into adultery. 
 
MARRIAGE. 397 
 
 Although God did say in the beginning, that it is not good for 
 man to be alone, and mankind did in all ages of the world, 
 generally seek marriage companionship, yet we do not find that 
 God ever made it an obligation of man, to enter into this relation. 
 There is no doubt, that under the law it was optional with every 
 one, to do in this matter as they thought proper, as we find no 
 command given making it obligatory; nor do we find any disap- 
 proval expressed, for any one not entering into this relation. From 
 this it appears evident, that it was left to every one's free will, to 
 marry or not, as they would judge most expedient. But in the 
 gospel we have an express declaration of the Holy Ghost, that 
 every one is at liberty in this respect to do as they think best. If 
 they marry, they do not sin; but to remain unmarried, Paul 
 thought better for some reasons, if they have power over their 
 own will. 
 
 The declaration of Christ, of the indissolubility of the marriage 
 rite under the gospel, has reference to believers. Unbelievers in 
 the gospel era, differ nothing from what they were in any other 
 age of the world. They are under the law, as they ever were, and 
 gospel commands, and gospel institutions, do not effect or 
 concern them. As God himself thought it better for those under 
 the law to separate under certain circumstances, we will also 
 admit, there are circumstances now in which it would be better 
 if the tie were severed. The Church has therefore never objected 
 to the world exercising this liberty. God gave it to them, and 
 never took it from them. There may, however, be instances, 
 where a believer, and an unbeliever are joined together in 
 wedlock. We do not believe that a believer can unite with an 
 unbeliever in marriage ; but two unbelievers being united, one of 
 the parties may be converted, whilst the other remains in unbelief. 
 In these cases Paul says, the believing party shall not seek to be 
 loosed, if the unbelieving party be • pleased to dwell with them. 
 But if the unbelieving party separate themselves, the believing 
 party is not under bonds in such case. Nevertheless, they are 
 still the husband or wife of the other, unless they fall into forni- 
 cation, which the Saviour says, gives liberty to dissolve the 
 marriage tie. Therefore, Paul says, they shall remain unmarried, 
 or else he reconciled with their lawful husband or wife. 
 
 Although we look upon marriage as being an ordinance of God, 
 
398 MARRIAGE. 
 
 yet we regard it as differing from the spiritual ordinances, which 
 God has given to His Church. These ordinances God has given 
 to His Church alone for the spiritual benefit and welfare of 
 believers. No carnal benefit, or temporal advantage, can accrue 
 to any one from their observance, if they are conducted in true 
 gospel order, and in the spirit in which, or for which, they were 
 designed. Neither were they given to, or designed that, any 
 unregenerated person should observe them, or take part therein. 
 In truth, we may say, they cannot possibly observe any of the 
 ordinances which Christ has given specially to His Church. On 
 the contrary, God has expressed disapprobation of unbelievers 
 observing gospel ordinances. But He has never expressed disap- 
 probation of their entering into the marriage relation, but rather 
 has approved it as a means of preserving decency and order in 
 society. All moral duties are commanded under the law, and 
 the comfort and happiness of individuals, and society at large, 
 will depend in a great measure upon the degree of faithfulness in 
 which they observe and perform these duties. Under the gospel, 
 we do not find many special commands in regard to moral duties, 
 but a great deal in regard to love, and walking in love, as also to 
 live and walk in the Spirit. If this is done, all moral duties will 
 be performed, because Paul says: "Love is the fulfilling of the 
 law, or he that loves another, hath fulfilled the law;" and again: 
 "All the law is fulfilled in one word, even in this; Thou shalt 
 love thy neighbor as thyself." (Gal. v.) 
 
 As all that pertains to the moral law is obligatory on those who 
 are under the law (and we have shown that marriage was not 
 made obligatory on any one under the law), we cannot properly' 
 call it a moral duty, or an ordinance, strictly speaking, as 
 belonging to the moral law. Neither can we regard it as a 
 spiritual ordinance, or as belonging or pertaining to man as a 
 spiritual being, for these his spiritual nature will impel him to 
 observe ; and spiritual ordinances are not left to the firee will of 
 man to observe, or not, as he shall chose, whilst we are told in 
 the gospel that, in regard to marriage, there is not only no 
 obligation, but that those who refrain from it do best. Neither 
 can we class it under the head of natural wants, or such an order 
 of nature a? eating, drinking, sleeping, etc., because it is not 
 an absolute want of nature. We cannot, therefore, better 
 
MARRIAGE. 399 
 
 characterize it, than to call it a carnal ordinance. God has 
 ordained it as a carnal comfort, or blessing bestowed upon man, 
 in whatever state or condition he may be placed. Paul says: 
 "Marriage is honorable in all;" so that the testimony of 
 Scripture is, that God approves it, and has made it a blessing and 
 comfort in all states of society. To believers, however, it is a 
 special blessing, as they may be helps meet, both in the temporal 
 and spiritual life. Abraham gave gifts to the sons of his concu- 
 bines, but to Isaac he gave all that he had. 
 
 As Satan sought to corrupt every blessing and favor which God 
 bestowed upon mankind, and render them a curse, instead of a 
 blessing, so he sought to corrupt marriage, and did also succeed 
 in many instances, in making the parties miserable, instead of 
 happy. The relation existing between husband and wife, rendered 
 those who did not regard the Lord, convenient and special 
 instruments of evil in the hands of Satan, to bring their coni- 
 panions i n marriage under his power, where one of the parties 
 lived in the fear of God. To protect His people of old, God 
 gave the precept of divorce. Under the new covenant, He 
 provided that believers should not marry with unbelievers. 
 
 In the first age of the world, we find no command given, in 
 regard to believers and unbelievers intermarrying, yet we have 
 the example of very baneful influences being exerted upon the 
 believers by it. In the early age of the world, it is related, that 
 the sons of God looked upon the daughters of men, that they 
 were fair; and took them wives of all which they chose. These 
 sons of God, were the sons of believers of that age, as of the 
 lineage of Seth, who was born in Abel's stead. The daughters 
 noticed as born unto men, were the daughters of the lineage of 
 Cain, or those who were not believers. Although these inter- 
 marriages could, in themselves, not have been sin, inasmuch as 
 there was at that time no command to forbid it; and Paul says, 
 where there is no command, there can be no transgression. So, 
 although this, in itself, was not sin, yet the influence which the 
 daughters of men had on the sons of God by this intermarriage, 
 is specially mentioned by the inspired writer, no doubt for the pur- 
 pose of impressing believers in every age, with a sense of danger 
 in such intermarriage, and of its being contrary to the will of 
 God. The effect here mentioned was to corrupt them, and 
 
400 MARRIAGE. 
 
 render them so vile, that God was necessitated to destroy them 
 from the face of the earth, by a flood of water. 
 
 Abraham, who was a believer especially faithful and honored . 
 of God, was sensible of this danger. God said of him : " For I 
 know that he will command his children, and his household after 
 him, and they shall keep the way of the Lord, to do justice and 
 judgment," etc. Abraham no doubt knew the result of the sons 
 of God taking the daughters of men for wives, in the Antideluvian 
 age, and his experience no doubt had taught him what the 
 tendency of such marriages with unbelievers was. This made 
 him very solicitous about his son Isaac. He therefore, sware his 
 servant, " by the Lord, the God of Heaven, and the God of the 
 earth, that thou shalt not take a wife untamy son, of the daughters 
 of the Canaanites among whom I dwell." This solicitude, felt by 
 one who is called the friend of God, should certainly impress 
 every one possessed of the fear of God, with a sense of the great 
 importance of the step they are about to take, when they propose 
 to enter into the marriage relation. God's regard for this 
 solicitude of Abraham, and His blessing and prospering hiseiforts 
 to protect his son from the evil influence of an unbelieving alliance 
 in marriage, is also worthy of every faithful believer's notice; 
 and is full of encouragement to every one who desires to walk in 
 the footsteps of faithful Abraham. Isaac and Rebekah were also 
 greatly concerned about their sons marrying. It is said, it was a 
 grief of mind to them, when their son Esau took a wife of the 
 daughters of Heth. And " Rebekah said to Isaac, I am weary of 
 my life, because of the daughters of Heth. If Jacob take a wife 
 of the daughters of Heth, such as these which are of the daughters 
 of the land, what good shall my life do me." They sent Jacob 
 away to take a wife from their kindred, who were not yet so wholly 
 sunken in idolatry, as the Canaanites. This occurred before God 
 gave any law or command in relation to marriage, and shows us 
 how those were exercised who lived in the fear of God, and enjoyed 
 His especial favor. 
 
 After Moses had received the law and statutes of Israel, from 
 the hands of the Lord, and the children of Israel had come to 
 the borders of the land of Canaan, when they were in the plains 
 of Moab, the people began to commit whoredom with the 
 daughters of Moab ; for which the Lord sent a plague upon them, 
 
MARRIAGE. 40I 
 
 (by -which twenty-four thousand perished. Josephus, in his Jewish 
 history, tells us that Balaam counseled Balak to send the fairest 
 of their daughters to the borders of the camp of Israel, and when 
 their youths would become enamored with them, they should 
 pretend as though they would return to their own country ; and 
 when the enamored youths would lament their departure, they 
 should propose to them to worship and sacrifice to their gods, and 
 take up their customs. When the daughters of Moab did as they 
 iWere advised, the youths of Israel consented, and sacrificed and 
 bowed down to their gods, for which the plague was sent, and a 
 great number perished. (Num. xxii., xxiii., xxiv., and xxv.) 
 'Jhe 31st chapter has some reference tq the counsel Balaam gave 
 to Balak. By this, the influence may be perceived, which an 
 unbelieving wife can exert upon a believing husband. In 
 JPeut. vii., the Lord gives plain command in regard to Israel's 
 inter-marrying with the idolatrous nations around them. He 
 first directs them utterly to destroy the inhabitants of the land 
 ,pf sCanaan, and says : " Neither shalt thou make marriages with 
 ^kem; thy daughter thou shalt not give to his son, nor his 
 daughter shalt thou take to thy son ; for they will turn away thy 
 ^son from following Mej that they may serve other Gods : so will 
 -the anger of the Lord be kindled against you, and destroy thee 
 suddenly." King Solomon, of whom it is said, he loved the 
 Lord, and the Lord appeared unto him twice, and he was so 
 highly endowed of God, and very great favor shown him ; but, 
 at last, it issaid' (ist Kings xi.): " Solomon loved many strange 
 women, together with the daughter of Phaaraoh; women of the 
 Moabites, Amorite^ Edomites, Zidonians, and Hittites ; of the 
 nations concerning which, the Lord -said unto the children of 
 -'Israel, ye .shall not go in to them, neither shall they come in 
 unto you, /or surely, they mil turn away ymr heart after their 
 gods." iHis wives turned away his heart after other gods, and 
 went after Asteroth, the goddess of the Zidonia,ns, and after 
 Milcom, the abomination of the Ammonites, and the Lord was 
 angry with Solomon, 
 
 TheLord'scare for His people is manifested by these commands 
 
 ■and warnings ; and the effect and influence which He said such 
 
 'intermarriages between believers and unbelievers would have, 
 
 •experience proved to be true, and admonishes all believers of the 
 
 26 
 
402 MARRIAGE. 
 
 certain ruin, such alliance must bring upon themselves. Then all 
 unbelievers were considered idolaters, and they are nothing the 
 less so now, and their influence as pernicious as theirs was then. 
 
 In the New Testament, there is not so much said by our Saviour 
 in regard to marriage, as the Lord said in the Old Testament ; yet 
 He countenanced it, and made such declarations as show plainly 
 how He regarded it. We have already said, that what Christ 
 teaches in regard to it, is quite different from what Moses taught. 
 Moses taught by divine instruction, and his teaching was as well 
 the Word of God, as what Christ taught. The question might 
 then arise, why did God at one time teach one thing, and at 
 another time teach differently ? The law and precept which God 
 gave to Israel, was undoubtedly the best for them that could be 
 given ; and that which the Saviour gave under the gospel, was 
 the best that could be given to a gospel believer. This shows the 
 change wrought in man, and shows the power of regeneration under 
 the gospel. If man's situation was such under the law, that it was 
 necessary for his happiness for God to give a precept, permitting 
 him to put away his wife, and under the gospel such as to forbid 
 it, there must have been a very great change wrought, to enable 
 man to obey the injunction, and be happy. The change which is 
 wrought by regeneration, which enables believers to be happy in 
 the marriage relation, under an indissoluble union, is because 
 regeneration imparts to them the love of God, and the influence 
 of the Holy Spirit, which enables them to keep the body in 
 subjection, and prompts them to bring forth the fruits of the 
 Spirit ; and these promote union, harmony, peace, and love. 
 Here there can be no necessity, or desire for Reparation. The law 
 could not give man this Spirit and Divine love ; consequently they 
 could not bring its fruits ; and the union, harmony, peace, and 
 love, could not be secured, which was necessary to insure happiness 
 in an indissoluble union. . The disciples who concluded that if a 
 man could not put away his wife, it was not good to marry, were 
 not yet regenerated, and had no knowledge of its power, and the 
 change it would work in the spirit and disposition of man. 
 
 The difference of man's relation to God under the law, or 
 under the gospel, and the incapacity of those under the law to 
 fulfill, or observe gospel duties, is apparent in the language the 
 inspired writers use in speaking of marriage in the Old Testament, 
 
MARRIAGE. 403 
 
 where man was under the law, and destitute of the Holy Spirit ; 
 and in the New Testament, where believers are under the gospel, 
 are regenerated, and possessed of the Holy Spirit. In the Old 
 Testament, in Gen., chap, ii., where marriage is first spoken of, 
 when man was in his primitive purity and possessed of the Spirit 
 and love of God, it is said, husband and wife are one flesh. Adam 
 said his wife was bone of his bone, and flesh of his flesh ; and a man 
 shall leave father and mother, and cleave to his wife, and they 
 shall be one flesh. But from the fall of man to the coming of 
 Christ, of all that is spoken of marriage, of the relation into 
 which man and woman are brought to bear to one another by 
 marriage, or their duties toward each other, I do not know of its 
 being once said, that one is bone and flesh of the other, or that 
 they are one flesh. Neither is there anything said of its being an 
 indissoluble union. In the New Testament, this intimacy of 
 relation or union, is used as an argument to enforce the duty of 
 one party in marriage toward the other; but in the Old Testament, 
 where there is so much said about the duties of the marriage 
 relation, this is never used to enforce the argument, or the reason- 
 ableness of the command. If the consideration of this intimate 
 relation has force under the gospel, would it not have had force 
 also under the law, if the intimate union had existed ? The wisdom 
 or knowledge which dictated the argument in one case, was not 
 wanting in the other. But man, in his fallen state', from the time 
 of the transgression, until the time of his restoration in Christ, was 
 not in a capacity to form such a union as the gospel contemplates 
 between two believers. ' 
 
 Man, in his primitive state, was in a capacity to form such a 
 union as is there represented; bone of each other's bone, and 
 flesh of each other's flesh, forming one flesh; and such. a union as 
 it is as impossible to sever, as it is to sever the flesh and bones of 
 the body. But, by the fall, the loss of the Holy Spirit and 
 Divine love, with the infusion of the discordant spirit of self-love, 
 man lost this capacity; and although the ordinance of marriage 
 was continued in man's corrupted and perverted state, the 
 marriage had to be such as could be formed of such material as 
 man then presented. When man was restored through Christ, 
 made partaker of the Holy Spirit and Divine love, he was brought 
 into a capacity to form such a union as was instituted in the 
 
j404 MARRIAGE, 
 
 Garden of Eden in the beginning. Therefore, Christ, when H« 
 speaks of marriage, speaks of it, and orders it, as it was in the 
 beginning. When Christ speaks Of the marriage relation, He 
 speaks of an intimacy of union, which was not alluded to under 
 the law. The reason is obvious. It is a union of different 
 material. Believers under the gospel have by one Spirit been 
 baptized into one body, and become one heart and one soul. 
 Believers under the law were never brought into sujch a relation 
 to one another; and no marvel that the marriage union should be 
 more intimate, than where such a fusion does not exist. It is, 
 therefore, not possible that the marriage bond between two 
 believers can be severed, unless the bond of their union with 
 Christ is first severed. The union with Christ was first formed, 
 and, so long as this union is preserved, there is obedience to His 
 Word, and they are guided by His Spirit, and, as a fruit, the 
 outward, or carnal union will be preserved. Just as Christ says, 
 those that love Him, will keep His commandments. 0bediepce 
 is an effect, or fruit of His love ; and this makes the union secure. 
 These are joined together by the Lord, which we never read of 
 marriage under the Mosaic dispensation. No doubt, the Lord 
 was often instrumental in bringing about a marriage; but He did 
 not join them together ia the sense in which He does the gospel 
 believer?. 
 
 For this reason, we hold that a gospel believer cannot bp joined 
 in marriage to an unbeliever. In the first place, the principle 
 does not exist in the unbelieving party, which is essentialto such 
 a union, as the gospel contemplates. A believer cannot be joined 
 in marriage, but by and in the Lord ; and an unbeliever cannot 
 be joined in the Lord, because they do not stand in Him. A 
 true and faithful believer in Christ, cannot entertain the idea of 
 uniting themselves in marriage to an unbeliever. In the second 
 place, the same cause which God assigns for forbidding the 
 children of Israel from taking the daughters of the Gentiles 40 
 wife, or giving their daughters to the Gentiles in marriage, would 
 forbid the gospel believer, to take an unbelieving man or woman 
 to be their wedded companion. Knowing their own wjeakness, 
 and their danger of being drawn away from the Lord, by such an 
 alliance, would forbid their entertaining such an idea. T}ie fear 
 of God will ever exert a preservative influence over His children. 
 
MARRIAGK. 405 
 
 Btesides, the Holy Spirit which leads the children of God, would 
 not guide them to such a union ; because it would be impossible 
 that the Lord could join them together, or that they could be 
 made one flesh, or an indissoluble union formed. 
 
 The position that a believer in Christ, 'or one who is regenerate, 
 cannot be united in marriage with an unbeliever, I know is 
 disputed by most religious professors, yet I believe they generally 
 disapprove it ; but whether they think they have not sufficient 
 Scripture ground entirely to forbid it, or whether they only lack 
 firmness in carrying out what they believe the word to teach, I do 
 not know ; but their disapproval of it, is enough to show that they 
 have some conviction of the truth of the position we hold. 
 
 Tiie liberty which I have before spoken of, in regard to 
 marrying or not, as any one may deem expedient, seems, also, to 
 be allowed to those who incline, or desire to enter into the 
 marriage relation, as to who they will choose as a companion. 
 Paul says of a widow, that she is at liberty to be married to whom 
 she will. This liberty, no doubt, every unmarried person enjoys; 
 but here Paul confirms the positi on we have before taken, that a 
 believer cannot marry an unbeliever. In ist Cor., chap, vii., 
 he writes at length on the subject of marriage, and the 
 duties of the relation, and then, in the 39th verse, he says: "The 
 wife is bound, by the law, as long as her husband liveth; but if 
 her husband be dead, she is at liberty to be married to whom she 
 will: only in the Lord." 
 
 What the apostle has written in this chapter on marriage, has 
 reference entirely to believers. The case of widows, referred to, 
 is unquestionably that of a believing widow. In confining her 
 liberty, to marry, as only in the Lord, does evidently confine her 
 to a believer. If she could be married in the Lord, to an 
 unbeliever, it would remove all restriction ; for then she could 
 not marry otherwise than in the Lord. But the expression, ^^only 
 in the Lord," undoubtedly means, only a believer. All believers 
 are in the Lord, and all unbelievers are out of Him. This we 
 consider as a positive and binding command of the apostle to all 
 believers, and one which no faithful believer will disregard. 
 
 In the ninth chapter of this same epistle, Paul alludes to some 
 qiuestion that had been addressed to him, and answers it by asking 
 a question of those who examined him, saying : " Have we not 
 
4o6 MARRIAGE. 
 
 power to lead about a sister, a wife, as well as other apostles," 
 etc. He here appeals to his liberty, and to a privilege which 
 brethren and apostles enjoyed. But what was it ? To lead about a 
 sister, a wife. If his liberty, or power (ss he calls it), had been to 
 lead about any woman he might choose, he would not have put 
 sister to it. And the practice of the "other apostles, and the 
 brethren of the Lord, and Cephas," was to lead a sister as their 
 wife. They had power, and they exercised it ; and no doubt if 
 they, or Paul and Barnabas, would have felt that they had liberty 
 to lead about any woman whom their fancy might choose, the 
 apostle would have spoken of that liberty or power, and not 
 confined himself to a sister. 
 
 All positive commands in the gospel, rest on some principle 
 which the Spirit impresses on the mind and feelings of believers. 
 The principles we have alluded to, as forbidding such a marriage 
 as the gospel contemplates, by a believer with an unbeliever, is 
 the principle which underlies the command forbidding such 
 marriage to believers. The danger and inconvenience are serious 
 and weighty matters, which no true believer would regard lightly. 
 In the forming of a marriage union, the Spirit of God, which guides 
 and directs believers, would incline their hearts to seek a believer 
 for a companion, as one that would be an help-meet and comfort 
 to them in their spiritual life and duties, as well as in the natural 
 affairs of life, and with whom they could hold spiritual com- 
 panionship, and enjoy spiritual intercourse. All true believers 
 regard their spiritual interests, above any carnal or worldly 
 interests, and they will naturally avoid any thing, and every thing, 
 whose tendency is destructive to the Divine life. Believers are by 
 one Spirit baptized into one body, and are made one heart and 
 one soul, and naturally seek each others' society, and shun such as 
 tends to weaken their interest in, and affection for Divine things. 
 In all their dealings and social intercourse, they give a preference 
 to believers ; and why not in so important a matter, as the choice 
 of a companion, whom they would take into such an intimate 
 relation, as wife or husband? 
 
 I have observed, that the Spirit will incline believers who 
 desire to seek a wife or husband, to seek a believer ; nevertheless, 
 the flesh is a potent instrument in the hands of the devil, by which 
 to tempt to license in this respect ; so that the spiritual influence 
 
MARRIAGE. 407 
 
 might not in all cases be strong enough to guard him against the 
 wiles of Satan, and the carnal influence of the flesh, if the apostle 
 had not added these few words, clearly bounding the liberty in 
 marriage. The words are few, but they are positive and plain, 
 and agree entirely with the whole spirit of the gospel. But the 
 apostle speaks, in this same chapter, of believing husbands having 
 unbelieving wives, and believing wives having unbelieving hus- 
 bands. The apostle writes this to relieve the minds of such 
 believers as might be placed in this situation, and might be 
 exercised in mind about the lawfulness of their marriage. It is 
 evident that the apostle does not refer here to cases where believers 
 married unbelievers, otherwise their minds would not likely be 
 exercised about the matter. But they were, as I conceive, such as 
 had married in unbelief, and afterward one of the parties were 
 converted, whilst the other remained in their carnal state. The 
 question arising with them, whether it was lawful for them to live 
 with their unbelieving wife or husband, goes far to prove our 
 position. If they had not regarded the marriage of an unbeliever 
 unlawful, they would not likely have been disturbed by their 
 situation. Paul tells such believers they shall not separate from 
 their wives or husbands, if the unbelieving party be pleased to 
 dwell with the other. But this by no means sanctions, or gives 
 any countenance, to believers intermarrying with unbelievers, 
 but, on the contrary, is strong evidence, that they did not regard 
 such marriage justifiable. 
 
 It is then very clear, that neither the spirit or the letter of the 
 gospel gives liberty to a believer to marry an unbeliever ; and if 
 it does not do so, then any one professing to be a believer, and 
 forming such marriage, must first have broken their marriage 
 covenant with Christ, and is fallen from grace. Their doing so has 
 ,/ ever been regarded by the church as conclusive evidence that they 
 have fallen, and such are invariably separated from the church as 
 disorderly and offensive members. I have never known an instance 
 where there was a voice in the church dissenting from this posi- 
 tion, or the party themselves did not freely admit, and justify the 
 position the church takes, and their action on it in their case. 
 There may have been cases where members were excommunicated 
 on this ground, did not justify it, but if so they are unknown to me. 
 
 Regarding marriage, then, as a carnal ordinance, or natural 
 
40 8 Marriage. 
 
 covenant, entered into between a brother and a sister in Christ, as- 
 mutual helps and comfort to one another, both in their spiritual 
 and natural life, we regard it as directed and regulated by the 
 spirit and letter of the gospel, as these regulate all the natural 
 duties of man ; and every one is at liberty to enter into the .cove- 
 nant,' or not, according to their own judgment or inclination. 
 But Paul says : "Every man hath his proper gift of God, one after 
 this manner, and another after that," and some have "power over 
 their own will," and this would indicate that some have not. 
 Those, then, who have power over their Own will, and the gift- of 
 God to be contented and happy in the unmarried state, may, and 
 generally do, prefer to remain in that state; but those who are 
 differently constituted, and incline to enter into the wedded state> 
 of whom it might be said, it is not good for them to be alone, 
 for such we believe God will provide an help-meet. But God 
 does not always see as man sees, and His ways are not as ours are ; 
 consequently some might think it would be for their comfort and 
 advantage to have a companion in marriage, but God would see 
 differently. Then we might expect God would thwart their efforts^ 
 and undertakings. But the believer is taught to pray : " Thy will 
 be done,'" and to be resigned to the will of God, and confidently 
 believe that God knows what is for their good, and will provide 
 accordingly. All such we believe will receive grace and strength 
 from God, to be at least measurably contented, believing that God 
 provides that for them which is most for His honor, and conducive 
 of their eternal welfare. Paul directs servants not to care for it ; 
 but if they may be made free, use it rather ; and tells them to be 
 obedient, and serve their masters faithfully ; and Peter says, they 
 shall be subject to their masters ; not only to the good and gentle, 
 but also to the froward. This is the spirit and frame of mind 
 which should govern every child of God, in relation to marriage. 
 If their inclination is to enter the married state, and an opportu- 
 nity presents itself to do so, " use it rather;" but if not, submit to 
 the Lord, and wait on Him, in this confidence, that He cares fot 
 them, and will never leave nor forsake them. 
 
 Marriage is the most weighty and important of all earthly 
 engagements, which a person can make or enter into, or the most 
 weighty step they can take in life. Every truly God-fearing soul 
 w ill be seriously exercised thereby, and driven to earnest entreaty 
 
MARRIAGfi. 46cj 
 
 of the Lord, to guard them from all foreign or unlawful influence, 
 ind that they might not be carried away by any carnal considera- 
 tion ; that God would not suffer them to enter into any engagement 
 which might be prejudicial to their spiritual welfare, and that He 
 Would support them and protect them ; and if it is His will they 
 shall consummate a marriage, it might be such an one as would 
 redound to His honor, and to their own welfare, in body and in 
 spirit. Persons under such fear of God, and resignation to His 
 will, God has promised to care for; and a marriage consummated 
 by them will be in the Lord, and He will have joined them together. 
 
 Although we do not hold that God hath decreed, foreordained 
 or particularly appointed every certain man and woman who 
 marry in the Lord, to be the husband or wife of that particular 
 person, yet we believe, that such as live in the fear of God, and 
 resignation to His will, which we have before set forth, if their 
 affections and confidence are mutually drawn together, that God 
 has so Ordered and appointed their union ; and we can have con- 
 fidence that the work is of the Lord, as Bethuel and Laban 
 answered the servant of Abraham. 
 
 All proposals of marriage are strictly inquired into, in regard 
 to the feelings and exercises of the parties ; and if nothing is 
 known or revealed which is inconsistent with the spirit of the; 
 gospel, the parties are joined in marriage. We do not pretend 
 to say that all marriages in the church are brought about under 
 the influence here represented. Experience has proven the con- 
 trary. The corruption that is in the flesh sometimes exerts an 
 influence, and the natural inclinations may be so strong, that the 
 motions or warnings of the Spirit are not heeded ; or they may 
 mistake the motions of the flesh for those of the Spirit, and 
 a marriage may be consummated, which is too much after the 
 flesh, and not in the true fear of God. Such marriages may 
 result in severe chastening of the parties, and they be thereby 
 brought to repentance, and renewal of life; or they may also 
 result in their fall. 
 
 To avoid, as far as possible, all carnal influence in bringing about 
 marriages, it has never been considered becoming, or a good light, 
 for unmarried brothers and sisters to meet together in private 
 company, as the custom of the world is, or with most of religious 
 professors. Every one who has any knowledge or experience of 
 
410 MARRIAGE. 
 
 such meetings and company, know that the best exercises are 
 light-minded and triiiing conversation, tending to. exert a carnal 
 influence over one another, and serving the life of the flesh, and 
 would tend to extinguish whatever spiritual or Divine life the 
 parties might be possessed of. The most important acquaintance 
 to be made with a view to marriage, is to know the spiritual stature 
 of the party, and the disposition for piety and virtue. Private 
 company is not necessary to this end, and will in no way favor 
 the acquisition of any important knowledge of one another's dis- 
 position. There has never been any rule established, or decision 
 made on this subject; but the consent has been universal, and 
 there has never been any difficulty in relation to it. 
 
 Proposals of marriage are usually made through a third person, 
 and the parties themselves do not usually converse with each other 
 on the subject, until such proposal is made; and then, gener- 
 ally, not unless there is a disposition manifested on the part of the 
 party proposed to, to accede to the wishes of the other party. After 
 this, they visit each other, and confer privately with each other ; 
 but their private interviews are generally not more than is 
 necessary to make proper arrangements for the important event. 
 When the marriage is determined on, the bans are published in 
 church, and after some time the rite is solemnized, usually at a 
 public meeting in church on the Sabbath. The services are con- 
 ducted in the same manner as at any ordinary meeting. The 
 text is usually taken from some passage of Scripture referring to 
 the subject of marriage. At the close of the sermon, the cere- 
 mony is performed, after which the services are closed, the same 
 as any ordinary meeting. 
 
 Those who marry in the Lord were, before their espousals to 
 one another, made one in Christ by regeneration, by which they 
 were made members of His body, and were brought under the 
 obligations which the gospel prescribes as the duty of believers, 
 or members of the Church of Christ, to one another. They were, 
 before their marriage, brother and sister in Christ ; and their 
 entrance into the marriage relation with each other does not 
 change their previous relation of brother and sister, or relieve 
 them of any duty or responsibility which that relation prescribes, 
 but rather makes those duties more special, and offers new motives 
 for faithfulness in their discharge. 
 
MARRIAGE. 4U 
 
 Believers are said by Paul (Rom. vii.) to be married to Christ. 
 This union with Him is prior to, and above, the carnal union 
 which husband and wife form by their marriage with one another. 
 Their marriage with Christ is not annulled, and their duties to 
 Him, with whom they were first espoused, are above any duty 
 which they owe to one another. So long as they remain faithful 
 to their first espousals, they will not violate the duties of the 
 second. These duties can never come in conflict. The duties 
 of the first espousals must be violated before those of the second 
 can be. As the love of God is the bond of union in the first 
 covenant or marriage with Christ, and this had joined the hearts 
 of the parties in spiritual union, before their marriage, and is a 
 necessary constituent to insure a permanent and happy union with 
 each other, their highest duty and interest consists in the preser- 
 vation of inviolable faithfulness to God, and the troth they have 
 plighted to Him. 
 
 But, as we have before said, marriage is a carnal ordinance, and 
 imposes many duties on those who assume the relation, which 
 might also be called carnal duties. In these duties, the Spirit 
 does not make believers of one mind, and it became necessary for 
 • the Holy Ghost to give such directions as will govern believers 
 under such circumstances, that no strife or disagreement can take 
 place, to -mar or destroy their happiness. Both Paul and Peter 
 command believers to submit themselves to one another, in the fear 
 of the Lord. This applies to believers generally, and as such includes 
 the husband and wife, but has reference to differences about carnal 
 things, for in spiritual things the Spirit will unite them. The 
 younger are admonished to submit themselves to the elder, and 
 the church in general is admonished to submit themselves to 
 those which have the rule over them, and all are admonished to 
 submit to every ordinance of man for the Lord's sake. The 
 Spirit of Christ is a submissive spirit, and where all are under its 
 influence, this submission is so graceful and gentle, as scarcely to 
 be perceived. But, as Satan is very crafty, and can transform 
 himself into an angel of light, the wisdom of God has graciously 
 indicated where the first duty of submission rests ; the younger to 
 the elder, and the Church, to those who have the rule over them. 
 
 There is very little said in the gospel, about special duties 
 between husband and wife. Love and submission are the prin- 
 
412 MARRIAGE. 
 
 ciples which are specially to govern them ; and here the wisdom 
 of God has also prescribed, whose is the first duty Of submission. 
 Paul says : "As the church is subject unto Christ, so let the wives 
 be to their own husbands in everything." In the general charge 
 which the apostle gives to all believers, of submitting themselves 
 one to the other in the fear of the Lord, the husband is included, 
 as well as the wife. All submission is not to be on the side of the 
 wife; but in matters of importance, where they cannot see things 
 in the same light, it becomes the wife's duty to submit. If both 
 parties are in the Lord, this can never be a hardship to the wife, 
 because Paul also says: "Husbands, love your wives, even as 
 Christ also loved the church, and gave Himself for it." And he 
 further says : So ought men to love their wives, as their own 
 bodies, and nourish and cherish them, as the Lord does the church. 
 The Church has never felt it a hardship to submit to Christ, but 
 looks upon it, and proves it, to be for her comfort and happiness. 
 Neither can a loving husband impose any burthen or hardship on 
 his wife, or her submission to her husband be onerous; but, on the 
 contrary, will conduce to her peace and happiness. If the hus- 
 band exacts more of his wife than love would dictate, or the wife 
 refuses proper submission to her husband, they violate the princi- 
 ples which the Holy Spirit has prescribed for their government. 
 Then it becomes their duty, as brother or sister in Christ, under 
 their espousals to Him, to labor in gospel order to make the 
 erring party sensible of their dereliction from duty, and bring 
 them to repentance and submission to the Lord. The happiness 
 of believers in the marriage relation, therefore, depends upon the 
 faithfulness of the parties to their espousals with Christ ; and where 
 unhappiness exists between them, there must be a departure of 
 one, or both, from their duties to their God. 
 
 Such a thing as believers not agreeing, is a reproach to the 
 Church of Christ ; but especially so of married believers. The 
 principle by which Christ governs His kingdom, needs very few 
 special commands, or directions. Love never offends, and always 
 does that which is right and good ; and wherever disquietude, 
 confusion, or discord arises, the principle by which He rules has 
 suffered some violence. 
 
 There is no condition in life subject to more anxieties, perplex- 
 ities, vexations and annoyances, than may arise in the marriage 
 
MARRIAGE. 413 
 
 relation, and none calling more loudly for the exercise of the 
 Divine virtues of gentleness, meekness, long-suffering, patience, 
 and fortitude, than is frequently required under it. Faithfulness 
 to God, and obedience to the motions of the Spirit which begets 
 these virtues, is therefore what we seek to impress, and inculcate 
 as their duty to God as believers, and to one another as husbands 
 and wives. 
 
 From the preceding part of this work it will be perceived, that 
 the Reformed Mennonite church holds the non-resistant doctrine, 
 as being one of the cardinal principles of the gospel. For 
 argument in support of the doctrine, I will refer the reader to a 
 pamphlet published in 1864, entitled " Non-resistance Asserted," 
 where he will find our reasons for the ground we maintain, given 
 at length. Our reasons for refusing to worship with those from 
 whom we differ in faith, will also be found appended to the same 
 pamphlet. For the convenience of the reader I have appended it 
 to this work. 
 
 In conclusion, we pray the Lord to bless this weak and 
 unworthy effort to edify God's children, and instruct those who 
 desire to know the truth. Amen. 
 
NON-RESISTANCE ASSERTED, 
 
 KINGDOM OF CHRIST 
 
 KINGDOM OF THIS WORLD 
 
 SEPARATED 
 
 NO CONCORD BETWEEN CHRIST AND BELIAL. 
 
 IN TWO PARTS. 
 
 BY DANIEL MUSSEE. 
 
 1864. 
 
PREFACE. 
 
 I HAVE little to say, by way of preface to the following pages, or apology to 
 make for presenting them to the public. We have each a never-dying soul 
 entrusted to our care, the preparation for whose eternal welfare is the highest duty 
 which the Lord enjoins upon us in his Word. When we remember that it is 
 impossible for this soul to be eternally happy, except we do, in this life, submit 
 ourselves to the will of God, as declared in His Word, we cannot fail to be pain- 
 fully impressed with the indifference with which that Word is generally regarded, 
 even by those who profess the religion of Jesus Ghrist. The desire to awaken 
 interest, to incite inquiry, e^erci^e the uijderstanding, and impress flie mind 
 with a sense of the truth and unchangeableness of God's Word, is the only 
 apology I have to make; and I desire hereby to bespeak the reader's earnest 
 attention to the doctrine and argument therein contained. 
 
 In order to make truth perceptible and clear, it is necessary to expose error ; 
 in doing which we must necessarily take notice of such doctrine and practice as 
 we conceive to be erroneous, and detrimental to truth. In doing this, the orig- 
 inators of that doctrine, or their friends and adherents, may feel themselves 
 aggrieved. Unnecessarily to wound or irritate the feelings of those with whom we 
 disagree, is unjustifiable and injurious. Prejudice bars the heart against con- 
 viction, and makes the presentation of truth to the understanding vain. But 
 whatever is necessary for the vindication or support of truth, needs no apology. 
 Whilst I have withheld nothing which presented itself, which I thought would 
 be calculated to effect the object proposed, I have yet endeavored to use no 
 language which would be offensive, or, by creating prejudice, stand in the way 
 of conviction. I am a firm believer in the truth of what is here presented, and 
 know I must answer for it at the bar of God ; and, if I know myself, I have not 
 been influenced by any othpr motive than that erf love in presenting it to the 
 public. 
 
 After the completion of the first part, I was induced, by the solicitation of my 
 brethren, to undertake the second part of the work. If this had been designed 
 originally, it might, perhaps, have been differently and more advantageously 
 arranged. 
 
 With these remarks, I will commit the wopk, with the reader and myself, to the 
 Lord, praying him to bless it, and make it effectual to the end for which it was 
 designed. DANIEL MUSSER. 
 
 Lampeter, Lancaster County, Pa. 
 
NON-RESISTANCE ASSERTED. 
 
 "But I say unto you that ye resist not evil " — Matthew v. 39. 
 
 "Be ye therefore followers of God as dear children ; and walk in love, as Christ also hath 
 loved us, and hath given himself for us an offering and a sacrifice to God for a sweet smelling 
 savor: — Epk> v. x, 2. 
 
 It is well known that there are great numbers of people in the 
 United States, who profess to be conscientiously opposed to war.. 
 They are mostly called non-resistants, or defenseless Christians; 
 and refuse to defend their country, or take up arms at the call of the 
 government, and go forth to battle against its enemies. Hitherto 
 this conscientious scruple has been respected by the government 
 in this country, and those claiming it have been relieved or 
 excused from this service. Since the commencement of the 
 present civil war in the United States, the public mind has been 
 Unusually agitated on this subj ect. 
 
 It is not unreasonable, that such persons as feel it to be their 
 duty to go forth and endure the hardships of camp life, and 
 imperil health, life and limb, in defense of their country and 
 government, should feel some jealousy of those who have, with 
 themselves, long enjoyed the protection and benefits of the gov- 
 ernment, and yet, in the hour of its need, refuse to share the 
 burden of its defense and protection. Neither is it strange that 
 such a position should be looked upon as most unreasonable and 
 monstrous, and those who hold it be regarded with some suspicion. 
 
 The true principles of non-resistance are very imperfectly 
 Understood by a large proportion even of those who profess to be 
 conscientiously opposed to war. No wonder, then, that such a 
 position should be looked upon with suspicion, as being unrea- 
 sonable and unjust to those who discharge their duty to the 
 government and country. 
 
 Many able speakers and writers (no doubt with honest intentions 
 27 417 
 
41 8 NON-RESISTANCE ASSERTED. 
 
 and good disposition) have raised their voices and pens, to refute 
 the idea of non-resistance, as both unreasonable and unscriptural. 
 This is not to be wondered at, seeing those who profess the 
 principle and do not possess it, or correctly understand it, act 
 inconsistently, and thereby bring the profession into disrepute and 
 contempt. However much misapplication or abuse of a principle 
 may prejudice the minds of those who are unacquainted with a 
 subject, it is yet no argument against its truth. 
 
 These considerations have induced me to undertake (by the 
 help of God) to set forth the true Scriptural grounds of the non- 
 resistant profession, so that those who profess the defenseless 
 doctrine, and do not fully comprehend its meaning, may be 
 induced to compare their profession and practice with the truth, 
 and thereby be enabled to perceive their error ; and those who 
 contend that the principle is unscriptural, may also have an 
 opportunity to learn the true grounds of our profession, and be 
 enabled to act understandingly. 
 
 Every professor of the Christian religion, will acknowledge that 
 the Bible must be his rule of life; and when man, either with or 
 without human authority, attempts to impose a duty upon him 
 which is contrary to, or inconsistent with the teachings of the 
 Bible, it is his duty to refuse obedience, even though to disobey 
 would cost him his life. " Judge ye, whether it is right to obey 
 man rather than God," said Peter and John. The truth, then, 
 of the principle of non-resistance, rests on the Bible. The Bible 
 is consistent. No position which is inconsistent can be 
 maintained by the Bible. If, then, it can be shown that the Bible 
 teaches non-resistance, it must be admitted to be both just and 
 reasonable ; and we must subscribe to it, or be found to " fight 
 against God," for "the Scripture cannot be broken." 
 
 The Bible consists of the books of the Old and New Testament, 
 which were given to man as a means whereby he might know the 
 will of God; and that part of it containing God's commandments 
 to man is written in such plain and comprehensible language, that 
 men of common capacity, or common natural understanding, 
 can comprehend so much of it as is necessary to the working out 
 of their soul's salvation. In studying the Bible, there are certain 
 truths to be borne in mind. We must receive it as the word of 
 an unchangeable God ; hatmony must exist throughout the whole 
 
NON-RESISTANCE ASSERTED. 419 
 
 work. When the different commands seem to conflict, they must 
 be made to harmonize — not by rejecting one, or rendering it nuga- 
 tory, but by reflecting upon all the attendant circumstances and 
 relations attending the command, aided by the light which revela- 
 tion has imparted, in the different ages of the world, and the 
 circumstances under which the command was given. 
 
 The Old Testament does, very plainly, command and counten- 
 ance resistance of evil j and if the taking away of life, or war 
 and destruction were necessary to make that resistance effectual, 
 it was justified and commanded. This no one will pretend to 
 deny. But that the New Testament, equally as plainly, commands 
 non-resistance of evil, and passive submission to injustice and 
 wrong, and that the whole tenor, as well as the spirit breathed 
 throughout the gospel, is as plainly inconsistent with war, every 
 candid mind must also admit. If the Old Testament had never 
 existed, is there a man in the world who could gather the shadow 
 of a pretext from the New Testament to justify him in resisting 
 evil by violence ? Now these two Testaments must be made to 
 harmonize, not by disregarding one and rejecting its commands, 
 hut by making them agree and be consistent with God's immuta- 
 bility, without making one of His declared attributes do violence 
 to the other. 
 
 There is but one way in which non-resistants can be consistent. 
 That is, by entirely separating the kingdom of Christ and that of 
 this world. By this separation I do not only mean that the 
 government do not control the church, or the church the govern- 
 ment. But I mean that those who constitute the church do not 
 take any part in, or exert any influence over the government, 
 either individually or collectively. 
 
 I have observed that the true principle of non-resistance is 
 imperfectly understood by large numbers of those who profess to 
 be conscientiously opposed to war. This arises from their not 
 being truly and thoroughly converted, which alone can bring man 
 into possession of this principle. They read the New Testament, 
 and there perceive that the duties which Christ and His apostles 
 teach the Christians are inconsistent with war; hence they 
 conclude it is wrong to fight ; and they are conscientious non- 
 combatants. Great numbers are sincere, and truly conscientious, 
 and would rather sacrifice their liyes than violate their conscience 
 
420 NON-RESISTANCE ASSERTEU. 
 
 by going to war. They look upon God's command as being 
 imperative; but they do not perceive the principle on which the 
 command is based. God does not give a,ny arbitrary commands. 
 There is a principle underlying every command of God. To be 
 zealous and strenuous in adhering to the command, without 
 possessing or understanding the principle, is legalism, and begets 
 inconsistency. It was\this principle which the Saviour so severely 
 reproved in the Jews, telling them they strain at a gnat, but 
 swallow a camel, and, by their traditions, violate the spirit of 
 the law. Paul also says : "Theyabhoridols, but commit sacrilege; 
 and have a zeal for God, but not according to knowledge." 
 
 True and thorough conversion brings the soul into possession 
 of the love of God. To be possessed of this is to possess the 
 Divine nature. This is the principle which underlies the command 
 not to fight or to resist evil. Those who possess it walk in love 
 toward all men, either friend or enemy; it looses us from the 
 world, places our treasure in Heaven, and leads us to show, by our 
 walk and conversation on earth, that our treasure is above. That 
 wjiich we love, we will contend for and defend. We cannot serve 
 two masters; either we will love the one and hate the other, or 
 cleave to the one and despise the other. Scripture calls those 
 who are unconverted "the world," because they love theworld-^ 
 their affections and their chief interests are there. They show 
 their attachment to the world by an eager pursuit of those things 
 which, are in it — contend, strive and fight for them. Government 
 was ordained for the protection of life and property, and as these 
 belong to this world, it is called the kingdom of this world; and 
 as the unconverted have so deep an interest in this kingdom, they 
 show their attachment to and interest in it, by laboring and con- 
 tending for such government and officers as will secure to them 
 the largest share of this enjoyment ; and the more devotedly they 
 labor in this direction, the more love and attachment they show 
 to the things of this world, and the stronger their attachment 
 grows also. 
 
 We are all by nature of the World, and our inclinations are as 
 above stated ; but Christ has chosen his disciples out of the world, 
 and by changing their hearts and renewing their minds by con- 
 version, has set their affections on things that are above, and says 
 they ^^are no more of the world." Their "treasure is laid up in 
 
KON-RESISTAVCE ASSERTED. 42 1 
 
 Heaven;" their heart is there, and "their life is hid with Christ 
 in God." Christ is their head and king; they follow, obey and 
 keep His commandments, by which they show their love to him. 
 These constitute the kingdom of Christ. It would therefore not 
 be consistent, if His subjects would labor, strive, contend and 
 fight for earthly things, or those of the kingdom of this world, 
 out of which Christ has chosen them; and the doing so would 
 tend to weaken and destroy the principle on which His kingdom 
 is founded. 
 
 Government is established for the security of Justice, and pro- 
 tection of life and property; and Paul says it is an ordinance of 
 God. All government is based on the law of justice, and its laws 
 are presumed to be consistent with this principle. Law is the 
 means by which government acts, and it implies the presence of 
 power, and power consists in the sword. Law, without the sword, 
 would be worthless. No law would restrain the lawless or unjust, 
 if it were not for the sword behind the law. There is, therefore, 
 no difference in principle between civil and military law. It is 
 customary to make a distinction between civil and military law, 
 and men who are conscientiously scrupulous about taking the 
 ,sword and /going to battle, will yet appeal to civil law for the 
 .protection of their rights. But analyze civil and military law, 
 and they are brought together in the executive branch, which 
 must exist in every government, and without which all law is 
 worthless, and government cannot exist. If a man takes away 
 my goods, or does me any other injustice, and refuses, upon my 
 personal application, to do me justice — if I appeal to the law for 
 the redress of grievance, and take out a warrant to have the 
 offender arrested, he may resist the officer, who now calls in assist- 
 ance, and, if necessary to enforce the law, deadly weapons may 
 be used, blood shed and life destroyed. What is this but war? 
 In the case of refusal to pay a debt, it is the same ; if it were not 
 for the military, behind the civil law, the unjust would no more 
 regard the civil process, than they would the individual request 
 of the creditor. Civil law is only an arm of the military power, 
 and when we threaten a man by an appeal to the law, we point to 
 the sword, and threaten him with its vengeance. Therefore, as 
 there can be no government without law, so there can be no law 
 without sword. By the sword government is almost universally 
 
422 NON-RKSISTANCE ASSERTED. 
 
 set up ; by this it stands, and by this it almost universally falls, or 
 perishes again. 
 
 Every intelligent reader knows, that amongst those who profess 
 to be conscientious in bearing arms, some will serve offices in the 
 kingdom of this world ; will appeal to law if a man refuses to pay 
 them a debt which he owes, or refuses to do them justice in any 
 transaction between them ; or if property is stolen, or injury done 
 to their person or estate, they will appeal to the law for redress. 
 They will serve as legislators, jurors, arbitrators, etc., and will 
 vote at elections for any and every officer elected by the people. 
 
 I have observed that those who profess non-resistance, and do 
 not understand the principle, act inconsistently, and thereby bring 
 the profession into disrepute. When men enjoy the honors and 
 emoluments of office in the kingdom of this world, assist as 
 legislators to make laws, vote for, and thereby appoint men as 
 their representatives to make laws for them, petition them for the 
 enactment of laws favorable to their interests, appeal to law for 
 justice and protection, and then, after having made and used the 
 law, sued for and enjoyed its protection, to plead their conscience 
 in the way of defending or supporting that law in its hour of 
 danger, is certainly very inconsistent, and is a position which 
 cannot be supported by the Bible. I would further ask this class 
 of non-resistants, with what consistency a man could say it would 
 be wrong for him to fight, and yet sue or prosecute a man for 
 debt or crime, when he knows that he is appealing to the sword 
 for justice, and if the offender persists, that open war and blood- 
 shed will be the consequence? Or with what consistency can a 
 man serve as a legislator, and assist to make laws, and then say 
 it is sin to enforce those laws? Or with what consistency can a 
 man sit as a juror or arbitrator, and decide the penalty or award 
 due to a party, and then say he who enforces the award or penalty 
 commits sin ? Or with what consistency can a man vote to place 
 another in an office which imposes an executive duty upon him, 
 and then say he does wrong in executing that duty? 
 
 The Chief Magistrate of these United States is the head of the 
 army. The constitution and law, by authority of which he holds 
 his office or position, has strictly specified his duties, and ordered 
 that, before he takes his position, he shall bind his conscience by 
 an oath to be faithful in the discharge of every duty which the 
 
NON-RESISTANCE ASSERTED. 
 
 423 
 
 constitution and law prescribes. One of the chief of these duties 
 is to be Commander-in-chief of the Army, to repel invasion and 
 quell insurrection. He bears the sword, and it is fair to presume 
 that every man who voted to place him there, desired him to use 
 that sword, and the whole power of the army and navy, in the 
 discharge of .this duty, in the event of its becoming necessary. 
 At least, every man who voted for him did so with this knowledge, 
 and thereby delegated to him his share of authority; and it 
 would be very unreasonable that, as a conscientious man, he should 
 place him there, and desire or expect that he would perjure 
 himself, by disregarding his oath. Those who cast their suffrages 
 for the President, placed him in office, and put the sword into his 
 hands; and I do not see how any one can contend that it is sin 
 for him to use it, and not for them to give him power to do so ! 
 Or how can they deny that it was their wish that he should do so ! 
 He could not have done it, if they had not given him power. 
 When a President is elected, there is a virtual understanding 
 between him and his constituents. He promises that he will be a 
 good and faithful officer; they, that they will be good and 
 faithful subjects. He, that he will be the head of the army ; they, 
 that they will compose that army. He promises that he will 
 protect them in their rights and liberties, repel invasion and quell 
 .insurrection. But no one understands him to promise, or expects 
 hira to do this, by his own arm. Every one expects and knows 
 that, if necessary, the President will call upon the people to 
 discharge their duty by responding to his call for troops, to 
 enable him to discharge his duty. This is as distinctly implied 
 and understood as the President's duties are. Then, when they 
 have placed him in this responsible position, with as full an 
 understanding of duty on the one part as the other, they certainly 
 act very inconsistently, and are as unfaithful to the trust they 
 have themselves assumed, as the President would be if he neglected 
 or refused to discharge his duty. » 
 
 Last fall a year, Thaddeus Stevens was the avowed war can- 
 didate for Congress from* this county — pledged to support the 
 administration in a vigorous prosecution of the war. Great 
 numbers of young men voted for him on this ground. At least, 
 it was with that knowledge, and it is fair to presume that they 
 desired him to do as he promised. Shortly after the election, the 
 
424 NON-BESISTANCE ASSERTED. 
 
 first draft for men to supply the army came off. Now there were 
 numbers of these same young men who had so voted, came 
 forward and affirmed that they were conscientious, and could not 
 fight ! Their spiritual teachers and guides testified that they were 
 members of their " church," and that these conscientious scruples 
 are embodied in their tenets. Was this consistent ? Or is it 
 possible that these teachers could themselves have had a clear and 
 consistent view of the true principles of non-resistance ? 
 
 At the last election for Governor of this State, very large 
 numbers of these "non-resistants," both young and old, voted 
 for Governor Curtin ; but if a call were to be made on them to 
 take the sword, they would plead their conscience in the way. 
 Yet they voted to place the sword in his hand, knowing that he 
 was an earnest advocate of an active and vigorous prosecution of 
 the war; and that he had, on different occasions, called upon 
 them to come to his assistance, armed and equipped, to repel the 
 invading enemy, and rescue the commonwealth from his grasp. 
 I do not intend this as any reflection on the policy or principles 
 of either our Governor or Congressman. I have not a word to 
 say against them, or any other officer. They are officers in the 
 kingdom of this world, and acted consistently with their position 
 and profession ; but those of their constituents alluded to did not. 
 Neither do I think that their voting for the opposite candidate, 
 would have been any more consistent. I only cite these par- 
 ticular cases, because they serve to elucidate my position, and 
 may serve to lead men to inquire into truth. Whenever a person 
 seeks to influence or control the kingdom of this world, or mould 
 it according to his interests or fancy, and then, in the hour of its 
 need, refuses it his support, it is no wonder he should be looked 
 upon with suspicion and disgust. 
 
 Every person professing to be a Christian, must acknowledge 
 that there are two classes of people in the world — converted and 
 unconverted. The Bible recognizes this distinction, and every 
 Christian acknowledges it. Great numbers of those who are 
 unconverted are moral, just, humane and honorable ; but a very 
 large proportion, also, are the reverse. They are unjust, immoral, 
 and dishonorable. If there were no government in the world, 
 the latter class would bring ruin and destruction on the former. 
 For the purpose, then, of restraining those evil-disposed persons, 
 
NON-RESISTANCE ASSERTED. 425 
 
 and preventing them from corrupting those of better disposition, 
 God has appointed government, (as Peter says,) " for the punish- 
 ment of evil-doers, and the praise (or protection) of those that 
 do well." Therefore every Christian must acknowledge that 
 government is a Divine institution — that it is his duty to honor and 
 obey it in all things, except when it asks that of him which God 
 has forbidden. 
 
 The whole Bible must be recognized by the Christian, as being 
 a declaration of the will of God to man. When men read the 
 Bible, they perceive that in the part called the Old Testament, 
 God has countenanced, sanctioned, and even commanded war 
 and destruction, and that in the New Testament He has taught a 
 doctrine quite the contrary, and altogether inconsistent with war. 
 This seems to many as a contradiction, and gives skeptics a 
 pretext for rejecting the Bible altogether. Others, who regard the 
 Bible as the Word of God, fail to make the proper distinction 
 between law and gospel, and make the New Testament yield to 
 the Old. They perceive that God did clearly command war in 
 the Old Testament, and as the whole Bible declares God to be 
 immutable, and as war was right then, so it must be now; and 
 thus are guilty of the inconsistency of making the New Testament 
 subservient to the Old. These constitute the "combatant 
 Christians." Others again, perceive the inconsistency of the idea 
 that the Old Testament has precedence of the New, inasmuch as 
 every new revelation of God to man gave him a more perfect and 
 clear testimony or declaration of the Divine will, and that which 
 had been previously given must be subservient to the last — so the 
 .New Testament must be more binding, and consequently war, 
 which is so manifestly contrary to the teaching of the gospel, 
 must be wrong. These constitute the "non-combatant Chris- 
 tians." But a very large portion of these non-combatants are not 
 possessed of the spirit of the gospel, and do not perceive the 
 principle upon which non-resistance is founded. These, conse- 
 quently, do not separate the kingdom of Christ and that of this 
 world ; and the consequence is the different degrees of violation 
 of the true principles of non-resistance mentioned before, with its 
 whole train of inconsistencies. 
 
 I have observed before that the Bible is consistent. It must 
 be so, for it is of God, and He cannot be inconsistent. There- 
 fore, if we are born of God, we must be consistent with the Bible ; 
 
426 NON-RESISTANCE ASSERTED. 
 
 Otherwise our inconsistency is evidence that God's work of true 
 conversion has not been wrought in us, and we consequently have 
 no promise of eternal life. 
 
 All God's dealings with man have respect to the condition he is 
 in at the time. His commands to man are in accordance with man's 
 necessity. In order, then, to perceive the perfect harmony and 
 agreement, with the perfect consistency of the Old and New 
 Testament, or of the law and gospel, it becomes necessary to take a 
 view of the different states or conditions that man was in, at the 
 time in which God gave His different revelations. 
 
 In relation to God, man can stand only in that of saint or sinner, 
 at peace or enmity, in his love or under his wrath, in the Spirit or 
 in the flesh. In one of these two conditions every man in creation 
 stands. God's commands to man have relation to these two con- 
 ditions, and are in accordance with them. In his primitive state, 
 man was possessed of the Spirit of God. The love of God and the 
 Divine nature, were consequents of the possession of this Spirit. 
 This Spirit, and love of God, is what constituted the image of 
 God, in which man was created. In this state man needed no 
 government. The influence of the Spirit of God would lead him 
 to do what was right and just. God gave him but a single com- 
 mand, which was designed for, and was sufficient (if it had been 
 obeyed) to preserve him in this blessed and happy state. 
 
 When man fell, by disobedience, he lost this Spirit and its 
 consequent life and love ; and, in its stead, love of self and carnal 
 desires were infused into the heart, and became the motive power 
 or principle which influenced his actions. Here man's condition 
 and relation to God was changed ; the Spirit of God had forsaken, 
 him ; he was defiled with sin, and unfit to be the temple of God, 
 as the Holy Spirit could not dwell in a heart of sin. Man had no 
 power to cleanse himself of sin, or to change his relation to God ; 
 but God gave him apromise of the " woman's seed," which should 
 bruise th6 serpent's head. This was a present promise of future 
 good ; but all the comfort it could bring was the hope of a pro- 
 spective favor. The " woman's seed" would restore man to the 
 state from which he had fallen, by restoring the lost image or love 
 of God. Until this time, man must be content to remain ih this 
 destitute condition, and in faith wait for the promised Redeemer, 
 or Deliverer. 
 
 By the voluntary act of man, in transgressing the command of 
 
NON-KESISTANCE ASSERTED. 427 
 
 God, he yielded himself into the service of sin ; and as the love 
 of God wherein he was created was the image of God, so the 
 self-love which took possession of the heart in the fall, may be 
 said to be the image of Satan, whose servant he now became. 
 
 Without self-love, there would be neither injustice nor violence ; 
 but where this principle reigns, strife, contention, injustice and 
 violence are sure to follow. Consequent upon this principle, 
 which man imbibed in his disobedience, all manner of evil 
 speedily followed. Man had fallen from the Spirit to the flesh, 
 and the works of the flesh became so manifest that "the Earth 
 was filled with violence, and every imagination of the thoughts of 
 man's heart was evil continually." 
 
 Man, by his transgression, did not fall beyond the power of God 
 to restore him, as the fallen angels did. He lost the love and 
 image of God, yet the Divineimpress was not wholly extinguished. 
 There still remained a "seed," consisting of the law of God, 
 written, stamped or impressed on the heart, together with a 
 degree of sympathy and affection for his fellow-creature. Those 
 persons who obeyed this law and impulse, acted justly and right 
 toward their fellow-man. Many did not obey this Divine impress, 
 but followed the lusts a nd desires of the flesh and mind, which led 
 to the commission of acts of injustice and violence ; and, as they 
 would not be restrained by the law which God had written in 
 their hearts, or the sense of justice which he had impressed on 
 their minds, it became necessary for God to establish government 
 on earth, and put in its hands the sword, by the fear of which 
 those who regarded the law of justice written in their hearts, could 
 keep the lawless and violent in subjection. Otherwise all order 
 and decency would have been subverted, great misery and distress 
 would have ensued on earth, and even the species become extinct. 
 
 It is here easy to be perceived that it was man's self-love which 
 made government necessary; and to keep it in subjection God 
 has established government on earth. It is therefore God's ordi- 
 nance and institution, and is good, and will be necessary, till the 
 cause which made it so is removed. 
 
 These general principles, I wish the reader to bear in mind. It 
 is certain that man, before the fall, needed no government, and, 
 in possession of the principle which he there lost, would never 
 have needed any. It is certain that self-love is what made it 
 
428 NON-RESISTANCE ASSERTED. 
 
 necessary, and that it was for the restraining of this principle that 
 .it was instituted or ordained. It is also certain that self-love was 
 infused into the heart of man in his fall, and that it is the work 
 and offspring of the devil. 
 
 Government was founded and established on the law of justice, 
 which I have observed was stamped or impressed on the heart of 
 man ; and was good and effectual, in proportion as those who 
 exercised it, had clear perceptions from this law, of what was 
 right and wrong, and were themselves willing to suffer this sense 
 to control their self-love and carnal desires. 
 
 The mere impression of this law upon the mind does not seetn 
 to have given man in general, so clear a perception of its force as 
 was necessary for its proper effect, nor does he seem to have been 
 properly sensible of the consequences of its violation, till God, in 
 His infinite mercy, engraved it on tables of stone, so that it could • 
 be the more clearly embraced by the understanding; and also 
 attended it by the declaration that the curse, or death, should 
 be the reward of his transgression. We do not, therefore, have 
 any account of any well-digested code of general law, or of any 
 just and equitable administration of it, until after the giving of 
 the law to Moses from Mount Sinai. Here God gave to man the 
 first well-digested code of laws we have any account of, as well as 
 the most strictly just one that has ever been enacted. 
 
 The calling of Abraham, and the choosing of Israel, form a new 
 era in the history of the world, but it does not change man's 
 relation to God. The virtues of Abraham, Moses, David and 
 others, are highly commended. Abraham was called the friend 
 of God, Moses was faithful in all his house and the Lord spoke to 
 him face to face, and David was a man after God's own heart; 
 but these characters did not change their relation to God. Their 
 faith gave them confidence that they would once be delivered ; 
 but they, in their life-time, were still in bondage. The additional 
 revelation God made to them, and the promises he gave them, 
 did not change their relation to God, from that which believers 
 were in before these revelations and promises were given. Adam, 
 Enoch and Noah, stood in the same relation, in every respect, as 
 they did. They had fallen with, the whole world under sin, and 
 nothing but the blood of Christ could wash away that sin. The 
 justice of God required the suffering of death as the penalty of sin, 
 
NON-RESISTANCE ASSERTED. 429 
 
 and until Christ had died, God's justice was not satisfied. Christ 
 was their surety, and they knew he would pay the debt, and God 
 knew that his justice would be satisfied ; but they were not released 
 until after the debt was paid. Herein lies the difference between 
 Old and New Testament believers ; or believers before and after 
 Christ's suffering. Christ gives John the Baptist the testimony 
 that he is more than a prophet, and that of all that have been born 
 of woman, there hath not risen a greater than he ; notwithstanding, 
 he that is least in the kingdom of Heaven is greater than he. 
 
 It is argued that David, and other Old Testament believers, stood 
 in the same relation to God as the New Testament saints do. But 
 jn this we do violence to God's attribute of justice, and reject 
 the teaching of the Apostle Paul. A man who is imprisoned for 
 debt, and knows that his creditor will hold him bound till the debt 
 is paid, and knows, also, that he can never acquire means to pay 
 it, may feel a degree of comfort and consolation under a promise 
 that his debt will be paid, and he released. If he feels a full 
 assurance, and no doubt that it will be done-, he may feel joyous in 
 hope ; but he must still feel a higher degree of bliss when it is paid, 
 and he is led out of prison, and can enjoy the pleasures of liberty. 
 God's justice must be satisfied, and this is not done till payment 
 is- made. 
 
 The Lord foretold by the prophet Isaiah that he would send 
 Christ, to bind up the broken-hearted, to proclaim liberty to the 
 captives, and the opening of the prison to them that are bound. 
 Now, who were those that were captive and bound in prison ? 
 Was not the whole human family thus bound ? And was there 
 ever a deliverance or opening of the prison till Christ came? 
 Christ says, this day is this Scripture fulfilled in your ears. David, 
 therefore, and all Old Testament believers, were still captives, and 
 this is what made them desire to see the days of Christ ; because 
 they knew they would be released. Sin gave Satan power to hold 
 them bound till Christ took away their sin, and overcame him that 
 held the power of death. 
 
 There are many expressions in the Old Testament in relation to 
 the forgiveness of sins, and promises that their sins shall be 
 forgiven, and are forgiven ; but we cannot understand this as 
 changing their relation to God, or relieving their souls from the 
 guilt of sin before God. Nothing could take away sin but the 
 
430 NON-RESISTANCE ASSERTED. 
 
 blood of Christ, and this was not yet shed ; consequently, it could 
 not have taken it away. If it had been possible that the devil 
 could have brought Jesus Christ to sin, and fall under the curse of 
 the law, where would David and the patriarchs have been ? Cer- 
 tainly death would have held.Christ, and, with Him, all those who 
 had died in hope and faith in Him. Paul says, if Christ is not 
 risen your faith is vain, and ye are yet in your sins, and they that 
 have fallen asleep in Christ are perished. 
 
 David in his Psalm li. expresses his penitence for sin, and prays 
 the Lord to have mercy on him, according to His loving kindness, 
 and according to the multitude of His tender mercies, to blot out 
 his transgressions; to wash him thoroughly from his iniquities, 
 and cleanse him from his sin. "Purge me with hyssop, and I 
 shall be clean ; wash me, and I shall be whiter than snow ; create 
 in me a clean heart, O God, and renew a right spirit within me ; 
 cast me not away from Thy presence, and take not Thy Holy Spirit 
 from me." 
 
 In this prayer, no doubt David looked unto Christ, and the 
 offering which he knew he would make for his sin, and desired the 
 interest in the blood and merits of Christ, which would make his 
 soul whiter than snow. But it must be evident that the blood of 
 Christ could only do this when it was once shed ; for without the 
 shedding of blood there is no remission of sin. 
 
 Paul, in speaking of Noah, Abraham, David and others, in 
 Hebrews xi., says: "They obtained a good report through faith, 
 and all died in faith; but they did nof receive the promise." If 
 David had his sins forgiven in the sense which New Testament 
 saints have, and received the Holy Spirit (as is contended he did 
 from his expression in this Psalm) as the disciples of Jesus did, what 
 was the promise that he did not receive? And what were those 
 better things, which Paul says in this same chapter, were prepared 
 for us? Paul says: " God having provided some better thing for 
 us." Christ says, Abraham saw his day, and was glad; and 
 David says his heart was glad, and his flesh would rest in hope, 
 because the Holy One should not see corruption, nor his soul be 
 left in hell. ■ David also says, and Paul quotes and verifies it in 
 Romans, that God looked down from heaven, to see if there was 
 any that did good, but the answer was, they are altogether become 
 filthy ; there is none that doeth good, no not one. Paul, arguing 
 
NON-RESISTANCE ASSERTED. 43 1 
 
 this same point with those who thought they were clean from sin, 
 because of their obedience to, or the righteousness of the law, 
 says: "Are we (the Jews) better than they (the Gentiles)? No, 
 in no wise, for we have before proved both Jews and Gentiles, 
 that they are all under sin. ' ' And again : " God has included all 
 in unbelief that he might have mercy upon all." 
 
 I have observed that the expression in Psalm li., that God 
 should not take his Holy Spirit from him, does not imply that 
 David was in possession of, or under the influence of the Holy 
 Spirit, in the sense in which the New Testament saints enjoyed it. 
 •We find the word "Holy" applied to many Divine operations, or 
 things connected with Divine worship. And it may be said, 
 that anything and everything which is of God is Holy. God is a 
 Spirit, and all his influence must be spiritual, and is holy; but 
 it is not the same holy influence which Christ promised to 
 His disciples, and He said they 'could not receive without He 
 would go to the Father. The law which God had written in the 
 heart of man, was an operation of His Spirit, and was holy. This 
 law, David had violated, and he felt that God might justly deal 
 with him, as Paul says he did with the Gentiles j who, when they 
 knew God, did not honor him as God. He gave them over to 
 hardness of heart ; his Spirit ceased to strive with them. This 
 Spirit now looked most holy to David, in view of his own unholy 
 act ; and he saw that if this Spirit were taken from him, he would be 
 in a most deplorable situation. Therefore he prayed the Lord, 
 not to take that Holy Spirit from him, which would cause his 
 conscience to accuse him, when he violated its precepts. 
 
 It does not follow, that because David and the prophets of the 
 Lord spoke by the Holy Ghost, they must have been under His 
 sanctifying influence, as the New Testament believer is. God, by 
 His Spirit, revealed and spake through them of the sufferings of 
 Christ, and the glory that should follow ; but Peter expressly 
 says (ist Epist. i.): "Not unto themselves, but unto us they did 
 minister," etc. God moved them by the Holy Spirit to speak 
 certain things, and prophesy of the grace that should come to the 
 believers to whom Peter speaks; but if believers under the old 
 covenant had possessed these things, they would not have been 
 matters of prophecy which they searched into beforehand. 
 
 God said by the Prophet Jeremiah, (chap, xxxi.), that the day 
 
432 NON-RESISTANCE ASSERTED. 
 
 would come, that he would make a new covenant with the house 
 of Israel and Judah ; not according to the one he made with them 
 when he took them by the hand and led them out of Egypt. But 
 he would "forgive their iniquity, and remember their sins no 
 more." Now, God here expressly says, that the new shall not be 
 like the old covenant in this thing ; that he will in it, or under 
 it, forgive sin. This shows plainly, that under the old covenant, 
 sin was not forgiven. 
 
 Those who under the old covenant had obtained a good report, 
 were under the law. They had transgressed it, and it declared the 
 curse and sentence of death against them. Jesus Christ became 
 their surety. In the fullness of time he would shed his blood, 
 and lay down his life for them. This, though it did not take the 
 sin away, gave the confidence that it would do so in time ; and 
 iriade the possessor of the faith comfortable and happy. God also 
 could, through the mediator, look upon those who believe in Him 
 with joy and delight. These died in faith, but did not see their, 
 hope realized in their life-time. Therefore, the relation of these 
 men to God was not changed by the law, commandmients, and 
 promises of Israel. To Adam it was said, the woman's seed should 
 bruise the serpent's head. To Abraham, Isaac and Jacob, the 
 promise was renewed, and said, " all the familiesof the earth shal 
 be blessed by him." 
 
 The law, ordinances, and ceremonies of Israel, therefore, made 
 no change in man's relation to God. It could not take away sin, 
 neither did it destroy self-love in the heart, or restore the lost 
 image of Divine love. It gave them a better knowledge of sin, 
 and a clearer revelation of God's design in sending the woman's 
 seed, and assurance that he should come of the seed of Abraham, 
 from the loins of David. But still, Israel was not changed. Only 
 in so far as they would let themselves be instructed through these 
 revelations, they would be more just and faithful in their rela^ 
 tions to their fellow-man, and act their faith more firmly on the 
 promises of the seed which was to come. The great majority, 
 however, did not regard these advantages, and suffered the flesh, 
 with its lusts and desires, to rule them, and had to be kept in sub- 
 jection by the means which God had appointed for this purpose 
 from the beginning. 
 
 The chief part of the history, as well as the commands and 
 
NON-BESISTANCE ASSERTED. 433 
 
 promises contained in the Old Testament, is in relation to Israel, 
 and mainly relates to their external state. The chief events of 
 this history, are instructive to the Christian, as being literal figures, 
 and types of spiritual operations which must transpire within us. 
 Paul says of some of them, they happened as examples to us, 
 and are written for our instruction. 
 
 The first ordinances commanded in the Scripture, which have 
 relation to Divine worship, are in connection with this people. 
 They are called by Paul "carnal ordinances." But they are 
 especially typical of the true spiritual service which every true 
 believer must render. The promises under these commands, were 
 chiefly of a temporal character. It is worthy of especial obser- 
 vation, that under the old covenant, God gave great promises of 
 earthly, blessings; whilst in the gospel, it is quite the contrary. 
 The reason is obvious. Israel was carnal ; they could not com- 
 prehend spiritual things, and their kingdom was an earthly one, 
 whilst that of Christ is a spiritual kingdom, as his subjects are 
 spiritual and spiritually minded. As the kingdom of Israel was 
 a natural earthly kingdom, and their blessings natural earthly 
 blessings, they could not be established or maintained by any 
 other than natural means, which is the sword. The kingdom of 
 Israel was established on the same grounds and principles as all 
 Other governments were, and differed from them only in God 
 having given them a clearer knowledge of those principles. 
 
 God called the people of Israel His people, a peculiar people, 
 etc., but their peculiarity consisted only in an outward observance 
 of the law He gave them. So long as the rulers were faithful and 
 obedient, and kept the nation in subjection, they continued under 
 all the blessings God had promised them. If they committed 
 some trespass, they had to bring their trespass offering, and their 
 sin was forgiven. But this related only to the outward natural 
 consequences, curse, disadvantage, or disability, it would entail 
 upon them. The sin before God it would not take away; for in 
 offerings and burnt offerings, and sacrifices for sin, God had no 
 pleasure ; nor was it possible for the blood of bulls and goats to 
 take away sin. 
 
 These offerings were the types of the offering of Christ's body 
 for sin, but yet they served for the personal purification of those 
 who brought them. That is, their person was absolved from the 
 
434 NON-RESISTANCE ASSERTED. 
 
 disabilities which would attach to their transgression. This was 
 the case, whether those who offered them had knowledge of the 
 spiritual signification, or not, or whether they believed in Christ, 
 or not ; their outward obedience entitled them to the benefit of 
 outward absolution. The revelation which God made to Israel, 
 was only preparatory to the perfect will which he would reveal in 
 the' gospel. 
 
 The state of mind man was in under the law and Jewish dispen- 
 sation, and the impossibility of his comprehending spiritual things, 
 may be very clearly perceived by the feeling which the apostles 
 evinced during the public ministry of the Saviour. They went 
 in and out with Him, and companied with Him continually from 
 His baptism till the ti me of His departure from them, when He 
 ascended into Heaven. They heard and saw all that He said and 
 did, and He spoke as never man spake; and still they could not 
 comprehend His teaching. Any natural thing He would direct, 
 they could understand and do ; but the nature of His kingdom 
 they could not comprehend. Their minds were carnal, and could 
 not comprehend spiritual things till they received the Holy Spirit, 
 It is fair to presume, that the apostles were at least as far (if not 
 further) enlightened, as any of those whom Paul mentions as 
 having obtained a good report. Christ spoke to them of the 
 nature of His kingdom, of its joys, of Heaven, and eternal life; 
 but still all their hopes and aspirations were for a natural kingdom, 
 and enjoying distinction in it. And when He would speak to 
 them of spiritual things, they would put carnal constructions upon 
 them; and so soon as Christ was crucified, they were filled with 
 sorrow, and their hopes ended. 
 
 Is it not very plain that man's state under the law, was very 
 different from that under the gospel? And that this is the reason 
 why God gave different commands under the one, from what he 
 did under the other? The law could not give the Spirit which 
 would change and renew the heart. John says, when speaking of 
 this Spirit: "For the Holy Spirit was not yet given, because that 
 Jesus was not yet glorified." And Jesus himself says, that if he 
 did not go to the Father, the Holy Spirit would not come to them ; . 
 and He says. He has many things to say to His disciples, but they 
 cannot bear them now; howbeit, when the Spirit of truth is come, 
 . He will guide them into all truth. Why could they not bear 
 
NON-RESISTANCE ASSERTED. 435 
 
 them? Because they were yet carnal! Man could not overcome 
 the flesh or deeds of the body, without the Spirit of God ; and 
 therefore God did not require it of him, till He would endow him 
 with the power to accomplish the work. 
 
 God's purpose was to prepare man for the reception of Christ, 
 and the benefits of his mission ; and so He established an earthly 
 kingdom, with such laws and statutes as would tend to impressthe 
 mind with a just sense of what is right and good ; which, in itself, 
 should be instructive in the kingdom of Christ, which He designed 
 to establish afterward, and of which the first was a type or figure. 
 
 In this figurative kingdom it was said, that if they would 
 "hearken diligently to the voice of the Lord their God, and 
 observe and do all the commandments which the Lord commanded 
 them, ' ' that he would ' ' set them on high above all the nations of the 
 earth. Blessed shalt thou be in the city, and blessed shalt thou be 
 in the field. Blessed shall be the fruit of thy body, and the fruit 
 of thy ground, and the fruit of thy cattle, the increase of thy kine 
 and the flocks of thy sheep. Blessed shall be thy basket and thy 
 storCi, Blessed shalt thou be when thou comest in, and blessed 
 shalt thou be when thou goest out. The Lord shall cause thine 
 enemies that rise up against thee to be smitten before thy face : 
 They shall come out against thee one way, and shall flee before 
 thee seven ways. The Lord shall command the blessings upon thee 
 in thy storehouses, and in all that thou settest thy hand unto ; and 
 He shall bless thee in the land which the Lord thy God giveth thee.' ' 
 The opposite of all these blessings was threatened as a curse for 
 disobedience of God's laws and commandments. 
 
 Because this kingdom was earthly and natural, and the promises 
 to Israel for obedience were earthly and natural, the means by 
 which it was established and maintained, or upheld, must of 
 necessity be of the same nature. Their dealings with each other, 
 as well as their neighbors and surrounding nations, were to be 
 characterized by justice and righteousness. They were promised 
 to have the victory over their enemies. Under the law which 
 God gave them, they could do no injustice to individuals, or 
 nations; consequently, their enemies were such without cause; 
 and when they would come out against Israel, they must act 
 unjustly, and God's blessing would be with Israel, so that they 
 would scatter them seven ways. If they did any injustice to a 
 
436 NON-RESISTANOE ASSERTED. 
 
 neighboring nation, they had no such promise, but the contrary. 
 They should be dispensed seven ways. Consequently, the Jews 
 could have no unrighteous war with God's approval. Neither 
 could an individual do any violence, but in a just cause. God 
 commanded Israel to take the sword and use it, but in no other 
 case, except in defense of right and justice ; and whenever they 
 unsheathed the sword in any other cause, God was not with them; 
 and it being in violation of his command, would bring them 
 under His displeasure, and under the curse which He declared 
 would follow disobedience. Therefore, it would ever be impos- 
 sible for true Israelites to fight against each other, or in an unjust 
 cause, with any one. 
 
 The purpose, therefore, for which God ordained government is 
 very clear. God designed that order should be preserved in the 
 world; and as man had fallen from the Spirit under the flesh, 
 and would not be controlled by the law which was written in his 
 heart, God ordained government for the purpose, and gave to it 
 the sword, as a means by whrch to keep the lawless and violent in 
 subjection. And when it became necessary to this end. He 
 commanded man to use the sword against offenders, whether they 
 be individuals or nations. 
 
 Before the fall, there was no such ordinance; and that God 
 commanded it after the fall in man's altered relation, shows no 
 change in God ! Man had changed, but God was still the same. 
 Under the Mosaic dispensation, man's relation to God, or his 
 fellow-man, was not changed from what it was before. The same 
 cause existing, the same remedy had of necessity to be continued. 
 But Moses, by whom the law was given to Israel, spoke of another 
 prophet whom the Lord would raise up, and him they should hear 
 " in all things whatsoever he shall say unto you." Now, is this 
 not as verily a disannuling of what has gone before, as the promise 
 of a change in the priesthood? Man's relation to God was 
 changed by the coming of the prophet spoken of by Moses, and 
 it argues no change in God, to change his law under this altered 
 relation, any more than it does, that he imposed new duties on 
 him after he had fallen from the relation in which he created him. ' 
 All the duties of the ceremonial law ended with the establishing 
 of the gospel, and it proves no more change in God, that He 
 should absolve the New Testament believer from certain moral 
 
NON-RESISTANCE ASSERTED. 437 
 
 duties, which he was subject to under the law, than that he should 
 be absolved from the ceremonial duties he was under obligation 
 to perform then. 
 
 What God says in the Law and the Prophets (or what He there 
 commands). He says to man under the law, but therein speaks of 
 another law, covenant or kingdom, which he will establish after- 
 ward. Moses, in the Law and the Prophets, speaks of and refers 
 to Christ, as higher authority than they. Moses spoke of the 
 prophet which God would raise, as already observed. And Peter 
 says, that prophet was Christ. "All the prophets from Samuel, 
 and those that follow after, as many as have spoken, have likewise 
 foretold of these days. ' ' Now in this prophet, and in those days, 
 there was made a change in the priesthood, and Paul says : " TRere 
 must of necessity also be made a change of the law ;" evidently 
 because the change of priesthood made a change of circumstances. 
 Does this then argue that God is mutable ? The prophets, in 
 speaking of this new covenant and kingdom, these times and 
 days, have spoken of them as being of grace and love, peace and 
 unity. 
 
 Christ came to restore the lost image in man, and establish the 
 kingdom of Heaven within him, and brftig him under the new 
 covenant or relation, spKjken of in the Old Testament. This 
 change was efifected by Christ coming into the world, and being 
 put under the law, and fulfilling all its righteous requirements, 
 taking the sins of the world upon himself, offered himself upon 
 the cross to satisfy the justice of God, for the sins man had com- 
 mitted. The virtue and merit of Christ's life and death now 
 became that of the believer, and justified him in the sight of God. 
 Here was now a changed relation of man toward God. The 
 virtue of Christ's death purified his soul from sin, and being 
 clothed with his righteousness, he was pure, holy and acceptable 
 in the beloved. 
 
 The Saviour had made an especial promise of the Holy Spirit, 
 to those who believed in him. But no one received this Spirit 
 till after Christ' s death and resurrection. This Christ plainly told 
 them. He must first be glorified, and if he did not go hence, 
 the Comforter would not come. This promise wac not made to 
 Old Testament believers, nor to those who believed whilst Christ 
 was yet in the flesh on earth ; for the reason that their souls were 
 
438 NON-RESISTANCE ASSERTED. 
 
 not yet purified from sin. The love of self, and the world, was 
 yet in possession of the heart, and the Spirit and love of God 
 could not dwell with it, till the heart or soul was purged by the 
 blood of Christ. 
 
 The reception of this Spirit is what finished the work of con- 
 version. By it the lost love and image of God was restored, and 
 man received power to overcome the flesh, or carnal desires. 
 Before this, he was earthly minded, but now he became Heavenly 
 minded. This is very plainly discerned in the conduct and con- 
 versation of the apostles before and after they had received the 
 Holy Spirit. They now stood in a new relation to God, and a 
 new influence took possession of them and brought forth new 
 fruits. 
 
 Here now is where Christ's kingdom had its origin in the 
 hearts of those true believers, who were wrought by the Spirit into 
 the image of Christ. 
 
 Christ plainly told His apostles, "except ye be converted, and 
 become as little children, ye shall hot enter into the kingdom of 
 Heaven." This amounts to a plain declaration that they were at 
 that time not yet converted, in that sense in which the Saviour 
 applied the word. This position is denied by great numbers of 
 professors, and to explain myself briefly, is the reason for this 
 digression. In the first place, the plain declaration of the Saviour 
 should be enough to set the question at rest. He was speaking to 
 his apostles, and he says "ye," that is, they to whom he was 
 speaking, " except ye be converted." Now if they were at that 
 time such converted persons as the Saviour had in view, he could 
 not have addressed them as he did. 
 
 The word " conversion," we all know, signifies change. When 
 applied to man, it means that his views, sentimenis, or faith, is 
 changed. But every such change in man is not the conversion 
 which the Saviour had in view. The language of the apostles 
 plainly shows that they had no conception of the nature of the 
 kingdom which Christ was about to establish ; and it also plainly 
 betrays the self-love which dwelt in the heart. I do not allude 
 to their language on this occasion only, but to their language 
 generally, whilst the Saviour was with them in the flesh. The 
 kingdom of Christ is a spiritual kingdom, and Spiritual things 
 must be spiritually discerned. The apostles at this time had not 
 
NON-RESISTANCE ASSERTED. 439 
 
 yet received the Spirit, consequently they could not discern the 
 icingdom, or the Saviour's description of it. 
 
 The greatest and most marvelous change in the mind, sentiments, 
 or affections of man, which is recorded in the Bible, is that which 
 was wrought on the apostles and disciples by the power of the 
 Holy Spirit, on the day of Pentecost ; as well as what followed on 
 other believers afterward. From that time we do not observe a 
 single expression betraying ignorance of the nature of Christ's 
 kingdom, or betraying self-love in them. The love of God in 
 the heart was displayed in all they said and did, and their love to 
 the br,ethren, and even their enemies, was perceptible in their 
 deeds and actions. There was no asking who was to be the great- 
 est, who should sit on the right or left in the kingdom ; no asking 
 shall we smite with the sword, or shall we pray that fire fall down 
 from Heaven and consume our enemies. They prayed God whilst 
 being stoned to death : "Lord lay not this sin to their charge;" 
 and when they were buffeted, they went away rejoicing that they 
 ware accounted worthy to suffer shame for the name of Jesus. 
 This was the change, or conversion, which I believe the Saviour 
 had in view, when He addressed the apostles as above quoted, and 
 without which they could not enter into the kingdom of Heaven. 
 God winked at the times of man's ignorance, but now the time 
 had come when the true light appeared, and He commanded all 
 men everywhere to repent. By the power of the Holy Spirit, the 
 kingdom of Heaven was set up in the heart, and until this was 
 done, I conceive the change which the Saviour alluded to was 
 not wrought. 
 
 The reason why Christ said to his disciples, that they could not 
 bear those many things which He had to say unto them, was, 
 because they were yet carnal ; tJidr hearts were not yet changed 
 hy the Holy Spirit. But when this Spirit would come. He would 
 lead them into all truth. This is the reason why God did not 
 give man the commands under the law, which he did under the 
 -gospel. They were yet carnal ; they could not bear or compre- 
 hend gospel commands. Their hearts were in the world, and to 
 direct them in a way in which they would be required to sacrifice 
 worldly interests, would have deprived them of all comfort, and 
 made them miserable. They could not "bear" it. Therefore 
 they had to be directed in such a way as to make them as happy, 
 
440 NON-RESISTANCE ASSERTED. 
 
 as the circumstances of their condition and relation to God, would 
 permit them to be made. For this reason, they were directed in 
 such a way under the law, as to improve their material condition, 
 yet still directing their attention to some future good, and 
 advanced condition far surpassing their present state. 
 
 It is very evident, that Christ did not come into the world to 
 improve its political condition, to advance worldly wisdom, to 
 favor external interests, or in any way to improve, the material 
 condition of man. Every question having relation to any such 
 end was evaded, and answered so as to tend to the spiritual welfare 
 of man, and the salvation of his soul. Man's inclinations were 
 already too strongly bent in this direction, and Christ's teaching 
 and instructions were to draw him from it, and to direct him to 
 the attainment of a higher, better, and more enduring substance. 
 " Seek ye first the kingdom of God and His righteousness, and all 
 other things shall be added." He tells us not to care for what we 
 shall eat, or what we shall drink, or wherewithal we shall be 
 clothed. Rather enter into life lame, maimed, or with one eye, 
 than having all our members, and be cast into hell. And again, 
 fear not them that kill the body, but after that can do no more, etc. 
 These were his teachings in a general way, and show clearly the 
 purpose which brought Him into the world. The blessings which 
 are amongst the first of His recorded promises, are of a spiritual, 
 or eternal kind. The blessings promised in the beginning of 
 Christ's Sermon on the Mount, I do not believe are intended to be 
 bestowed on any one who is possessed of only one of the traits of 
 character therein named, and destitute of all the others (if indeed 
 this could be so). But I think the whole taken together is intended 
 to form the complete character of a Christian, who from a motive 
 of love to God obeys the further commands given in this sermon. 
 
 Moses, the law, or all the legal ordinances and ceremonies, could 
 not take away sin, or give the Spirit of God. Christ did this, 
 showing that His power far exceeded that of the law. Christ as the 
 son, over His own house, having given Moses the law and ceremo- 
 nies (as his servants), all the authority they possessed, could very 
 properly at His coming assume higher authority than they possessed j 
 and especially as He only authorized them to act till He came ; and 
 they by His authority spoke of His coming, and referred the faith- 
 ful to Him for a better knowledge of the will of God. 
 
NON-RESISTANCE ASSERTED. 441 
 
 Christ now at His coining says: "Of old it was said, Thou 
 shalt love thy neighbour, and hate thine enemy.". By that "of 
 old," is evidently meant that statute of Moses, which was, under 
 the old covenant, based on the law, for there it says so. But I, 
 as the new Lawgiver, say unto you: "Love your enemies, bless 
 them that curse you, do good to them that hate you, and pray for 
 Ihem that despitefully use you, and persecute you." He also 
 says: "Ye have heard that it hath been said. An eye for an eye, 
 and a tooth for a tooth. But I say unto you, that you resist not 
 evil. But whosoever shall smite thee on the right cheek, turn to 
 him the other also ; and whosoever will sue thee at the law, and 
 take away thy coat, let him have thy cloak also. " Christ tells us 
 why we shall do this. He wishes the children of God to be 
 distinguished from those of the world. He says: "That ye may 
 be the children of your Father which is in heaven, for He maketh 
 , His sun to rise oji the good and on the evil, and sendeth rain on 
 the just and on the unjust. ' ' He will have us by this to show our 
 parentage, and how it distinguishes us from others. "For if you 
 love them which love you, what reward have you? Or if ye 
 salute your brethren only, what do ye more than others? Do not 
 even the publicans so?" Christ will have His disciples to con- 
 duct themselves, so as to distinguish them from the world, and 
 show that they partake of the Divine nature. 
 
 All will admit that Christ does give commands, and that we 
 must obey them. I would ask, what those here cited are, if they are 
 not commands. Is there a single cominand given by our Saviour 
 which sounds more imperative than these here named ? He says, 
 of old it was said, so they shall do. But now I say unto you, do thus. 
 
 Christ told His disciples plainly, that they would have to suffer. 
 But He told them if they were persecuted in one city, they should 
 flee to another. When His apostles showed their self-love by 
 asking who should be the greatest in the kingdom of heaven, he 
 reproved them severely, by telling them in very emphatic language, 
 that unless they were converted and became as little children, they 
 could not enter into His kingdom at all. And when several of 
 them asked Him whether they should pray for fire to come down 
 from heaven and consume their enemies, He told them they did 
 not kno\v what manner of spirit they were of. When Peter drew 
 his sword, the Saviour told him to put up his sword in his place. 
 
442 NON-RESISTANCE ASSERTED. 
 
 All Christ's conduct and actions were in accordance with these 
 teachings and . declarations. "When he was reviled, he reviled 
 not again, when he suffered, he threatened not ; but committed 
 himself to Him that judgeth righteously." Peter says, He left us 
 an example that we should follow His steps. I would ask our 
 opponents, what is the example of Christ, which we are to follow ? 
 
 These are Christ's direct teachings, and they are as plain as I 
 would know how to make language. If the Saviour does not mean 
 this, I am at a loss to know what the purpose of His language is. 
 Every syllable of His teaching is in this spirit of passive submission 
 and non-resistance ; and every action of His life was in accordance 
 with the same spirit. 
 
 In view of the charge of Moses, that we shall hear Christ, and 
 His own repeated declarations that we must obey His commands, 
 and do the will of the Heavenly Father, it is highly important 
 that we form correct conclusions in regard to what He did teach. 
 "Not every one that saith unto me, Lord, Lord, shall enter into 
 . the kingdom of Heaven ; but he that doeth the will of my Father 
 which is in Heaven. Why call ye me Lord, I-ord, and do not the 
 things which I say ?" ' And again : " He that hath my command- 
 ments, and keepeth them, he it is that loveth me. He that loveth 
 me not, keepeth not my sayings. If ye love me, keep my 
 commandments. The Father which hath sent me, gave me com- 
 mandment what I should say, and what I should speak ; and I know 
 that His commandment is life everlasting." Now, what are we to 
 understand by His commandment, if those here alluded to are not 
 such. Go into the world and preach and baptize, is His com- 
 mand, but what are we to preach. Evidently, what he preached 
 and taught; and as He says: "'Ys.z.n^ i^a^xa. Xa observe all things 
 whatsoever I command you. ' ' The first question with us should 
 be, what are His commands. Then, the Old Testament, reason, 
 and necessity, all must yield to Him, for Christ is supreme com- 
 mander. The Old Testatnent, sound reason, and necessity, all 
 harmonize with Christ's teaching, if examined and directed by 
 the Spirit of God, ; but if it should be dark to us, that we cannot 
 bring them to harmonize, we must yet give Christ supremacy, for 
 we are commanded to take every thought captive under obedience 
 to Him. 
 
 Paul says the mind shall be in us, which also was in Christ 
 
NON-RESISTANCE ASSERTED. 443 
 
 Jesus. How are we to know Christ's mind, if not by his words 
 and actions. The scribes and Pharisees evidently understood the 
 Saviour to teach non-resistance, or else they would not have con- 
 cluded as they did. "If we let this man thus alone, all men will 
 believe on Him ; and the Romans shall come and take away both our 
 place and nation." The Christian nations are the greatest warriors 
 known ; and it is often asserted, that the best Christians make the 
 best soldiers. If this is so, why did these wily and sagacious 
 Jews come to the conclusion they did ? If Christ's religion made 
 them better soldiers than they were before, why could the Romans 
 any easier take away their place and nation, than if they were not 
 Christians? The same argument is made use of now against the 
 non-resistant doctrine. "If all men would do so, what would 
 become of the country and nation ? ' ' they ask. 
 
 So long as the apostles' hearts were not changed by the Holy 
 Spirit, they could not rightly understand the Saviour's doctrine, 
 or comprehend His meaning, when He spoke of His kingdom; 
 hence the expressions before alluded to. But after they had 
 received this Spirit, we hear them make no more such expressions; 
 but all their teaching, with their acts and deeds, harmonize and 
 agree most perfectly with thi? self-sacrificing non-resistant Spirit. 
 Paul says (Rom. xii.): "Dearly beloved, avenge not yourselves, but 
 rather give place unto wrath: for it is written, vengeance is mine; 
 I will repay saith the Lord. Therefore, if thine enemy hunger, 
 feed him i if he thirst, give him drink : for in so doing thou shalt 
 iieap coals of fire on his head. Be not overcome of evil, but 
 overcome evil with good." Now, does not the apostle here show 
 an exact agreement with our idea of what the Saviour teaches? 
 Again, Paul says (Eph. v.): "Be ye therefore followers of God, as 
 dear children ; and wa/k in love, as Christ also hath loved us, and 
 hath given himself for us an oifering and a sacrifice to God, for a 
 sweet smelling savor." This is very exactly to the point of 
 Christ's expression, when He commanded His disciples to love 
 and do good to their enemies. He says, they shall do so, "that 
 they may be the children of their Father in Heaven," who deals 
 so graciously with the children of men, as to send rain and let 
 His sun shine on good and evil. The evil and unjust are God's 
 enemies. The expressions of Paul and Christ are very nearly 
 in the same words, and surely mean the same thing.^ "Be ye 
 
444 NON-RESISTANCE ASSERTED. 
 
 followers of God, as dear children." The more obedient a child 
 is to a parent, the dearer it is ; and parents do address them with 
 expressions of endearment. But such children as are disobedient 
 are not usually addressed as dear children. Children who love 
 their parents and are attached to them, usually imitate their good 
 example. Therefore, the apostle addressing his fellow believers, 
 says, as dear children they shall obey God. Since they have been 
 made children of God by faith, and partakers of the Divine nature 
 by the Spirit of God, heirs of God, and joint heirs with Christ, He 
 will have them show their birth, nature, and nationality, by display- 
 ing in their deeds and actions the distinctive attributes of the parent. 
 But Paul says further, we shall " walk in love." What is walking 
 in love ? We have all experienced a sense of love, and know what it 
 is ; but this is a thing which we cannot command in ourselves, nor 
 can others command it in us ; and if we do experience the sensation, 
 it is not walking in it. We read a great deal in the Scriptures 
 about walking. Walking in the ways of the Lord, in the law of 
 the Lord, in the ways of their Father. Walking in the ways of 
 the ungodly, in sin, in unrighteousness, etc., and walking before 
 the Lord, with God, and worthy of our vocation, etc., etc. It is 
 evident therefore, that to walk in the sense here intended, is meant 
 our words, deeds, and actions. These shall be in accordance with 
 the idea expressed by that iil which we are said to walk. To walk 
 in love, then, is evidently intended to mean, that we shall speak, 
 do, and act the part which love would dictate. But toward whom 
 shall we thus conduct ourselves, or walk ? Evidently, toward all 
 men ; even our enemies. Christ especially mentions them ; our 
 friends he need not mention ; nature will teach us this, for even 
 the Gentiles do so. But the apostle makes his meaning very plain 
 by telling us how we shall love and walk. He says: "Walk in 
 love as Christ also has loved us, and gave himself for us." Now 
 Christ loved us when we were His enemies, and showed His love 
 by giving himself for us ! Whilst we were doing despite to the 
 spirit of His grace. He loved us, and gave himself for us, and 
 washed us in His own blood ! Is it not evident, then, that if we 
 walk in love, as Christ loved us, we cannot take the life of any 
 man? The apostle's language is in complete agreement with 
 what Christ taught in His Sermon on the Mount. We can take 
 no other sense out of it without doing violence to plain language. 
 
NON-RESISTANCE ASSERTED. 
 
 445 
 
 People sometimes say : "They can love a man and smite him ; they 
 are not angry with those against whom they fight in battle ; and 
 by prosecuting a man for crime, they are doing him good." But 
 it would be hard to convince a man that you love him, when you 
 are thrusting at him with a sword or bayonet. At least, it would 
 not be "walkingin love" toward him. Christ did not walk thus 
 toward us. He could have prayed his Father, and He would have 
 given him legions of angels to punish His wicked and malicious 
 - enemies. He gave Himself for us, our sins pierced his soul, and 
 the wrath he was under for our sins, caused him to sweat blood. 
 Thus He loved us, and thus he walked toward us ; and the apostle 
 will have us to lay down our life, rather than to take that of another. 
 John says: "If we say we know God, and do not keep His com- 
 mandments, we lie, and the truth is not in us. But if we keep 
 His Word, then verily the love of God is perfected in us." And 
 again: " Herein is the love of God manifested toward us, because 
 God sent His only begotten Son into the world, that we might 
 live through Him.' ' To follow God and walk in love, is evidently, 
 then, to manifest our love by our deeds and actions, in the way 
 that God manifested His love toward us ; namely, by His dealings 
 with us. 
 
 The Epistles and "Acts of the Apostles " throughout, breathe 
 this passive non-resistant spirit, and without doing violence to 
 their language, no one can gather anything else from them. Their 
 actions, or walk and conduct throughout, as well, show how they 
 were led by the Spirit, and how they understood the Saviour 
 Paul says, being " reviled we bless, being persecuted we suffer it, 
 being defamed we entreat; we are made the filth and ofT-scourings. 
 of all things unto this day." Not a single instance of resistance 
 of evil isj^corded, or a command given that can be tortured into 
 such an idea. 
 
 One of our opponents, endeavoring to prove "non-resistance a 
 false doctrine,' ' says : " Now I grant that the gospel, adopted and 
 followed out, would prevent war." This is all we assert, and 
 shows that the language of the gospel is so plain, and our posi- 
 sition so strongly maintained therein, that even our opponents 
 are constrained to admit its truth ! Whoever adopts the gospel 
 and follows it out, will not engage in war. But this will not pre- 
 vent those who do not adopt and follow it out from doing so. No 
 
446 NON-RESISTANCE ASSERTED. 
 
 worldly government can adopt and follow out the gospel. Gov- 
 ernment is founded upon law and justice ; and this must have 
 the executive power of the sword. The gospel is founded on grace 
 and mercy, and this the lawless and violent will not regard. This 
 same author says : " Christ teaches the individual, and not the 
 State." And again : " Governments have no future beyond this 
 life, therefore they are not directly addressed by the gospel mes- 
 sage." This we admit, therefore it was not expected, nor intended, 
 that government should " adopt and follow out the gospel; " but 
 can any one deny that it ^was intended, that those who are 
 addressed in the gospel, should also adopt and follow it out ? The 
 individuals are addressed, and it is intended and expected that 
 they will "adopt and follow out the gospel." And what then? 
 Why, according to the author's own admission, "war will be 
 prevented." I would ask the author, whether there ever was a 
 Christian who did not " adopt and carry out the gospel?" 
 
 The mass of mankind did not receive or accept the benefits of 
 Christ's mission; and their relation to God was consequently not 
 changed by the gospel. " He came to His own but His own did 
 not receive Him, but as many as received Him, He gave power 
 to become the sons of God." To those who did not believe on 
 Him, He said, they shall die in their sins, and whither He goes 
 they cannot come. They shall not see life, but the wrath of God 
 abideth upon them ; their sin remaineth, and they are condemned 
 already. Christ came to restore the lost image in man, and 
 establish the kingdom of Heaven within him. Every one can 
 perceive, then, that this work was only wrought in those who 
 received Him, who believed in His name, or who were converted. 
 But the condition of those who did not believe was not changed. 
 They remained in their sins under the law and condemnation, 
 where all men, both Jews and Gentiles, lay before the advent of 
 Christ, or even before the giving of the law or choosing of. 
 Israel. Their relation to God was not changed ; their hearts were 
 the same as before ; their self-love was not destroyed, consequently 
 they still remained where they had been since the fall of man. 
 These have no new command uiider the gospel, other than the 
 invitation to repent and believe the gospel ; but as long as they did 
 not accept the invitation, God could give them no better command 
 than that which He had long since given them, and under which 
 
NON-RESISTANCE ASSERTED. 447 
 
 they could enjoy all the happiness they were susceptible of enjoy- 
 ing in their present condition and relation. Christ is not their 
 priest till they embrace Him by faith; consequently to them 
 there is no change of the law. 
 
 All those who truly believed on the Saviour were cleansed from 
 their sins, and received the gift of the Holy Ghost, by the power 
 of which their hearts were renewed, and the lost image restored, 
 ' by shedding the love of God abroad in the heart. Self-love was 
 destroyed, and as injustice and violence are the effects of self-love, 
 so the cause being removed the effect must of necessity cease ; and 
 as the principle of Divine love which took its place would lead its 
 possessor to walk in love tS all men, there would, as a consequence* 
 be no necessity for government. But as a vast majority of man- 
 kind did not believe, they could not receive the Spirit, and their 
 hearts continued unchanged j and amongst these there will ever be 
 unjust, lawless and violent persons, who need government and 
 sword, to keep them in subjection. These unbelievers the Saviour 
 labored to convict of their sins, and grieved because they would 
 not know the things which were for their peace ; but He gave 
 them no commandment except that they repent and be converted . 
 There was no necessity for any to them, for obedience to no other 
 command could change their relation to God ; and this was the 
 whole object of the Saviour's mission. Besides they had all the 
 moral commands in the law. 
 
 Before the coming of Christ, the whole world, Jew and Gentile, 
 moral and immoral, just and unjust, were under sin ; and their 
 relation to God was the same, eixcept that those who believed had 
 the promise of justification through what Christ would do at His 
 coming, and their faith brought consolation and hope with it ; but 
 they did not realize their hope in this life. Those who did not 
 believe in Christ's coming, stood in the same relation to God as 
 ,if there had never been a promise given. Yet they had the same 
 law written in their hearts as the others had ; and if they obeyed 
 its moral teaching, they enjoyed the natural reward of earthly 
 prospei^ity and happiness, which was promised to faithfulness under 
 the law. Thus after Christ came, those who did not believe were 
 not benefitted by the gospel. Their relation to God was not 
 changed. They remained where they were before in the world, 
 and under the kingdom of this world ; and were in no way relieved 
 
448 NON-RESISTAKCE ASSERTED. 
 
 from any duty, or deprived of any privilege, interest or reward, 
 which faithfulness to moral duties entitled them to before. 
 
 Christ's kingdom is not of this world, therefore He did not 
 interfere in the affairs of the world. He recognized the kingdom 
 of this world and its authority, as one king recognizes that of 
 another kingdom or nation. But He gave the kingdom, or those 
 in it, no command, except the one before alluded to. He came 
 to establish His kingdom, and as there may be said to have been 
 but one kingdom on earth hitherto (all nations and kingdoms 
 together composed the kingdom of this world). He had to take 
 the subjects who would compose His kingdom out of that of this 
 world. These having been brought infb a new relation, and their 
 circumstances changed, Christ gives new commandments. All 
 the commands Christ gives must be considered as given to His 
 disciples only. 
 
 God had created man in a supremely happy state. This hap- 
 piness consisted in the love of God, and fellowship with Him. 
 This love and fellowship was restored to the believer, and 
 constituted a source of exceeding joy and comfort to Him. Now, 
 Christ says we cannot serve God and mammon. God will not 
 dwell in a heart filled with world, or worldly care. Therefore, 
 He purges the heart of these, and gives such a law to His subjects 
 as will preserve them from the evil influence the world would exert 
 upon them. If we invest a person with the principles and virtues 
 which Christ commands to His disciples, is the image not Divine? 
 God is love, and they that love dwell in God, and God in them. 
 These commands are all in love, and show to what stature we 
 must be wrought, if we bear the image of Christ. 
 
 The Holy Spirit imparts the love of God, and brings us into 
 fellowship with God and His Son Jesus Christ ; and this affords 
 infinitely more happiness than all the -s^orld can give, and enables 
 its possessor to be joyful under persecutions, afilictions, scoffingsy 
 derisions, or whatever the world may inflict upon us. In short, 
 this joy no man can take from us. To show that we prize the 
 love of God higher than anything in the world, is an honor to 
 God, and to obey Christ's command of not resisting evil, or: 
 contending for earthly treasures, or worldly honors, shows the 
 value we set on heavenly things. . If Christ had enjoined on His 
 followers the duty to defend their personal rights and liberties, to 
 
NON-RESISTANCE ASSERTED. 449 
 
 serve in office, exert themselves to uphold the government, or dis- 
 charge obligations which our opponents would impose upon us, 
 ,what anxiety and distraction of mind Would it not create ; and 
 just in proportion would it draw the heart and affections away 
 from God. But if the heart and affections are above where Jesus 
 is, and we hold our earthly possessions as though they were not 
 ours, then when they are taken away we can say: "The Lord hath 
 given and the I^ord hath taken away." If all things work 
 together for goodj to those who love the Lord, then whatever 
 befalls us must be for our good, and we will commit all to the 
 Lord who judgeth righteously. Must not this state of resignation 
 and submission to the will of God, be the most happy that He 
 .could have devised j in short, does not the plan and all that is 
 connected with it, prove that it is Divine? 
 
 The ground on which we propose to prove non-resistance to be 
 consistent with the Bible, and the Old and New Testaments to be 
 .consistent with each other, and both to be in harmony with the 
 idea of God's immutability, is, that God had created man in such 
 a state that he possessed a principle within him,, which would 
 have preserved order, decency, justice, and righteousness on earth 
 (however great the number), without any law or government. 
 This principle within man, which constitutes God's image, was 
 His love, and was both government and law to man. This prin- 
 ciple was lost in the fall, consequently he lost the governing 
 power, and in its stead self-love, which is a principle of disorder 
 and confusion, was received in the heart. Now, as it was the 
 will of God that order should be preserved on earth, and a 
 governing influence had to be exerted. He established government, 
 with all its necessary attendants of law, and sword, to exert this 
 controlling influence over the restive, unholy and unruly principle 
 of self-love. This was msftie necessary by man's change, and is 
 perfectly consistent with God's immutability, and is a confirmation 
 . of God's unchjanging love to man. In love God had created man, 
 , and His tinchanging Jove and good will to him, induced Him to 
 .give, man government, as the only means which would control him 
 till he was brought back again to the state from which he had 
 fallen. From the fall of man to the coming of Christ, all men 
 stood in the same relation to God, and were in the same condition 
 and circumstances. By the coming of Christ, and the sacrifice 
 39 
 
45° NON-RESISTANCE ASSERTED. 
 
 of His body on the tree of the cross, all those who embraced His 
 merits by faith were restored, in their relation to God, to the 
 state they were in before the fall. They are made partakers of 
 the Holy Spirit, by which the love of God is shed abroad in the 
 heart, and, as Peter says, are made partakers of the Divine nature, 
 which is the image of God. Here, now, man is brought into a 
 new relation to God, his sins are washed away, and his circum- 
 stances and condition is changed, and God also changes his law. 
 It is God's unchanging love which induced Him to send His Son 
 into the world, to give Himself for man's redemption; and 
 having redeemed him, and brought him into this new relation, 
 He gives him a spirit and law, with commandments consistent 
 with his changed circumstances and condition. These now need 
 no outward governing influence of law, or commandment, to 
 lead them to do what is right. They will do right, and obey the 
 law of love written in their hearts, regardless of law or command- 
 ment, either of God or man. That is, not because God's word 
 commands it, but because of the love they possess in their hearts, 
 they would be constrained to do so, if God never had given the 
 command. 
 
 As these now stand under a new relation to God, by which 
 their condition and circumstances are changed, it is no violation 
 of God's immutability to change the law which is to govern their 
 conduct and actions. The Old Testament gave man the law 
 which should be his rule of life in the condition he was then in, 
 but spoke of a change which was to come. 
 
 The New Testament or gospel, gives the law which is to be 
 the rule of life, under the changed condition referred to in the 
 Old. There is, therefore, no disagreement between the Old and 
 New Testament, or any violation of pod's immutability. 
 
 But all men were not changed in their relation to God by the 
 coming of Christ, and the institution of the gospel. Those who 
 did not believe remained in their sins and under the law, and 
 were not effected by the gospel, until they believed and embraced 
 it ; consequently the principle of self-love was not destroyed, and 
 this being what made government and law necessary, it had to 
 be .continued in the world, the same as it had before the coming 
 of Christ. 
 
 The commands in the New Testament are therefore not given 
 
NON-RESISTANCE ASSERTED. 45 1 
 
 to the unconverted. They still stand where man did before the 
 gospel was promulgated, and are under the same influence. This 
 is the reason why government is still recognized in the New 
 Testament. Because a very large proportion of mankind do not 
 accept the gospel offer, God is still necessitated to continue 
 government in the world, and He has so ordered that there can 
 be no conflict between the kingdom of Christ, and that of this 
 world. Whenever Christ spoke of the world and its institutions, 
 He spoke of them as something foreign. Of His disciples He 
 says, they are not of the world ; if they were so, the world would 
 love them, but now He has chosen them out of the world, 
 therefore the world hateth them. When his disciples showed 
 their self-love and the spirit of envy, He called them to Him, and 
 told them very affectionately : "Ye know that they which are 
 accounted to rule over the Gentiles, exercise Lordship over them ; 
 and their great ones exercise authority upon them. But so shall 
 it not be among you y This shows that Christ separated His 
 kingdom from that of this world, as His commands make it im- 
 possible for those of His kingdom, to take part with that of this 
 world. They are in the world, but they are not of the world. 
 
 When man fell by transgression, he was placed under the law. 
 Paul says, as many as are under the law are under the curse. Now 
 all men must have been under that curse till Christ came, and 
 became a curse for them, and thereby delivered them. Our 
 opponents say all men are under the law. Then, according to Paul, 
 all would have to be under the curse. But Paul says: "Ye are 
 not under the law, but under grace." Certainly those who 
 embrace Christ by faith are made free from the law; but those 
 who do not believe, remain under the law and under its curse. 
 Under this law God commanded Israel to fight, and the opponents 
 of non-resistance say, because God approved it then, it must be 
 right now also. In one sense this is true. To all who are now in 
 the same circumstances, or in the same relation to God now, that 
 those were then, it is right. They to whom it was right then were 
 : under the law. To all who are under the law now it is still right. 
 But it does not follow that because it was right for those who 
 were under the law then, and is also right for those who are under 
 it now, that it must be right for those who are under the gospel. 
 It is urged that "right is right at all times, and in all places." 
 This is true, but the inference drawn from it is not true. Because 
 
452 NON-RESISTANCE ASSERTED. 
 
 it was right for the Jews to fight, it is right for the Christians to 
 fight, is a misconception. I would ask the author of that senti- 
 ment, whether it is right for us to eat swine's flesh ; and whether 
 it was right for the Jews to do so ? Whether it is right for us to 
 wear garments partly of flax, and partly wool ; and whether it was 
 right for the Jews to do so. Is God then mutable? 
 
 Moses permitted the Jews to put away their wives for certain 
 causes, which our Saviour did not approve in his kingdom,' and 
 tells us there is but one cause which would justify such act. Now, 
 if Moses allowed this or gave the Jews this precept, it was certainly 
 not sin for them to do so. But can any one say that it would not 
 be so for a Christian now ? In the beginning, there was no such 
 liberty; "it was not so;" but when man's relation to God was 
 changed, because of sin, and the flesh was weakened, and the 
 heart hardened, God permitted it. But when man's condition 
 was improved, being made partaker of the Divine nature, and his 
 relation to God changed, Christ, as the perfect lawgiver, restored 
 the ordinance to its primitive state again. It might perhaps be 
 said, speaking strictly, that neither war, nor the Jewish mode of 
 divorce were right in themselves; but man's condition made it a 
 necessary evil, or the lesser of two evils, one of which was inevitable. 
 But with Israel, God permitted it, yet in man's altered relation 
 under the gospel Christ forbids it. When I say "man's altered 
 relation under the gospel," I always mean those who are truly 
 converted. The relation of the unconverted is not changed. 
 
 One of our opponents says: "Non-resistants fail to see any law 
 in the gospel, yet there it is with all its majesty, demanding 
 repentance or death." We do hold that there is no other law in 
 the gospel except the law of love. The gospel does not demand 
 repentance of those who are under the gospel. It demands it of 
 those who are under the law. The children of God who are in 
 the kingdom of Christ, are not demanded to repent. They have 
 nothing to repent of, unless they fall into sin. Their sins are for- 
 given and washed away, and they are clean every whit. But those 
 who are under the law, who, though they believe in Christ, are 
 yet ashamed to confess Him, or are afraid of the persecution, .or 
 do not believe in Him, or have said in their hearts they will not 
 have Christ to rule over them, these are invited to repent and 
 come over to Christ's kingdom, and receive His favor. 
 
 The kingdom of Christ is certainly distinct from that of this 
 
NON-RESISTANCE ASSERTED. 453 
 
 world. The unconverted compose the kingdom of this world. 
 The converted compose the kingdom of Christ, kingdom of God, 
 or Church of God. Those of the kingdom of this world certainly 
 have no lot, part, or interest in the kingdom of Christ. The law 
 of Christ's kingdom, or the law of love, necessarily prohibits 
 those of the kingdom of Christ from taking any part in the affairs 
 of that of this world. This mystery is dark to great multitudes ; 
 but how can it be otherwise? The self-love of those of the king- 
 dom of this world, forbids them to take part in the kingdom of 
 Christ. No one can be a citizen of two kingdoms at the same time ; 
 he cannot serve two masters. The kingdom of Christ and that of 
 this world, ihight be compared to two natural kingdoms, whose 
 authority was over territory which lay in contiguity with each 
 other. The laws of these two kingdoms might be very different, 
 yet the subjects of each would be satisfied that they have justice 
 done them, and so would be happy. But the king of one of the 
 I powers offers those of his kingdom a very exceeding rich reward 
 or treasure, at some future period. He also offers or makes it 
 known in the other kingdom, that any of its subjects who will 
 leave their king and come over to him, shall be considered as his 
 subjects, and receive the reward on an equality with his own sub- 
 jects. Those who would refuse to accept this offer, would of course 
 fail of the reward, but they would not fail because they obeyed 
 the laws of the king whose subjects they were, but they would fail 
 because they did not come over to him who offered the favor. 
 They would not be censured for obeying the law of their king, only 
 they could not expect to receive the favor of him, whose offer they 
 had rejected. Thus Christ came and established His kingdom, 
 and invited those in the kingdom of this world to repent and be 
 converted to Him, and they should have the reward of eternal 
 life. But those who are contented with the reward of this world, 
 will not heed His invitation, and we cannot find a single promise 
 to them of eternal life, on any other condition. Now, we confess 
 that God had made those duties under the law which our oppo- 
 nents claim, and it is their duty still, so long as they are subjects 
 of the kingdom of this world. But if Christ is our king, we must 
 hear him. No one will be condemned for doing those things which 
 are duties under the old law. There are numbers of unconverted 
 persons, who are as moral, honest, upright, and faithful in the 
 
454 NON-RESISTANGE ASSERTED. 
 
 discharge of all their moral and social duties, as any disciple of 
 Jesus Christ. Even an infidel may be this. These enjoy their 
 reward of natural prosperity, comfort and enjoyment of the bless- 
 ings of this life. But it is not possible they can enjoy the love of 
 God, unless they are converted and receive the Holy Spirit. 
 Neither have they promise of' eternal life. If this were not so, 
 salvation would be obtained of works without faith. These men 
 may '.be officers in government, may be generals in the field, or 
 soldiers in th% ranks, and commit no sin in those duties ; and will 
 not be condemned for them, any more than they will for any 
 other moral duty they perform. It is asked: "Is there one law 
 for sinners, and another for Christians? " I say, yes ! Sinners are 
 under the law of justice, where all men were before Christ came. 
 Christians are under the law of grace and love, where Christ put 
 them. The others are where Christ left them, because they would ' 
 not obey his call. 
 
 There are great numbers of persons whom we must esteem very 
 highly for the excellence of their moral virtues and honorable 
 principles, who would yet be as the young man was, very sorrowful, 
 if they must sell or give up all the respect and esteem they have in 
 the world, to become a disciple of Christ. But as I have said, 
 an infidel may be all this ; so that these virtues however estimable 
 do not make a Christian. 
 
 One of our opponents says : " The law of God allows the 
 individual to defend himself except in one case, that of persecu- 
 tion for righteousness sake ; I am permitted, yea enjoined, to 
 resist all evil." If by "the law of God," the author means 
 the Mosaic law, there is this error in it — that the law alluded to 
 makes no exceptions for righteousness sake. It plainly says: 
 "An eye for an eye, and a tooth for a tooth," etc., and there are 
 no exceptions made. And if by the "law of God," is meant the 
 commands of Christ to his disciples, then the other part is 
 without warrant. Christ plainly says, we shall " not resist evil" 
 and there are no exceptions made in regard to the evil. Christ 
 says: "If they sue thee at the law, if they take away thy goods, 
 if they smite thee on the cheek. ' ' He here notices three different 
 kinds oi evil — legal injustice, theft, and personal violence — in 
 none of which we shall resist. There is neither command or 
 precept, in the whole gospel, which says we shall resist evil of any 
 
NON-RESISTANCE ASSERTED. 455 
 
 kind. If a man attacks me with intent to kill, no matter what . 
 the. object is, it is an evil ; and if I choose to kill him (as the author 
 says) to prevent him from killing me, I certainly resist that evil. 
 In such case I recompense evil for evil, and Paul says we shall do 
 this to no man. Men may argue that it is no evil to kill a man 
 under such circumstances, but it evidently was the meaning of 
 Paul, for he afterward says, in the same chapter (Romans xii.) 
 "Dearly beloved, avenge not yourselves, but rather give place 
 unto wrath, for it is written, vengeance is mine, I will repay saith 
 the Lord. Be not overcome of evil, but overcome evil with good.'''' 
 
 This argument shows that the author does understand that Christ 
 forbids resistance to some kinds of evil, but where is his warrant 
 for confining it to that of persecution for religion only. This is 
 certainly a clear assumption ! Christ named the most aggravated 
 cases of evil. To sue one by law and take away their coat, is " 
 certainly very oppressive. There can hardly be a case imagined 
 which would be harder than this. To smite one in the face, is as 
 great an indignity and insult as could be offered; and to take 
 our goods by stealth is very provoking ; and persecution for right- 
 eousness' sake is the most unjustifiable of all persecution. To 
 persecute from motives of interest would not seem to be so utterly 
 diabolical, as for rightemsness, doing good. This is so unreason- 
 able, so fiendish, that no man will admit it. They will always 
 frame some pretext for an excuse. Christ has evidently mentioned 
 the most extreme and aggravating cases for some purpose. Now, 
 is it reasonable that we should not resist in such aggravated cases 
 pf evil, and yet do so for some minor or trivial cause? Christ 
 could not mention every individual species of evil, so he men- 
 tioned the most aggravated cases, knowing that if these must be 
 borne, there are no others that could justify resistance. 
 
 It is said that "the key to the whole scope of the New Testa- 
 ment is, that Jesus Christ teaches the individual and not the State. 
 Governments have no future beyond this life, and are incapable 
 of immorality. Christ teaches the individual duty to the indi- 
 vidual. ' ' Assuming that all w^hich the apostles taught is the same as 
 if Christ had taught it himself,' it is evident that we are taught 
 more than individual duty to individuals. He taught all the duty 
 we have to perform. It is true, Christ or the apostles', do not 
 teach the State, nor any individual, their duty as a servant, or 
 
45 6 NON-RESISTANCE ASSERTED. 
 
 officer of the State. Families have no future, nor are they capa- 
 ble of immorality ; yet we are taught in the gospel what is the 
 duty of the husband to the wife, of the father to the children, oi 
 the master to the servant, of the wife to the husband and children,, 
 of the children to the parents, and of the servants to the mas- 
 ters. These are highly important duties, and cannot be violated 
 or neglected with impunity, and serious consequences may result 
 even to society from their neglect. But how much more import- 
 ant is the duty of the governor of nations, or the fate of vast 
 armies, where one man often has the comfort and even life o^ 
 thousands of persons in his hands. The highly important trust; 
 of many officers of government, and the many allurements attend- 
 ing their position, would certainly call for some warning and 
 •wholesome instruction, to enable them to escape the danger to 
 which they are exposed. Is it not singular, that Christ and His 
 apostles should have omitted giving any instructions to the 
 believer, in such important positions and dangerous exposures, if 
 it were, as is often asserted, the xiuty of Christians to serve their 
 country in the ranks, or as an officer in the field, according as he 
 could best serve the interests of his government, or to serve in 
 other positions in the government, when they pointed out their' 
 duty in so many positions of so much less importance. Their duty 
 te the government is especially dwelt upon, but never a word about 
 their duty in the government. This, in connection with Christ's 
 commands, is conclusive evidence, that Christ never designed they 
 should occupy a place there. 
 
 This absence of direction in regard to duties in the govern- 
 ment, also shows very conclusively that none of Christ's commands 
 are given to the unconverted. They had the government, and he 
 left it to them and the directions they had before, which were all 
 they had need of. 
 
 It is said : " Non-resistants fail to recognize any organization but 
 their own contracted sects," and that they "ignore the authority 
 of the United States as far as they dare." This is an error. 
 True non-resistants admit the authority of the government of the 
 United States, admit that it is God's ordinance to man for good. 
 Not one will ignore its authority or resist its power, even if they 
 had opportunity or ability to do so. They acknowledge their 
 duty to honor and obey it in all things, except where a "duty is 
 
NON-RESISTANCE ASSERTED. 457 
 
 attempted to be imposed which is contrary to the teaching of tlie 
 gospel. Here they think they should obey God rather than 
 man, but in no case resist. We are told to "read chap. xiii. of 
 Romans, and open our eyes to the light of Heaven. " The Apostle 
 Paul is here speaking to his brethren, and has no allusion to the 
 unconverted. Every soul of them is commanded to be subject to 
 the higher powers. The apostle evidently does not intend here 
 to assert that his brethren should obey the powers when they would 
 make an unscriptural request of them. No professed Christian 
 will assert this, and it would be at variance with the apostle's own 
 practice. Then it proves nothing for our opponents, till they 
 prove that the gospel makes it a duty to fight. More than this, 
 we may refuse to obey and still be subject. If the powers ask 
 that which we cannot conscientiously perform, they can but attach 
 a penalty for disobedience. We submit our body and our all to 
 them ; they may visit a fine, confiscation of property, imprison- 
 ment, or death upon us. If we submit without resistance we are 
 still subject to them. 
 
 The Apostles Peter and Jude, reprobate those who speak evil of 
 dignitaries. Peter likewise says, we shall be subject to every 
 ordinance of man for the Lord's sake; and Paul says he would not 
 have spoken evil of the high priest, if he had known that he was 
 ruler of the nation. Of these things true non-resistants make 
 conscience. 
 
 We freely admit that there is no power but of God ; that the 
 powers that be are ordained of God. And also, that whosoever 
 resisteth the power, resisteth the ordinance of God, and they 
 that resist shall receive to themselves damnation. Non-resist- 
 ants do not resist the government when they refuse to fight. 
 What have they done ? The government first called for volun- 
 teers. ' No true non-resistant could respond to the call. They 
 remained at home, and pursued their peaceful avocations as before, 
 the powers next ordered a draft for men, but generously offered 
 to exempt such as were conscientiously non-resistant. The non- 
 resistants are not responsible for the conduct of knaves, who per- 
 jured themselves. Next, the powers again ordered a draft without 
 exempting any for conscience sake, the request was personal 
 service, or three hundred dollars of money, the petsonal service 
 they could not render, the money belongs to the kingdom 
 
458 NON-RESISTANCE ASSERTED. 
 
 of this world, and they had a right to demand it as their own 
 Paul says we shall pay tribute and custom to whom it is due, 
 due, and says we shall do so because of the duties the government 
 has to discharge. They now ask our person or the money. The 
 latter is theirs, and we make conscience of the duty to pay it, and 
 feel that it would be wrong to refuse to do so. But suppose the 
 powers would order a draft, and refuse anything but personal 
 service. Then there would be no way but submit to the conse- 
 quence of refusing to obey, whatever the consequences would be ; 
 but resist the power we could not. 
 
 The commands of the gospel are founded on a different principle 
 from what those of the law are. The law holds out a promise to 
 those who are under it, that they shall receive a reward for doing 
 its commandments. The gospel invites those under the law to 
 embrace its principles, and receive its favors, and prompts those 
 undei: it, by a principle of love, to obey its commands, out of grat- 
 itude for the favor already bestowed on an unworthy object. The 
 motive of obedience under the law is to receive reward. These 
 Paul calls servants. But the motive of obedience to the commands 
 of Christ in true New Testament believers, is gratitude for the 
 favor God has already bestowed. These Paul calls sons. The 
 true believer does not inquire so much what it is his duty to do to 
 be saved, as what he can do to honor God for saving him. The 
 one is the legal principle ; the other is Divine love. 
 
 The kingdom of Christ, is founded on the principle of love, 
 forbearance, patience, and passive submission to injustice and 
 wrong, or evil, in any shape. The kingdom of this world is 
 founded on the principle of justice, and resistance of evil. The 
 kingdom of Christ is composed of truly converted, or new born 
 souls, who have received the spirit of Christ, and must be actuated 
 by the same principle which influenced Christ, and moved him to 
 come into the world to save sinners who were his enemies. It is 
 plainly to be perceived, that this spirit or principle is directly 
 opposed to the principle which must rule in the kingdom of this 
 world. The first is that of love, returning good for evil, long 
 suffering, forbearance, and, in short, what Paul terms the fruits of 
 the Spirit. The latter is an eye for an eye, and a tooth for a 
 tooth ; punishment of evil by retaliation, or overcoming evil by 
 coercion. The believer, being in possession of the spirit of 
 
NON-RESISTANCE ASSERTED. 459 
 
 Christ, and under the influence which actuated Christ, must, of 
 necessity, be prompted to the same course of conduct and actions 
 toward his fellow man as Christ was. It is plain, then, that this 
 would forbid him to take any part in an institution, organization 
 or ordinance, in which he must of necessity violate the principle 
 on which his own kingdom is founded, or the Spirit of which he 
 is born. 
 
 This is the ground upon which non-resistance is based. It 
 is the Spirit which influenced Christ, and if the Spirit of Christ 
 is not in us we are none of His. To be consistent, then, we must 
 be in this world as pilgrims and strangers. A pilgrim and 
 stranger has no rights, and does not belong to the country or 
 kingdom where he stands in that relation. A pilgrim or stranger 
 is ineligible to office, and not fit, by reason of some disqualifying 
 principle which is attached to him, to discharge the duties or trust 
 of an officer of the government. Thus the children of God, by 
 reason of the principle above referred to, are disqualified to 
 discharge the duties of office in the kingdom of this world, and 
 are said to be pilgrims and strangers on earth. They live in the 
 kingdom of this world by tolerance only, and hold possessions or 
 property only by permission of the powers that be. When one is 
 in a strange country, so long as their affections and interests are in 
 their native land, they are satisfied to bear the disadvantages they 
 labor under there. They do not feel concerned about the laws or 
 institutions of the country wherein they are strangers. They have 
 no right as a citizen to vote at elections, or to seek to influence 
 legislation, or in any way to control the policy of the government ; 
 and if they have any petition to make, they make it through their 
 own governments or their accredied agents. Thus it is with non- 
 resistants. They are disqualified to discharge the duties of office 
 in the government, by reason of a responsibility they are under to 
 obey a higher power, and to discharge duties which are inconsist- 
 ent with the best interests of the government. They have higher 
 interests at stake than they have in the kingdom of this world, and 
 they are satisfied to suffer the disadvantage of being aliens, in view 
 of the attachment, or affection and interest, they feel in the land 
 of their birth. They are commanded to pray for kings and all in 
 authority, that we may have a peaceable and quiet life. Thus, 
 if they have any petition to make, they make it through the head 
 
460 NON-RESISTANCE ASSERTED. 
 
 of their own government, who has promised to protect His own, 
 and they have the confidence that He will protect them, not in 
 property and person, but in spirit, and in the joy and comfort 
 which believers enjoy, by the love shed abroad in their hearts 
 through the Holy Spirit. If God sees fit, he can move the hearts 
 of those in power, to grant a peaceable and quiet life to his people,' 
 which they are in duty bound to receive with gratitude fromi His 
 hand. 
 
 Government is bound together by mutual interests, and is 
 established for the good of the community, on the ground of 
 mutual benefits, and mutually to bear the burdens attending its 
 support. For any one to seek to influence or control the authori- 
 ties or laws for their advantage, or claim the protection of the 
 power, and then refuse to bear their proportion of the burden of 
 defending the power, is inconsistent and dishonest. Strangers 
 have no right to come into a country, unless the authorities permit 
 them. Neither will they allow them to do so, unless it is their 
 interest they should do so. If they permit or invite them to do 
 so, they have yet no rights but what are given them, till they 
 renounce their allegiance to their native land, and swear fealty to 
 the land of their adoption. Then they not only obtain rights, but 
 are also under all the obligations of native inhabitants. 
 
 No government can exist without the sword, and occasionally 
 having war ; and the idea of having government without it is an 
 absurdity. Therefore, if we will not use the sword, we must 
 separate ourselves from the kingdom of this world, otherwise we 
 are inconsistent, and liable to censure and suspicion. Foreigners 
 who would claim exemption from military duty, and would yet 
 criticise the acts of those in authority, seek to control elections,' 
 shape the laws of the country, or influence the policy of the govern- 
 ment and nation, would be looked upon with a great deal of 
 suspicion. 
 
 True non-resistants do not censure the present Chief Magistrate 
 for the policy he has adopted, or the measures he is endeavoring 
 to carry out. It may be the very best for the country he could 
 have done. Neither have they any right to censure his prede- 
 cessor. Neither of them claim to be infallible in judgment, and 
 it is fair to presume they both acted from honest convictions. 
 The Lord himself says: He. "rules in the kingdoms of men, and 
 
NON-RESISTANCE ASSERTED. 46 1 
 
 .gives them to whomsoever He will;" and Solomon says : " Every 
 way of a man is right in his own eyes: but the Lord pondereth 
 -the hearts. The king's heart is in the hands of the Lord, as the 
 rivers of water : he turneth it withersoever He will." If nations 
 are just, upright and faithful to the law on which government is 
 , founded, God will also give them wise and prudent rulers, and 
 they will enjoy peace and prosperity. But if they become proud, 
 arrogant, unjust and unfaithful, God also has ways to reach them 
 with the rod of affliction and vengeance. Our nation, in time past, 
 has been signally favored and blessed. It has grown and prospered 
 almost beyond precedent. It was called a Christian nation, and 
 boasted of the number and splendor of its churches. But where 
 was the spirit of Christ? There was little of the contrite heart 
 and humble spirit, with which the Lord delighteth to dwell ; or 
 the trembling at God's word, to which He will look. But there 
 was in the heart of man much of that spirit which made Nebu- 
 chadnezzar say : " Is not this great Babylon, which I have built for 
 the house of the kingdom?" King Nebuchadnezzar was visited 
 with an awful judgment from God, to make him "know that the 
 Most High ruleth in the kingdom of men, iand giveth it to whom- 
 soever He will." The king was warned of God, and advised to 
 break off his sins, do righteousness and show mercy to the poor, 
 and it might tend to the lengthening of his tranquility. Must we 
 not admit that our nation has long been warned? Has not the 
 threatening rod long been held out over us? But, we may say, 
 . no man regarded. True, days of fasting and prayer were appointed 
 and observed; but were they such fasts as the Lord chooses? 
 Did any break off their sins, and work righteousness? They 
 acknowledged with their mouth that they are sinners, but in their 
 hearts they continued in pride, folly and wantonness, and all 
 unrighteousness, as they did before. Let no one therefore look 
 to the powers as being the cause, or to bring the end of this 
 calamitous war; but every one look to his own heart, break off 
 his sins and do righteousness, and there will assuredly be a length- 
 ening of tranquility where it yet exists, and a speedy return to 
 it where it has been lost. 
 
 Whenever there is war, one party must be on the side of 
 injustice and wrong. Both may, but one must be. This must 
 -be the case in our present civil w.ar ;, yet we. must all believe that 
 
462 • NON-RESISTANCE ASSERTED. 
 
 very great numbers, even on the unjust side, honestly and sin- 
 cerely believe that their cause is just. Great numbers of men, 
 with the highest order of intellect, and enjoying favorable 
 opportunities for forming correct conclusions, after giving the 
 subject in dispute their most careful attention for years, have 
 arrived at very different and opposite conclusions, in regard to 
 the side which is right and just. It is fair to presume, that numbers 
 on either side are honest in the views they hold. The judgment 
 of the most able men is liable to be influenced, more or less, by 
 their interests, and all are by their surroundings. We, of the 
 North, mostly think the Northern cause is just. Perhaps if we were 
 in the South, under different circumstances, we would think differ- 
 ently. One of these parties must be wrong ; and if men of good 
 minds, and well-informed, do thus err in their judgment, how is 
 the mass, who are less favored with natural gifts, and are less 
 intelligent, to be expected to judge correctly, in such intricate 
 and complicated affairs ? 
 
 There are, then, here hundreds of thousands of men, on either 
 side, arrayed in deadly strife against each other, the mass of whom 
 do not know that they are fighting in an unjust cause. The one 
 party must be, and the majority are ignorantly slaying their 
 fellow-creatures, who are contending for right and justice. This 
 is truly lamentable, yet in all wars it is unavoidable. Let any 
 candid mind ask itself whether it is possible that God could place 
 his children in a situation where it would become their duty to 
 kill, or try to kill, his brother or fellow-creature, who is fighting 
 for justice and right ? The first and highest interest of a child of 
 God is in Heaven, about which their minds are most engaged ; 
 and it is not to be expected that they should be able to form 
 correct conclusions about the complex affairs of State, or the 
 intricacies of international law. There may certain facts come 
 to their knowledge, and from those they may make conclusions 
 of what is right and wrong ; but when they know that there may 
 be circumstances connected with the case, of which they are 
 ignorant, they do not pretend to be competent to form conclu- 
 sions upon which they can rely for truth. Some of our opponents 
 admit that it is wrong to fight in an unjust cause. But how are we to 
 know certainly that our cause is just, so that we might not be foiind 
 to fight against God? Look at those of every denomination 
 
NON-RESISTANCE ASSERTED. 463 
 
 who take up arms in self-defense. There is brother arrayed 
 against brother. No doubt each thinks he is right. And even 
 in the North, amongst our own neighbors, we find one brother 
 denouncing the other as disloyal, and using the most vile 
 epithets that language can invent, to make each other odious and 
 hateful. This is unavoidable under the doctrine they advocate, 
 and must ever be the case. But God has so provided for his 
 children, that, whether North or South, or under whatever external 
 influence they are placed, their duty is plain. They are called, 
 or chosen out of the world. Their fluty is to suffer wrong, rather 
 than to resist evil ; and so they are not perplexed or harrassed 
 about political questions. There is no impediment in the way of 
 union and harmony between them, and nothing to hinder the 
 world from seeing the love that exists between them. Christ tells 
 his disciples very frequently that they shall love one another, and 
 that the world shall know them by the love they have for one 
 another. Peter says they have purified their souls unto unfeigned 
 love of the brethren, and charges them to love one another with a 
 pure heart, fervently. John says: "Beloved, let us love one 
 another;" and he says: "We shall love, not in word, but in 
 deed and in truth." Now, is it reasonable that God should 
 impose such a duty upon us as to fight, maim and kill our brother? 
 We cannot get over this. The doctrine will place us in this 
 position. But take the true non-resistant doctrine, and see how 
 beautifully it harmonizes with the gospel teaching, and how free 
 and untrammeled it leaves us. It ever leaves the way open, and 
 the poorest, most illiterate, or least-informed disciple of Jesus has 
 a sure and unerring guide, in the most difficult and intricate 
 questions of State which can arise. They are commanded to 
 submit to every ordinance of man, for the Lord's sake; to obey 
 magistrates, not speak evil of dignities, pay tribute, custom and 
 honor to whom it is due ; fear God and honor the king, and give 
 to Caesar the things that are Caesar's, but to God the things that 
 are God's. 
 
 In religion, we must have a standard. There must be supreme 
 authority, and everything else must yield to it. The New Testa- 
 ment is this authority, in the Christian religion. To this all other 
 things must yield and become subservient. Reason, necessity, and 
 even the Old Testament, must yield to and subserve the New. In 
 
464 NON-RESISTANCE ASSERTED. 
 
 .Studying the New Testament, the principle or spirit which pervai^es 
 its teachings must be observed. This, with its chief and plain 
 commands, must form the ground of explanation for those which 
 are more dark or obscure in their meaning; and our reasoning, 
 our conduct and our life, must be in accordance with this spirit, 
 principle, or plain command. Any person who reads the New 
 Testament with attention, and an unprejudiced mind, must be 
 convinced that its general tenor of instruction is that of submission 
 to injustice and wrong, and non-resistance of evil. But this 
 doctrine is at variance with our carnal nature and will. We desire 
 to convince ourselves differently, and so call in the Old Testament, 
 and make it take precedence of the New ; and then necessity, and 
 uncaptivated reason are called to the assistance of the carnal will, 
 and those passages in the New Testament, which can be wrested 
 so as to favor the idea, are construed so that the plain declarations 
 of the gospel, with its evident spirit and principle, are made 
 subordinate to carnal reason and necessity. 
 
 Thus it is with the passage referred to in Romans xiii. The 
 apostle there says: "Let every soul be subject to the higher 
 powers ; for there is no power but of God. The powers that be 
 are ordained of God. Whosoever, therefore, resisteth the power, 
 resisteth the ordinance of God ; and they that resist, shall receive 
 to themselves damnation." We all know that there are times 
 when certain laws are enacted, which are offensive to certain 
 communities, and they threaten, or do resist the execution of such 
 laws. Now, if we had non-resistant brethren living in any such 
 infected district, or if we had knowledge of any residing in the 
 South, at the time when the present rebellion broke out, who we 
 feared might be carried away by the current of popular feeling, I 
 know of no language more suitable to address to them than the 
 words of the apostle here quoted. I have' before observed that 
 Christ and the apostles give their commands to believers only. 
 This is especially to be borne in mind, in considering this command 
 of Paul. These words must be made to harmonize with the 
 general tone and spirit of the gospel, and they can only be made 
 to do so on the true ground of non-resistance. Scripture must be 
 so construed, as never to close the way to the humblest believelr, 
 or to bind one and loose another. The gospel is given to serve 
 every creature alike. God is no respecter of persons, and is 
 
NON-RESISTANCE ASSERTED. 465 
 
 unchangeable ; and as He is unchangeable, so must his religion 
 be. It has been the misfortune of popular religion to change with 
 popular opinion ; but the religion of Jes us Christ is the same 
 everywhere, and at all times and places. 
 
 For some centuries before the Reformation, the Catholic religion 
 was almost universal, in what was called the Christian world. 
 The ecclesiastical and temporal power were united, and the 
 Catholic religion was the national religion of all Christian nations. 
 This was popular opinion, and popular opinion also favored per- 
 secution of those who . dissented in their religion from the 
 established creed. After the success of the Reformation, and the 
 national religion of different powers had changed to that of 
 Protestantism, the popular feeling of favor to a union of Church 
 and State, and persecuting those who dissented from the estab- 
 lished religion, still continued; and we find Calvin, with many 
 other great and learned reformers, countenancing and advising it. 
 These are facts proven by history, and cannot be denied. In our 
 day, I suppose none of their professed followers would justify 
 persecution for religion, under any circumstances. How was it 
 that these learned and enlightened men did not discover this 
 principle of the gospel? It may be urged that mankind have 
 advanced in light and -knowledge since then, and they excused 
 on account of the "semi-barbarous" age in which they lived, 
 having just emerged from Papal darkness and superstition. But 
 how comes it that for several centuries before, and at that very 
 time, there was a poor, despised and persecuted people, who were 
 comparatively ignorant as regards literary attainments and worldly 
 knowledge, who had then this light, and protested so strongly 
 against this spirit of persecution, as being anti-christian and 
 diabolical? The Albigenses and Waldenses, for several centuries 
 before the Reformation, and the Mennonitesin the days of Luther 
 and Calvin, professed this same non-resistant doctrine, declared 
 persecution to be contrary to both letter and spirit of the gospel, 
 and insisted on an entire separation of Church and State. Popular 
 opinion then did not favor religious toleration, nor the separation 
 of Church and State, and popular religion was with it. But now, 
 - several centuries later, popular opinion has changed, and so has 
 popular religion. Now, religious persecution is denounced every- 
 where, and no man dares support such an idea. In some of the 
 30 
 
466 NON-RESISTANCE ASSERTED. 
 
 nations of Europe, there is still a national church or religion, and 
 Church and State are partially united ; but in our country it is 
 unpopular, and professed Christians generally protest against it, as 
 being contrary to the spirit of the gospel. Now, how does it come 
 that it took these great and learned men a whole century to discover 
 what these poor, illiterate, despised and persecuted people had 
 discovered so long before ? All admit now that it is truth; and- 
 how does it come that the Spirit of truth did not lead men into 
 it? Christ's promise must have failed, or these men must have 
 been destitute of it ; for he made an absolute promise, that it would 
 lead men into all truth. This would look as if Divine truth could 
 not be received till natural light revealed it. 
 
 At the time of our Revolutionary war, popular opinion made it 
 a virtue to resist the government of Great Britain, which, at the 
 time, was the power referred to in Romans xiii. Then almost 
 every pulpit in the land resounded with calls to arm, and over- 
 throw the power. In our day, popular religion, with one breath, 
 eulogizes the fathers of the Revolution for resisting and overthrow- 
 ing the powers; and in the next quote the passage of Paul 
 referred to, to prove that they that resist shall receive damnation ! 
 Can such people believe, or do they know what they say, when 
 they say God is immutable? I question whether one of the 
 clergymen, who preached up the duty of Christians to support 
 the colonies in their Revolution, ever once quoted Romans xiii. 
 The Declaration of Independence of the colonies, sets forth the 
 right of the people to revolutionize and change their form of 
 government, when it fails to effect the purpose for which it was 
 established. But now I ask. How can this be done, in agreement 
 with Paul's instruction in Romans xiii.? He there says: "Let 
 every soul be subject unto the higher powers. For there is no 
 power but of God; the powers that be are ordained of God. 
 Whosoever therefore resisteth the power, resisteth the ordinance 
 of, God; and they that resist shall receive to themselves damna- 
 tion." It will not do to say : "The power may become corrupt, 
 and oppressive, and destructive of the end for which it was 
 established;" that the "government of Great Britain over the 
 colonies was so at the time they revolutionized." This does not 
 meet the difficulty. Paul says every soul shall be subject, and not 
 resist ; for ' ^ there is no power but of God. ' ' Then, to whomsoever 
 
NON-RESISTANCE ASSERTED. 467 
 
 this command is given, it is impossible to resist the govern- 
 ment without violating Paul's instruction. No government or 
 power is here excepted ; whether good or bad, it is of God ; 
 for "there is no power but of God, and whosoever resisteth it, 
 resisteth God's ordinance, and shall receive to himself damna- 
 tion." Now, certainly, if this command is given to the Church, 
 then it can take no part in any revolution. If it is given to the 
 world, then it cannot. Then the gospel would not recognize any 
 revolution at all. But separate the kingdom of Christ and that 
 of this world, and the solution is easy. The command of Paul 
 here is to Christ's kingdom, and does not concern the world, or 
 unconverted, at all. They are left where God long before placed 
 them, under the law, and in the kingdom of the world, which is 
 under the power of the sword, yet ruled by the Most High, who 
 ruleth in the armies of heaven, and among the inhabitants of the 
 earth ; giveth the kingdom to whomsoever He w ill, and setteth up 
 over it the basest of men. 
 
 Amongst the Jews and heathen nations of old, who were all 
 under the law, when a government became wicked, unjust and 
 ungodly, God raised up adversaries, and punished them ; or He 
 divided their territory, or overthrew their government, and gave 
 the power to others. It is expressly said that the Lord raised up 
 the adversaries ; and when Israel was separated from Judea, the 
 Lord said it was "fromhim." Thus the Lord setteth up the king, 
 and removeth him again. These were under the law, and the 
 unconverted are there still, under the same principle as they ever 
 were, and under the same control as they ever were. The govern- 
 ment of Great Britain was corrupt, and oppressed the colonies, 
 and subverted the end for which God established government. 
 God raised up an adversary to the power of Great Britain, in the 
 hearts of the people of the colonies, and they rebelled against the 
 government, overthrew its power, and established the government 
 of the United States in its stead. 
 
 We are accustomed to look upon the "Fathers of the Revolu- 
 tion," as being models of virtue, patriotism and honesty; and in 
 this respect, I am ready to accord all that is claimed for them. 
 They may have been just, honorable and faithful, in the discharge 
 of their duties in all the relations of life. I admit that they were 
 instruments in the hand of God, to effect this particular purpose. 
 
468 NON-RESISTANCE ASSERTED. 
 
 They were faithful in the discharge of their duty in the kingdom 
 of this world, and God bestowed upon them those natural bldssiiigs 
 which such faithfulness has promise of. When we assert what we 
 believe the Scripture to teach, tnat Christians cannot fight or resist 
 evil, we are met by the objection of Washington aild his cb'mpefeVs 
 being Christians, and yet they fought. With all our reverence 
 for the character of Washington, canwe compare him with Christ? 
 Or must we not still look to Christ, ds our guide arid director, 
 who alone has Words of eternal life? And wheh 'we.fihd T&is 
 example and the teaching of Christ to disagree, can we hesitate 
 to choose Christ as our leader?' Certainly no one will prietefad 
 that all the services rendered to the country by the patriots "of 
 the Revolution, would of itself prove them to be Christians. One, 
 at least, of them, who rendered most signal service to the coiiriti-y, 
 and who showed a friost self-sacrificing spirit, was ari avowed 
 infidel. It is not otir purpose, as it is no part of our duty, to 
 criticise the religion of those who have departed, any furthei* than 
 to meet the objections which are urged agaiiist what we belieVe to 
 be truth, and to point our readers to the tirue test of undefiTed 
 religion. 
 
 My purpose is to show what Christ and the apostles teach,- "^as 
 the duty of the.belieiver. The commands which they taught 'are 
 imperative, and no one dare eith'er reject or disregard them, 
 because of what any man ha^ believed or done, 'however bri^t 
 his moral virtues niay shine. If Christ and his apostles teach us 
 that we shall not resist evil, then non-resistance must be "the 
 believer's duty, even though all the great and wise ilen iri'the 
 world should disregard it. I yield to no man in admiratioin' of 
 moral virtue, but Christ must still remain the rule of my faith: 
 
 Can a man be a Christian, in the trufe sense of thie WOrdj and 
 not obey Christ's and the apostles' commabds? THenj'if Christ 
 teaches that we shall not resist the powers that be, how can they 
 be true Christians who resist and overthrow their goverhrhent? 
 I again assert, that it is not my purpose to criticise the religion of 
 any man, whether living or dead. The natural desire to retain 
 the friendship and good-will of man, would forbid allusion to the 
 wise and great men of the present or preceding ages, whose 
 religious opinions we cannot approve, if duty did not constrain us 
 to assert what we believe to be truth. Our opponents make 
 
NON-RESISTANCE ASSERTED. 469 
 
 these allusions necessary, by urging the opinion and practice of 
 popular men, and we may not shrink from the consequences of 
 meeting whatever force there is in such argument, if argument it 
 may be called. We are accustomed to boast of our manhood 
 and independence; but I am unable to conceive either manhood or 
 independence in the idea, that because a thing is popular, it 
 must be true, or because certain men, however high their standing 
 in society, believe, say or do a thing, it must be right. 
 
 Our opponents admit that the New Testament teaches a higher 
 morality than the Old; and yet they would impose duties on 
 Christians, which were held to be immoral under the Old Testa- 
 ment. The law which God gave the Jews, forbids the use of the 
 sword, except to defend or vindicate justice. Under this law, it 
 could not become the duty of one faithful Israelite to fight 
 against another faithful one. This could not be. They could not 
 fight without cause ; and if they were faithful to the law, they 
 would give no cause. But, if we take the view of Romans xiii. 
 which our opponents say is the meaning of Paul, it would 
 become the duty of one Christian to fight against and try to kill 
 another ! And it would even become the duty of one to take up 
 the sword, knowing that the cause is unjust, and go forth and kill 
 his brother, who is fighting for right and justice ! Paul says : 
 "Every soul shall be subject to the higher powers; " and they say 
 this makes it the duty of a Christian to obey the call, take up 
 arms and go forth to battle, when the power calls for or demands 
 our services in the battle-field. If this is Paul's meaning, he 
 would not teach a higher morality than the law, for it provided 
 against this immoral and unreasonable occurrence. I suppose 
 our opponents will admit that there are Christians in England, 
 France and Germany. Now, suppose there should war break out 
 between one of these powers and our own. Our powers wOuld 
 issue a call for men to arm in defense of our rights. The opposite 
 power would do the same, for Paul speaks to one as well as the 
 other. One side must be wrong; therefore this view of Paul's 
 teaching would make it the duty of one Christian to fight and 
 kill another, who was contending for right and justice. The 
 position of our opponents makes this occurrence unavoidable. 
 Is this consistent? Is it reasonable? Or is there anything of the 
 spirit of the gospel in it? 
 
470 NON-RESISTANCE ASSERTED. 
 
 It may be said, we should not engage in an unjust war. But 
 this will not do, as Paul makes no exceptions ; and this would 
 overthrow their own position. And if this exception was 
 admitted, what would it amount ,to? They would differ in 
 opinion, as they always do. One would say "it is just," and 
 would fight; another would say "it is unjust," and would refuse 
 to obey the power; and, by their own argument, they would 
 place themselves in the position we stand on. Paul says to the 
 Corinthians, chap. i. : "Not many wise, mighty or noble are 
 called, but God hath chosen the foolish, weak and despised, to 
 confound the wise and mighty. ' ' Persons of this class are but little 
 acquainted with international law and disputes; consequently, 
 could not be expected to make correct decisions. Therefore, the 
 difficulty and danger could not be avoided. 
 
 To prevent all such difficulty, inconsistency and embarrassment, 
 as well as to preserve the hearts of his children from anxiety and 
 distracting care, God has chosen his children out of the world, to 
 serve him in spirit and in truth, in singleness of heart, and says, 
 they cannot serve God and mammon. He has commanded them 
 to labor with their hands, the thing which is good, so that they 
 may have to give to them that need. For this reason, it is the 
 duty of every Christian to follow some calling, trade or profession, 
 so that they may be useful to their fellow-man, and not to eat the 
 bread of idleness. Care and idleness are alike unfavorable to 
 devotion; and God has so ordained that His children shall be 
 preserved free from either. The Saviour says, we shall make our first 
 care be for the kingdom of God and His righteousness, and all other 
 things shall be added unto us. He does not intend that the things 
 we need for our natural life shall be given to us without our labor 
 or effort to obtain them, or he would not have commanded us to 
 labor with our hands. But He will have us to do our duty, and 
 commit the rest to God,' without care for the consequences; for 
 with all our care we cannot change the result. Who by care and 
 thought, can add a cubit to his stature, or make one hair white or 
 black? 
 
 God desires the undivided affections of his children. He has 
 given them his Spirit, which sheds his love abroad in their hearts, 
 and has separated them from every duty which would tend to 
 alienate or divide their affections. The world has this tendency, and 
 
NON-RESISTANCE ASSERTED. 47 1 
 
 for this reason God has separated his children from it, so far as it is 
 possible. The various and exciting duties of office in the kingdom 
 of this world, suits at law, and politics, all have a tendency to 
 distract the mind, and draw the affections away from God, and 
 things pertaining to life eternal. Therefore, the Lord has denied 
 them these privileges, so that he may retain their affections ; and 
 their separation from them may show to the world that their treasure 
 is in Heaven, and their affections there. Whilst consistency 
 requires that they shobld take no part, or seek to shape or influence 
 the laws of the worldly kingdom, God was necessitated, neverthe- 
 less, so to direct, that his children should not come into collision 
 with the world. Christ told his disciples, the children should be 
 free, but to avoid offense. He commanded them to submit in a 
 matter which involved no principle. The tribute-money bearing 
 Caesar's image and superscription, he told them to give to Csesar; 
 and Paul says we shall be subject to, and not resist the powers, and 
 pay them what is due to them. Peter says we shall submit to every 
 ordinance of kings and governors, for the Lord's sake. Neither of 
 these intend that we shall obey, regardless of what Christ has 
 taught. They suffered martyrdom rather than disobey God, or 
 violate the principles of the gospel. 
 
 Government is necessary; it is right and good; and it cannot 
 exist without law ; and law must be supported by the sword. No 
 law would be regarded without the sword was with it. All 
 officers in the government are supported by the sword, and their 
 duties discharged by virtue of its power. It is plain, then, that 
 if the New Testament forbids the use of the sword to Christians, 
 it must also forbid them to hold office in the government ; for 
 these all belong to the same kingdom and are supported by the 
 same power. If they cannot exercise this duty themselves, then 
 they cannot consistently* delegate it to another. If they cannot 
 themselves use the sword, they cannot consistently put it into the 
 hands of another to use for them. The true principle of non-re- 
 sistance, therefore, separates its possessor entirely from the 
 kingdom, of this world. They are in the world, but not of the 
 world ; and as they are not of it, so they have no right to take 
 part in its affairs, or seek redress at its hands for any grievances 
 they may have suffered from any source, or from any cause. It 
 would be unreasonable that they seek protection, or assist in 
 electing officers, or make and shape laws, or direct the policy of 
 
472 NON-RESISTANCE ASSERTED. i 
 
 a foreign power, especially if they will not share the burden and 
 responsibility of its support or defense in the hour of danger. 
 They live in the kingdom of this world by its tolerance ; and if 
 the world think them worthy to dwell amongst them in peace, 
 and let them enjoy the rights and privileges of citizens, they 
 accept the favor with gratitude, and are in duty bound to be 
 obedient to all their laws and regulations, and to pay all taxes, 
 duties, fines, or whatever rates or levies the government may see 
 fit to impose upon them. This duty, the Apostle Paul says, we 
 shall make conscience of; not from fear of the penalty which 
 would follow a refusal, but for conscience sake. The kingdom 
 of this world has power over the things of the world, and what- 
 ever portion of its goods we have possession of, when they ask it 
 of us, it is our duty to give it. It is theirs, and they only ask 
 their own when they demand it of us. We recognize and acknow- 
 ledge the authority of the government over our bodies, and all we 
 possess. When government demands our personal service, in any 
 matter which is contrary to what God's Word teaches, we may 
 resign our bodies into their hands, to bear whatever they see fit 
 to visit upon us. Resist, we dare not ; it would be contrary to 
 Paul's teaching. Obey them where God has forbidden, we cannot ; 
 therefore, submission is the only course they can pursue. > 
 
 I have before said, we find no fault with the government for 
 the course it has pursued, or is now pursuing. We do not pretend 
 to say whether its course to the South has been just or unjust. 
 Herein the wisdom of God is displayed. The duty of His 
 children is the same, whether they live North or South ; or whether 
 the government has dealt justly or unjustly; whether the rebel- 
 lion is justifiable or unjustifiable. Their duties cannot be affected 
 by what the world does. We have hitherto been well contented 
 under the power which has dominion over us. We acknowledge 
 that it has been an ordinance for good to us, and feel grateful for 
 the favor it has hitherto shown us, and feel it to be our duty to 
 pray the Lord for His blessing upon those who have been instru- 
 ments in His hand in dispensing this great favor ; and that He 
 will further endow them with wisdom and discretion, so that they 
 may be able to discern what is right and just ; and, above all, 
 that He may give them grace to know His truth, and a willing 
 mind to obey it. 
 
 But to pray for the success of any measure or policy of the 
 
NON-RESISTANCE ASSERTED. 473 
 
 government, or to pray for the success of the army, North or South, 
 I find no warrant for in the gospel, either in letter or spirit. God 
 sees not as man sees; His ways are not as our ways, nor His 
 thoughts as our thoughts. No man can stay His hand, or say : 
 '.^What doest thou?" It may appear very desirable to us that the 
 Union should be restored, slavery abolished, and other reforms 
 instituted under the restored Union j but God may have higher 
 objects in view than it is possible man can divine. No one can 
 be otherwise than pained at the thoughts of the effusion of blood 
 this war has induced ; at the great suffering consequent upori it. 
 That His object may be speedily accomplished, should be our 
 earnest prayer, and that men everywhere, both friend and enemy, 
 may turn to the Lord with all their hearts, and find grace and 
 favor with Him, should be our sincere and earnest prayer. . 
 
 We do not recognize those as true non-resistants who profess to 
 have conscientious scruples about bearing arms, and yet identify 
 themselves so far with the kingdom of this world, as to appeal to 
 the powers for protection from suffering, or to redress any griev- 
 ance they may suffer; who will serve what are called civil offices, 
 under the powers that be ; or who will vote for officers to make or 
 execute laws in the kingdom of this world ; or such as will not go 
 to the battle-field themselves, but will hire substitutes to go, and 
 do that for them which, they say, they dare not do themselves. 
 
 True non-resistants do not put their trust in an arm of flesh. 
 God has promised to care for them, and in Him they trust. They 
 do not profess to believe that God will protect them from suffering, 
 but He is able to do so, if it is His will ; and if it is not His will, 
 man cannot prevent it. If He wills it. He has a purpose in it, and 
 we should pray the Lord that His purpose may be attained in us, 
 and we only be made worthy to suffer for His name, and not do 
 anything whereby God may be dishonored. They know that the 
 race is not to the swift, nor the battle lo the strong. They glory 
 neither in their wisdom, in their might, nor in their riches ; but 
 they glory in this, that they know the Lord, who exerciseth loving- 
 kindness, judgment and righteousness in the earth. Their life and 
 • worldly goods are in the hands of the Lord. He gave them, and 
 He has many ways by which to take them away again. Their 
 concern is not so much how they may preserve these, as it is to 
 preserve the life which is begotten in the soul, by the power of the 
 
474 NON-RESISTANCE ASSERTED. 
 
 incorruptible seed of the Word of God. They look upon the 
 commotions in the world as being in the hand of the Lord, who 
 can control them according to His pleasure ; and the interest they 
 might take in them, or the efforts they might make to control 
 them, could have no effect, except the effect it would have on 
 themselves, in drawing their minds and affections away from more 
 important objects. 
 
 The world has not this trust in God. Their all is in the world. 
 Their treasure is earthly, and their heart and affections are with 
 their treasure, on earth. To preserve this treasure is their object ; 
 and as they are carnal, so they resort to carnal means to effect their 
 end. This is natural and reasonable, and so long as they resort to 
 fair and honorable means, are not at all to be censured. 
 
 Since the commencement of the present war, when the War 
 I^epartment called for fresh levies of troops, and when our State 
 was threatened with invasion, people have collected money to arm 
 and equip militia, for local or State service, and also for bounty 
 to induce men to volunteer in the national service. This is not 
 inconsistent for the world, or such as profess that it is the duty of 
 Christians to take up arms in defense of their rights and country. 
 But it is certainly inconsistent in those who profess to be non- 
 resistant, to pay, or arm others, to go and do what they say is 
 wrong for themselves to do. 
 
 The principle of non-resistance is, that God is the portion of 
 the believer, and no harm can befall those who trust in Him. If 
 He suffers them to be robbed, plundered of their goods and 
 property, they do not look upon it as being necessarily a harm to 
 them. God has said, all things must work together for good to 
 those that love Him. This consideration induces an exercise in 
 their minds, which will bring peaceable fruits of righteousnesi, 
 from the chastening of the Lord. God has given them the Holy 
 Spirit, and this affords joy, comfort and consolation, under any 
 bodily affliction or deprivation with which they can be visited. 
 They can therefore thank God that he has given them a treasure 
 which man cannot take from them. 
 
 It would be a very gross violation of this principle for non- • 
 resistants to show their reliance in, or dependence on an arm of 
 flesh, by joining in with the world, to contribute money for bounty 
 to induce men to volunteer, or to arm and equip men to go forth 
 
NON-RESISTANCE ASSERTED. 475 
 
 and defend their person and property. They are weak flesh, with 
 all other men ; and this flesh will ever shrink from suffering. 
 Their weak and timid nature may suggest the desire to see a strong 
 army stand between them and danger, and even feel a secret wish, 
 or be gratified to see men enlist for defense. These are the natural 
 promptings of our perverse nature, at which every faithful believer 
 will be alarmed, and will be more concerned to resist this evil, or 
 more fearful of being overcome by it, than they will be about the 
 enemy of the State. They will pray God to enable them to over- 
 come this enemy, and deliver them from its power; and also that, 
 if it is His will to permit the enemies of the country to inflict any 
 injury on their person or property, that He would give them grace 
 to bear it in true Christian submission, and in all trials to walk 
 worthy of the Lord, unto all pleasing. It would be very incon- 
 sistent to indulge or gratify this weakness, by yielding ourselves up 
 in obedience to the flesh. Christ says we shall "be wise as 
 serpents, but harmless as doves." The dove will flee from the 
 falcon till it is captured, when it submits without resistance. It 
 would seem as if the disciples of Jesus might use their natural 
 reason, or ingenuity, to escape capture or injury by their enemies, 
 but must be harmless when captured, and never prevent capture by 
 defense ; flee, or secrete themselves, but never resist evil. 
 
 There is at the present time quite an excitement in the country 
 on account of the pending draft. Meetings have been held in the 
 different sub-districts to devise means to induce men to enlist, so 
 as to make up the quota of men required for each township. This 
 is all right and proper, in men who do not profess to be defense- 
 less; and many are induced to engage in it from motives of 
 humanity or consideration for the feelings of their neighbors, upon 
 whom it would operate seriously. But how can those who profess 
 to be disciples of Jesus Christ, and say as such, Christ has forbidden 
 them to fight, join in with our opponents, and pay men to go and 
 fight for them, or in their stead ! It is said: "It is to avoid the 
 draft;" but by what means? Inducing other men to go in our 
 stead ! Any one can see that there is no consistency here. If it 
 is wrong for me to go, it is wrong to pay another to go for me. 
 One of two motives must induce men to engage in this course ; 
 ^either to place men in the army to fight, or else to avoid the 
 inconvenience, or save money by getting the substitute cheaper 
 
476 NON-RESISTANCE ASSERTED. 
 
 than the commutation fee. True reliance upon God (which every 
 Christian should have), will cause us to adhere closely to His 
 word or commandments, with a full assurance that He will make 
 a way to escape, without violating the principles of His gospel. 
 But in saying God will make a way to escape, I do not wish to be 
 understood that He will make such a way that we will escape 
 without personal inconvenience and suffering. God has suffered 
 some of His most faithful children to be severely tried by personal 
 affliction ; but yet He sustained them in faith and love, so that 
 they could overcome and bear what, to our natural sense, would 
 seem impossible to endure. The work which Gpd has wrought in 
 the soul of the believer, is what He has promised to protect ; 
 and this is the believer's most precious treasure. He is willing to 
 sacrifice every thing else, rather than lose this, or dishonor his God 
 by transgressing His command or violating the principle of His 
 gospel. God has brought the highest honor to His name, by the 
 suffering of His children ; and should we shrink from any thing 
 that would bring honor to the name of our Qod ? If we have not 
 the confidence that God will support us in faith, and strengthen, 
 us so as to enable us to be faithful, we dishonor God by unbelief ; 
 and if we are not willing to endure the loss of all things for His 
 sake, we cannot be true disciples of Jesus Christ. 
 
 It is urged that we pay the commutation fee and the war tax, 
 and that these are used for war purposes, and that the case is parallel 
 with that of paying to induce volunteering, or buy substitutes. 
 The world does not profess to be willing to suffer loss and, 
 inconvenience, if it can be avoided by personal resistance or 
 defense. When they take such measures as before alluded to,, 
 they act rationally and consistently. The government is founded 
 on this principle, and cannot exist without the sword, and, 
 whenever necessity requires it, must use the sword ; and Paul says, 
 for this purpose we also pay tribute. It is due to the government^ 
 and we shall pay to all their dues. The comm\itation fee, and 
 what is called " war tax," is no more "war tax" than any other 
 tax we pay to keep up the government; and I am no more 
 violating my non-resistant principles, if I pay one, than I do if I 
 pay the other. ^ 
 
 I have said before, all the estate or property we owi?, we hold 
 only by the tolerance and authority of the powers that be. The 
 
NON-RESISTANCE ASSERTED. 4J7 
 
 ■powers have authority over all property, and have a right to demand 
 so much of it as they have need of. This we acknowledge, and 
 have no right to refuse giving it to them, or ask what use they 
 intend making of it. If I buy property with a ground rent, or 
 lien of any kind on it, that part or amount is not mine, any more 
 than if I had not bought the property. I have no right to with- 
 hold the payment of that money, any more than I have a sum of 
 money that I have borrowed, or other debt contracted. Thus it 
 is with land, and all property. The government originally owned 
 all the land. It sold it to settlers, under its patent; they hold it 
 on condition of paying such rates and levies as the government 
 may demand. Then, when we pay whatever tax is asked of us, 
 we only give to it its due, as we would pay any other debt due ; 
 and for this reason Paul says we shall do it for conscience sake. 
 Every honest man makes conscience of withholding anything which 
 is due to another, and so every true Christian makes conscience 
 of returning his property, faii-ly and faithfully, to the officers of 
 government, and punctually paying what it requires of him, with 
 as little right to ask or inquire what use they design making of it, 
 as they have to ask what use the person proposes to make of the 
 montey he has lent to us. There is, therefore, a very great differ- 
 ence between what we pay voluntarily, or without sanction of law, 
 'an'd what We pay on demand of the powers. If a person comes 
 ' to me, and solicits a, dbnation to give as a bounty to induce men 
 ' to vblunteer in the army, of to eqilip men to go and fight, by 
 ' giving it, I lay Oif a testimony that I have an interest in, and desire 
 ' the cause to progress, when, at the same time, I do not know that 
 I am not arming men to fight against what God designs to do. 
 But if I owe a man a sum of money as a debt, and he comes and 
 -demand's it, and tells me -he intends it to arm and equip himself to 
 go to war, I have no right to withhold payment. It is his own, 
 and he has a right to do with it as he' pleases. 
 
 ■I would make no difference between paying a man to go to war, 
 6i going iriyself. I would not consider that I would any more 
 violate the spirit of the gospel in one case than the other ; 
 neither do I consider that I am any more violating the command 
 of the Saviour if I serve as a general in the field, or a soldier in 
 'the'ranks, than I do if I serve as sheriff of the county, or justice 
 of the peaces, Or cast my vote for member of Congress/ Goveriibr, 
 
478 NON-RESISTANCE ASSERTED. 
 
 or President of the United States ; and would not make one iota 
 more conscience to do one than the other. I say more ; they that 
 vote for officers in the government, and use its power and 
 authority to protect their rights and property, or appeal to law for 
 justice, and yet refuse to defend the government in the time of 
 need, are neither faithful to the kingdom of Christ or that of this 
 world. 
 
 There are great numbers of professed non-resistants in the land, 
 who have never experienced the work in their souls upon which 
 non-resistance is founded, and are, consequently, ignorant of its 
 operation and power. They have, perhaps, read the gospel, and 
 heard the subject argued or treated upon, and perceive that war 
 and violence are forbidden, and so embrace the doctrine in a legal 
 spirit, but do not discern the spirit or principle contained in 
 the command, or never experienced the work upon which the 
 command is based. 
 
 No observance of outward commandments, however strict, will 
 make us children of God, or heirs of the promise. The religion 
 of Jesus Clirist consists of a living principle, begotten and born in 
 the soul, the fruit of which is obedience to his commandments. 
 The fruit must follow the birth, and where it does not exist, it is 
 positive evidence that the principle does not exist ; therefore the 
 Saviour says: "If ye love me, keep my commandments;" and, 
 "Why call ye me Lord, Lord, and do not the things which I 
 say?" Paul says: "In Jesus Christ, neither circumcision availeth 
 anything, nor uncircumcision, but faith that worketh by love." 
 Love is the principle which dwells in the soul of the believer, aind 
 the fruits of obedience must flow from it, or it is evidence that 
 the principle does not exist. All the commands of the gospel are 
 to be considered fruits of the spirit — fruits of the work of con- 
 version, or new birth. To take it in any other sense, would be 
 to make a law out of the gospel. 
 
 The summary of the foregoing argument is, that, God created 
 man in the beginning, in such a state of purity and holiness, that 
 he was fitted to enjoy communion or fellowship with God. The 
 image in which he is said to have been created consisted in the 
 Spirit, or Divine love which the soul possessed. In this state 
 man needed no external law to govern him. The Spirit and love 
 of God influenced him, and led him to do what was right and just. 
 
NON-RESISTANCE ASSERTED. 
 
 From this state man fell by transgression. His soul was defiled 
 by sin, and he thereby rendered unfit to stand or dwell in the 
 presence of God. Here his relation was changed, from saint to 
 sinner. He died to the image in which he was created, and, 
 becoming the servant of sin, may be said to have received a new 
 image. Instead of the influence of the love of God, he fell under 
 the influence of self-love. This corrupted as well as defiled him, 
 and violence and injustice followed as fruits. In consequence of 
 these changed circumstances, government became necessary, and 
 God, in mercy to man, instituted it. God promised man resto- 
 ration, but the promise did not change his relation till the 
 promise was fulfilled. In the meantime, God gave man a law 
 suited and adapted to his circumstances, but promised him a 
 better law in time. This law, with all the commandments, could 
 not cleanse man from sin, or change his nature or relation to God, 
 but only served to make him more sensible of his want. Those 
 who believed had promise of future favor ; but those who did 
 not believe, were, and remained in the same condition as if no 
 promise had ever been given. 
 
 Christ, the promised woman's seed, came in the fullness of time, 
 and shed His blood for the sins of the whole world. Those who 
 believed on Him were changed in their relation to God, by having 
 their sins washed away. They were now no more sinners, but 
 are called saints. They were made partakers of the merits and 
 virtues of Christ, and in this changed relation were fitted to stand 
 in the presence of God, and enjoy fellowship with Him. These 
 were promised the gift of the Holy Ghost, by which their natures 
 were changed by the shedding abroad of the love of God in their 
 hearts. 
 
 These now were brought into the relation to God in which man 
 was before the fall. Self-love (that work of the devil,) was 
 destroyed, and the love of God shed abroad in the heart in its 
 stead. 
 
 Now, as the law and commandments in the Old Testament 
 were given to suit the circumstances, nature and relation of man 
 at that time, it is quite reasonable that, when this was so com- 
 pletely changed as to lead the Saviour himself to call it a "new 
 birth, renewed, converted or transformed" state, it is not at all 
 strange or unreasonable that He should give him a different law, 
 
48o NON-RESISTANCE ASSERTED. 
 
 and commandment, from what he was under before. The first 
 was not suitable to his present circumstances, and God now gives 
 him such as are suitable. God had given man no government 
 before the fall. He needed none. Because he gave it to him 
 after the fall is no proof that God had changed; Man had changed, 
 but God had not. No more is it any proof that He had changed, 
 because He gave man a new law, in his new relation under the 
 gospel. That which made government necessary was taken away, 
 and a self-governing principle reinstated, and they needed no 
 government more. 
 
 All men did not believe the gospel. These were not changed. 
 They remained under the old law, and relation they were in before 
 Christ came. To these, government was still necessary, and they 
 remained under the old law and commandment, as they were 
 before. Christ's commands are not given to these. This is the 
 reason why the Saviour and the apostles still recognized government. 
 But they mention nothing of government amongst themselves, 
 and nothing of the conduct or duty of a believer in the government. 
 
 This is the reason why people lose themselves in the gospel. 
 They look at the commands in the New Testament, as given to all 
 men alike ; and as government is recognized there, they cannot see 
 how this can be conducted on non-resistant principles. But leave 
 the government to the world, under the command which God 
 gave them, and separate the kingdom of Christ and that of this 
 world, and the solution is simple and easy. 
 
 Christ has chosen his disciples out of the world. They have no 
 promise of temporal good or happiness, but the contrary. Their 
 promise is in the world to come. The Spirit which they possess 
 renders them happy and contented in anj^ sphere of life. So loiig 
 as the world tolerates them, they are contented; but if they will 
 not let them dwell in peace, they flee to another city or place; 
 and so tl^ey are true pilgrims and strangers on earth, having no 
 certain abiding-place. Their hope and prospects are in the world 
 to come. They are well contented that the dead may bury their 
 dead, if they are only permitted to follow Christ. 
 
PART SECOND, 
 
 NO CONCORD BETWEEN CHRIST AND BELIAL. 
 
 " Beware of false' prophets, which come to you in sheep's clothing, but inwardly they are 
 ravening wolves. Ye shall know them by their fruits.'* Maii. y'n, 1$^ z6. 
 
 •' Wherefore, my dearly beloved, flee from idolatry. I speak as to wise men : judge ye what 
 I say.'' 1st Cor. x. 14, 15. 
 
 As there is a principle underlying the command of non-resist- 
 ance, so there is the same principle underlying every outward 
 duty or command in the gospel. Obedience to these outward 
 commands does not bring us acceptance with God, if we are not 
 in possession of the .principle that underlies it. This principle is 
 the Spirit and love of God, which we come to possess by conver- 
 sion; and for this reason the Saviour so earnestly urged the 
 necessity of being born again. By the fall, man lost this principle, 
 and fell under the power of the flesh, or carnal will; and, by 
 conversion, this evil principle of the flesh is overcome or destroyed, 
 and the Divine nature, or love of God, is again restored. So long 
 as we are ftot converted, so long the flesh reigns supreme. We are 
 carnal. But when we are converted, the Spirit gets the ascendency, 
 and the flesh is kept in subjection by the power of the Spirit. 
 "The flesh lusteth against the Spirit, and the Spirit against the 
 flesh; and these are contrary the one to the other." If we are 
 not in possession of this Spirit, we have no promise of eternal life. 
 Paul says (Rom. 8th) : "So then they that are in the flesh, cannot 
 please God._ But ye are not in the flesh, but in the Spirit, if so be 
 that the Spirit of God dwell in you. Now if any man have not the 
 spirit of Christ he is none of His.'' Paul further says, in the same 
 chapter: " For if ye live after the flesh, ye shall die; but if ye, 
 through the Spirit, do mortify the deeds of the body, ye shall 
 live. For as many as are led by the Spirit of God, they are the 
 sons of God." 
 
 31 48I 
 
482 NO CONCORD BETWEEN 
 
 Here the word of God makes a very clear distinction, or sepa- 
 ration, between flesh and Spirit, or between the carnal and 
 spiritual mind. " The carnal mind is enmity against God, for it 
 is not subject to the law of God, neither indeed can be j" and 
 " To be carnally minded is death, but to be spiritually minded is 
 life and peace." The same principle is here set forth by the 
 Apostle Paul, which Jesus Christ advanced to the woman of 
 Samaria. He there says, John iv. : "T\\s trtie worshipers s):\2i\\ 
 worship the Father in spirit and in truth, for the Father seeketh 
 such to worship Him. God is a Spirit, and they that worship Him 
 must worship Him in spirit and in truth." It must be clear to every 
 o.ie, that no one can worship in spirit who does not possess the 
 Spirit, and according to what Christ here, teaches, they cannot 
 then be true worshipers. Then they must be untrue, or false ; 
 and as all false worship is idolatry, then it follows that the 
 worship of all carnal, unconverted, or spiritless persons must be 
 idolatrous. 
 
 For this reason, truly converted persons, who are in possession 
 of the Spirit and love of God, as the principle which underlies all 
 the commands of the gospel, cannot unite to worship or commune 
 with such as are carnal, and walk after the flesh. Those who 
 are converted and possess the Spirit, are called believers; and 
 Paul says (2d Cor. vi.): "Be ye not unequally yoked together 
 with unbelievers, for what fellowship hath righteousness with 
 unrighteousness? and what concord hath Christ with Belial? or 
 what part hath he that believeth with an infidel? dnd what 
 agreement hath the temple of God with idols?" Paul addressed 
 these words to his brethren as fellow believers, and says: " Ye are 
 the temple of the living God ; as God hath said, I will dwell in 
 them and walk in them, and I will be their God and they shall be 
 my people. " It is very plain that Paul makes out the believer to 
 be righteous, to be in the light, and to be in Christ ; whilst he 
 makes out the unbeliever to be unrighteous, to be in darkness, to 
 be in concord with Belial, and, as an infidel, to be in agreement 
 with idols. 
 
 The principle of love, with which the believer is possessed, 
 must then have the effect upon him, to induce him to bear the 
 strongest testimony against his unbelieving friends that he has in 
 his power; and for this reason the apostle tells him t6 "come 
 
CHRIST AND BELIAL. 483 
 
 out from among them, and be separate, and not touch the unclean 
 thing." Again he says: "Dearly beloved, flee fr.om idolatry. " 
 Now, if believers would join in worship with such unconverted 
 idolaters, would they obey the command of Paul here given-? 
 Would it be fleeing from idolatry ? Or would it be coming out from 
 among them? Paul says, we shall have "no fellowship with the 
 unfruitful works of darkness." 
 
 Amongst the nations of old, God never countenanced any idola- 
 trous worship, or approved any service of the Israelites, which 
 was not in accordance with what he had instituted. They might 
 be as zealous as they would in their exercises and sacrifices, yet 
 God would not countenance any other than that which he had 
 instituted. He called it abomination, and said they should away 
 with it. Neither did his faithful prophets and priests join in their 
 idolatrous worship. They separated themselves, and would take 
 no part with the multitude. When Elijah thought he was alone left 
 of those who were faithful, the Lord told him He had yet remain- 
 ing seven thousand men, who had not bowed their knees to Baal, 
 or kissed his mouth. Will our friends who charge us with being 
 self-righteous, because we cannot unite with all other professed 
 worshipers in their service, charge Elijah and these seven thou- 
 sand men, with being self-righteous and uncharitable ? There is 
 no difference between the two. The unbelieving or spiritless 
 worshiper has not a whit more promise in the Word of God than 
 the worshiper of wood and stone. Pure and undefiled love, or 
 charity, constrains its possessor to deal plainly with all men, with- 
 out respect of person. The professor, as well as the non-professor, 
 shall \it reproved, rebuked and exhorted, with all long-suffering 
 and doctrine ; and if it would be encouraging an assembly of 
 wicked and immoral men to go in. amongst them-and be silent 
 spectators of their games or frolics, would it not also be encour- 
 aging an assembly of unconverted men, who would profess to be 
 engaged in worshiping God, to go in amongst them and be 
 silent spectators ; much more if we would join with them in their 
 exercises ? Would it not be more consistent with love or charity 
 to protest against their course and reprove them ; so that, by the 
 blessing of God, he might make them sensible of their error, and 
 lead them to repentance and life ? The Lord told the prophet of 
 old, to "cry aloud, spare not; lift up thy voice like a trumpet, 
 
484 NO CONCORD BETWEEN 
 
 and show my people their transgressions, and the house of Jacob 
 their sins." Now, Israel and the house of Jacob professed the 
 same doctrine and worship, as the prophet Isaiah did. Was it then 
 tiij charitable for the prophet thus to declare? 
 
 If, then, the position is made out, that it is consistent with love, 
 and is the duty of a child of God, to reprove, in the most pointed 
 manner, those who they know are destitute of the Spirit of God, 
 and yet ignorantly or hypocritically pretending to worship God, 
 it only remains to inquire whether we have any criterion whereby 
 we may knoki that they are such. 
 
 God has withheld from man both the power and the right to 
 judge. Nevertheless, Christ has told His disciples whereby all 
 men should know that they are such ; and He also gave them a 
 rule whereby they should know whether those who profess to be, 
 really are disciples. These rules must be infallible. Christ said 
 to His disciples: "By this shall all men know that ye are my 
 disciples, if ye have love one to another." It must be the will of 
 God, that both these facts should be known — known to the world 
 that the believer is a disciple, and known to the disciple, that the 
 tree is not good, or that the wolf in sheep's clothing is a false 
 prophet. I 
 
 The world loves its own, also, and Christ said, the publicans 
 and sinners love and do good to those who do the same to them. 
 The love which the disciples bear to each other, must then be 
 something different from what the world shows ; otherwise it 
 would not distinguish them from others. Love can only be known 
 to exist in others, by their deeds and actions. Nothing can 
 convince one man that I love another, but my conduct toward him. 
 John says, we shall "not love in word, neither in tongue, but in 
 deed and in truth ;" and, that we may not be deceived in regard 
 to what constitutes true love, Christ and the apostles have given 
 us such precepts, by which we can distinguish between true and 
 feigned love. Christ knows that we are weak and erring creatures, 
 and that it would occur that one brother would trespass against 
 another, and that the enemy of all good would take advantage of 
 this, to tempt and excite to breaches of love. Therefore he gave 
 the plain directions that " if thy brother trespass against thee, 
 tell him of his fault between thee and him alone; if he shall hear 
 thee thou hast gained thy brother. But if he will not hear thee. 
 
CHRIST AND BELIAL. 485 
 
 then take with thee one or two more, that in the mouth of two or 
 three witnesses every word may be established. And, if he shall 
 neglect to hear them, tell it unto the church : but, if he neglect 
 to hear the church, let him be unto thee as an heathen man and 
 a publican." Paul says : " Brethren, if a man be overtaken in a 
 fault, ye which are spiritual restore such an one, in the spirit of 
 meekness ; considering thyself, lest thou also be tempted. Bear 
 ye one another's burdens, and so fulfill the law of Christ." John 
 says : "Hereby perceive we the love of God, because He laid down 
 His life for us : and we ought to lay down our lives for the 
 brethren." If brethren walk faithfully in this riile, they show a 
 distinguished love, and man must close his eyes to the force of 
 reason and truth, if he does not recognize a principle in them 
 which the world d*s not possess. Paul's command here makes it 
 the duty of one brother to labor to restore another, whether the 
 fault was committed against himself, or whether it in any way 
 concerned him personally, or not. The world does not usually 
 concern itself to reform one that commits an error. They may 
 talk about it, and spread the fault abroad, but they do not labor 
 to recover the erring ; and, if the fault is committed against 
 themselves, they usually complain and speak to others about it, 
 much rather than to the offender ; and, if they speak to him at all, 
 it is rarely in a meek and gentle spirit. The believer, who is in 
 the true love of God, cannot pass by ; and, however much it may 
 go against his natural feelings, he is constrained by love to the 
 soul of his brother, to address him in such manner and spirit as 
 he deems most likely to win him, or work conviction on his mind. 
 John says : "Whoso hath this world's good, and seeth his brother 
 have need, and shutteth up his bowels of compassion from him, 
 how dwelleth the love of 'God in him?" Therefore, when they 
 do good and communicate, and suffer for their brother, even to 
 the laying down of their life for him, they show the fruits of love, 
 aind men can comprehend it as such. 
 
 Now this spirit, faithfully and honestly obeyed and carried out, 
 must work conviction in the heart; for it is said, by it ail men 
 shall know that we are his disciples. The world may reproach, 
 defame, malign and persecute the children of God, as much as 
 they will, they cannot help, and in their heart they do still bear 
 witness to the power of truth ; for Christ has said, all men shall 
 know; therefore they must know. 
 
486 NO CONCORD BETWEEN 
 
 Christ further told his disciples to "Beware of false prophets, 
 which come to you in sheep's clothing, but inwardly they are 
 ravening wolves. Ye shall know them by their fruits. Do men 
 gather grapes of thorns, or figs of thistles ? Even so every good 
 tree bringeth forth good fruit, but a corrupt tree bringeth . forth 
 evil fruit. A good tree cannot bring forth evil fruit, neither can 
 a corrupt tree bring forth good fruit." 
 
 Christ must have intended that his disciples should know false 
 prophets, or he would not have told them to beware of them. And 
 to beware of them, they must also know them, or they could not 
 do this. To know them, they must have an evidence by which to 
 do so ; and in so important a matter, this test must also be a certain 
 one. Therefore the Saviour gave them an unerring rule: "Ye 
 shall know them by their fruits ; a good Xxte^cannot bring forth 
 evil fruit." 
 
 In saying to the disciples that they should beware of false 
 prophets, Christ must have intended that they should make some 
 distinction between them and the true prophets. The prophets 
 taught the people what was the will of God, and if the disciples 
 knew any to be false, and were told to beware of them, what 
 would be more natural, than to withdraw themselves from hearing 
 them? and especially as Christ further says: " Take heed that no 
 man deceive you." The fruit which the Saviour here speaks of as 
 being the test of its producer's quality, must evidently be the 
 fruits of the Spirit. " Every tree (the Saviour says) is known by his 
 own fruit." "A good man, out of the good treasure of his 
 heart, bringeth forth that which is good ; and an evil man, out 
 of the evil treasure of his heart, bringeth forth that which is evil." 
 By nature we are all evil, and all carnal, and walk according tO 
 the flesh, and bring forth its fruits or works, and are represented 
 by a corrupt tree. By the transgression of our first parents, we 
 fell from the Spirit, and under, the flesh; and so long as we are in 
 the flesh, so long the works of the flesh do manifest themselves 
 by our words, deeds and actions. The evil treasure of the heart 
 is our self-love, carnal affections and will j which has emanated 
 from the devil, and forbids the carnal mind to be subject to the 
 law of God. From this principle or spirit, the works of the flesh 
 flow, or are brought forth, and are called its fruits. In those 
 who are converted, this spirit or principle of evil is subdued; and 
 the Spirit and love of God, which was lost in the fall, is restored, 
 
CHRIST AND BELIAL. 487 
 
 and now controls the believer. This is the good treasure of the 
 heart, and now, since the Holy Spirit has the control of the 
 heart, and has power to overcome the evil treasure, the good 
 fruits of the Spirit must be brought forth. 
 
 This is the infallible test which the Saviour has given to His 
 disciples, by which they shall know the false prophets and every 
 professor; for "every tree is known by his own fruit." The false 
 prophets to whom the Saviour alludes cannot be of a lewd, vicious 
 and immoral character. They "come to you in sheep's clothing;" 
 that is, they appear in the garb of sanctity; they are decent, 
 moral, upright in their dealings and intercourse with man ; but 
 still there is an infallible test in their fruits, by which the disciples 
 " shall know them;" and yet they are forbidden to judge. 
 
 The purpose of the enemy of all good is to hinder the work of 
 God from prospering, by every way he can ; and he has no better 
 way to affect this purpose, than by preventing obedience to the 
 commands of the Saviour. Therefore he seeks to screen his false 
 prophets from the light in which they may be known, by hiding 
 them behind the command not to judge. What is' the reason that 
 there is so much holy horror expressed at the thought of judging, 
 and never a warning given to beware of false prophets ? The devil 
 is the prince of darkness, and his object is to keep man in dark- 
 ness, for there he can carry on his work to purpose ; but as the 
 light makes manifest, he shuns this, and tries to keep his emis- 
 saries from coming to the light, so that their deeds do not be 
 reproved. Christ says: "Every ont thsA doeth evil hateth the 
 light, neither cometh to the light, lest his deeds should be reproved. 
 But he that doeth truth, cometh to the light, and that his deeds 
 may be manifest, that they are wrought in God." 
 
 To "know a man by his fruits," cannot be judging him, for 
 Christ commanded the one and forbade the other. There must, 
 therefore, be a distinction. Paul says of Timothy: "He professed 
 a good profession, before many witnesses;" and thus a man, 
 might make a good and sound gospel profession, that no one 
 could object to; but, if we would know that he was immoral in his 
 conduct, or led a life inconsistent with that profession, we would 
 know, by these fruits, that he could not be what he professes ; 
 and by saying so, or telling him that, in the course of life he 
 is leading, he cannot be saved, we would not be judging him. 
 
488 NO CONCORD BETWEEN 
 
 By his fruits we would know him, as the Saviour has commanded. 
 But if there was nothing in his walk and conversation inconsistent 
 with this good profession, and we would yet undertake to condemn 
 him, or say he is not a disciple of Jesus, then we would judge, and 
 transgress the command of Christ. But if one comes to us, and 
 is moral, and of good deportment, so that he might in his outward, 
 conduct resemble a disciple of Jesus, and would yet profess a 
 dcctrine that is not according to Godliness, or would not profess 
 the doctrine of Christ, we must know that Christ has not sent 
 him. The fruit of his lips would prove that he is a false prophet, 
 and we would not be judging him by shunning him; for God's 
 Word has already judged him, and we would only be obeying 
 what Christ has commanded. A little reflection must convince 
 every candid mind of the importance of rightly understanding the 
 intention of the Saviour, in giving these two commands. If His 
 disciples should undertake to make themselves judges of motives, 
 or intentions, how much evil and injustice might not be. done to 
 innocent persons, and the door of his house be shut, or closed 
 against some of Christ's little ones? Again, if they did not 
 observe the precaution, to take heed to the doctrine and life of 
 those who profess, what leaven would be introduced into the 
 church ! And the wolf in sheep's clothing would soon kill, destroy 
 and scatter the lambs of Christ. 
 
 But it is objected, that we thus make ourselves judges of what 
 Christ does teach, and reject the opinion of all other men, and 
 say we are right and all others wrong. But what then does Christ 
 mean when he says : " Beware of false prophets, who come to you 
 in sheep's clothing, but inwardly are ravening wolves. By their 
 fruits ye shall know them?" Paul to the Romans, says : " Now 
 I beseech you, brethren, mark them which cause divisions and 
 offenses, contrary to the doctrine which ye have learned, and avoid 
 them. For they are such as serve not our Lord Jesus Christ, but 
 their own belly ; and by good words and fair speeches deceive the 
 hearts of the simple." The Lord Jesus Christ taught, prayed for 
 and insisted on unity in the Church, and such a unity as could be 
 comprehended by the world ; for, in His prayer to His Father, 
 Christ desired that His disciples should be one, as He and the 
 Father are one, " that the world may believe that Thou hast sent 
 me." John says, Christ "died to bring together in one the 
 
CHRIST AND BELIAL. 489 
 
 children of God that are scattered abroad. ' ' Now, any doctrine 
 ■that would cause division is contrary to Christ's doctrine, and 
 therefore it is false, and Paul tells his brethren they shall avoid 
 them. Why ? Because such do not serve the Lord Jesus Christ ! 
 They are none of His. In our day the popular church is very much 
 divided, and the teachers are very numerous who countenance it, 
 and say, it may be so, and still be right. They tell people only 
 to embrace religion, and unite themselves with any of these 
 numerous "branches," as they are called. Now, is this not con- 
 trary to Christ's doctrine ? and, according to Paul, they should 
 be marked and avoided. Paul also charges Timothy to instruct 
 the Ephesians to "teach no other doctrine," and he himself shall 
 "take heed unto himself, and the doctrine;" and John says: 
 "Whosoever transgresseth, and abideth not in the doctrine of 
 Christ, hath not God. He that abideth in the doctrine of Christ, 
 hath both the Father and the Son. If there come any unto you, 
 and bring not this doctrine, receive him not into your house, 
 neither bid him God-speed; for he that biddeth him God-speed, 
 is partaker of his evil deeds." Does not this agree with what 
 Christ says, and show how John understood Christ? "Beware 
 of false prophets, which come to you," says Christ. John says: 
 " If there come any unto you, and bring not this doctrine, receive 
 him not," etc. This shows how John taught us to "beware," and 
 what the consequences will be to such as greet them with God 
 speed. In order to carry out these instructions of Christ and the 
 apostles, we must have a sure rule or guide, so that we may certainly 
 and surely know what the doctrine of Christ is. 
 
 The evil principle, which I have observed is the cause of the 
 bringing forth of the fruit in the unbeliever, is self-love, which is 
 the cause of our obeying the, lusts and desires of the flesh and the 
 mind. Jesus Christ was manifested to destroy the work of the 
 devil, andthis principle being one of the chief of his works, and 
 antagonistic to the work of the Lord, he levels some of his chief 
 denunciations against this principle. Christ did not deal much 
 with special sins, but leveled His shafts against the principle which 
 is the parent of sin. In denouncing the principle, he denounces 
 every species of irregularity which arises from that source. Among 
 the first of Christ's declarations, or at least prominent among 
 them, is, " Deny thyself, take up thy cross." He that would save 
 
490 NO CON'CORD BETWEEN 
 
 his life shall lose it, but he that will lose it, for mine and the 
 gospel's sake, shall find it." Not a single command did He give, 
 but what is at variance with self-love ; not a single sentiment did 
 he utter, which will in any way harmonize with this principle. 
 
 The good principle, which constitutes the good treasure of the 
 heart, from which the good fruit flows, is the love of God shed 
 abroad in the heart of those who are converted, by the Holy 
 Spirit. Upon this principle, all the commands of Christ are 
 based ; and, as Christ does not deal so much in special sins, so 
 He does also not dwell so much on special virtues, but a great 
 deal on the principle which commends the virtues to God. The 
 same act may be sin and abomination to God in one person, and 
 pleasing and acceptable to Him in another. One person may 
 contribute to relieve the necessity of another, from a motive of 
 vanity, to be seen of men, and have their esteem. This proceeds 
 from the reprobated principle of self-love before alluded to, and 
 it is displeasing to God. Another may contribute to relieve the 
 same necessity from a motive of love to God, and its consequent 
 fruit of good-will to men ; and the act is a sacrifice, with which 
 God is well pleased. Those who possess this good treasure, or 
 Divine principle, do by its influence detect every approach of 
 Satan through their flesh, by which he would influence them with 
 this evil spirit, and by the power of the Holy Spirit they are able 
 to overcome the deeds of the body, and keep it in subjection, and 
 take their thoughts captive under the obedience of Christ. Self- 
 love is the cause of all strife, quarreling, contention, war and 
 bloodshed. James says: " From whence come wars and fightings 
 amongst you ? come they not hence, even of your lusts that war 
 in your members? " And Peter says : " Dearly beloved, I beseech 
 you, as strangers and pilgrims, abstain from fleshly lusts, which 
 war against the soul." All extravagance in fashions, and fashion- 
 able diversions, are for the gratification of this principle, and 
 proceed from the flesh. Let any one pause and reflect, what is 
 the ground that causes people to adopt modes or fashions of dress, 
 which serve no kind of useful purpose, but are often-times 
 exceedingly inconvenient, and besides so expensive as to make 
 their cost inconvenient also, and burdensome? Is it not the 
 principle of self-love which the Saviour has said we must deny ? 
 This is certainly a command of the Saviour, and when we violate 
 
CHRIST AND BELIAL. 
 
 491 
 
 it, we show an evil fruit ! Now, when we see men do those things 
 which cannot be prompted by anything else than this evil principle, 
 we cannot help but know them to be such, as the Saviour has 
 commanded us to beware of. Those who, by painful experience, 
 have learned to know this evil principle, cannot fail to know what 
 its fruits are, for Christ has said they shall know them. 
 
 Now, as love is the evidence by which all men are to know the 
 disciples of Christ, "All men shall know that ye are my disciples, 
 if ye have love one to another ;" and as I have said, this love must 
 have' something to distinguish it from carnal love, and must and will 
 convince the world of the truth also, however much they may 
 desire the contrary conviction ; then the contrary must convince, 
 or prove the opposite. The want of this love must prove that 
 they are not his disciples ! When one brother can see another 
 err, and not use the means of love which Christ has given, for the 
 purpose of restoring him, he cannot love him ; and the disciples 
 of Jesus may know, by this fruit, that he is not in possession of 
 the Spirit of God. When Christ has commanded us to love our 
 enemies, and do good to them, and we see men, contrary to this 
 command, fighting and killing them, there can be no difficulty in 
 determining that these are fruits which flow from the evil treasure 
 of a man's heart. 
 
 The Apostle Paul,!in his epistles, is more specific in naming the 
 different acts which constitute violations of the principle which 
 underlies the chief commands of the gospel. That which the 
 Saviour terms the " evil treasure of the heart," the apostle usually 
 calls the flesh; and the "good treasure of the heart," he calls 
 Spirit. In other places, they are distinguished by light and 
 darkness. Paul says (Romans viii.) : " For they that are after the 
 flesh do mind the things of the flesh ; but they that are after the 
 .Spirit, the things of the Spirit. For to be carnally minded is 
 death ; but to be spiritually minded is life and peace. Because 
 the carnal mind is enmity against God ; for it is not subject to the 
 law of God, neither indeed can be. So then they that are in the 
 flesh cannot please God. But ye are not in the flesh, but in the 
 Spirit, if so be that the Spirit of God dwell in you. Now, if any 
 man have not the Spirit of Christ, he is none of His. And, if 
 Christ be in you, the body is dead, because of sin ; but the Spirit 
 is life, because of righteousness. Therefore, brethren, we are 
 
492 NO CONCORD BETWEEN 
 
 debtors not to the flesh, to live after the flesh. For if ye live after 
 the flesh, ye shall die ; but if ye through the Spirit do mortify the 
 deeds of the body, ye shall live. For as many as are led by the 
 Spirit of God, they are the sons of God.* For the Spirit itself 
 beareth witness, with our Spirit, that we are the children of God : 
 And, if children, then heirs : heirs of God, and joint heirs with 
 Christ ; if so be that we suffer with him, that we may be also 
 glorified together." 
 
 If we read this testimony of Paul, and believe it to be true, we 
 can have no question in our minds that those who are destitute of 
 the Spirit, or live after the flesh, -cannot be disciples of Jesus 
 Christ, nor can be true worshipers. There is no question but 
 what the apostle intended we should know, and prove both our- 
 selves and others, by the directions he here gives. For our conduct 
 is to be entirely different toward the two classes. The one we 
 are to have fellowship with, the other we are to avoid; because 
 the flesh causes divisions and offenses. The one we are to 
 comfort, encourage, build up and confirm ; the other we are com- 
 manded to reprove, rebuke, exhort and warn. Now, how could 
 we obey these commands, if we cannot distinguish? Or what 
 purpose would they serve us, if we cannot know by them what our 
 own and the relation of others is toward their God ? Here is the 
 fruit to which Christ has called our attention, and by which all 
 men shall know the disciples, and by which the disciples shall also 
 know the false prophet. But the Holy Spirit has left nothing to 
 uncertainties. He has left the enemy no advantage over those 
 who are seeking for truth, with a truly upright heart, and hun- 
 gering and thirsting for righteousness. 
 
 Paul, in Galatians vi., says: "Be not deceived; God is not 
 mocked ; for whatsoever a man soweth, that shall he also reap. 
 For he that soweth to the flesh, shall of the flesh reap corruption ; 
 but he that soweth to the Spirit, shall of the Spirit reap life 
 everlasting;" and in chap, v., same epistle, he says: "This I say, 
 then, walk in the Spirit ; and ye shall not fulfill the lusts of the 
 flesh. For the flesh lusteth against the Spirit, and the Spirit 
 against the flesh ; and these are contrary the one to the other; so 
 that ye cannot do the things that ye would. But if ye be led by the 
 spirit, ye are not under the law. Now, the works of the flesh are 
 manifest, which are these : Adultery, fornication, uncleanness, 
 
CHRIST AND BELIAL. 493 
 
 lasciviousness, idolatry, witchcraft, hatred, variance, emulations, 
 
 wrath, strife, seditions, heresies, envyings, murders, drunkenness, 
 
 jrevelings, and such like; of the which I tell you before, as I have 
 
 also told you in time past, that they which do such things, shall 
 
 not inherit the kingdom of God. But the fruit of the Spirit is 
 
 love, jo.y, peace, long-suffering, gentleness, goodness, faith, meek-. 
 
 ness, temperance ; against such there is no law. And they that 
 
 are Christ's have crucified the flesh, with the affections and lusts. 
 
 If we live in the Spirit, let us also walk in the Spirit. Let us not be 
 
 desirous of vain glory, provoking one another, envying one another. 
 
 ' The apostle here makes a v^y clear distinction and separation 
 
 between the flesh and the Spirit, self-love and the love of God ; 
 
 or the evil treasure of the heart, and the good treasure of the 
 
 heart. He points out numbers of special acts, which he designates 
 
 as proceeding from the flesh; and says, they "are manifest'''' 
 
 Whatever is manifest, is and may be publicly known. So the 
 
 works of the flesh may be known, and the- apostle desires us to 
 
 know that they which do such things shall not inherit the kingdom 
 
 of God. It is evidence that they do not possess the Spirit of God, 
 
 for Paul says : "They that are Christ's have crucified the flesh, with 
 
 its lusts and desires." Then, when they do such things, it is evident 
 
 \hat they have not " crucified the flesh, with its lusts and desires;" 
 
 and, as a consequence, they cannot be Christ's ; for they are not 
 
 led by the Spirit, and "they that have not the Spirit of Christ, 
 
 are none of his." 
 
 Now every one knows that numbers of the sects of Christendom, 
 live in open violation of what Paul here teaches. I am not aware 
 that any of the so-named churches openly avow that there is no 
 harm in adultery, fornication, uncleanness, lasciviousness, idolatry, 
 witchcraft, murders and drunkenness ; but it is well known that 
 numbers of those of high standing in the church, are guilty at 
 least of being drunken very frequently ; and there is no notice 
 taken of it by the church, or its minister. In regard to hatred, 
 variance, wrath, strife, etc., the common occurrences are too well 
 known to need more than merely to refer to them. How far are 
 they from bringing forth the fruits of the Spirit, which are love, 
 joy, peace, long-suff'ering, gentleness, meekness, temperance, etc. 
 Paul says: "If we are in the Spirit, let us also walk in the 
 Spirit." Emulations and revelings are here named amongst 
 
494 NO CONCORD BETWEEN 
 
 these works of the flesh, or fruits of the evil heart j that they 
 which do them, "shall not inherit the kingdom of God." Emu- 
 lation is defined as a desire to equal, or excel." It is, therefore, 
 emulation which leads persons to follow the fashions of the world. 
 If we look at the style of dress, mode of life, luxury and extrava- 
 gance amongst the wealthy and fashionable churches, the style of 
 their houses and furniture, and even of the churches and decora- 
 tions, who can doubt that pride and vanity have not a large 
 share in the motive which prompts them to such a course. If 
 persons should even argue that they have no pride in their gay, 
 fashionable and expensive dress and equipage, and deny the desire 
 to excel, they must at least have the desire to equal, or they 
 would not follow fashion when it is so often attended with great 
 inconvenience. Paul says (Romans xii.) : " Be not conformed 
 to the world, but be ye transformed by the renewing of the mind." 
 The carnal mind seeks conformity to the world, but the spiritual 
 mind is transformed in its renewal. Besides this, the apostles 
 have given us express commands, showing clearly their view of 
 the spirit or principle which induced persons to. pursue such a 
 course of life. 
 
 Besides the manifest violation of the spirit of the gospel, 
 which every one can see who has the least desire to ascertain the 
 design of its expressions, Paul expressly says (ist Tim. ii.): 
 " I will, therefore, in like manner also, that women adorn them- 
 selves in modest apparel, with shame-facedness and sobriety; not 
 in broidered hair, or gold, or pearls, or costly array; but (which 
 becometh women professing godliness) with good works." The 
 Apostle Peter also bears the same testimony, in nearly the same 
 words, in chap. 3, of his first epistle. 
 
 The word reveling is defined to mean " feasting with noisy 
 mirth." It is well known that many members of the popular 
 churches attend parties and balls, dance and play, where there is 
 usually eating and drinking to excess, and noisy mirth; and 
 nothing but vain amusements, and frivolity. This is well known to 
 the whole congregation, countenanced, or at least connived at, by 
 their ministers, and is advocated by many as innocent or harmless. 
 
 The apostle, at the conclusion of this catalogue of vices, which 
 he enumerates as proceeding from the flesh, intimates that these, 
 are not all the violations of the principles of the gospel that might 
 
CHRIST AND BELIAL. 495 
 
 be named. After naming those as he did, he adds, "and such 
 like;" plainly indicating that all actions or deeds, prompted by 
 the same principle which prompts those there named, are under 
 the same reprobation. Paul also says, in Ephesians : "Let no 
 corrupt communication proceed out of your mouth, but that which 
 is good to the use of edifying, that it may minister grace unto the 
 hearers. And grieve not the Holy Spirit," etc., and says : " Let 
 all bitterness, and wrath, and anger, and clamor, and evil-speak- 
 ing, be put away from you, with all malice." Again he says : 
 " Filthiness, foolish talking and jesting shall not once be named 
 amongst them, as becometh saints." These are of the same "like," 
 as those named in Galatians, And now let any candid mind, 
 reflect upon what the apostles and Christ teach, in those Scrip- 
 tures here quoted, and they must admit there is no comparison 
 between the child of God as represented in the gospel, and these 
 popular churches. Let every one ask himself, how can we obey 
 those Scriptures, which command us to have no fellowship with 
 the unfruitful works of darkness, and not to be unequally yoked 
 together with unbelievers, withdraw ourselves from every brother 
 that walks disorderly, if we are not to know a corrupt tree from a 
 good one? If it was not the intention of Christ and the apostles 
 that the believers should know the true from false prophets, and a 
 true believer from one who is only nominally so, why did they 
 give such directions and commands? 
 
 I have mostly named only those corruptions which are defended 
 and supported by these popular churches; but may we not well 
 and truly say of them, as the apostles did of the Gentiles: "It is 
 a shame even to speak of those things, which are done of them in 
 . secret." And here let me ask every one candidly to reflect upon 
 what he himself knows of these things ! Look at the great struc- 
 ture of popular religion; at the fighting, bickering, backbiting, 
 slandering; how they call each other liars, traitors, scoundrels^ 
 and every evil name they can invent, and, when we say they 
 -cannot be Christians, they charge us with judging! Is not this 
 amazingly inconsistent? 
 
 Christ says: "If ye love me, keep my commandments;" and, 
 "Why call ye me Lord, and do not the things which I command 
 yoa He" that hath my commandments, and keepeth them, he 
 it is that loveth me. He that loveth me not, keepeth not my 
 
496 NO CONCORD BETWEEN 
 
 sayings." John says: "This is the love of God, that we keep his 
 commandments;" and, "He that sayeth, I know him, and keep- 
 eth not his commandments, is a liar, and the truth is not in him; " 
 and, "If we say we have fellowship with him, and walk in dark- 
 ness, we lie and do not the truth." 
 
 Does not all this prove that those who live according to the 
 flesh, and bring forth these evil fruits, are carnal, destitute of the 
 Spirit and love of God, and are in darkness. It is our rebellious, 
 stubborn heart which prevents us fr om obeying the commands of 
 Christ, because they are at variance with our self-love. Samuel 
 said to Saul: "To obey is better than sacrifice, and to hearken 
 than the fat of rams. For rebellion is as the sin of witchcraft, 
 and stubbornness is as iniquity and idolatry.^'' God never 
 countenanced any worship of old which was not in accordance 
 with His command. Whenever Israel departed from the command 
 of God, He rejected their sacrifices, however rich or numerous 
 they were. "To what purpose is the multitude of your sacrifices 
 unto me ? saith the Lord ; I am full of the burnt-offerings of rams, 
 and the fat of fed beasts. Your appointed feasts my soul hateth; 
 they are a trouble to me ; I am weary to bear them." All this 
 was because they did not regard the Word of the Lord in His 
 commandments. Saul was commanded to destroy Amalek. He 
 should spare nothing, but utterly destroy " man and woman, 
 infant and suckling, ox and sheep, camel and ass." But Sauj 
 spared the king, and kept the best of the oxen and sheep, and 
 the chief of the things, to sacrifice to the Lord. But Samuel 
 asked him: "Hath the Lord as great delight in burnt-offerings 
 and sacrifices, as in obeying the voice of the Lord?" This act 
 of Saul had a semblance of desire to honor God, but it was 
 founded on a delusive idea. Whenever we depart from the Word 
 of the Lord, our devices and imaginings are vain, and cause us 
 to be rejected, as Saul was here rejected, for rejecting the Word of 
 the Lord. God had given him a command, and he did not obey ; 
 and this was stubbornness, and the prophet says it is as idolatry. 
 Saul had here set up an idol in his heart, in conceiving a sacrifice 
 or offering contrary to God's Word. This was idolatry. Thus 
 Paul says: " Covetousness is idolatry." This is because there is 
 an object in the heart, which is prized or worshiped above God. 
 Whatever we love more than God, is therefore our idol. 
 
CHRIST AND BELIAL. 497 
 
 All worship, therefore, which is not dictated or instituted by 
 God, is idolatry. Man's devices and commandments were ever 
 declared to be abomination to God. True worship, under the 
 law, was that which adhered closely to God's command, for with- 
 out faith it is impossible to please God, and faith would bind 
 its possessor to the Word of God. Under the gospel, the true 
 worshipers worship God in spirit and in truth. Those who were 
 destitute of faith of old, could not worship in faith, and those 
 who are destitute of Spirit cannot worship in Spirit now. The 
 true and faithful Israelites would not take any part in the idola- 
 trous worship of their people. The Lord said to Elijah : " 1 have 
 left me seven thousand in Israel, all the knees which have not bowed 
 unto Baal, and every mouth which hath not kissed him." Every 
 knee which had bowed unto Baal, and every mouth that had kissed 
 him, were not the Lord's. If every transgression and disobe- 
 dience under the law received a just reward, how shall we now 
 escape, if we refuse to hear Him that speaketh from Heaven? 
 
 Paul tells the Corinthians : " Dearly beloved, flee from idolatry. 
 The things which the Gentiles sacrifice, they sacrifice to devils, 
 and not to God-s" The Gentiles were idolators, but they did not 
 generally worship or sacrifice to devils professedly ; yet the apostle 
 classes them altogether, and says, the things which they sacrifice, 
 they sacrifice to devils. But it does not matter what the object 
 was of which they made images, or what it was which they sacri- 
 ficed to, it was a devilish spirit which actuated them. There might 
 be said to be but two spirits, one of God and one of the devil. 
 John says, there are many spirits gone out into the world, but still 
 there are only two sources from which they emanate, and are still 
 in reality only two. The Spirit of God, or the Holy Spirit, would 
 not prompt or lead any one to sacrifice to, or worship idols. All 
 the idol, or false worship, or commandments of men, that have 
 ever been instituted, are by the instigation of the devil ; hence 
 the apostle says: "What the Gentiles sacrifice, they sacrifice to 
 devils, and not to God. ' ' 
 
 Now, all false and erroneous worship is dictated by the same 
 spirit as the sacrifices of the Gentiles were, and may in truth as 
 well be said, to be a worshiping of devils, as the other is a sacri- 
 ficing to devils. The Israelites, as a nation, never fell so deeply 
 into idolatry as utterly to deny and forsake the worship of the God 
 32 
 
498 - NO CONCORD BETWEEN 
 
 of Israel, or to acknowledge the heathen deities, as being the 
 only true Gods. They always valued themselves as being the 
 children of Abraham, and God having brought their fathers out 
 of the land of Egypt, and done them such signal favors. They 
 made images and idols, and erected altars in groves and upon . 
 hills, contrary to the command of God ; but they still had some 
 of their own peculiar rites and ceremonies, of their distinctive 
 service, attending it. Yet God complains more of their idolatry, 
 and abominations, than He does of the Gentiles. The same 
 spirit which had led the Gentiles into their gross idolatry and 
 abominations, had taken possession of Israel, and their service 
 was of the same character in the sight of God. 
 
 The Apostle Paul says ,of the Gentiles : " When they knew God 
 they glorified Him not as God, neither were thankful, but became 
 vain in their imaginations, and their foolish heart was darkened. 
 Professing themselves to be wise, they became fools; and changed 
 the glory of the incorruptible God into an image, etc. Wlierefore 
 God also gave them up to uncleanness through the lusts of their 
 own hearts, to dishonor their own bodies between themselves." 
 When the same spirit which led the Gentiles to become vain in 
 their own imagination, took possession of the Jews, it led them 
 into the same vain and sensual life, and even though they did not 
 utterly deny the God of Israel, and still retained His name and a 
 part of His rites, yet God complains of their idolatry, and says 
 " it is abomination in His sight." And even when the Lord does 
 not complain of their corrupting the ceremonial service, but it 
 would seem as if they were very zealous in it, but yet, on account 
 of their transgression of the moral law, God tells them He is 
 weary of the multitude of their sacrifices, and says they shall 
 away with their solemn feasts, etc., (Isaiah, i.) And when 
 the Lord Jesus was in the fiesh. He does not charge the Pharisees 
 with open idolatry, but yet He says, they are of their father, the 
 devil, and his lusts they will do. Their adherence to the name 
 and form of the service, did not alter the character of the service, 
 when the spirit which dictated the service was lost. 
 
 And now, let any one read the New Testament, and compare 
 the instructions the Holy Spirit there gives, with the popular 
 religion of the present day, and then ask his own heart, whether 
 it is not as far from the Spirit of the gospel, as ever the Jews 
 
CHRIST AND BELIAL. 499 
 
 departed from their commandment in the law, and even much 
 further than the Pharisees were when the Saviour was on earth ? 
 And yet the one is called abominable idolatry, and the other 
 children of the devil ! Look at the war and bloodshed ; look at 
 the contention and strife, ambition, avarice, pride, hatred and 
 variance; the vain ostentation in their churches; their luxury 
 and extravagance; their amusements,, plays, parties, theatres, 
 circuses, fairs, and social pastimes, and then inquire whether there 
 is more of the spirit of the gospel in it, than there was of the 
 law in Israel's service, at the time of their corruption. 
 
 Jesus Christ says we shall come to Him, and learn of Him ; for 
 He is "meek and lowly in heart." But where is the evidence of 
 our modern popular worshipers having been with Jesus, or that 
 they have learned these virtues of Him ? I would ask, in what 
 way do they differ from non-professors? Is there more difference 
 between professors and non-professors, than there was between 
 Jews and Gentiles? Do the professors, as a body, not show as 
 much carnality, as much self-love, envy, vanity, irritability, and, 
 in short, do they not live as much after the flesh as the mass of 
 non-professors do ? Can we then conclude that they are under 
 any other spirit than that of the world? Jesus Christ and the 
 apostles have given us the command to beware of false prophets ; 
 and not to be yoked together with unbelievers, and said : <' By 
 their fruits we shall know them." This, then, we hold, is not 
 judging, but Jesus Christ has already judged, and given us His 
 judgment. 
 
 The reason why we can take no part with these worshipers, or 
 acknowledge them as brethren, is because we look upon it as being 
 a spiritless exercise, and nothing less than idolatry. The same 
 spirit which led men into idolatry of old, and the Jews to depart 
 from the law of the Lord, has led to this carnal, irregular service ; 
 and we feel constrained, in obedience to the command of the 
 Saviour and His apostles, to withdraw from their worship and 
 reprove them, and bear a protest against all the unfruitful works of 
 darkness, no matter under what guise or pretenses they are practiced. 
 
 We are accused of being selfish, uncharitable and self-righteous. 
 The latter principle is highly offensive to God and man. No 
 Christian can be self-righteous, for they cannot be a Christian 
 till their own righteoiisness becomes as filthy rags \to them, and 
 
500 -NO CONCORD BETWEEN 
 
 they, as humble beggars, come to cast all their virtues away, and' 
 accept of the merits and righteousness of another, and can con- 
 tinue to be Christians only so long as they continue to cast away 
 'their own and depend on the merits and righteousness of Christ. 
 True charity is that which cries aloud, and spares not, regardless 
 of person and profession. It reproves, rebukes, exhorts and 
 admonishes, with all long-suffering and doctrine. Self-love, or 
 selfishness, seeks the favor and good will of man. We confess, 
 that we feel this in the flesh as well as all other men do, and if we 
 would let this influence us, it would lead us to such a practice as 
 would secure us the good will of man. There is no practice in 
 our profession which brings us so much reproach as this; and 
 self-love, if it influenced us at all, would certainly not lead us to 
 a course in which it has to suffer so much mortification. If we 
 would even protest against the popular religion of our day as 
 strongly in all respects as we do, yet would attend their worship 
 and service occasionally, and only relax this one feature of our 
 profession, it would secure us a very large degree of their friend- 
 ship and favor, and also secure large accessions to our church. 
 It would seem to me, therefore, that natural reasons would show 
 that this cannot be the motive. But this we will admit, that if 
 the motives attributed to us by our opponents, influence us, then 
 our religion is vain. The destruction of this principle is the very 
 object for which the religion of Jesus Christ was instituted, and 
 it will effect this purpose; and where this purpose is not effected, 
 there is also none of his religion, for they are antagonistic prin- 
 ciples, and can no more exist together in the heart, than light 
 and darkness can commune. 
 
 I have said in the foregoing part of this work,' that the religion 
 of Jesus Christ is reasonable and consistent. Now, every man 
 who rises to preach the gospel, does by the act make a virtual 
 profession that he is a converted man, and under the influence of 
 the Holy Spirit, who directs him what to teach. One teaches that 
 it is our duty as Christians to take up arms and defend or fight 
 for the country; another tells us the Holy Spirit teaches him that 
 it is sin. This will suffice for my purpose. There might be many 
 more such differences cited, but I will forbear. Now, can any 
 reasonable person believe that these can both be instructed by this 
 Spirit? This is neither reasonable nor consistent. Then it cannot 
 
CHRIST AND BELIAL. 
 
 501 
 
 be the religion of Jesus Christ, or else it is not consistent. Paul 
 says: "We are ambassadors for Christ, as though God did beseech 
 you by us," etc. Now, if any two or more men would come to 
 our President, professing to be ambassadors from any foreign power, 
 and would represent the will of their sovereign very widely 
 different, what would the head of our government do ? He would 
 evidently refuse to have anything to do with any one, until he 
 would apply to the power to know who, or whether any of them, 
 were his accredited agent. Thus every sincere and upright person 
 must do — apply to Jesus and His Word, and there he will find an 
 infallible guide. 
 
 Christ says (John x.): "Verily, verily, I say unto you. He that 
 entereth not by the door into the sheepfold, but climbeth up some 
 other way, is a thief and a robber; but he that entereth in by the 
 door is the shepherd of the sheep." Christ is here evidently 
 speaking of the visible Church. Into this, unconverted persons 
 have climbed from the beginning of its institution. The invisible 
 Church no unconverted person can enter. The visible Church is 
 here compared to a fold of sheep, the shepherd or pastor of which 
 tnust also have entered into the fold by true conversion, through 
 Christ, the door. To such a shepherd, the porter (or Holy Spirit) 
 openeth ; he goeth before, and the sheep follow him, /or ^/ley /inow 
 his voice, "and a stranger will they not follow, but will flee from him, 
 for they know not the voice of strangers." 
 
 Is not the Saviour's meaning here very plain? That He tells 
 us as plainly as it is possible for language to do, that every uncon- 
 verted person who enters the visible Church of Christ, is a thief 
 and a robber; and especially such as assume to preach the gospel. 
 Let the expression sound as offensive as it will, we must take it, 
 as it is the Word of Christ. I and you, reader, or whoever we 
 are, whatever we may think of ourselves, or whatever the world 
 may think of us, if we have not been truly born again or con- 
 verted, and thereby entered into the fold of Christ through Him, 
 we are a thief and a robber. Turn it which way we will, we can 
 make nothing else out of it ; it sounds the same awful warnings 
 in our ear. 
 
 All who enter into Christ are brethren of one family, and are 
 here compared to sheep of one fold. The shepherd is the 
 minister, or teacher, or spiritual guide of the external or visible 
 
502 NO CONCORD BETWEEN 
 
 church or fold. It can be very easily comprehended, that it is 
 important that he should himself have entered into Christ by true 
 conversion ; and that by a life of humility and self-denial, he also 
 continue in him, so that Christ, by the Holy Spirit, may direct 
 him what to teach : "To him the porter openeth." The Holy 
 Spirit openeth the Word of eternal truth, to the true shepherd of 
 Christ, so that he may lead and direct the sheep of Christ into 
 the living pastures, and to the pure fountains of the living word 
 of God. ' The sheep, or those who have entered the fold through 
 Christ, or been truly converted, know his voice. They have 
 themselves experienced the work of conversion, have felt what 
 sin is, have also felt what the love of God is ; and being thereby 
 made partakers of the Divine nature, they know its influence, and 
 they are also enabled, by this light, to distinguish what is truth 
 and what is error. Therefore, when their shepherd speaks of 
 these things, they do not sound strange to them; the voice is 
 familiar; they have themselves experienced them. When the 
 shepherd speaks to them of the mode by which Satan seeks to 
 lead them away from the simplicity of Christ, and teaches them 
 their duties, these all agree with the Spirit they have received, 
 and they know the voice. Natural sheep know their shepherd, 
 and they know his voice also ; and they follow him wherever he 
 leads them. Thus the true children of God will follow their 
 teachers. "He goes before them," says the Saviour. He sets 
 them a good example, and they follow after Him, as he does the 
 shepherd and bishop of their souls, Jesus Christ. 
 
 The stranger is evidently intended to mean, one who has not 
 entered the fold, or does not belong to the Church; but yet, 
 assumes to be a shepherd or teacher. Christ says, the sheep 
 know not his voice, will not hear htm, but will flee from him, 
 He can therefore not be in the Church, for faithful and obedient 
 children of God would not tolerate such leaven in their body, as 
 this stranger must be. The strange voice could not be tolerated 
 there. He is evidently one of those false prophets which the 
 Saviour told His disciples would come unto them in sheep's cloth- 
 ing of whom he said they should beware. John in his second epistle 
 also says, they shall not receive those into their house, who come 
 to them and do not bring the doctrine of Christ, neither shall 
 they bid him God-speed. He is called a stranger, because he is 
 
CHRIST AND BELIAL. 
 
 5°3 
 
 ;not a "fellow citizen with the saints, and of the household of 
 
 iGod." He does not belong to the "household of faith," and is 
 
 'therefore a stranger. Whenever there is a family of children 
 
 born of the same parents, any other one of different parentage is 
 
 a stranger to them. He is of strange blood, and cannot be heir 
 
 with, or enjoy the rights of a child. The children of God are 
 
 born of the Spirit, and any one who is not converted, is not born 
 
 of the Spirit, and is therefore a stranger j and when he speaks, 
 
 his voice is strange. He speaks of, and teaches things which the 
 
 children have not learned of Christ. When he teaches ^ doctrine 
 
 .differing from what Christ taught, it is strange to them. They 
 
 "have not so learned Christ," and they will not hearix.. They 
 
 \i\\\ flee from him, because they know not his voice. 
 
 I would here, ask, is not every unconverted person a stranger 
 (in this sense) to the children of God? Has not Christ here 
 allusion to such as assume to be shepherds, or teachers ? Does 
 He not say the children or sheep will not hear them, but will 
 flee from them ? And does it not then follow, that those who 
 hear and follow after such teachers, whose word and walk prove 
 that they are not followers of Christ, cannot be sheep, or true 
 children of God ? 
 
 This stranger is also called a thief, and Christ says he comes 
 not but for to steal, and to kill, and to destroy. All teaching 
 which differs from the doctrine of Clirist, is dangerous and 
 destructive. Every unconverted person is a stranger, and is at 
 ,best blind. He may be deceived by Satan, and imagine himself 
 called of God to preach, but such an one must be a blind guide, 
 and will, together with those whom he leads, fall into the ditch, 
 and perish. All such are strange and dangerous ; and the Saviour 
 says the sheep will not hear them ; they will flee from them, 
 because they know they steal, kill and destroy. They may not 
 steal any earthly treasure, may not kill or destroy the body ; but 
 they steal the Heavenly treasure pf the love of God, by infusing 
 false doctrine into the mind, and instillifig ideas and views which 
 tend to the gratification of the flesh and the mind, thereby 
 robbing the soul of the love of God, and poisoning it with false 
 doctrine, by which the soul must die. Thus they steal, kill and 
 destroy. 
 Now, if Christ has not given the sheep an evidence, whereby 
 
504 NO CONCORD BETWEEN 
 
 they can surely know the stranger from the good shepherd, they 
 could not know how to make the distinction which He here says 
 they do. Christ says, they will not hear a stranger, but tvill flee. 
 Then they must know him, or how could they do so ? Then it is 
 evident, also, that where there is a strange voice, those who do not 
 flee from it, cannot be sheep ; for Christ says they will flee. 
 
 The Saviour further calls this stranger, "a hireling," and says, 
 "he careth not for the sheep." Christ gave his life for the sheep, 
 and those who have been converted and entered into the fold 
 through Christ the door, are made partakers of the Divine nature, 
 and receive the mind of Christ, and have the love of God shed 
 abroad in the heart through the Holy Ghost. These love the 
 souls of their brethren, and would run any and every risk to secure 
 the safety of the flock over which the Holy Ghost has made them 
 overseers. But the hireling has no further interest in the work he 
 is engaged in than his wages, and when he sees these to be in 
 danger, he will not work. The hireling has no interest in the 
 sheep — he does not cafe for them — therefore, when he sees the 
 wolf coming, he will flee. He sees his wages to be in danger, and 
 these he will not risk. The devil is evidently the wolf here spoken 
 of, or alluded to, and, it is said, he may be seen coming. " He 
 seeth the wolf coming." The devil or wolf approaches the flock 
 of Christ by working on the lusts and desires of the flesh and the 
 mind, inclining them to light-mindedness and carnal enjoyments. 
 This is first wrought in the minds and feelings of the individual, 
 unperceived by any other; and if those whom he is approaching 
 would be watchful, and flee to the great shepherd of their souls, 
 the wolf could get no advantage, neither could the shepherd per- 
 ceive his approach. But when he gets so much hold as to be 
 perceptible in the walk and conversation, then the shepherd can 
 see the wolf coming. This is by any of the fruits of the flesh 
 manifesting themselves. Here they must labor as Christ and the 
 apostles taught us, for the purpose of making the erring sensible 
 of their decline. This is not done by declaiming in a general way 
 against sin and the works'of the flesh, but by laboring individually 
 with those who are infected with leaven, as Christ taught.. If the 
 shepherd would see a wolf capturing a sheep, it would do no good 
 to cry " wolf;" he would have to enter into combat with the wolf 
 if he would rescue his sheep. When the lion and the bear took the 
 
CHRIST AND BELIAL. goS 
 
 lamb out of the flock of which David was the shepherd, he "went 
 out after him, and smote him, and delivered it out of his mouth : 
 and when he arose against me, I caught him by the beard, and 
 smote him, and slew him." This was attended with danger to 
 David, but he felt an interest in the sheep, and he did not flee at 
 the approach of the wolf. It is not an uncommon thing, when a 
 brother falls into error, or is captivated by the flesh, if the shep- 
 herd labors to make him sensible of his sin, the spirit or wolf will 
 rise against him. This may bring him into danger and trouble, 
 but the faithful shepherd is not deterred from doing his duty by 
 any personal consideration. But the hireling who has no interest 
 in the sheep, but the wool, who does not serve the Lord Jesus 
 Christ, but his belly, fearing he may incur the displeasure of the 
 offender, or his interests or reputation may suffer, passes by, and 
 so the wolf catches and scatters the whole flock. How significant is 
 this word, scattereth. The flock of Christ, or his fold, is a unit. 
 "There are three-score queens, and four-score concubines, and 
 virgins without number. My dove, my undefiled, is but one, she 
 ■is the only one of her mother, she is the choice one of her that 
 bare her." (Songs of Solomon vi.) When the flock is scattered, 
 it is evidence that the wolf has caught them. Take the church in 
 its present popular sense, and it cannot be scattered. A thing, to 
 be scattered, must be in some kind of contact or proximity first ; 
 but the present nominal church is so scattered that no wolf could 
 effect more, and is evidence that the wolf has long since been 
 amongst them. 
 
 In Lev. xvii., the Lord says: "Thou shalt in any wise rebuke 
 thy neighbor, and not suffer sin upon him." Christ and the 
 apostles plainly instruct us how we shall labor with our brethren, 
 so as not to suffer sin upon them; and if they will not reform, we 
 shall hold them as a heathen man and publican. But who does 
 not know that the most shameful irregularities occur in the great 
 popular churches of the present day? Drunkenness, lying, 
 cheating, backbiting, defaming and gossiping, are of frequent 
 occurrence, and cannot help but come to the knowledge of the 
 pastors.; but we hear little of confessions, retractions or restitutions 
 being made, or even a scriptural rebuke being administered — 
 especially if the offender be a person of respectability in society, 
 or of influence and good standing. I know there are many 
 
5o6 NO CONCORD BETWEEN , 
 
 persons of estimable moral character, amiability and virtue amongst 
 them ; but these also very well know, that what we assert is true, 
 of numbers of their brethren. Thus the hireling flees, and the 
 sheep are destroyed. • 
 
 It is said Luther was so much disgusted, in his latter days, at 
 the immorality of his people in Wittenberg, that he left the place 
 in disgust, with the intention of spending the remainder of his 
 days elsewhere. There is no doubt but Luther declaimed loudly 
 and earnestly against these immoralities; but had he been a 
 faithful shepherd, and taken none into the fold but such as gave 
 evidence that they had entered into Christ, and then fed the 
 flock with the pure living pastures of the Word of God, and 
 faithfully defended them against the assault of the wolf, he would 
 not have had to complain so bitterly of them. 
 
 John Wesley also reaped the bitter fruits of his remissness in 
 his latter days. In his writings, he bears a strong testimony 
 against the gaiety and fashions of his day. He says: "I exhort 
 all those who desire me to watch over their souls, wear no gold, 
 no pearls, or precious stones ; use no curling of hair, or costly 
 apparel, how grave soever. I advise those who are able to 
 receive this saying, buy no velvet, no silks, no fine linen, no 
 superfluities, no mere ornaments, though ever so much in fashion. 
 Wear nothing, though you have it already, which is of a glaring 
 color, or which is in any kind gay, glistering and showy; nothing 
 made in the very height of the fashion; nothing apt to attract 
 the eyes of the bystanders. I do not advise women to wear 
 rings, ear-rings, necklaces {pi whatever kind or color), or ruffles, 
 which, by little and little, may shoot' easily from one to twelve 
 inches deep. Neither do I advise men to wear colored waist- 
 coats, shining stockings, glittering or costly buckles or buttons, 
 either on their coats or in their sleeves, any more than gay, 
 fashionable and expensive perukes." He maintained that curling 
 the hair, and wearing gold, precious stones and costly apparel, 
 were expressly forbidden in Scripture, and that whoever says there 
 is no harm in these things, might as well say there is no harm in 
 stealing and adultery. In spite, however, of his exhortations, 
 those of his own people who could afford it, "the very people 
 that sat under the pulpit, or by the side of it," were as fashionably 
 adorned as others of their own rank. "This," said Wesley, 
 
CHRIST AND BELIAL. 507 
 
 "is a mdancholy truth. lam ashamed of it; but I know not 
 how to help it. I call heaven and earth to witness this day, that 
 it is not my fault. The trumpet has not given an uncertain sound 
 for near fifty years last past. I have borne a clear and faithful 
 testimony. In print, in preaching, in meeting the society, I have 
 not shunned to declare the vfhole cozms£l of God. 1 am, therefore, 
 clear of the blood of those that will not hear; it lies upon their own 
 heads. Let your dress be cheap, as well as plain, otherwise you 
 do but trifle with God, and me, and your own souls." 
 
 This language shows, as plainly as language can show, that 
 Wesley knew that such fruits were not of the kind to give the 
 producer promise, else he would not have spoken of blood 
 guiltiness. There is no doubt he did speak and write earnestly 
 against them ; but still, as a faithful shepherd, he had a further 
 duty to perform. These people who thus violated his rule, were 
 not truly humbled in heart, or they would not have required that 
 he should have to direct them in these things. If it was vanity, 
 or a desire to gratify the flesh, that induced them to act thus, the 
 mere self-denial on account of Wesley's command, would not 
 have made, them better. His duty was to convince them of sin, 
 and whence all sin comes from. If they could have been made 
 sensible of the evil treasure of their hearts, which brought the 
 desire for those things which are sinful, and from this sense been 
 led to lay off their gaiety, and superfluitry, he would not have 
 cause to complain. There is no doubt Wesley took many a man 
 into his congregation who had been a drunkard before conversion. 
 But he did not receive him into his society on any confession, till 
 he saw the fruits of his conversion in the reformation of life. If 
 such a person had made ever so much profession of being con- 
 verted and blessed, but would get drunk, steal, or commit adultery, 
 Wesley would have said, he is either a hypocrite or grossly 
 deceived, and unless he would repent of his sins, he could not be 
 saved. Now, if, as he sayS, we might as well say there is no harm 
 in adultery or stealing, as to say there is none in such extravagance 
 of dress as he notices, and he took the one into his society, he 
 might as well have taken the other in also. We are not informed 
 whether these people did once lay off their vain dress, and 
 afterward take it up again, or whether they never laid it off. But 
 it does not matter; if he thought it was sin, and the word gave 
 
5o8 NO CONCORD BETWEEN 
 
 him power, then, as a faithful sentinel on the watch-towers of 
 Jerusalem, he should have refused such admittance into the house 
 of God, until he had better evidence of a change of heart; and 
 if they had given him that evidence before their admission, and 
 he saw them inclining to a relapse to sin, his duty was, regardless 
 of consequences to himself, to rescud the lamb from the grasp of 
 the lion. 
 
 He says : "I might have been as firm (and I now see it would 
 have been far better) as either the people called Quakers or the 
 Moravian brethren. I might have said, this is our manner of 
 dress, which we know is both scriptural and rational. If you join 
 with us, you are to dress as we do ; but you need not join us unless, 
 you please. But alas ! the time is now past." Wesley notices the 
 inconsistency of the Quakers, in adopting so plain a dress, but 
 being so fine and costly. Inconsistency will ever be the case 
 where a rule, command or ordinance, is based on any command 
 of man. If Wesley had adopted such a rule, his people would 
 have run into some inconsistency, and whether or not, they would 
 have been none the better for it. If the principle which underlies 
 plainness in all our deeds and actions, is wanting, the adoption of 
 rules, however " scriptural and rational," will not help us a whit ! 
 If the principle is begotten in the soul, the fruit will follow, as 
 naturally as eifect will follow cause, throughout all nature. 
 
 The late John Hersey, an itinerant preacher in the Methodist 
 church, protested vfery loudly, both publicly and privately, 
 against the extravagance and gaiety of the Methodists, in their 
 churches, houses, and their dress. He was everywhere praised 
 and held in esteem, as a very good and pious man ; bat few, if 
 any, regarded his views in respect to the things he so earnestly 
 protested against. 
 
 I suppose both he and Wesley continued to break the bread, and 
 drink the cup, with the people they so severely censured ; thereby 
 showing before God and man, that thef were one body with them. 
 If they were shepherds, who entered in through the door into the 
 fold of Christ, and set their flock a good example by going before 
 them when they led them out, then a very large portion of their 
 flock could not have been sheep. Christ says, " the sheep folbw 
 him, for they know his voice.'' -Then, if they did not follow, they 
 could not have been sheep. If they were such shepherds, then 
 
CHRIST AND BELIAL. 509 
 
 they had the binding key of God's word, and when they proclaimed 
 the things they did, bound their disobedient members on earth, 
 and they were bound in Heaven also. But how inconsistent was 
 it in them thus to bind them with the word, and then to turn about 
 and greet them as brothers, and break the bread with them ; 
 professing thereby, before God and the world, that they are of the 
 same body and spirit. Paul says: " 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 body of Christ ? 
 For we, being many, are one bread arid one body; for we are all 
 partakers of that one bread." Paul does not pretend to say, that 
 this bread and wine is either the body and blood of Christ, or that 
 it is the communion of that body and blood. But it is the symbol, 
 or represents that they are in communion with God, and His Son 
 Jesus Christ, through the merits of this blood and broken body. 
 And as we, being many, are all partakers of this one bread, so we, 
 being many individuals, are one body, and all partakers of, and in 
 fellowship with Christ, by his broken body. Why would these 
 men have excluded a common drunkard, or fornicator, from their 
 communion-table ? Evidently, because they would have thought, 
 by partaking with them, they would make themselves partakers of 
 their sins, and would be guilty of hypocrisy, in testifying to the 
 world what they do not in their hearts believe. But, if the Word 
 of God gives them authority to denounce such practices as they 
 did, and Wesley thought it brought them under blood-guiltiness, 
 what more right had he to commune with the one than the other; 
 or to make distinction, because one was a decent sin, and the 
 other an indecent one? By administering the bread and wine to 
 them, he bid them God-speed, as plainly as any act he could do; 
 and John says : "He thatbiddeth them God-speed is partaker of 
 their evil deeds." Wesley made a distinction between people of 
 rank and in office, and others. These were allowed to put on gold, 
 and wear costly and fashionable apparel. But does not the whole 
 Word of God declare, that God is no respecter of persons? I can 
 see no authority for any such distinction. Where do such things 
 as the extravagance and vanity here spoken of come from ? Is 
 not the devil the author of it ; and did not these men, by their 
 protestations, admit that they believed it to be his work? Then 
 they saw the wolf, but they fled ! True, they cried out "wolf, 
 
5IO NO CONCORD BETWEEN 
 
 wolf," but Still they fled, and did not stand by and deliver the 
 sheep. 
 
 This shows how much people will bear, and even praise men for 
 denouncing sin in a general way, if they only do not reprove it in 
 the individual, or do still countenance their way, by going with 
 them, or according to them what they profess. The scribes and 
 Pharisees would have borne with Christ, and praised and com- 
 mended Him, if He had condemned all the sins which He did, 
 if He had not charged themselves with being guilty of them. If 
 it had only been the publicans and sinners that He denounced, it 
 would all have been well ; but when He exposed their own hypoc- 
 risy, they could not endure Him. 
 
 The religion of Jesus Christ is based on the principle of love. 
 God is love, and all His dealings with man are characterized by 
 love. In conversion, the love of God is shed abroad in the heart 
 by the Holy Spirit. This influence so changes the heart and mind 
 of its possessor, as to induce obedience to the commands of the 
 gospel; not because it is commanded, but, being possessed of the 
 principle, the effect must follow as a fruit. This is what forbids 
 them to resist. evil, and induces them to be just and moral, and to 
 be humble and meek in their deportment. All these virtues 
 together, or any number more of them, do not make true Chris- 
 tian religion. The most strict obedience to outward gospel 
 commands, does not make a Christian. But true Christian religion 
 begets these virtues in the believer, and brings forth obedience as 
 a fruit; and where obedience to the gospel commands does not 
 exist, there the love of God, and religion of Jesus Christ, cannot 
 exist. The Saviour said: "Make the tree good and his fruit 
 good." If the soul is truly converted to God, the good fruits of 
 obedience to the gospel commands must follow as its effect ; because 
 " a good tree cannot bring forth evil fruit V 
 
 War, strife, contention, pride, ostentation, emulation, revelings, 
 etc., which we have adverted to in the foregoing pages, as exist- 
 ing amongst those who profess to be disciples of Jesus Christ, is 
 not gospel fruit. How can any one, as a rational creature, endowed 
 with only a natural understanding, conclude otherwise, than that 
 these cannot be the good trees referred to by Christ? This cannot 
 be judging, for this Christ has forbidden, but refers us to the fruits 
 to hww the tree by. 
 
CHRIST AND BELIAL. 51I 
 
 This point, then, rests altogether on the fact, whether Jesus Christ 
 and the apostles taught non-resistance, and non-conformity to the 
 world. If they did so teach, then certainly those who teach the 
 contrary are anti-christian teachers. This position cannot be 
 controverted. !■ may say with the apostle Paul, if Christ and the 
 apostles do not teach non-resistance and non-conformity to the 
 world, " then is our preaching vain, and we are found false 
 witnesses of God; because we have testified that Christ and the 
 Holy Spirit teach it, which they do not teach, if sobe, that it is 
 either the duty or the privilege of God's children to fight, or 
 walk in the manner referred to." (istCor.xv.) The same must be 
 the case with our opponents, if Christ does teach what we uphold. 
 They mus^ be false witnesses of God, and their preaching, service and 
 worship anti-christian and idolatrous. That there are many well- 
 meaning, innocent and deluded souls amongst them, I do not deny ; 
 but this does not change the character of their service, any more 
 than it changed the character of the services of the Gentiles, 
 because there were well-meaning, innocent and deluded creatures 
 amongst them. Let every candid and God-fearing reader exercise 
 his own understanding in answering this question : What is it that 
 influences the party which is in error ? That party which is teach- 
 ing and contending for that which Christ forbids, cannot be under 
 the influence of the Spirit of God ! They must, then, be under the 
 influence of the evil spirit, the same as the Gentiles were ; and their 
 service must be the same idolatry as theirs was. 
 
 The religion of Jesus Christ is not a matter of opinion. The 
 mind of man is so constituted that it cannot be satisfied without 
 religion, and man has fallen into the error of looking upon, or 
 acting as if religion were only designed to satisfy this want ; and, 
 whatever religion men embrace, if it brings contentment, then 
 the end and object of religion was attained. But this is an error. 
 ■The religion of Jesus Christ is a reality, and nothing short of our 
 possessing that reality can serve the end for which this want was! 
 constituted. The great system of popular religion of the present 
 day acts upon .the delusive view referred to. They preach and 
 proclaim their own as the true gospel ground, and contend agamst 
 each other, expose their errors and inconsistencies of doctrine 
 and practice, and even denounce each other as hypocrites and. 
 deceivers; and then turn about and give each other the right. 
 
512 NO CONCORD BETWEEN 
 
 hand of fellowship, worship together, and greet each other as 
 fellow-servants of God, and joint heirs of Christ. This would 
 make religion a mere matter of opinion. For our strict separation 
 in religious fellowship, we are denounced by all as bigots, Phara- 
 saical, self-righteous and uncharitable ; yet these same persons will 
 unite with us in worship, and accord to us the credit of what we 
 profess to be — children of God. The Pharisees professed to be 
 ■ children of God, and teachers of righteousness; but Christ told 
 them, they are blind guides, children of the devil, and make 
 their proselytes two-fold more the children of hell, than they are 
 themselves. If we possess a Pharisaical spirit, then we must be 
 the same children as they were. If even our opponents were 
 right in their views on those controverted points referred to in 
 the foregoing pages, they would be very inconsistent in giving us 
 the hand of fellowship, and thereby comforting us, and those 
 deluded by us, in our erroneous views. 
 
 The prophets and holy men of old did not denounce the idol- 
 atry and superstition of the Gentiles, and then unite with them 
 in their service and ceremonies, or once, by word, act or deed, 
 countenance it as a Divine service at all. Daniel,- and the men 
 who were cast into the fiery furnace, would not, to save their lives> 
 give the slightest countenance to the worship of idols. 
 
 For this reason, we feel ourselves constrained to withdraw from, 
 protest against, and avoid the teaching, service and worship of 
 those who teach and uphold those things which Christ and His 
 apostles have so pointedly forbidden, Christ says: "In vain do 
 they worship me, teaching for doctrine the commandments of 
 men." These are the unfruitful works of darkness, which Paul 
 says we shall reprove, and have no fellowship with. They are 
 unbelievers, with whom Paul says we shall not be unequally yoked 
 together. They are strangers; therefore, as the lambs of Christ, 
 we cannot hear or follow them, but will flee. They bring not the ■ 
 doctrine of Christ; therefore we cannot receive them into our 
 house, or bid them God-speed, lest we become partakers of their 
 evil deeds. But, out of love to the souls of men, and jealousy for 
 the honor of God, His children must ever protest against all false 
 doctrine, and beware of every one who comes as a wolf in sheep's 
 clothing. 
 
 But there are also great numbers, who profess to be non-resistants, 
 
CHRIST AND BELIAL. 513 
 
 protest that it is not right for Christians to fight ; and who also 
 hold that we must not be conformed to the world, in following 
 their fashions and customs, but who are plain in their dress and 
 manners. 
 
 The prophecies in the Old Testament, represent Christ's king- 
 dom or Church, as being one of unity and love. All the figures 
 and representations of it are of the same nature. They point to a 
 visible unity. When Christ came, His teaching and commands 
 were of the same import, and He prayed His heavenly Father that 
 it should be so. When the day of Pentecost was fully come, and 
 the time arrived which had been spoken of by the prophets, when 
 He would establish this kingdom, it was such a visible unity. 
 They were all by one spirit baptized into one body, and became 
 of one heart and mind. The Church or kingdom of Christ here 
 agreed with the prophecies and figures represented in the Old 
 Testament. It accorded with the teaching, figures and prayers 
 of the Saviour. "The Scriptures cannot be broken," and the 
 Church could be nothing less or more than what God had declared 
 it should be. 
 
 This unity was the work of the Holy Spirit, which, by convert- 
 ing the soul to God, makes believers to be of one heart and mind ; 
 and all those who suffer themselves to be led by this Spirit, must 
 continue to be one. This cannot be otherwise, for there is but 
 one truth, and the Holy Spirit is called " the Spirit of truth ;" and 
 it is said, " it will lead us into all truth." Wherever opposite or 
 conflicting doctrines are held by professors, one party must be in 
 error, and these cannot be led by the Spirit of God. 
 
 I have observed that Christ prayed for this unity, and its con- 
 tinuance. The apostles, after the establishment of the Church, 
 earnestly urged its preservation and continuance, and severely 
 reproved and condemned those in whom the first symptoms of 
 divisions, or ideas tending to that end, manifested themselves. 
 Paul, writing to the Romans, says : " Now I beseech you, brethren, 
 mark them which cause divisions and offenses, contrary to the 
 doctrine which ye have learned, andavcnd them. For they that are 
 such, serve not our Lord Jesus Christ, but their own belly; and 
 by good words, and fair speeches, deceive the hearts of the simple. 
 According to the declaration of the Saviour, we cannot be His 
 disciples, or enter into the kingdom of Heaven, unless we observe 
 33 
 
514 NO CONCORD BETWEEN 
 
 His commandments, keep His sayings, and abide in His Word. 
 Now, the commands of Christ cannot be obeyed and observed in 
 the Church, unless there is the visible unity existing amongst its 
 members. Those who deny the necessity of a visible unity in the 
 Church, admit that there must be a unity in the "essentials." 
 Conversion, all professed Christians hold to be essential, and the 
 idea that it is unnecessary would be rejected as heresy. But, if 
 conversion is essential, are not its fruits equally essential? Con- 
 version is the parent, or cause of unity, and throughout all nature, 
 effect must follow cause. Where there is not unity, there the 
 Holy Spirit's influence cannot exist. Therefore, unity amongst 
 believers, must be as essential to salvation as conversion itself. 
 To deny the visible unity of true believers, is therefore to deny 
 the doctrine of Christ, and is contrary to what true believers have 
 learned. Nothing can tend more to cause offenses and divisions 
 amongst believers, than the denial of this principle of absolute 
 visible unity amongst the children of God. Those, therefore, 
 who deny and reject this doctrine, deny and reject the doctrine of 
 Christ, and cause divisions, contrary to the doctrine which every 
 believer has learned ; and Paul says we shall mark such, and avoid 
 them. It is a doctrine that is contrary to love, and the voice of 
 those who advocate it is strange to the sheep of Christ, and they 
 will not hear or follow those who utter it; for they know not the 
 voice of strangers, but will flee from them. 
 
 There are large numbers of professors of the religion of Jesus 
 Christ, divided amongst societies of different names, who call 
 themselves defenseless Christians. Many of them also protest 
 against the right of Christians to follow the fashions of the world 
 in dress and style of life. Many of these are plain, unassuming, 
 upright citizens; and their general deportment and character are 
 unexceptionable. 
 
 It may be asked, why we refuse to worship with, or have 
 Christian fellowship with these, seeing they are free from the 
 extravagance and folly chargeable to so many others of the great 
 sects of Christendom? We have already shown in the foregoing 
 part of this work, that they are mostly inconsistent with their 
 profession. They still take part in the kingdom of this world, 
 and show thereby that their non-resistance is not founded on the 
 true principle. There may, perhaps, be some who do not take 
 
CHRIST AND BELIAL. 
 
 SIS 
 
 any part in elections, or hold any office in the worldly kingdom. 
 Of this I am not certain ; but, so far as I have knowledge, they 
 all deny the visible unity of the Church. They all reject the idea, 
 that the children of God must be of one heart and one mind. 
 Now, as I have said before, nothing can tend more to cause 
 divisions than the doctrine these hold. If it is contended that 
 everything which is in the way of union and harmony, is from the . 
 devil, it will cause those who have the fear of God before their 
 eyes, to search diligently for every cause of dissension, and 
 endeavor to remove it. But if it be held that divisions are allow- 
 able, such causes as lead to divisions will excite no alarm ; the 
 devil will not be resisted, and thus divisions are encouraged or 
 caused. Therefore Paul says: " Mark and avoid them." The 
 spirit of disunion is a grievous wolf, and the true and faithful 
 shepherds of Christ will be exceedingly alarmed for the safety of 
 the flock, where they see him make his appearance, and labor 
 earnestly to preserve the flock from being scattered. But, if they 
 are told this is no wolf, the sheep may be thrown off their guard, 
 and thus fall a prey to the devourer. 
 
 The fruits of this denial of the unity of the Church, or children 
 of God, is confusion and discord, with a great train of inconsist- 
 encies. Some of these "defenseless Christians" contend that 
 there is no visible Church on earth ! Others contend that it con- 
 sists of the upright in all the different churches ; and others, again, 
 that all the different denominations are different branches of the 
 true Church. Christ said to his disciples, that He is the vine and 
 they are the branches. If then these are the branches of the vine, 
 Jesus Christ, they must all bring the same fruit. If the fruit is 
 not the same, they cannot be branches of the same vine. Those 
 who hold that Christ and his apostles teach the doctrine of non- 
 resistance, cannot possibly believe that those who teach that it is 
 the duty of Christians to take up arms and defend themselves on 
 the field of battle, can be called of God to preach. If non-resist- 
 aiice is true, then these must be false witnesses of God. Yet they 
 will contend that they may be ambassadors of Christ ; that the 
 Lord may bless their labors and work through them. They will 
 worship with them, preach with them, and thus give them the 
 right hand of fellowship, bidding them God-speed, and still 
 contend that their doctrine is false ! Christ says, we cannot gather 
 
5l6 NO CONCORD BETWEEN 
 
 grapes from thorns, or figs of thistles ; yet these contend we may. 
 Those who deny that the Church is visible at all, thereby 
 condemn themselves. They break the bread, and drink the cup 
 of the Lord, and still admit that they are not the Lord's body! 
 If God's Church is not visible, then those bodies which profess to 
 be Christ's Church, must be dead. Yet they will worship and 
 preach with them. Do they not admit by this, themselves to be 
 dead? Can a living member of Christ be attached to a dead 
 body? If their own body is not the body of Christ, then they 
 themselves, with all that are in it, must be defiled ; for Paul says, 
 a little leaven leaveneth the whole lump. No one can continue in 
 a leavened body, without becoming leavened themselves ; or else 
 Paul's word, in ist Cor. v. is not true. 
 
 Some of this class of professors acknowledge that they should 
 not make a practice of attending the meetings and worship of 
 those who are so directly opposed to them in principle. They say 
 it would not be right to go to their meetings on purpose to hear 
 them preach, or worship with them ; but, on the occasion of a 
 funeral, or if they accidentally come in contact with their 
 assembly, it is not their duty to withdraw. These acknowledge to 
 have some perception of the duty of a separation, but make it a 
 partial one. If the worship is idolatrous, or its exercise is 
 displeasing to God, and it is our duty to reprove, or lay off a 
 testimony against them, can the occasion excuse us? Will the 
 sheep hear the stranger's voice, if he chances to meet him in an 
 opportune place? There is a great deal said in the Scriptures 
 about spiritual fornication. Christ's Church is compared to a 
 chaste bride. But; if the bride of Christ thus has intercourse 
 with the world in their idolatrous exercises, does she not lose this 
 comparison ? Or would a bride be considered chaste and virtuous 
 if she should receive the advances of a stranger, because it was a 
 particular occasion, or she had not sought his society? This all 
 comes of denying the doctrine of the unity of the church, and an 
 indistinct perception of the principle which must govern the true 
 believer, and on which all commands of the gospel hang and rest. 
 
 Christ does not say, his sheep will hear the voice of a stranger 
 at a funeral ! Neither does Paul tell his brethren they need not 
 mark and avoid those who cause divisions and offenses, contrary 
 to the doctrine, if they fall in their way by chance ! Neither 
 
CHRIST AND BELIAL. 517 
 
 does he say, we need not reprove or rebuke the unfruitful works 
 of darkness at funerals. Nor Christ, that we need not beware of 
 false prophets there. 
 
 The great cry about self-righteousness and uncharitableness, of 
 those who separate themselves from the worship of those who do 
 not obey the gospel of Jesus Christ, charging them with tacitly 
 saying: "I am holier than thou," is all a device of Satan, to 
 make God's people appear odious to the world, so that he may 
 counteract the influence of their good example, and the reproof 
 they administer to those who yield to the flesh and desires of the 
 mind. Those who truly and faithfully walk in the Spirit, do not 
 regard this, and could even rejoice in it ; and would rather desire 
 it than otherwise, if they did not know that, in their ignorance 
 and blindness, their enemies are treasuring up against themselves 
 wrath against the day of wrath, and the revelation of the righteous 
 judgment of God. Neither would we think it worth our while 
 to attempt to vindicate our cause, if it were not fdr the hope that 
 the prejudice may thereby be removed from the minds of some, 
 and the way opened for truth to reach the understanding. 
 
 The true non-resistants and faithful disciples of Jesus Christ, 
 whose hearts have been thoroughly changed by conversion, and 
 who are led and influenced by the Holy Spirit, will keep the nar- 
 row way unfalteringly, regardless of all the oppsition which Satan, 
 the world, and their own flesh can make ; regardless, also, of the 
 number and size of the anti-christian sects which may spring up 
 around them. Time and circumstances make no change in their 
 minds or principles. Truth is true and unchangeable ; and, how- 
 ever much science or popular opinion may change, truth is still 
 the same. 
 
 The great Babylonian structure of the popular system of reli- 
 gion, commonly called " the Church," may be fitly compared to 
 a chain, composed of an almost interminable number of links. 
 The two ends of this chain might be very distant from each other, 
 but still there would be a connection running through the whole ; 
 and unless a link was entirely severed from the rest, the extremi- 
 ties would be dragged together, whithersoever the body would be 
 taken. Those societies, therefore, whose profession and general 
 practices are ever so distant from the most extravagant, and those 
 guilty of the most scandalous disorder, and have no intercourse 
 with them, yet they still have with others of a less degree of 
 
Sl8 NO CONCORD BETWEEN 
 
 irregularity, and these again with others, till the chain is com- 
 pleted, and form one united body. Therefore, the Spirit, in 
 Revelations, says: "Come out of Babylon, my people, that ye 
 be not partaker of her sins, and receive of her plagues." 
 
 The Apostle Paul says: "A covetous man is an idolator;" and 
 " CO vetousness is idolatry." Again: " Be not deceived ; neither 
 thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, 
 shall inherit the kingdom of God." Paul further says: "A little 
 leaven leaveneth the whole lump. ' ' Now, if covetousness is idol- 
 atry, or maketh sinful and idolatrous all the worship or service 
 such person can render or bring ; and if such covetous person is a 
 member of the church, and the pastor or congregation have 
 knowledge of it, and do not purge out this leaven ; they become 
 leavened with him, aire partaker of his sins, and become an idol- 
 atrous and impure body, and, as a consequence, their service or 
 worship can be no other than idolatry ! 
 
 Covetousness may dwell in the heart, and others not be aware 
 of it.» For others to know it, there must be fruit to reveal it. So 
 long as our deeds and actions do not convict us of it, the church, 
 or those associated with us in worship, do not become defiled. But 
 when our business, or our acts and deeds, reveal the spirit which 
 influences us, the leaven will speedily leaven the whole lump, if 
 not purged out. A professed gambler, or one who makes any game 
 of chance his business, or is in the habit of resorting to games of 
 chance, musthe. easily known to be covetous, for the tree is known 
 by his fruit. Certainly, then, any "church," or body, whose 
 pastor or members knowingly retain a gambler in their congre- 
 gation, or communion, must be a dead, idolatrous body ; and all 
 those who associate with him, in a spiritual capacity, are justly 
 chargeable with his sins. 
 
 It is not a long while since nearly, if not quite, all the States in 
 the Union tolerated or legalized money lotteries, and in some 
 States they still exist. Numbers of the members of the popular 
 churches, of good standing and influence in the church, made 
 lottery brokerage a business, to say nothing of those who were in 
 the habit of dealing in tickets, and seeking gain by the chances 
 of the lottery wheel. Even churches, as a body, resorted to it to 
 raise money to build houses of worship and raise funds for church 
 purposes. 
 
 In our own and most other States, the law has interposed and 
 
CHRIST AND BELIAL. gig 
 
 put a Stop to the system; but up to the time the law made the 
 proscription, church members were as actively engaged in the 
 business as others. Now, if gambling is covetousness, and covet- 
 ousness is idolatry, must not these popular churches have been a 
 body of idolators ? I suppose there were some clergymen who 
 labored and exerted their influence to have lotteries abolished. 
 In a moral point of view, this was right and good, and I rejoice 
 exceedingly, and am thankful to God, that He put it into the heart 
 of the powers to abolish so great a moral evil and fruitful source 
 of misery and degradation. But what is the duty of the ambas- 
 sador of Christ ? Can he sit down and cry wolf only, whilst the 
 wolf is tearing and devouring the lambs of Christ, till the law 
 interposes and makes a deliverance ? It is his duty as a porter in 
 the house of God, to see that no covetous idolater enters the 
 temple, and if he should creep in unawares, or if he should 
 become leavened by the enemy after he had entered, to purge the 
 Church speedily of all such leaven, and not suffer the whole body 
 to become defiled. 
 
 Dr. Bellows, in his letter explanatory of the correspondence 
 between the standing committee of the Sanitary Commission and 
 the managers of the Metropolitan Fair, on the subject of raffling, 
 speaks of a " rising tide of Christian sentiment." If the church, 
 by the light of her example, exerts such an influence on the moral 
 sentiment outside of the church, as to lead men to abandon 
 immoral practices, and thus create a rising tide of moral senti- 
 ment (or, if you choose. Christian sentiment), it is highly 
 commendable and an honor to God. But it may be questioned 
 whether this is an expression which can be applied to the Church 
 with propriety. Can there be a rising tide of Christian sentiment 
 in the Church? There may be in the popular or nominal church, 
 but can there be in the true Christian Church? Christian senti- 
 ment has never risen above that of the primitive Church, and it 
 is doubtful whether it could ever sink much below it. That Spirit 
 which makes us Christians and reigns in a true Christian Church, 
 is the same which wrought so effectually in the Apostolic Church, 
 and is a Spirit of truth, and will lead men into all truth. Covet- 
 ousness and gambling is not truth, and the sentiment cannot sink 
 so low as to tolerate it, and still remain a body of Christ. It is 
 the Holy Spirit's influence which makes us Christians, and this 
 
520 NO CONCORD BETWEEN 
 
 will bring us into remembrance of all that Christ has taught, and 
 lead us into all truth. Where, then, is the room for this rising 
 tide if we have the Spirit ? And if we have not the Spirit of Christ, 
 we are none of his. 
 
 I have observed before, that popular religion changes with 
 popular opinion or sentiment. For years — I might say centuries 
 — this moral evil was tolerated by popular sentiment. Popular 
 religion also tolerated it. No doubt numbers of the clergy saw 
 and spoke against the evil ; but so did non-professors, for the evil 
 was so glaring that the light of nature could easily perceive it. 
 But still the churches tolerated and took part in it. I suppose it 
 was, as Dr. Bellows says of raffling : " The objections to it had 
 not taken so clear a form as to give any body the impression it 
 could be abolished. ' ' Must the Church then tolerate evil, till objec- 
 tions take such form in the public mind as to lead the community 
 to abolish it ? And when evils are abolished in this way by law, or 
 even canon of the church, the Spirit still remains, and will exert its 
 influence in some other form, if the root is not exterminated. 
 
 My attention was attracted a few days since, by an article in a 
 public journal, on the subject of stock speculations. The editor 
 remarks, that "much of the dealing in stock and gold, at the 
 present day, is simply gambling ; and only a change of name of 
 the old vice of the lottery system, which was formerly patronized 
 even by the churches themselves. But now, tabooed and pro- 
 scribed by law, yet the same passion which then found gratification 
 in the chances of the lottery wheel, now takes the wider range in 
 the fluctuations of the stock and gold market." 
 
 The popular church, which to the last tolerated lotteries, and 
 still later, rafliings, now tolerates the same spirit in another shape. 
 There was no actual reform, or rising Christian sentiment. The 
 evil only changes form. What is the difference between an open 
 gambler with cards or dice, and a speculator in gold, stocks, 
 produce, wares or merchandize? Neither of them render an 
 equivalent for what they gain. They oftert cause distress and 
 wide-spread ruin. They do not "work with their hands, the 
 thing which is good." Nothing but covetousness can induce men 
 to gamble and speculate. They produce nothing, render no 
 service, and all they gain is taken from others. Conscientious 
 people may raffle, patronize lotteries, and speculate with perfect 
 
CHRIST AND BELIAL. 5 21 
 
 "innocency of feeling; " but does it follow that they are innocent 
 or that God will not hold them guilty of covetousness ? 
 
 I have observed before, that the Waldenses, Albigenses and 
 Mennonites were far in advance of the great and learned Reformers 
 in their Christian sentiments. I venture to assert that no one 
 ever heard of such a thing amongst them as a dealer in lottery 
 tickets, raffler or speculator. In after years, when the church had 
 degenerated, such things might have crept in ; but they were then 
 no more a true separate non-resistant church. Wherever such a 
 true non-resistant church, wholly separated from all idolatrous 
 worship, exists, such things as alluded to are utterly unknown ! 
 Now, in worldly wisdom, refinement and literary attainment, 
 these churches are usually far beliind the fashionable churches ; yet 
 how comes it, that they should have been so far in advance in these 
 Christian sentiments ? Evidently, because they are born of the 
 Spirit, and the Spirit enlightened them, and leads them and guides 
 them into all truth. I remember many years ago, seeing a poor, 
 unassuming shoemaker come into the store of a merchant, who 
 offered him a lot of cheap shoes. The shoemaker replied that he 
 thought the shoes were cheap, and he expected he could make 
 some money on them ; but this was not his business, and he feared 
 there might be danger of encouraging a spirit of avarice. The 
 reply of this poor, illiterate man, made a more deep and lasting 
 impression on my mind, than any learned and eloquent discourse 
 could have done ; and will remain as long as memory lasts. I 
 venture to say that this man would not have had any fellowship 
 with speculators or lottery gamblers. If he would have had any 
 knowledge of a brother taking any part in such things, he would 
 have addressed him personally, and, if he could not bring him to 
 repentance, he would have told the heads of the church, and, if 
 they had not discharged their duty, he would (to avoid being par- 
 taker of their sins, and being leavened), have withdrawn from 
 them, and had no dealings with them. 
 
 I mention these things to show how pliable and accommodating 
 a thing popular religion is, and how unchangeable true religion is. 
 Popular sentiment may be what it will, the religion of Jesus Christ 
 cannot change — it is always the same. True Christian sentiment 
 is always the same ; and with those who are possessed of this true 
 sentiment, the objection to such evil practices as alluded to, always 
 
522 NO CONCORD BETWEEN CHRIST AND BELIAL. 
 
 has such form as to give the impression that it can and must be 
 abolished. 
 
 Now, if covetousness is idolatry, and we are to flee from idolatry, 
 and have no fellowship with the unfruitful works of darkness, how 
 can we do otherwise than withdraw ourselves from and protest, as 
 loudly a;s we can, against all such idolatry and anti-christian 
 practice? There is no way for us to make ourselves free from the 
 blood of all men, but by withdrawing ourselves from all who do 
 not walk orderly, and after the tradition of the apostles. 
 
 With regard to those societies who do not take part in the 
 extravagances noticed in these pages, profess non-resistance, and 
 denounce conformity to the world, but, as I have observed, will 
 not entirely separate themselves from this idolatry, but still, on 
 particular occasions, unite and worship with them, and contend 
 against and deny the visible unity of the Church of Christ and its 
 separation from all idolatrous worship ; what can we do otherwise 
 than class them with the great Babylonian structure from whom 
 they will not come out? We cannot serve two masters; and he 
 that gathereth not together, scattereth abroad. There is amongst 
 the different denominations a regular grade, which, as we have 
 already observed, may be fitly compared to a chain. The two 
 extremities may be far distant from each other, and their separate 
 links not in contact with each other, yet by the intermediate links 
 they are connected, and form one body. What would it profit 
 us to be attached as an extreme link? And however remote we 
 might be from the main body, if it would sink into perdition, 
 what could prevent us from being drawn with it, into the abyss of 
 destruction? 
 
 In conclusion : I wish the grace and blessing of God to every 
 sincere and God-fearing reader, through Jesus Christ. Amen. 
 
A COMPARISON 
 
 OF THE 
 
 PRESENT NOMINAL CHURCH 
 
 WITH THE 
 
 SCRIPTURE REPRESENTATIONS 
 
 OF THE 
 
 CHURCH OF CHRIST. 
 
 BY DANIEL MUSSEE. 
 
 i860. 
 
PREFACE. 
 
 The object of the publication of this little tract, has been 
 adverted to in the body of the work, and leaves little more to be 
 said, than to disclaim all idea, or expectation, of obtaining an 
 enviable notoriety thereby. I do not pretend to be insensible to 
 aspiring emotions, but hope I have, by the gxace of God, been 
 made sensible of their sinfulness, and willing to resist every such 
 .prompting. I do not pretend to be acquainted with the rules of 
 composition and grammar; nor aim at acquiring reputation. 
 There may be violations of these rules, but I hope not so glaring 
 as to destroy the sense, or, that those who are inquiring for the 
 truth, may not understand our views of the subject treated on. 
 
 Being a firm believer in the truth of what is here written, and 
 haping it may fall into the hands of some who might otherwise 
 never become acquainted with the views and doctrine we uphold, 
 I have ventured to give it to the public, crude and undigested 
 as it is. 
 
 I hope the Lord may bless it, and so bring the truth home to 
 the heart of those who read it, as to bring himself honor and glory. 
 
 With these feelings and hopes, I will commit the reader, with 
 myself, to the Lord, and the rich Word of His grace, through 
 Jesus Christ our Lord. Amen. 
 
 Lampeter, Lancaster county, Pa., February i8, i860. 
 
THE PRESENT NOMINAL CHURCH COMPARED WITH 
 THE CHURCH OF CHRIST. 
 
 " Search thh Scriptures ; for in them ye think ye have eternal life : and they are they which 
 
 testify of me.'' — yohn v. 30. 
 "This second epistle, beloved, I now write unto you ! in both which I stir up your pure minds 
 
 byway of remembrance: that ye may be mindful of ike words whichtvere spoken be/ore 
 
 by the holy prophets^ and of ike commandment of us the apostles of the Lord and Saviour,'* 
 
 2 Peter iii. i, 2. 
 
 It is said, that "the chief end of man is to glorify God, and 
 enjoy Him forever," and we have the assurance of God, in His 
 Word, that it is His will man shall so glorify and enjoy Him, and 
 has made a full provision that he may so do; and, besides, has 
 given him knowledge how he may attain to that glory and enjoy- 
 ment; and has likewise given him knowledge that a failure to 
 attain it will involve him in such misery and distress, fear, tribu- 
 lation and anguish, as is beyond the imagination of man to conceive 
 — which doleful state shall endure without end ; and has also 
 declared, that it requires the utmost care and prudence to avoid 
 the one, and most diligent striving to attain the other; and has 
 besides declared, that withal the majority of mankind will fail of 
 securing that blessed reward. 
 
 In addition to his declaration and instructions, he has given us 
 a history of thosg who have gone before us ; of the mode of success 
 on the one part, and the causes which led to failure on the other ; 
 and encourages us to follow the example of the one and avoid 
 the course of the other, warning us, lest we should fall after the 
 same example. These things happened for our examples, and are 
 written for our instruction, that we should not lust after evil things 
 as they also lusted, and fall after the same example of unbelief. 
 
 Seeing, then, that God has been so gracious to us, and done so 
 much for us, and given us such important instruction and inform- 
 ation, and such wholesome warning, how diligently should we 
 inquire whether we are performing the purpose which God had 
 
 525 
 
526 THE PRESENT NOMINAL CHURCH 
 
 in view in our creation, and are in the way to obtain the end, or 
 whether we are in the broad road to destruction. Particularly 
 should this be the case with those, who have been so far moved 
 by the grace of God, as to desire to seek reconciliation with him, 
 and imagine they have attained to it. 
 
 I have observed above, that God had given man a complete 
 knowledge of his will, so far as is requisite to the work of his 
 salvation. All the knowledge man has of the will of God, has 
 been given him by revelation, and this knowledge, whether little 
 or much, was always sufficient for the purpose. All that God 
 required of man, was obedience to what he commanded him; but 
 we see that in different ages of the world, he revealed different 
 degrees of knowledge, and of those who lived in the different 
 ages, he required less or more according to the degree of light he 
 imparted to them, or the perfection of the knowledge of his will 
 which he made known to them. 
 
 Though God had made known to man from the beginning, all 
 that was necessary for his eternal happiness, it yet required, after 
 his fall, that something more be done for his salvation, than was 
 yet done ; and God gave him promise that he would do this; and 
 all the duties which were enjoined on man, had respect to this 
 promise. Holy men of old, looked forward and hoped for the 
 time of the fulfilling of this promise, when God would again 
 condescend to dwell with man, make known to him His perfect 
 will, and restore him to, the privileges which he enjoyed before 
 the fall, by establishing a kingdom, on the throne of which he 
 would sit, and rule it, from henceforth even forever. 
 
 These different ages of the world, have generally been divided 
 into the first, or Antideluvian, being the time which extended 
 from the creation of the world to the deluge; iif which God had 
 given man no written law or revelation of His will, further than 
 the promise of the woman's seed, which should bruise the 
 serpent's head; but had by his law written in their hearts, and 
 his Spirit to convict them of right and wrong, besides the great 
 book of nature, in which the invisible things of God are clearly 
 seen, given them sufficient knowledge to lead them to reverence 
 and adore him. 
 
 The second age, being that which extended from the deluge to 
 the coming of Christ, in which God, in addition to the knowledge 
 
COMPARED WITH THE CHURCH OF CHRIST. 527 
 
 which the Antideluvians possessed, gave to man a further revela- 
 tion of his will, by giving him the Law and the Prophets. Under 
 this dispensation, God enjoined many duties and services, which 
 he did not require of the Antideluvians, inasmuch as he had given 
 them so much more knowledge and light. But these ceremonies 
 and services could not make the comers thereunto. perfect ; but 
 all had respect and pointed to the time when the perfect will of 
 God should be made known, and the perfect service rendered. 
 Moses, by whom the law was given, pointed from himself to 
 another, whom they should hear, when once the Lord their God 
 would raise him up, from amongst their brethren. Moses, in the 
 law, and all the prophets have spoken of and pointed to this time. 
 The third age, being the gospel era, in which our lot is cast, is 
 that in which Jesus Christ has come, as the promised woman's 
 seed, and the prophet whom Moses said we should hear, as he of 
 whom he spake in the law, and of whom the prophets predicted, 
 is called the "last time;" the time in which we may be enabled 
 to know, and "prove, what is that good, and acceptable, and 
 perfect will of God." 
 
 This being now the age in which the perfect will of God is 
 made known, and we having the advantage of the light and 
 knowledge given to the two preceding ages, and in addition the 
 true light has shone unto us, and the Holy Spirit of truth given 
 us, much more is required of us, than of those in the preceding 
 ages. 
 
 Now, in those ages of the world prior to our own, we find that 
 there was an agency at work, a power operating, whose tendency 
 was to defeat the purpose of God, and lead man to disregard what 
 God had shown and taught him, and thus bring him to transgress 
 ' his- commandments. This agency or power, which emanated from 
 the devil, as the enemy of God, was brought to bear upon our 
 first parents in the Garden of Eden, in their blessed innocence, 
 with such force, as to lead them into the transgression, and effect 
 their fall ; and after the fall it was so successful, and in process of 
 time rendered man so depraved, that the Lord said: "The wick- 
 edness of man was great in the earth, and that every imagination 
 of the thoughts of his heart was only evil continually." 
 
 We have no account of the number of persons who existed on 
 earth at the time of the deluge, but we have reason to believe it 
 
528 THE PRESENT NOMINAL CHURCH 
 
 was very great, in consideration of the great age to which they 
 attained. But if they did not multiply faster than they do in our 
 day, from the time that had elapsed since the creation, they must 
 still have been very numerous. Of this great multitude, Noah, 
 and his family (consisting of eight souls) alone ' ' found grace in 
 the eyes of the Lord," and was seen to be righteous. 
 
 In the second age of the world, with the terrible fate of the 
 ungodly Antideluvians fresh in their memory, we see that man 
 soon again began to yield to this evil influence, and follow the vain 
 ^imaginations of his heart ; and even after God had further revealed 
 his will to man, by giving him his holy law, we find him yielding 
 to this evil influence to such an extent, as to be continually 
 departing from his commandments. Notwithstanding God gave 
 them such frequent sensible evidence of his power, and visited them 
 with such terrible judgments for their disobedience, and so plainly 
 manifested his pleasure at their obedience, and so richly rewarded 
 their faithfulness, yet, with all, they perverted their way so far, that 
 when the Messiah (whose appearance they waited, and in whom 
 they trusted, and the manner of whose birth, person, and passage 
 through and out of the world was so plainly predicted, and set 
 forth by the prophets, whom they owned as being inspired) came, 
 the great majority of them did not receive Him. " He came unto 
 His own, and His own received him not." And so perverted were 
 they, and infatuated by this counter influence, that notwithstand- 
 ing the Messiah gave them such sensible evidence of His Divine 
 mission and authority, that they were convinced in their hearts 
 that He was not an ordinary person, they suffered their malice and 
 envy to carry them to such a pitch, that they could not rest till 
 they had Him crucified and slain. 
 
 Is it not terrible to think of the extent to which man may be 
 led by the influence of the devil? ("Ye are of your father the 
 devil, and the lusts of your father ye will do,") and even think 
 they are doing God service. The Israelites prided themselves 
 much in their ancestry, and valued the privileges which they 
 thought they possessed very highly ; but they labored under a 
 great delusion, and were so much infatuated that they could not 
 understand the plain predictions of their own prophets, however 
 plainly they were expounded to them. 
 
 Now, I fear that we in the present age of the world, in this age 
 
COMPARED WITH THE CHURCH OF CHRIST. 529 
 
 of boasted light and knowledge, have as far departed from the 
 light, and suffered ourselves to be led by that evil influence, into 
 as great violation of the precepts of our great lawgiver, as ever 
 either the Antideluvian, or those of the Mosaic age did from theirs ; 
 and that a more awful visitation awaits us than that experienced 
 by them, inasmuch as our light and knowledge is so far in advance 
 of theirs; and as Paul says: "If they escaped not who refused 
 him that spake on earth, much more shall not we escape, if we 
 turn away from Him that speaketh from Heaven." (Heb. xii.) 
 
 This consideration induced me to attempt this short dissertation, 
 that I might perchance be instrumental, under God, in leading a 
 soul to inquiry into the truths of the gospel ; for I believe that 
 many innocent ones are led astray by popular opinions, and such 
 persons as pretend to be called by God to preach the gospel ; and 
 many verily believe they are so called to teach man the way of 
 salvation, who are yet themselves in delusion, promising others 
 liberty, whilst they are themselves the servants of corruption. 
 Christ says : "The time will come that whosoever killeth you, will 
 think he doeth God service." And Paul says of himself : "That 
 he Verily thought he ought to do many things contrary to the name 
 of Jesus," and imagined he was doing God service; and the 
 scribes and Pharisees evidently thought they were called and 
 appointed by God, to teach the way of life to others, whilst they 
 were leading them ignorantly to perdition. 
 
 With this view, I will endeavor, by the help of God, to set 
 forth the causes which, in all ages of the world, have led to the 
 deplorable results which are recorded in Scripture, and my reason 
 for the conclusion, that the present age is so far departed from 
 what God designed we should be, and we ourselves imagine we are. 
 
 In the first place, then, I would say, that no sane person, being 
 entirely free to make a choice between good and evil, will choose 
 the latter, nor between life and death, will choose death. They 
 may choose evil when two evils present themselves, one of which 
 is inevitable ; but they will always choose that which to them 
 appears the least, as when life is rendered a burthen we may 
 choose death as being the least of the two evils presented. 
 , Our first parents were created in the image of God, and were 
 supremely happy and contented, when God gave them the 
 command or permission to eat of all the trees of the garden, save 
 34 
 
530 THE PRESENT NOMINAL CHURCH 
 
 of the tree of knowledge, of good and evil, and declared to them 
 that in the day they would eat of it they should surely die. They 
 had the choice now between good and evil, viz. : between the 
 good they enjoyed, and the evil of death ; and had no difficulty 
 which to choose, nor temptation to violate the command of their 
 God and Creator. In vain would the tempter have urged them 
 even to all eternity to disobey, so long as it was a direct choice 
 between good and evil; and in vain would he have sought to 
 impregnate them with lust, so long as the object he sought to 
 have them lust after was evil. Therefore it was impossible in 
 this state, or frame of mind, to bring them to trespass. They 
 could not entertain such an idea, so long as this was the question; 
 but when the question arose as to which was the good, then the 
 idea of disobeying could be entertained ; consequently, doubts of 
 the truth of God's Word were first infused into the heart of man, 
 and had to be entertained before the idea of disobedience could 
 receive admission. It was now no longer a direct question with 
 them between good and evil, but a question which was the good, 
 and which the evil; or at least in a comparative sense, for they 
 could not well feel as if their present state was evil, but rather 
 which was the great-est good ; they were happy, but might become 
 yiet more happy. Lust now could be conceived, and being also 
 infused into the soul of man by the devil, aided his suggestions 
 that the Word of God was not true, to such an extent, as to 
 confirm him sufficiently in his unbelief, or make the decision 
 which was the greatest good, which resulted in favor of disobedience. 
 "Ye shall not surely die," was the first suggestion of Satan, and 
 then followed: "For God doth know that in the day ye eat 
 thereof, then your eyes shall be opened and ye shall be as God's, 
 knowing good and evil." Unbelief, then, may be said to be the 
 first begotten of the devil (at least on earth), and after this the 
 way was open for a host of others to follow in his train, as pride, 
 avarice, envy, hatred, malice, etc., from which a host of other 
 vile passions arose in the flesh, all of which tend to the destruction 
 of the soul. 
 
 Satan had the power to tempt man, but none to overcome him, 
 as man had his will at his disposal, and this had to be yielded to 
 effect his fall. This he yielded, making a voluntary choice, but 
 from the conviction that it would be advantageous to him- 
 
COMPARED WITH THE CHURCH OF CHRIST. 
 
 531 
 
 After the fall of man, with all the sinful lusts and desires with 
 which he had become infected, he would seem still to have this 
 faculty of the will preserved in him, and power either to resist sin 
 or yield to its service. "Sin (John says), is the transgression 
 of the law;" and Paul: "Where no law is there is no transgres- 
 sion." Now though there was no commandment given from 
 Adam unto Moses, as Paul says, yet it would appear as if sin still 
 existed, and man was conscious of it, and had the power to resist 
 it. Or rather we should perhaps say, if man opposed his will to 
 it, God would strengthen him and enable him to overcome. 
 This knowledge he could have had in no other way, than by the 
 law being written in his heart, as Paul says, and by the motions 
 of the Spirit of God, which we gather from what God said to 
 Noah. That man had the knowledge of sin, and power to resist 
 it, I take from what God said to Cain: "Why art thou wroth, 
 and why is thy countenance fallen ? If thou doest well shalt thou 
 not be accepted? and if thou doest not well, sin lieth at thy 
 door. And unto thee shall be his desire, and thou shalt rule over 
 him." Or, as the German translation would seem to render it : 
 "But yield thou not to his will, on the contrary rule thou over 
 him," which seems more plain and comprehensible. Cain there- 
 fore must have had knowledge of sin, and power to rule over it. 
 
 Why, then, did Cain not obey the teaching of that law which was 
 written in his heart, and the motions of God's Spirit which 
 warned him, and resist sin ? Evidently because he did not believe 
 these inward monitors that this would be best, or afford him most 
 gratification. The pride of his heart promised him a great good, 
 or pleasure, in excelling his brother ; and the evil passions, stimu- 
 lated by the devil, desired the gratification of revenge, and these 
 promises seemed to outweigh the other, and promise more good 
 than opposing his will to sin and obeying the Spirit of God. 
 
 Again : "The sons of God saw the daughters of men that they 
 were fair, and took them wives of all which they chose." There 
 was no command forbidding this, therefore, in itself, it could not 
 have been sin. But this intermarriage became a fruitful source of 
 sin ; the wickedness of man became great in the earth, and every 
 imagination of the thoughts of his heart was only evil continually, 
 and the earth was filled with violence. This was bi ought about as 
 all sin was, by the instigation of the devil, but he did not urge it 
 
532 THE PRESENT NOMINAL CHURCH 
 
 as sin, and a great evil, and the end of it would be their overthr'ow 
 and ruin, but as affording them gratification and pleasure, and the 
 forbearance and self-denial taught by the law and Spirit of God as 
 being burthensome, and in the way of the enjoyment of those good 
 things which they obtain by a contrary course. And with this 
 they must have doubted whether the penalties of sin would be 
 visited upon them ; or whether it would be so grievous as the self- 
 denial and constraint which obedience would entail upon them. 
 Thus the devil deceived them, representing good evil and evil good, 
 and thereby led them to yield their will to that which is evil; but 
 it was always under the influence of unbelief, for God had always 
 represented things truly to them, and had they believed it, they 
 would have known what was really good and what evil, and could 
 have made their choice, and would have made it accordingly. 
 
 After the flood, we observe the same condition of things, the 
 Spirit of pride leading them to vain imaginations and foolish 
 undertakings ; the vast majority of them being thus deceived and 
 led astray by their lusts, to such a degree, that God gave them 
 over to all manner of abominations and wickedness. 
 
 But from the beginning we have examples of those who believed 
 God, and whose works and obedience bore testimony to their 
 faith. No question but sin also lay at their door, but they 
 opposed their will to his rule over them. That faith which 
 induced this obedience, justified them before God, and their 
 resistance of sin witnessed the sincerity of their faith to man. 
 The excellency of Abel's sacrifice consisted in the faith by which 
 it was offered, and by it received witness that he was righteous. 
 Of others, it is said in the Scriptures, that they "walked with 
 God. ' ' No doubt but the same lusts and temptations were brought 
 to bear against them as against others, but they made a wiser 
 choice, because they believed God, that His Word was truth, and 
 His commandments and representations the greatest good. In 
 Noah and Abraham we have rare examples of faith ; so much so, 
 that Abraham is particularly held up to those in the Christian era, 
 as an example worthy of their imitation. Neither of these seem 
 to have in any way staggered at the declarations, threats or promises 
 of the Almighty, and by their implicit obedience, testified their 
 faith to man. But in many illustrious champions for the truth, 
 we see more hesitation to receive the Word of God ; as for 
 
COMPARED WITH THE CHURCH OF CHRIST. 533 
 
 instance, when Moses was commanded to go to Egypt, and lead 
 out the children of Israel from their bondage under Pharaoh, he 
 hesitated ; his carnal reason told him his brethren, nor the king, 
 would not hearken to him, and he had no eloquence, etc. But 
 God overruled all his objections, and gave him such evidence as to 
 overcome all his unbelief, and give him full assurance. And the 
 same we find of Gideon, Hezekiah and Zacharias. These were 
 servants of the Lord, and instruments by whom he would execute 
 certain purposes. Moses is testified to, as being a faithful servant 
 in the house of the Lord, but yet he does not afford that example 
 of faith and entire trust in his God, as Noah and Abraham do. 
 It was quite reasonable that Moses should feel the fear and dis- 
 trust which he did. But Noah and Abraham were called to perform 
 services and execute trusts equally contrary to natural reason ; but 
 they had such a knowledge of the power of God, and faithfulness 
 to His word, that it would seem they had no question of His 
 fulfilling all that He had spoken. In these instances we have 
 examples of perfect faith, and also of the conflict which faithful 
 servants of God have with unbelief, and of the mercy and long 
 suffering of God with His poor weak creatures, and how much 
 patience He can have with His children, when their failings 
 proceed from weakness, without dishonesty or perverseness. 
 
 There is this to be observed, however, in these servants of God, 
 that their tardiness to engage in the work, did not proceed from 
 a disregard to the will of God, but from a sense of their own 
 weakness and unworthiness ; and though it was not so honorable 
 to God as a full confidence and free acceptance of the trust would 
 have been, and though he was necessitated to express his disap- 
 probation of their unbelief, he yet did not punish it, or manifest 
 that displeasure to it, which he did in those instances where 
 persons hesitated from an unwillingness to deny themselves, or 
 from a desire for some selfish gratification, disobeyed the Divine 
 command; or who from a desire for some sensual gratification, 
 contend for that which God has forbidden, or defend and justify 
 themselves in a transgression. 
 
 If we would follow the chidren of Israel, step by step, from 
 Abraham to Christ, we will find a blessing infallibly attending faith 
 and obedience, and likewise the same disastrous results attending 
 the contrary. 
 
534 THE PRESENT NOMINAL CHURCH 
 
 The faithfulness of God to His Word is worthy of particular 
 observation, not only in His promises, but also in His threaten- 
 iiigs. No one doubts but that God will fulfill every promise of 
 blessing which He makes; but do we as firmly believe that He will 
 execute every threat ? We are ever ready to excuse or palliate our 
 offenses, as having mitigating circumstances attending -them, and 
 trust in the mercy of God ; and because God does not immediately 
 visit us with His judgments for our offenses, we grow careless and 
 forgetful of them, as if God had forgiven and forgotten them. It 
 is true, God is merciful, slow to wrath and ready to forgive. 
 This is one of his attributes as declared in His Word ; but justice is 
 also one of His declared attributes, and He can as little pass by one 
 offense against His law unpunished, as He can a promised blessing 
 for obedience. He has provided means for our reconciliation 
 when we commit offenses, and without these means it is impossible 
 for us to escape the vengeance of the Almighty, when we transgress 
 that holy law, of which it is said : " Cursed is every one that con- 
 tinueth not in all things that are written in the book of the law to 
 do them, and all the people shall say amen." We must say amen 
 to this sentence, and will assuredly say it, either in this world or 
 in the world to come, for "all people shall say it." O how 
 unbending is God's Word! 
 
 He said in the beginning to our first parents: "In the day ye 
 eat, ye shall surely die;" and this declaration could not be 
 changed, or the word that he spoke passed by, be the consequences 
 ever so serious. Heaven and earth shall pass away, but the word 
 that God has spoken shall not fail nor pass away. We might say, 
 the innocence or want of experience, and the subtle manner of 
 the approach of Satan, are mitigating circumstances; and even it 
 might be said, what great hurt was the eating of this fruit? But 
 God's Word was transgressed, the honor of faith in His Word was 
 given to His enemy, and to convince man now and forever of the 
 firmness of His word, the execution of the threatened punishment 
 had to follow. The sin of Moses and other of the Israelites may 
 appear to us to be trivial, and to have been committed under 
 excusable circumstances ; but God teaches us thereby the unchange- 
 ableness of His Word, and that no extenuating circumstances can 
 free us from the consequences or guilt of sin, and that no sin is 
 to be considered by the perpetrator as being small. All sin is of 
 
COMPARED WITH THE CHURCH OF CHRIST. 535 
 
 the devil, and every inclination to commit sin proceeds from the 
 devil, and to induce us to yield to those inclinations, he will seek 
 to weaken our faith and reliance in God's Word, so as to lead us 
 to disobey it. 
 
 God had promised the children of Israel to lead them safely to 
 possess the land of Canaan ; and all who believed this promise so 
 firmly as to put their entire trust in the Lord, were brought into 
 its possession. But all those who were contentious, and could 
 not believe when they could not see, and when the Lord's 
 ways ran counter to their carnal desires, murmured and departed 
 from the commandment of God, fell in the wilderness. This 
 Paul says was "because of unbelief." This is evident. Had 
 they truly believed God, they would also have obeyed, but obedi- 
 ence was contrary to their carnal desires and lusts, and those 
 desires led them to doubt the Word of God, and so to disobey it. 
 
 It is worthy of observation, however, that no fear or terror 
 which could seize upon the heart, was punished by the Lord, 
 which did not result in disobedience. These fears and motions 
 of unbelief proceed from the devil; they are his suggestions,' his 
 temptations; but so long as we do not yield to them, but cry 
 to the Lord for help and deliverance, he will not punish them. 
 He may reprove them, as not so honorable to Him, but will not 
 punish them as sin, till they result in disobedience. 
 
 The children of Israel, when they stood, upon the banks of the 
 Red Sea, might have bid defiance to Pharaoh's host, for they had 
 the promise of deliverance from God ; but their fears were great, 
 and they cried to God. Their faith in the power of God was 
 strong or perfect, or they would not have cried to him ; but that 
 in His Word was rather weak. God did not manifest his displeasure 
 at their weakness ; but if they had cast themselves upon the mercy 
 of the Egyptians, and surrendered themselves into their hands, 
 they would have disobeyed, and the Lord would likely have pun- 
 ished, and perhaps entirely overthrown and destroyed them. 
 
 God had promised them many and precious gifts' and blessings, 
 upon their entrance into and possession of the Land of Canaan. 
 Faith in, and obedience to His Word, would have secured to them 
 all these blessings ; but the devil approached them with his influ- 
 ence, exciting their carnal desires, lusts and evil passions. He 
 could not so easily persuade them that the Word of God was 
 
536 THE PRESENT NOMINAL CHURCH 
 
 entirely untrue, but would lead them so to construe it as to accord 
 with their carnal desires. When we have a strong desire for any- 
 thing, it is no hard matter to persuade ourselves it is lawful. 
 Yielding little by little in this way, they became more and more 
 darkened, and were at last brought almost entirely to reject the 
 counsel of God, whilst they yet thought they were his people, and 
 were very zealous for his law, ceremonies and ordinances. 
 For their unbelief and disobedience, the Lord often chastised 
 them, and visited them with many grievious afflictions and evi- 
 dences of his displeasure; but if these were at all regarded, they 
 were soon forgotten. 
 
 The more effectually to carry on his work, the devil would raise up 
 and make use of such persons as were more wicked and perverted 
 than the multitude, and would move them to assume the office of 
 prophets, to pervert the Word of God, and encourage the people 
 in their transgressions, and lead them further and further from the 
 commandments of God, till He was necessitated, according to His 
 declarations in the beginning, to disperse them and scatter them 
 abroad in the earth, to become a prey to their enemies, and a 
 proverb and reproach among all nations. 
 
 God, nevertheless, did not leave Himself without a witness 
 amongst his people, but sent faithful messengers and prophets 
 among them, who declared the Word and will of God to them. 
 These faithful messengers of God were hateful to them. Their 
 predictions and declarations were contrary to their desires and 
 inclinations. The false prophets being more numerous and respect- 
 able than the true, and predicting and declaring such things as 
 were agreeable to their carnal and sensual desires, had more 
 influence with them, and obtained their credence. Of this we 
 have a remarkable example in the case of Micaiah and Ahab. 
 Ahab called the prophets together, four hundred in number, who 
 with one mouth declared good unto the king. The messenger 
 who had gone to call Micaiah besought him to "let his word be 
 like the word of the others;" but the faithful Micaiah was one of 
 those " Holy men of old, who spake as he was moved by the Holy 
 Ghost," (2d Pet. i.), and he replied : "AstheLordliveth, whatthe 
 Lord saith unto me that will I speak." Ahab had no desire to 
 hear Micaiah, for he said he hated him because he prophesied no 
 good concerning him, but evil. And when Micaiah faithfully 
 
COMPARED WITH THE CHURCH OF CHRIST. 537 
 
 declared the Word of God to the king, he had to be smitten in the 
 face, imprisoned and fed with the bread and water of affliction. The 
 true prophets and followers of God's Word being so few in number 
 in comparison with the others, were without influence, and were 
 despised by the multitude, and were persecuted and slain. The 
 ungodly would not be reproved, repent and confess their sins and 
 seek forgiveness, but would persevere in their wicked course of 
 life, till God would make their folly manifest by their miserable 
 and disgraceful end. 
 
 These things happened unto them, Paul says, for examples, and 
 they are written for our admonition, upon whom the ends of the 
 world are come. If these happened for examples to us, or for our 
 example, then there must be a comparison between their state, 
 services, and condition, and ours ; and we may obtain benefit or 
 advantage by comparing them, and profit by the lesson they 
 teach us. 
 
 The departure of the Jews from what God had taught them by 
 Moses, and their miserable end, which was the result of it, is 
 what the apostle here alludes to ; and admonishes us that we shall 
 not depart from what Christ teaches us, so that we do not perish 
 as they did. To inquire, then, whether we are yet faithfully 
 engaged in doing the will of our Heavenly Father, as taught by 
 Christ and His apostles, it becomes necessary first to inquire 
 what they did teach, and then compare our life with it. 
 
 With regard to the time which God had appointed, when He 
 would fulfill this promise of sending the "Woman's seed," it is 
 said by Paul: " When the fullness of the time was come, God sent 
 forth His Son," etc. So, it would appear that God had a time 
 appointed, when He would send Him, but had not specified that 
 time to man. 
 
 But that he might know Him when He did come, and realize 
 all the benefits of His mission, He had given to man promises, 
 types, figures and predictions, showing His conception, birth, 
 life, and death, with the work He would accomplish, so that man, 
 by these representations, might assuredly know Him ; and be 
 enabled to realize all the benefits of the work of redemption, 
 which God designed to bring about. 
 
 The work also, which God designed to accomplish by him, was 
 declared. He should "bruise the serpent's head." That is, as 
 
528 THE PRESENT NOMINAL CHURCH 
 
 Paul afterward says: "Destroy him that had the power of death, 
 that is the devil." By the blood of the covenant he shall send 
 the prisoners out of the pit. (Zach. xi.) He shall proclaim liberty 
 to the captive. (Is. Ixi.) The captives of the mighty shall be taken 
 away, and the prey of the terrible shall be delivered. (Is. xlix.) 
 He should become a prince, also a king, and a Lord; and as he 
 was to be a king, so he was to have a kingdom, which was also 
 described and represented by types, figures and predictions, for 
 the benefit of poor fallen man ; so that he might have all the 
 knowledge necessary for him to work out his soul's salvation, and 
 also to guard him against those arts and wiles of Satan whereby he 
 has ever beguiled mankind. 
 
 These promises, types, and predictions were contained in the 
 writings of Moses and the prophets, which constitutes the Holy 
 Scriptures, and these Christ says we shall "search," for they testify 
 of him. 
 
 The Jews professed to believe Moses and the prophets, and 
 reverenced these Scriptures very highly; and prided themselves in 
 being Moses' disciples. But Christ declares they did not believe 
 Moses, or else they would believe him likewise ; for Moses wrote 
 of him. Christ also says: " The Father himself which hath sent 
 Me, hath borne witness of Me." The Saviour here evidently 
 alludes to those promises, types and predictions which the Father 
 hath given by Moses and the prophets in his Word, or Scriptures; 
 for immediately following He says : "And ye have not His Word 
 abiding in you, for whom He hath sent. Him ye believe not." Had 
 they received God's Word, and the testimony he gave of Christ 
 in that Word, they would also have known Him by that testimony, 
 and received Him. 
 
 Christ must then, of necessity, be like, or compare with those 
 types and figures, and agree with the prophecies and declarations 
 in the Scriptures, or else we could not find the testimony of Him 
 in our search, nor the witness which God bare of Him. This 
 necessity must be very evident, for if it was not so, God's wisdom 
 would not be infallible. His Word not true, and would only be 
 calculated to confuse and deceive those who search and depend 
 upon it. Therefore, when Christ came, He had to be like those 
 representations, and could do nothing contrary to what had been 
 spoken of Him ; and all the powers of hell could not prevent the 
 
COMPARED WITH THE CHURCH OF CHRIST. 539 
 
 accomplishing of what God, in His Word, had said of Him. All 
 things must be fulfilled which were written in the law of Moses, 
 and in the prophets, and in the Psalms, concerning Me. These 
 things had to be, or else He could not be the Christ. 
 
 As it is not my purpose to prove that Christ was this Messiah, 
 or promised woman's seed, I will not go further in regard to the 
 agreement of Christ with these types and predictions, my object 
 being merely to impress the absolute necessity of an agreement 
 of the type with the thing typified, and the likeness of the thing 
 predicted with the prediction. 
 
 Presuming, then, that the reader believes that this Jesus is verily 
 the Son of God, and His Word everlasting life, we will proceed, 
 by the help of God, to examine what more immediately concerns 
 us ; namely, what that Word requires of us, and whether we are 
 ourselves obeying it. 
 
 God in the beginning had created man pure and holy, in His 
 own image, and placed him in the garden of Eden, where he 
 enjoyed fellowship and communion with God. This was the 
 kingdom of God. 
 
 This kingdom became extinct by the transgression of our first 
 parents, and man, being defiled with sin, could no more approach 
 to, or have communion with God, till this barrier of sin was 
 removed, and he was reinstated in that innocent and holy state 
 from which he had fallen. This was to be accomplished by Christ, 
 and all those who were willing now to receive the favor offered to 
 them by God, through Jesus Christ, had the opportunity of 
 renouncing the service of sin, and entering into fellowship with 
 God, and becoming His children again. Those who would not 
 believe on Him, but would reject the offer of His grace, should 
 not see life, but the wrath of God should abide upon them. 
 
 Those now who accepted this offer, constituted His kingdom, 
 or Church, which, it was said, should be an everlasting kingdom, 
 on the throne of which He should sit and rule it from henceforth 
 even forever. 
 
 The goodness of God would have led all men to know Christ, 
 and thus bring them all into favor with Himself, and into joy and 
 happiness, from which they had fallen. This the devil knew, and 
 sought to prevent by unbelief. He raised up impostors and false 
 Christ's, whom he would lead the people to believe were the true 
 
540 THE PRESENT NOMINAL CHURCH 
 
 Christ, and would have all men to believe the true one was false, 
 a devil, etc. . Likewise with the Church. God would lead all men 
 to enter into it for their safety, but the devil seeks to prevent it, 
 and the more effectually to gain his purpose, has raised up all 
 manner of sects and societies, which he calls churches, and would 
 persuade those who desire to seek their safety to enter into these. 
 But the true Church he ever represents as false, and unfit to dwell in. 
 
 On this account the Lord has given the types and representa- 
 tions in His Word, both of Christ and His Church, so that all 
 who desire can search the Scriptures, and so find the testimony 
 there recorded. 
 
 With regard to the Church, the love of God has induced him 
 to take especial pains to give unmistakable signs and marks by 
 which it may be known. 
 
 I shall endeavor to give a few of the figures and prophecies of 
 the Church, so that we way be enabled to compare the body in 
 which we stand in communion, with those representations in the 
 Word of God. 
 
 The ark of Noah is not specially named in Scripture as a figure 
 of the true or gospel Church j but its agreement with other 
 Scriptural representations of it is so complete that it may at lesist 
 be adverted to, and more especially as it does not conflict with 
 Scripture or reason. 
 
 When the Antediluvians had become so ungodly as to induce 
 the Lord to destroy them by a flood of waters, He commanded 
 Noah, who alone found favor in his sight, to build an ark for the 
 saving of his house or family, into which he was commanded to 
 receive all manner of beasts and creeping things, to keep them 
 alive and save them from the flood. This ark God gave Noah 
 especial directions how to build. The structure, size and shape, 
 length, breadth and fashion, and "according to all that God 
 commanded Noah so did he." It is said that no seaman or ship- 
 builder would believe that such a vessel or building could live at 
 sea, even without the attack of storm. It must then be evident, 
 that it was not the natural adaptation of the ark to the purposes 
 of navigation which preserved! it, but alone the power of God. 
 
 God gave a strict and special charge to Noah, and there was an 
 absolute necessity for his strict adherence to that command. All 
 the wisdom and skill of man, is but a faint reflection of the 
 
COMPARED WITH THE CHURCH OF CHRIST. 541 
 
 wisdom of God, and we can therefore ascribe none of the apparent 
 defects in the structure of the ark, to want of skill or inexperience. 
 The wisdom of God had formed the design, and His power 
 effected His purpose. His Word had declared that such an ark' as 
 He commanded Noah to build, should save its inmates, and it was 
 impossible it could fail. Had Noah been acquainted with naval 
 architecture, and attempted to improve what to his carnal reason 
 might have appeared defective, there is no question but ruin and 
 disaster would have been the result. Neither can we believe that 
 any other person could have succeeded by any contrivance, 
 however well it might have agreed with scientific principles. It 
 is said, by faith Noah built the ark; and faith would not admit of 
 any departure from the command of God. 
 
 This was a natural ark or building, which was to save the people 
 of God from the deluge which should destroy the ungodly, and 
 is a type of that spiritual ark which God designed to build in the 
 latter day, for the saving of his people from that fiery deluge 
 which shall destroy the wicked and ungodly in the end of time. 
 There is a complete resemblance here — the one natural, the other 
 spiritual. None could be saved from the watery deluge but those 
 who entered into the natural ark; so, none can be saved from the 
 fiery deluge in the end of time, but those who enter into the 
 spiritual ark, which is the house of God, and home of His 
 household. 
 
 God had designed that certain animals of every kind and species 
 should be preserved alive, and the ark was appointed as the means 
 of their preservation. 
 
 These animals we know are very different in their disposition ; 
 some are wild, others are tame, some are ravenous and destructive, 
 others gentle and harmless, and some are natural enemies to each 
 other. 
 
 These animals could never have been brought together, and 
 dwell with each other, without some special influence and power 
 operating upon them, which brought them thus to harmonize and 
 dwell together in the same small building. What a beautiful like- 
 ness there is here to that harmony where Jews and Gentiles, bond 
 and free, were all by one Spirit baptized into one body, and were 
 all made to drink into one Spirit. 
 
 Noah was not commanded to build a fleet of vessels, so that 
 either people or creatures could make a choice according to their 
 
142 
 
 THE PRESENT NOMINAL CHURCH 
 
 dispositions ; but he built one ark, and all their dispositions had 
 to be changed so that they could harmonize in it. 
 
 So Christ, the spiritual Noah, did not establish different churches 
 or kingdoms, so that men could choose to dwell in that which 
 best suited their taste, but he built one Church, into which all must 
 enter or perish. 
 
 Again, the children of Israel, whom God had chosen to be a 
 peculiar people unto himself, who are called "Israel after the 
 flesh," who constitute a separate nation from all others upon the 
 earth, are a figure of the true spiritual Israel or Church of Christ, 
 who shall wrestle with God and prevail. 
 
 God had given the people of Israel a special promise, which he 
 gave to no other people on earth; and though all mankind had the 
 law written in their hearts, and Paul says : "If the uncircumcision 
 keep the righteousness of the law, shall not his uncircumcision 
 be counted for circumcision;" yet however righteously they 
 may have lived, no person could receive or be partaker of the 
 special promises and blessings or favors of Israel, unless they were 
 circumcised. Their promise was a temporal blessing in a favored 
 land flowing with milk and honey, where peace and plenty were 
 to crown their labors. They should not vex the stranger, and 
 one law was to be to the stranger and him that was born in the 
 land ; but the privileges of an Israelite he could not enjoy until he 
 was legally inducted into the figurative fold of God. 
 
 This is a complete figure of the true spiritual Israel, who should 
 be born not of blood, nor of the will of the flesh, nor of the will 
 of man, but of God, begotten by His Word, and circumcised, not 
 with the circumcision made with hands, but with that of the 
 heart, in the Spirit and not in the letter. Of this circumcision, 
 that of the literal Israel was a type, and the soul is by it inducted 
 into Christ, as the literal Israel were by their outward rite into 
 their commonwealth. 
 
 But as no one was to be partaker of the promises of Israel 
 (however just and upright they were), but those who stood under 
 the covenant, so no one has any promise, or can become partaker 
 of the blessings of the spiritual Israel, who does not stand in their 
 covenant, and under their covenant head, which is Christ, how- 
 ever moral and righteous a life he may lead, or whatever good 
 works he may have done. 
 
 God did not form a number of kingdoms or communities 
 
COMPARED WITH THE CHURCH OF CHRIST. 543 
 
 where there was a promise. The privilege was free to all, but all 
 had to come and unite with this one people, and submit to their 
 one law. 
 
 The people, in order to enjoy these blessings, had to submit to 
 and obey the laws which God had given them. For those sins 
 and transgressions which grew out of ignorance or weakness, they 
 had to bring their appointed offerings and sacrifices to the priests, 
 who offered them for the expiation of the guilt of their sins, and 
 in so doing they had the promise of forgiveness. But voluntary 
 and presumptuous sinners, or those who justified themselves in 
 such transgressions as grow out of weakness or sudden temptation, 
 and refused to bring the oblations which were appointed by the 
 Lord to make reconciliation for their offenses, were excluded 
 from the privileges, promises and blessings of Israel. So those 
 of the spiritual Israel (who likewise inhabit a weak and sinful 
 flesh), are liable to, and do commit frequent trespasses against the 
 law of Christ, but have the High Priest who can be touched with 
 the feeling of their infirmities, to plead in their behalf, and offer 
 to God those offerings of an humble spirit and a contrite heart, 
 which God has appointed as the sacrifices with which he is well 
 pleased, and in Him they have the assurance of forgiveness. But 
 those who follow the dictates of their carnal reason, and the mo- 
 tions of their sinful flesh, presuming upon the merits of Christ, 
 or those who are contentious and obstinate, and will not humble 
 themselves and repent of their sins of infirmity, and bring those 
 offerings appointed for the expiation of the guilt of their sin, shall 
 also be excluded from the promises, privileges and blessings of 
 the spiritual Israel. We might draw many comparisons here, but 
 will forbear for the present, and only call the attention of the 
 reader to the unity presented by this figure. 
 
 In the wilderness, the Lord commanded Moses to build the 
 tabernacle of the congregation, which was the place where He 
 promised to meet His people, and where they were commanded to 
 bring their sacrifices and offerings. For the erection of this 
 tabernacle, Moses received a strict command as to form, in all its 
 particulars, and a pattern showed him in the Mount. "And let 
 them make me a sanctuary that I may dwell among them, according 
 to all that I shew thee, after the pattern of the tabernacle, and 
 pattern of all the instruments thereof, even so shall ye make it." 
 
544 THE PRESENT NOMINAL CHURCH- 
 
 (Exod. XXV.) And again, at the conclusion of the chapter, the 
 Lord says: "And look that thou make them after their pattern, 
 which was shewed thee in the Mount." And when the work was 
 done, and the tabernacle finished, reared and brought to Moses, it is 
 said (Exodus xxxix.) : ' ' According to all that the Lord commanded 
 did Moses, so the children of Israel made all the work, and Moses 
 did look upon all the work, and behold they had done it as the 
 Lord had commanded, even so had they done it, and Moses 
 blessed them." And when all was finished according to the com- 
 mandment of the Lord, the "cloud covered the tent of the 
 'congregation, and the glory of the Lord filled the tabernacle." 
 
 The strict charge of the Lord here given to Moses, with regard 
 to form and pattern, material and color, as detailed in all their 
 minutiae, and the strict observance of this charge in all particulars, 
 is certainly not written in vain, and may teach us the necessity of 
 closely observing whatsoever the Lord teaches us. 
 
 We cannot believe that God would have condescended to dwell 
 amongst Israel, and his glory to fill the tabernacle, if they had not 
 honored him by showing their faith and obedience, in making all 
 things according to his commands. 
 
 This tabernacle, Paul says, was a figure for the time then present, 
 of the true tabernacle, which the Lord pitched and not man ; and 
 then goes on to show, or draw a comparison between the services 
 of the priests and that of Christ, which was typified by the 
 former. As the Lord promised to be with Israel 'in the tabernacle, 
 so Jesus Christ has promised also to be with His disciples, or dwell 
 with His Church (which was typified by the tabernacle), as He 
 saith in 2d Cor. vi.: "I will be a Father unto you, and ye shall 
 be My sons and daughters." 
 
 Here again, as there is but one God, so there was but one high 
 priest, and but one tabernacle, where God had promised to, and 
 did dwell, and where all Israel had to bring their offerings. 
 
 When this people of the Lord had entered into the promised 
 land, and had dwelt there a season, and been prosperous, the Lord 
 commanded them to build Him an house, where He would dwell 
 or meet them as He had done in the tabernacle. Here they should 
 bring their sacrifices and offerings, and when brought to this place, 
 and offered according to the command of God, He would accept 
 them. 
 
COMPARED WITH THE CHURCH OF CHRIST. 545 
 
 This house David, His servant, designed to build, but God told 
 lim he should "not build a house for His nanae, but Solomon thy 
 on, he shall build My house and My courts." But the fashion 
 )f the house, God made David to understand, and this he gave to 
 lis son Solomon, whom he told : " The Lord made me understand 
 n writing, by His hand upon me, even all the work of this pattern." 
 
 The stone and wood of which this house, or temple, was con- 
 structed, was, in its natural state, nothing different from other stone 
 in the quarry, or trees in the forest ; but were so hewn, dressed and 
 fitted, that when they were brought together to be erected into a 
 house, they fitted together so nicely, that the noise of hammer or 
 iron was not heard, in making them join and fit. Josephus says, 
 they joined so nicely, as if they had naturally united themselves 
 together. 
 
 The Apostle Paul, in different places in his epistles, compares 
 this temple with the Church, saying: "Ye are the temple of 
 the living God," etc., to which I suppose the Apostle Peter also 
 alludes, when he says: "Ye as lively stones are built up, a 
 spiritual house, a holy priesthood, to offer up spiritual sacrifices, 
 acceptable to God," etc. 
 
 The likeness here between the literal temple, where the literal 
 Israel were to worship, and the Church of Christ, or spiritual 
 temple, where the spiritual Israel should worship in spirit and 
 in truth, is very exact, as is also the comparison between the 
 material of which they are built. The material of which the 
 literal temple was built has already been adverted to. That of 
 the spiritual, consisting of converted souls, who were by nature 
 nothing different from all others in the world, but by conversion 
 they were so changed in the spirit of their minds, as to form a 
 complete unity. Formerly they were carnal, but now spiritual, 
 and are by the Spirit of God so joined together in one, as to 
 become one heart and soul, which was fitly prefigured by the 
 joining of the stones in the literal temple. 
 
 ' There was here but one temple, and one worship, all pointing 
 to that unity in the Spirit, wherein the true worshipers stand. 
 
 The Lord, also, by His Holy prophets, whom he had anointed 
 
 with His spirit, and who spake as they were moved by the Spirit 
 
 of God, foretold and spoke of the conception, birth, life and death, 
 
 of this Messiah; "Therefore the Lord Himself shall give you a 
 
 35 
 
546 THE PRESENT NOMINAL CHURCH. 
 
 sign. Behold, a virgin shall conceive, and bear a son, and shall 
 call his name Immanuel ; " and again it is said : "He shall grow 
 up before him as a tender plant, and as a root out of a dry ground ; ' ' 
 and of his person: " He hath no form nor comeliness, and when 
 we shall see him, there is no beauty that one should desire him." 
 Further, he was said to be despised and rejected, a man of sorrows, 
 and acquainted with grief. He was despised and we esteemed him 
 not," etc., as we see abundantly set forth, in Isaiah lii. 
 
 Of the kingdom which He was to establish, the prophets have 
 also spoken. It was said it should be an everlasting kingdom. 
 "Of the increase of his government and peace there shall be no 
 end, upon the throne David and upon his kingdom, to order it, 
 and to establish it with judgment and with justice, from henceforth 
 even forever." Further it is said, when speaking of this kingdom : 
 ' ' Every battle of the warrior is with confused noise, and garnients 
 rolled in blood, but this shall be with burning, and fuel for fire." 
 (Isaiah ix.) And in Isaiah ii. : "And he shall judge among the 
 nations, and shall rebuke many people, and they shall beat their 
 swords into plowshares, and their spears into pruning hooks ; 
 nation shall not lift up sword against nation, neither shall they 
 learn war any more." When this "rod shall come forth out of 
 the stem of Jesse, and the branch grow out of his roots," and 
 shall begin to judge the earth with righteousness and equity, then 
 "the wolf also shall dwell with the lamb, and the leopard shall 
 lie down with the kid ; and the calf and the young Ii»n and the 
 fatling. together ; and a little child shall lead theiH. Thecowand 
 the bear shall feed ; their young ones shall lie down together ; 
 and the lion shall eat straw like the ox, and the sucking child shall 
 play on the hole of the asp, and the weaned child put his hand on 
 the cockatrice's den. They shall not hurt nor destroy on all my 
 holy mountain ; for the earth shall be full of the knowledge of the 
 Lord, as the waters cover the sea." (Isaiah xi.) Of this way it is 
 said : "No lion shall be there, nor any ravenous beast shall go up 
 thereon, it shall not be found there; but the redeemed shall walk 
 there." (Isaiah xxxv.) 
 
 Moses and Solomon received the instructions from the Lord, 
 how they should build the tabernacle and temple, but they did 
 not do the work themselves, but gave directions to the workmen 
 how they should do it ; and so Christ, though he is the head of 
 
COMPARED WITH THE CHURCH OF CHRIST. 547 
 
 His Church, did not build it himself in person, but gave full 
 directions in every particular to his apostles, who after His depar- 
 ture received power and authority from on high to complete the 
 work. 
 
 Christ being a king, and the Church His kingdom, He, as the 
 true Lawgiver, of whom Moses spake when he said, the Lord their 
 God would raise up another prophet from among their brethren, 
 whom they should hear, gives his instructions and laws, saying : 
 "Ye have heard that it hath been said by them of old time, 
 Thou shalt not forswear thyself, but shalt perform unto the Lord 
 thine oaths ; but I say unto you swear not at all, " etc. ," but let your 
 communication be yea, yea, nay, nay; for whatsoever is more 
 than these cometh of evil. Ye have heard that it hath been said 
 an eye for an eye, and a tooth for a tooth. But I say unto you 
 that you resist not evil, but whosoever shall smite thee on the 
 right cheek turn to him the other also. And if any man will sue 
 thee at the law, and take away thy coat, let him have thy cloak 
 also. And whosoever shall compel thee to go a mile, go with him 
 twain. Give to him that asketh thee, and from him that would 
 borrow of thee turn not thou away. Ye have heard that it hath 
 been said, thou shalt love thy neighbor and hate thine enemy, but 
 I say unto you, love your enemies, bless them that curse you, do 
 good to them that hate you, and pray for them which despitefuUy 
 use you and persecute you ; that ye may be the children of your 
 Father which is in Heaven ; ^ for he maketh the sun to rise on the 
 evil and on the good, and sendeth rain on the just and on the 
 unjust." (Matt, v.) 
 
 Thus, in the very commencement of his mission, teaching and 
 inculcating that doctrine which would lead his disciples to come 
 into conformity with the type of the creatures in the ark, and 
 the prophecy of Isaiah regarding the harmony of the gentle 
 and ravenous beasts quoted before. All his walk, conduct and 
 conversation whilst on earth, and every precept and principle he 
 inculcated, was consistent, and harmonized with the above teach- 
 ing in his Sermon on the Mount. 
 
 Peter was told to put his sword in the sheath, the disciples to 
 be wise as serpents, but harmless as doves ; and when they were 
 persecuted in one city, they should flee to another. 
 
 The Lord, besides giving Moses strict charges with regard to 
 
548 THE PRESENT NOMINAL CHURCH 
 
 all the particulars of size and structure of the tabernacle, showed 
 him a pattern also, and' David also 'was shown a pattern of the 
 temple which Solomon should build. Now we know that if we 
 give an artist ever so plain a description of a piece of work which 
 we wish him to execute; if we give him the size, shape and form, 
 and describe it ever so exactly, if we then show him a pattern of 
 the object, it will greatly assist his conceptions of it. So the Lord 
 also showed these a pattern of the work which they were to con- 
 struct. 
 
 So Christ likewise, besides giving his ajiostles full and complete 
 instructions and commandments how they should live and walk on 
 earth, and what they should teach mankind, gave them patterns 
 likewise, so that they mi ght be assisted in their conceptions of 
 their duty, and more correctly understand his design. 
 
 We all know that there are such rules in architecture, whereby 
 stones and timbers may be squared, and wrought to a particular 
 rule, so that when they are brought together and joined, every 
 piece will fit to the particular place for which it was designed. If 
 the rule by which they have been wrought is good, they must join 
 and fit. If they do not thus join, then the rule must either be 
 faulty, or the workman not have adhered to it. In the preparation 
 of the rnaterial for the literal temple, it seems the rule by which 
 they wrought was particularly good, and the workmen adhered 
 particularly close to it, and the result was a particularly nice adap- 
 tation of all the different pieces to the places for which they were 
 designed. The house, it is said, "was built of stone made ready 
 before it was brought thither, so that there was neither hammer 
 nor axe, nor any tool of iron heard in the house while it was build- 
 iug." Had any one or more of these workmen disregarded their 
 directions, or thought it not necessary to be so very exact, it must 
 be evident to every one, such a result could never have been 
 attained. 
 
 Thus the Saviour has also given the rule in his Sermon on the 
 Mount, to which the lively stones of which his spiritual house 
 shall be built, must be wrought, so that they will fit and join 
 together, without any noise, confusion or constraint, for want of 
 adaptation. 
 
 In order to assist our weak conceptions, the Lord Jesus frequently 
 rcia,kes comparisons of spiritual things with natural ones; and these 
 
COMPARED WITH THE CHURCH OF CHRIST. 549 
 
 natural objects become patterns for us, by which we may be enabled 
 to know whether the spiritual object agrees with the instructions 
 of the Lord. In this sense he has given us the pattern of sheep 
 and lambs, in addition to his rule in the Sermon on the Mount, 
 so that, besides having the rule, we may have the pattern also, to 
 which we must be wrought, for the building of this spiritual temple 
 or Church. 
 
 We might then ask the question, how, or in what manner we 
 must- resemble sheep? Evidently not in our person, or outward 
 appearance, neither in regard to rational faculties ; but, as I 
 conceive, in their gentle, unassuming and inoffensive disposition. 
 There must be something in which the disciples of Jesus compare 
 with sheep, for the Saviour frequently calls them sheep, and 
 compares them to sheep. Long before the advent of the Saviour, 
 the Word of God had said. He should be "led like a lamb to the 
 slaughter, and as a sheep before his shearer is dumb, so opened He 
 not his mouth." This prophesy being so plainly fulfilled in Christ, 
 and His disciples being commanded to walk in His footsteps, it is 
 plain that this is the allusion. 
 
 The Saviour likewise set a little child in the midst of his djsci- 
 ples, as a pattern, and told them : " Except ye be converted, and 
 become as little children, ye cannot enter into the kingdom of 
 heaven." Paul explains the meaning of the Saviour in this pattern, 
 or in what way we shall be like little children, by telling us we 
 shall be children in malice, but in understanding men. But the 
 expression of the Saviour seems to indicate that we must be con- 
 verted before we can become like little children, in this sense. 
 
 We know that no timbers or stone are of such a shape by nature, 
 that they would join to form a building, without being subjected to 
 violence ; especially such a building as the temple of Solomon was. 
 
 Just so it is with us. By nature we are not fitted, and in this 
 state never could be brought together to form snch a community 
 as Christ's Church, or spiritual temple, or kingdom. But by con- 
 version, and becoming as Christ has taught in His Sermon on the 
 Mount, and wrought to the pattern of innocence, as little children, 
 and harmless, inoffensive and indefensive as sheep and lambs, we 
 may be thus bound together by the strong cords of love; so that 
 every one will esteem others better than themselves, and no one 
 seek his own, but every one another'^ wealth. 
 
5SO THE PRESENT NOMINAL CHURCH 
 
 The work of grace in the soul, by which man is wrought to the 
 pattern here given, is a mystery which is invisible to the natural 
 eye, and cannot be comprehended by the carnal mind; wherefore 
 Christ has said: "The wind bloweth where it listeth, and thou 
 hearest the sound thereof, but canst not tell whence it cometh, 
 and whither it goeth : so is every one that is born of the Spirit." 
 A carnal person may hear the groanings, lamentations and sighs 
 of one who is smarting under a sense of guilt, and laden with the 
 burden of their sins ; feeling in their souls what Paul saySj that 
 ' ' the wrath of God is revealed from Heaven against all ungodli- ■ 
 ness and unrighteousness of men;" and they may also hear his 
 exclamations of joy, when he comes to be relieved of this burden 
 by coming to Christ, and tasting the good Word of God, and the 
 powers of the world to come ; but he knows no more of it than 
 he does of whence the wind comes, orwhither it goes. His words 
 and actions, however, bring with them an evidence that there is a 
 change; but this change they cannot comprehend, and "think it 
 strange that ye run not with them to the same excess of riot," as 
 they did before. Such a person thus wrought upon by the grace 
 and Spirit of God, and one who is a stranger to it, can no more 
 understand each other and walk together, than a stone or piece of 
 timber which has been wrought to such a rule as mentioned before, 
 can fit or join with one which is rough and unhewn. But if they 
 meet another who has undergone the same operation, and is 
 under the influence of the same Spirit, they are drawn together 
 by that Spirit, and there is a perfect understanding and harmony 
 between them. 
 
 In preparing the material for the literal temple, the artizan had 
 the object of their uniting together in view, but the stones and 
 timbers themselves knew nothing of it. And so the great artizan 
 has here, also, the object of bringing together into one, the 
 children of God who are scattered abroad; but the souls thus 
 operated upon think of nothing of the kind till they meet their 
 fellow, and then are filled with wonder and admiration at the 
 love and power of God. 
 
 The literal was a dead temple, composed of dead material, and 
 consequently no action or life was expected. The material was 
 prepared, brought together and united, and then was finished, and 
 there it stood. But Christ's temple, was to be a living one, built 
 
COMPARED WITH THE CIJURCH OF CHRIST. 551 
 
 up of living stones, made alive by the Spirit, which is a life-giving 
 principle, and was to act by offering up spiritual sacrifices accept- 
 able to God. 
 
 Though the means by which man has been wrought to this state, 
 and the work itself, is incomprehensible to the carnal mind, the 
 result of it is not so. The sweet fruits of the Spirit are manifest 
 to them, and as these are so different from what they themselves 
 can bring forth, are to work conviction in his heart of their 
 Divine origin. "A new commandment I give unto you, that ye 
 love one another, as I have loved you, that ye also love one 
 another. By this shall all men know that ye are my disciples, if 
 ye have love one to another." This condition they could not 
 perform, without they would receive power from him ; because it 
 was a Divine principle, and without a Divine influence it could 
 not be produced in them. Therefore Christ said : " Without Me ye 
 can no nothing;" showing and teaching us the absolute necessity 
 of looking to and depending upon him for the power to keep and 
 fulfill his commandments. 
 
 Thus it is manifest that, though the carnal mind cannot com- 
 prehend this work, it can yet know the fruits, for Christ says all 
 men shall know by the fruit of love that we are his disciples. 
 
 That the disciples might better understand our Saviour, with 
 regard to the necessity of depending on him for the ability to dis- 
 charge those duties which he enjoined upon them, and bring 
 forth those sweet and delightful fruits of the Spirit, he has set forth 
 the relation of the Church to Himself, under the similitude of the 
 vine, saying: "I am the true vine and my Father is the husband- 
 ,man;" and again: "I am the vine, ye are the branches; he that 
 abideth in Me and I in Him, the same bringeth forth much fruit, 
 for without Me ye can do nothing." 
 
 We will for the present pass by this simile, only calling the 
 attention of the reader to its agreement with the types and proph- 
 ecies adverted to in the Old Testament, all pointing to peace and 
 harmony, and representing a perfect unity. 
 
 Christ also prayed his Heavenly Father that his disciples should 
 be one, and said He prayed not for these alone, but for those als o 
 who should believe on Him through their word, that they also 
 should be one, and the world thereby know that He had sent him. 
 This alone should satisfy every one, that the Church of God must 
 
552 THE PRESENT NOillNAL CHURCH 
 
 be a unit. The disciples of Jesus Christ, and those who believe 
 on Him through their word, constitute the Church of God, and 
 they must either be one, or the prayer of Christ was not heard. 
 
 Again, Caiaphas, the high priest, in his priestly capacity, 
 prophesied that Jesus should die for that nation, and the evan- 
 gelist adds: "And not for that nation only, but that also he should 
 gather together in one, the children of God that were scattered 
 abroad." 
 
 Now, here the evangelist asserts that Christ died for this pur- 
 pose : "That he should gather together in one, the children of 
 God;" and they fnusf he thus gathered into one, or else the 
 object of Christ's death was not accomplished. 
 
 Having now briefly set forth some of the types and figures in 
 the Old Testament, which we conceive refer to the gospel 
 Church, as well as the prophecies and predictions of holy men 
 under the Mosaic dispensation, and then came down to the time 
 of Christ, and referred to what he has said and commanded, as 
 well as to the figures he gave and representations he made, let us 
 now inquire whether there ever was such a church or kingdom 
 established on earth, as agreed in every particular with these 
 figures and prophesies of the Old Testament, and the commands, 
 representations and symbols in the new. 
 
 It was said that the Messiah should be a king; He would estab- 
 lish a kingdom; that it should be glorious, and would endure 
 forever When He was born, it was asked by the wise men: 
 "Where is He that is born king of ' the Jews?" Mark, in his 
 gospel, says : "Now, after that John was put into prison , Jesus came 
 into Galilee, preaching the gospel of the kingdom of God, and 
 saying: The time is fulfilled, and the kingdom of God is at hand, 
 repent ye and believe in the gospel." When he sent forth his 
 twelve apostles to preach. He told them to declare "the kingdom 
 of Heaven as at hand ;" and when he sent out the seventy disciples 
 he told them to say: "The kingdom of God is come nigh unto 
 you. ' ' He did not Himself say anywhere, that the kingdom of 
 God was come, nor did He instruct His disciples so to say. But 
 He told His disciples that some of them should not "taste of 
 death till they have seen the kingdom of God come with power." 
 This plainly shows that the kingdom was not yet come, but was 
 not far off. 
 
COMPARED WITH THE CHURCH OF CHRIST. 553 
 
 With all these prophecies and declarations, it is not strange that 
 those who believed on Him should expect Him to erect a king- 
 dom ; hence the constant inquiries of His disciples and others 
 respecting this kingdom ; and so long as He was on earth, even to 
 the time He led His disciples out to the Mount of Olives, where 
 He took His final personal departure from them, we hear inquiries 
 relative to this kingdom, and all betray in those who made them, an 
 utter ignorance of its nature. Though Christ did not personally 
 establish this kingdom, or set it up on earth, he did in person give 
 all the directions and commands respecting its establishment, 
 propagation and government, and that to the very persons who 
 manifested such ignorance of its nature, whilst he was giving them 
 the instructions and commands under which they should act. Christ 
 did not send them forth in this ignorance to preach the gospel, 
 because they were not qualified ; but He told them to repair to 
 Jerusalem, and there tarry till they were endued with power from 
 on high. "John truly baptized with water, but ye shall be 
 baptized with the Holy Ghost not many days hence." 
 
 This shows the utter impossibility of any one being qualified by 
 study or human teaching to preach the gospel of Jesus Christ, or 
 by any means short of the Holy Spirit. These apostles, though 
 they " companied with Christ all the time He went in and out 
 amongst them, beginning from the baptism of John (which was 
 His entrance into the ministry), until the day He was taken up 
 into heaven," and heard Him who "spake as never man spake," 
 and saw and heard so much more than any person now can see 
 or hear (as many other things which Jesus did are not written), 
 but all could not give them a just conception of the work, until it 
 was impressed upon them by a power from on high. 
 
 Christ told his disciples, the kingdom of heaven is within you; 
 and this they had not yet received as a little child, as he says, 
 and consequently they could not preach it. But with the enduing 
 from on high, they were qualified both with knowledge and lan- 
 guage, to accomplish the purpose of God. 
 
 I suppose no one will gainsay that the outpouring of the Holy 
 Spirit on the disciples, on the day of Pentecost, was the origin or 
 the establishment of the Church of Christ, or kingdom of God on 
 earth where the whole work or purpose of God in the incarnation 
 of His Son, and His mission on earth, was accomplished, in those 
 
554 THE PRESENT NOMINAL CHURCH 
 
 souls who believed, and were thus, to the amount of three thousand, 
 inducted into the fold of Christ. 
 
 Now, if Jesus Himself had to agree with those types and figures 
 which were given of Him, and all things which were written of 
 Him by Moses in the law, and in the prophets, and in the Psalms, 
 had to be fulfilled, must not His Church also agree with the types, 
 and all the prophecies in the Old Testament, and especially with 
 the declarations and figures of Christ Himself in the New? 
 
 When the Holy Ghost came upon the disciples, Peter immediately 
 began to show this agreement. He now wanted the people to 
 embrace the gospel. To do this, he had to tonvince them that this 
 was now what had been foretold of it, and called their attention 
 to the agreement of the work with what was spoken by the prophet 
 Joel. That which was spoken by Moses and the prophets, was 
 the only ground of proof they had; and if there had been no 
 agreement here, they could not have wrought any conviction. 
 Therefore, we find Paul very frequently referring tp these ; and 
 near the conclusion of the Acts of the Apostles, it is said: "That 
 on a certain day, when many people had come to him into his 
 lodging, to whom he expounded and testified the kingdom of God, 
 persuading them concerning Jesus, both out of the law of Moses 
 and'out of the Prophets, from morning till evening." 
 
 If we then compare this Church as established here on the day 
 of Pentecost, with the ark of Noah, what a complete agreement 
 do we find. There were here three thousand souls added to the 
 church in one day, and very shortly after it had increased to five 
 thousand. There were here, it is said, devout men out of every 
 nation under heaven ; and though it is not expressly said that of 
 all these different nations some embraced the gospel, yet the 
 language seems to imply it. At any rate, there are here persons of 
 some twelve or fifteen different languages, who were confounded 
 and amazed, because they every one heard the disciples speak in 
 the language wherein they were born, and in their amazement 
 "said, one to another, what meaneth this ! " And when Peter had 
 declared it, they were pricked in their hearts, and said, " men and 
 brethren, what shall we do?" 
 
 May we not believe that there was here every shade of natural 
 disposition and temperament ; from the mild and amiable, to 
 the excitable, violent and blood thirsty? But here they are all by 
 
COMPARED WITH THE CHURCH OF CHRIST, 555 
 
 one Spirit baptized into one body, and "the multitude that 
 believed were one heart and one soul ; " and here, as in the ark, 
 they all entered the same fold, and harmonized together. The 
 type prefigured a unit, and the antitype presents it completely 
 formed. 
 
 The unity here of these souls who have been circumcised, not 
 with that circumcision made with hands, but that of the heart, 
 and their free submission to the doctrine of the apostles, is fitly 
 prefigured by the literal Israel, who were all subject to the one 
 law, and had all the same offerings and sacrifices to bring to the 
 one tabernacle. 
 
 The unity prefigured by the temple, which was composed of 
 stones and timbers, (as already adverted to), which differed nothing 
 from all other stones or timbers, but were so wrought upon as to 
 unite without any noise or forcing, is here completely fulfilled in 
 this spiritual temple, composed of persons in no way differing 
 from others in the world, but wrought upon by a power from on 
 high, are so prepared and fitted for unity, that they are brought 
 together and became one heart and soul, without any previous 
 consultation about terms, or any formal agreement or outward 
 bond of any kind, but by one spirit they have been united into 
 one body. 
 
 Having already made some comparison between the temple and 
 Church, we will not here enlarge, only to urge the absolute 
 necessity of their agreement. 
 
 With regard to the prophecies, we have a most complete fulfill- 
 ment of the predictions respecting this kingdom. All war and 
 violence here ceased, and we do not find a single instance of any 
 of the members of this kingdom offering any violence, threatening 
 any revenge, or resisting any evil or injury. No matter how 
 ravenous and destructive they were before, after conversion and 
 uniting with the Church, they were harmless and indefensive as 
 doves and lambs, and there was nothing to hurt or destroy, on all 
 ■the Lord's holy mountain. Saul, though breathing threatening 
 and slaughter before conversion, now consorts with the lambs of 
 Christ, and fitly represents the wolf dwelling with the Iamb, and 
 being the joy and delight of the children of God, especially the 
 new born babes, who he fed with the sincere milk of the gospel, 
 by which they grew and increased in strength and vigor ; and 
 
5S6 THE PRESENT NOMINAL CHURCH 
 
 when they had grown to such a stature, that the breast of Christ 
 was, as it were, withdrawn from them, and they had to be nourished 
 by meat not so delicate or delicious to the taste, represented by 
 weaning, he solaced and comforted them by the promises of the 
 gospel, so that he was particularly agreeable to, and delighted 
 them. The child now played at the hole of the asp, and the 
 weaned child no more feared to put his hand on the cockatrice's 
 den. That subtle poison and deadly hate, had all been neutralized 
 and converted by the power of God's Spirit, into that meekness 
 and Divine love, which delighteth every child of God. 
 
 Here was, indeed, fulfilled what the prophet Isaiah says in 
 chapter xxxv. : "And an highway shall be there, and a way, and 
 it shall be called, the way of holiness ; the unclean shall not pass 
 over it ; but it shall be for those": the wayfaring men, though fools, 
 shall not err therein. No lion shall be there, nor any ravenous 
 beast shall go up thereon, it shall not be found there ; but the 
 redeemed shall walk there. ^ ' 
 
 I have already observed what Christ says, that all things had to 
 be fulfilled which were written of Him ; and I suppose all will 
 agree that whatever was given as typical or predictive of His 
 Church, must also be fulfilled. This must of necessity be so, 
 otherwise God's purpose would fail, and His wisdom not be infinite. 
 
 Perhaps there might be some difference of opinion amongst the 
 professors of religion with regard to the application of these types 
 and prophecies to the Church of Christ ; but with regard to His 
 own declarations and commands, as well as His figures and com- 
 parisons, there can be no two opinions amongst those who own 
 Him as the Messiah. 
 
 The Evangelist John says, as many as received Jesus, He 
 gave power to become the sons of God, "even to them that 
 believe in His name;" and the Saviour says: "God so loved the 
 world, that He gave His only begotten Son, that whosoever 
 believeth in Him should iiot perish, but have everlasting life;" 
 and again: "He that believeth on the Son hath everlasting life, 
 and he that believeth not the Son, shall not see life, but the wrath 
 of God abideth on him." So there are many passages declaring 
 and showing this truth, and that it is by faith in Christ, and this 
 alone, that we can be justified and saved. 
 
 The utter impossibility of being saved without believing in 
 
COMPARED WITH THE CHURCH OF CHRIST. 557 
 
 Christ, I suppose no professed Christian doubts. But, it is said 
 many believed on Him, but they did not confess Him for fear of 
 the Jews, and because they loved the praise of men more than the 
 praise of God. Though these believed on Him, it must be very 
 plain that they are not included in the promises to believers before 
 quoted, for they were ashamed to confess him ; and of such he 
 said, He will also be ashamed, when He appears with the holy 
 angels. 
 
 But Jesus says also, that many will come in that day and say. 
 Lord, Lord, open unto us, whom He will declare He never knew ; 
 who would appear to have believed in Him, and confessed Him 
 likewise, and, as they thought, had done many wonderful works 
 in His name. He says, also: "Not every one who saith Lord, 
 Lord, shall enter into the kingdom of heaven, but he that doeth 
 the will of my Father, who is in heaven. " It is evident that these 
 had faith, but' not of the kind which Christ alludes to, which gives 
 everlasting life. 
 
 This language then qualifies the first expression, so as to leave 
 it plain, that the faith which saves must be of a particular kind, 
 and have the effect of bringing its possessor into obedience to His 
 commands, which are the will of His Heavenly Father. This I 
 suppose most people will concede also. 
 
 The knowledge of the commandments of Christ, must then be 
 a matter of vital importance to us, since we must keep them to 
 be saved; and we know we cannot keep them if we do not know 
 what they are. But with regard to these commands and declara- 
 tions of Christ, there seems to be a great diversity of opinion 
 amongst professors of religion. 
 
 It seems to me evident from the language of Christ, that a 
 person may suppose he is faithfully discharging his duty to God 
 and man, and die in this confidence, and still be cast off. 
 
 Strictly speaking, there are but two classes of people in the 
 world — believers and unbelievers. There are but the narrow and 
 the broad way, and the children of God, and the children of the 
 world ; but still there are two classes of what are called believers, 
 who have no promise in the Word of God. The hypocrite 
 professes to believe, but has sentence of condemnation passed 
 upon himself everywhere in the Word of God, and if he believes 
 the Word to be truth, knows that he is under the sentence of 
 
558 THE PRESENT NOMINAL CHURCH 
 
 God's condemnation. But those who will come in that day and 
 say, have we not eaten and drank in thy presence, and thou hast 
 taught in our streets ; and those who will say, have we not proph- 
 esied in thy name, and cast out devils, and done many wonderful 
 works, cannot be hypocrites. No hypocrite can thus appear on 
 that day. They will keep as far from the Judge, and desire to hear 
 as little from Him as possible. But those who have an ignorant 
 zeal for God, and are laboring under deception, will come boldly 
 and seek to enter in, and shall not be able; and the Saviour says 
 they shall be many. 
 
 Has that God, then, whose highest attribute is love, whose 
 Word is the eternal truth, and who has declared "as I live I have 
 no pleasure in the death of the wicked, but that he turn from his 
 way and live," and whose love for sinful man is so great, that he 
 sent his only begotten Son to suffer so much that we might only 
 live — I say, has that God used such ambiguous language in 
 making His will known to man, that he could not readily com- 
 prehend His meaning ? Or if he even desired to obey, he would 
 be more likely to fail than succeed ? God forbid we should think 
 so, or else how could every mouth be stopped, and all the world 
 become guilty before God ? 
 
 On the contrary, the language, especially of Christ's Sermon on 
 the Mount, is simple, plain, and easily comprehended; and in 
 the conclusion He says, those who hear these sayings and do 
 them, He will liken unto a wise man, who built his house upon a 
 rock, etc. 
 
 Our Saviour, in His Sermon on the Mount, says: "Ye have 
 heard that it was said by them of old time, thou shalt not kill;" 
 and again : "Ye have heard that it hath been said by them of old 
 time, thou shalt not commit adultery;" and then goes on and 
 declares to us, how we may violate these commands before God, 
 in a spiritual sense, or be guilty before him of transgressing them, 
 without actually committing the deed. 
 
 The Saviour in saying: "It was said by them of old time," 
 evidently alludes to the law. The law was given by Moses ; but in 
 this law He pointed to another ; and particularly when He was about 
 to take His departure from His brethren. He told them plainly 
 that the Lord their God would raise up another prophet from 
 amongst their brethren, like unto him ; and Him they shotild 
 
COMPARED WITH THE CHURCH OF CHRIST. 559 
 
 hear. This prophet was Christ, who now tells us in this sermon, 
 so and so Moses said in old time ; but I now, as the prophet whom 
 he told you should arise, say unto you do thus. 
 
 Thus the Saviour says: "Again ye have heard that it hath been 
 said by them of old time, thou shalt not forswear thyself, but 
 shall perform unto the Lord thine oaths : but I say unto you swear 
 not at all," etc., "but let your communications be, yea, yea, nay, 
 nay; for whatsoever is more than these cometh of evil." 
 
 Could any language be more simple and plain than this ? Yet 
 there has been a great deal of controversy amongst, those who 
 profess to believe in Jesus Christ, about what he means by it. 
 Many contend that the Saviour here only intended to forbid 
 profane and useless swearing, and did not allude to a true and 
 lawful oath, taken before a magistrate or public person authorized 
 by law to take or administer oaths. They assert that the swearing 
 of oaths had become very common amongst the Jews, and that 
 every trivial affair was confirmed with an oath ; besides, profane 
 swearing was also quite common or customary with them, and 
 this is what the Saviour intended to forbid. 
 
 This seems to me to be putting a forced construction upon the 
 words of our Saviour. He evidently alludes to the law, when he 
 says, " it was said of old time." In this law it was said : " Thou 
 shalt not kill; thou shalt not commit adultery; ye shall not swear 
 by my name falsely, or take my name in vain ;" so he is evidently 
 alluding in all these passages to the law, and intends to forbid 
 something, which was allowed there. This seems so plain and 
 evident, that it is impossible it could be understood otherwise, 
 especially by persons anxious to know the will of God, and fearful 
 lest they might come short in it. Whatever it is which the Saviour 
 forbids here, it must be something which was allowed of old, not 
 by unfaithful and wicked priests and scribes, but by the Lord 
 Himself; for immediately before he says: "It hath been said, 
 whosoever shall put away his wife, let him give her a writing of 
 divorcement. But I say unto you that whosoever shall put away 
 his wife, saving for the cause of fornication^ causeth her to commit 
 adultery. ' ' 
 
 Here there is plainly and manifestly something forbidden by 
 Christ under the gospel, which the Lord Himself allowed under 
 the law. This all Christian nations agree with. The Saviour, in 
 
560 THE PRESENT NOMINAL CHURCH 
 
 another place, explains the reason of this, by saying : " Because of 
 the hardness of your hearts Moses suffered you to put away your 
 wives, but from the beginning it was not so." Christ came "to 
 restore all things," and he did also restore this institution to its 
 primitive order, in his new creation. 
 
 The very next sentence after, He says: "Again ye have heard," 
 etc. By adding this word "agaM' here, it is evident that He 
 alludes to the same place where the other was said, and to forbid 
 something which was also there allowed. Profane and useless 
 swearing wa§ forbidden under the law, and had it only been this 
 which He intended to impress, He would not have included it 
 amongst other things which He forbids, that weVe there allowed, 
 without making any difference in His language, but would have 
 adverted to the law for authority to enforce His commands, as He 
 frequently does appeal to Moses. But Christ says: "Of old it 
 was said, ye shall not forswear yourselves, but shall perform to the 
 Lord your oaths," showing what was forbidden, and what allowed 
 "of old." But he now cuts off both together, and that it shall be 
 impossible for us to misunderstand his meaning, he says : "But let 
 your cdtnmunications be yea, yea, nay, nay; for whatsoever is 
 more than these cometh of evil." Is not this so plain that fools 
 may not err in it? 
 
 The Apostle James (it seems to me), also gives his testimony in 
 favor of this construction of the Saviour's meaning, in very 
 unequivocal language; saying: "But above all things, my brethren, 
 swear not, neither by Heaven, neither by the earth, neither by 
 any other oath, but let your yea be yea, and your nay, nay ; lest 
 ye fall into condemnation." Now, if this is intended only to 
 forbid profane and unnecessary oaths, then the language is 
 calculated to confuse and mislead. But I think it shows, con- 
 clusively, that he understood the Saviour to forbid all swearing. 
 He does not say swear none but legal oaths, but He says, "above 
 all things, my brethren, swear not by any oath." 
 
 Many things were commanded and permitted under the law, 
 which were changed and forbidden under the gospel; and this 
 instance, with regard to oaths, seems as plain a case of the kind 
 as any one mentioned in the New Testament. It is, I believe, a 
 rule in theology, that Scripture must be so construed as not to con- 
 flict, and it must evidently be so, that the weaker passages yield 
 
COMPARED WITH THK CHURCH OF CHRIST. 561 
 
 to the stronger. Where such plain declarations are made as those 
 referred to, there must be the strongest, and most unquestionable 
 evidence, not from reason, but from Scripture, that there was 
 another meaning attached to the words, by expressions, or acts, 
 or by both. 
 
 I do not wish to be considered as making any arrogant asser- 
 tions, but must say, I cannot see a single example in the Acts of 
 the Apostles, nor expression in any of their epistles, which i s 
 sufficiently conclusive to controvert this position. 
 
 The language of Paul, in Hebrews vi., is often adverted to by 
 the advocates of legal swearing, to sustain it. 
 
 An oath to confirm the truth was admitted to Israel, and was 
 commanded to be taken in cases where there were controversies, 
 and there was not sufficient evidence to confirm the truth, and, 
 when so taken, had to be received as evidence, and so conclude 
 the controversy. Those who were appointed to decide the case, 
 had to believe it; that is, they had to receive it as truth, and 
 an oath was considered so sacred, that no one dare question it ; and 
 thus an oath, for confirmation, was to them an end of all strife." 
 Man, in his weak and depraved nature, was ever inclifled to 
 disregard and question the truth of Divine revelation, and especially 
 if there was anything in it which stood in the way of some sensual 
 gratification. Satan ever takes advantage of every infirmity which 
 may be used to defeat the purposes of God, and thus operates on 
 this weakness to prevent man from receiving the promises of God 
 by faith. In consideration of this weakness in man, and the respect 
 he was accustomed to pay to an oath, God was willing to conde- 
 scend to confirm His promise by an oath, so that we might have 
 a strong consolation, and the devil have less power to rob us of it 
 by unbelief. 
 
 In the preceding part of the chapter, the apostle is speaking of 
 himself and the brethren, and says we and ye ; but when he speaks 
 of the oath, he does not say we swear by the greater, and an oath 
 is to us an end of all strife ; but he says men swear, alluding to 
 the world, and what is customary in the world, or under the law, 
 and the deference paid to an oath by man as the reason of God 
 for swearing, and does in no wise thereby sanction its use by his 
 brethren. This passage, it seems to me, is very weak testimony 
 to be received against such plain and conclusive language as that 
 of Christ, and the Apostle James. 
 36 
 
562 tHE piRESENT NOMliJAL CHURCH 
 
 Paul, to the Rom., i. 9, says: "God is my witness," etc.; and 
 iti I St Cor. XV. 31 : " I protest by ybnr rejoicing," etc.; in 2d Cor. 
 i. 213: "I call God for a recofd upon my soul," and in Gal. i. 20: 
 "Before God I lie not." These expressions have been claimed as 
 evidence in favor of swearing. I haye heard one of its advocates 
 declaring very positively, in a public speech, that the expression 
 of Paul, in 2d Cor., was the strongest kind of an oath, arid he 
 would desire no Stronger one of a!ny person ; and exulted very 
 loudly over his supposed incontrovertible evidence. He had, 
 however, just before admitted that profane swearing arid extra- 
 judicial oaths were forbidden by Christ. But if these expressionsof 
 Paul, or any one of them, was an oath, then he must haye violated 
 the Saviour's command in either case. If this was an oath, it 
 certainly was an extra-judicial one; and according to his own 
 exposition pf the Sermon on the Mount, he would make Paul a 
 transgressor. K pretty grave charge for a minister of the gospel 
 to make, and one which involves him fn a dilemma, from which 
 he cannot easily extricate himself; and he must either say the 
 Saviour mSant nothing at all, or else Paul is a transgressor. 
 
 The Saviour sometimes confirmed His assertions with "verily," 
 and sometimes to make a stronger impression He would add a 
 second "verijy," saying: "Verily, verily, I say unto you;'' and 
 the best, arid most consistent construction I can put on the words 
 of the apostle, is that he used some such impressive language in 
 order to impress his feelings more deeply and effectively into the 
 hearts of his brethren. 
 
 Again, the Saviour says: "Ye have heard that it hath been 
 said, an eye f6r an eye, and a tooth for a tooth ; but I say unto 
 you that ye resist not evil : biit whosoever shall smite thee on the 
 right cheek, turn to him the other also. And if any man will sue 
 thee at the law, and take a.way thy coat, let him have thy cloak 
 also ; and whosoever shall compel thee to go a mile, go with him 
 twain. Give to him that asketh thee, and from him that would 
 borrow of thee, turn not thou away. Ye have heard that it hath 
 been said, thou shalt love thy neighbor and hiate thine en.en>y. 
 But I say urito you love your erierhies, bless them that curse you, 
 do good to them that hate yOu, and pray for them which despite- 
 fuUy use you, arid persecute you." 
 
 Here the Savidur presents us with the state of feeling to which 
 his children must be wrought, in btder to forrh siich a community 
 
COMPARED WITH THE CHURCH OF CHRIST. 563 
 
 as He describes his CbarGh to be, or as it was set forth by the 
 types afid predictions in the Old Teistament. It also forms the 
 chief ^oiiijd on which we found our doctrine, of entire defense- 
 lessness of the members of the Church df God. 
 
 Here, also, a Very large proportion of those who profess to be 
 disciples of JesUs Christ, differ with us, and mostly contend for 
 the right of Ghristiasns to defend themselres against unjust aggres- 
 sions, and we may find among them every shade of doctrine, from 
 the entirely defenseless, to the most ultra defenders of war. 
 
 I have never heard of any one attempting to prove the right to 
 defend 'byany assertion that Christ has made, or by His Sermon on 
 the Mount, but mostly found their argument on reason and neces- 
 sity, and attempt to support it by some equivocal act or expression 
 of some ©f the apostles. It is often urged, if all men would do' so, 
 what would become of the nation or country ? This is a very 
 useless supposition, for certainly all men never will (according to 
 Scripture) do so, and if they did,» no violence would then be 
 needed, but we Would have a paradise on earth. Again, they 
 suppose sit-uations in which it might be extremely difficult to carry 
 Gilt this ptfintiple, and the consequences might be very serious if 
 we4id. But this is no argument against a command of God. 
 Abraham is 'held up to us as a pattern of faith worthy of ourimita- 
 tion. If he had given plate to such reasonings when he was 
 coiiima^nded to offer up his son Isaac, it is not likely he would 
 have obeyed, but if Any such thoughts presented themselves, he 
 took them captive under the obedience of God. God has invited 
 his children to cast all their cares upon him, and promised to care 
 for them. The hairs of ihei'r heads are all numbered, and cot a 
 sparrow falls "Without the will of the 'Father. 
 
 Paul says: "God is faithful who will not suffer you to be tempted 
 above that ye are able, but will with the temptation also make a 
 way to escape, that ye may be able to bear it," and directs us also ^ 
 to take'every thought captive under the obedience of Christ." 
 
 But the Words of our Saviour are simple and plain, and I see no 
 way to put two constructions on them. He certainly intended to 
 teach us something, and what else could it be? Of old, under 
 the law, when man was in that carnal State which rendered it 
 impossible for him to comprehend the things of the Spirit, he 
 was permitted to exercise those desires of the flesh, which call for 
 
564 THE PRESENT NOMINAL CHURCH 
 
 justice and revenge, but, under the new dispensation, when man 
 is brought under the influence of the Spirit of God, he is to 
 evince a Divine disposition. This Christ expresses very clearly, 
 for He says: "That ye maybe the children of your Father in 
 heaven, who makes His sun to rise on the good and on the evil, 
 and sends rain on the just and on the unjust j for if ye do good 
 to, and love only those who love and do good to you, what do 
 ye more than others? do not even the publicans the same?" 
 
 It is sometimes urged, that it is only lawless violence and resist- 
 ance which the Saviour forbids ; but why did He not refer them 
 to the law for His authority? But it is evident, as in the case of 
 the oath, that He forbids that which was allowed under the law, 
 and uses such language, the meaning of which cannot be mis- 
 taken. He says: "But I say unto you, that you resist not evil." 
 Now, any one who does us injustice, either in person or property, 
 does us an evil ; and if we defend ourselves, either by legal or 
 illegal means, by civil process, or by force of arms, we resist this 
 evil, and so transgress the Saviour's command. Paul, also, plainly 
 gives his understanding of the Saviour's meaning in Romans xii., 
 where he says: "Recompense no man evil for evil;" and, "If 
 it be possible, as much as lieth in you, live peaceably with all 
 ■men. Dearly beloved, avenge not yourselves, but rather give 
 place unto wrath. Therefore, if thine enemy hunger, feed him ; 
 if he thirst, give him drink; for in so doing, thou shalt heap coals 
 of fire on his head. Be not overcome with evil, but overcome 
 eyil with good." 
 
 It is sometimes urged, that we may love a person and still compel 
 him by force or law to do us justice. If one would steal our 
 goods, and we would prosecute him, it would do him good, and so 
 be the greatest love we could show him ; and if one owes us,< and 
 unjustly withholds payment, we might compel it by law, and still 
 not feel any enmity to him, but love him, and by the act do him 
 good. But how would we convince any one by our action that the 
 motive was love, when we would be doing exactly the thing which 
 revenge would do ? 
 
 Our Saviour says: " Let your light so shine, that men may see 
 your good works. ' ' But how could men see any light in an action, 
 which the most darkened person in the world would do under 
 similar circumstances ? Christ says, by their fruits ye shall know 
 
COMPARED WITH THE CHURCH OF CHRIST. 565 
 
 them, and if our fruits differ nothing from an unconverted person, 
 how can any one know us fropi them by these fruits ? 
 ^ The weakest attempt I have ever heard made to reconcile the 
 right of a Christian to defend his rights by law, with the words of 
 our Saviour, was, that the Saviour only meant to urge his disciples 
 to pay their just debts j that we must owe a man before he can 
 sue us, and if so, and he sues us, we shall not defend ourselves ! 
 "Pay your debts," he exultingly ejplaimed, "and then no one 
 will sue you at the law." Every sane person knows that suits are 
 often instituted without the shadow of a claim in justice. It was 
 not necessary that Jesus Christ should come to teach such precepts 
 as these, for every tittle of the law impressed and enforced justice. 
 Nor does the language in any way favor such a construction. I 
 do not notice this idea to refute it, but only to show to what weak 
 and desperate means man will resort to defend his position, and 
 with what weak grounds he will satisfy himself, when it agrees 
 with his carnal desires. 
 
 When we reflect upon the disposition of the carnal mind, we 
 need not be surprised that these things are so hard to understand. 
 The times of man's ignorance God winked at, and the times of 
 his hardness of heart and darkness of mind, God allowed the flesh 
 a certain degree of liberty ; but now, when the true light has come, 
 he commandeth all men, everywhere, to repent and be converted, 
 and walk in the spirit and newness of life. With all the teaching 
 of the Saviour, the disciples could not fully understand this doc- 
 trine till they were enlightened by the Holy Ghost. That they 
 •did understand the Saviour so far as that he forbid them to defend 
 themselves is evident, but fully they did not, nor could not, for 
 the reason which I have already observed. The carnal mind can- 
 not comprehend the things of the Spirit-; they must be spiritually 
 discerned. 
 
 But that the Jews, at the time when our Saviour was on earth, 
 did understand him to teach a defenseless doctrine, and forbid 
 his disciples to use any violence, or make defense by resisting 
 their enemies forcibly, is evident from their expressions in the 
 council gathered by the chief priests and Pharisees. "What do 
 we," they said, "for this man doeth many miracles. If we let 
 him thus alone, all men will believe on him, and the Romans shall 
 come and take away both our place and nation." The motive for 
 
566 THE PRESENT NOMINAL CHURCH 
 
 the argument here used, is the safety of tike nation from their 
 enemies, the Romans. If the doctrine of Christ did not forbid 
 war and violence under every circumstance, why would the Jews 
 conclude that the Romans could any easier take away their pla«e 
 and nation, than if they did not believe on Him? In physieaj 
 strength they were not weakened, and if the doctrine, did not 
 forbid it, there was nothing to weaken their defense, but rather 
 strengthen it ; for they would become more moral and virtuous, 
 and in every way better qualiSed to defend the place and nation. 
 We know that the Christian nations are the greatest wjyriors in 
 the world. None of the heathen nations can at all cope with them 
 at arms. Is not the plain and evident understanding of the text, 
 that they understood his doctrine as forbidding all war and, violence, 
 and inculcating patient submission to wrong and injury? 
 
 The comparison which our Saviour makes of the disciples to 
 sheep and lambs, also shows the intent of His teaching. Christ 
 has made this comparison, and it must hold good. The sheep is 
 a pattern, to which we must be wrought. Infinite wisdom could 
 make no mistake in drawing comparisons* nor did it draw tfiem 
 for nothing, but that we shall be instructed thereby. In what 
 respect, then, are we to be like sheep? The inquiry is a matter 
 of great importance to us, for unless we are brought to the resem- 
 blance intended, we never can enter into life. It is certainly not 
 in our outward person that we are to be like them; for this God 
 has made, and it is good. It must evidently, then, be in the dis- 
 position we manifest by our actions. Christ, it is said, "was led 
 like a lamb to the slaughter, and as a sheep before his. shearer is 
 dumb, so opened he not his mouth;" and Christ told His disci- 
 ples that he "sends them like sheef in ihg midst of wolves," and 
 likewise, when they were. persecuted in one city, they should flee 
 to another. Now, what do sheep do amongst wolves? Do they 
 not flee when the wolf makes the least demonstration toward them ; 
 as Christ says; "Flee to another?" And if we now examine the 
 conduct of the disciples, we will find them exactly to agree with 
 this view. 
 
 I might ask : In what way do those Christians who advocate aiid 
 justify war and defend themselves, compare with sheep ? I confess 
 I can see no comparison, and the conclusion forces itself upon 
 the mind, that they cannot be wrought to the pattern \yhich Christ 
 
COMPARED WITH THE CHURCH OF CHRIST. 567 
 
 has given. Would, it npt, be a very strange sight to see a flock of 
 sheep chase a flock of wolves, of at least double, or even treble 
 their own numters, as we oftsn see professed Christians do the 
 unbelieving heathen? It would be no, strange sight to see one 
 wolf chase a flock of a thousand sheep- 
 
 The sheep is gentle and harmless; is not by nature prepared 
 with weapons of defense ; never resists or murmurs at injustice, but 
 flees when its enemy pursues it, and when apprehended, yiejds to 
 its fate. If man takes it and binds it, it ig passive. Tphey take its 
 fleece, and when left loose it runs away, and shows no spiteful or 
 revengeful disposition toward those who treated it so unjustly. 
 There is, certainly, a strong likeness between the teaching of 
 Christ and the disposition of a sheep ; and we might inquire why 
 Christ did not compare His. disciples to some other animal? 
 There are animals which certainly show much more sagacity a,nd 
 intelligence than a sheep. There is something in man, by nature, 
 which admires bravery and courage. No man is so much admired 
 as the great hero of the battle-field, who has braved great dangers;, 
 and overcame the enemy at great odds and disadvantage. If 
 these qualities are so much admired, why did the Saviour not 
 select some animal which is notorious for its strength and courage, 
 to represent His valiant soldiers of the cross ?, The selection was 
 evidently made with design, to enforce and impress the doctrine 
 taught throughout the gospel. When Peter drew the sword, and 
 cut off' the ear of the high priest's servant, Christ told him to 
 "put up his sword in his place, for all they that take the sword 
 shall perish by the sword." Christ evidently did not intend to 
 say that every man who uses the sword in war, will also perish by 
 it. This we know history and truth would not confirm. But, as I 
 conceive, He means His kingdom is not to be established by the 
 ^word. The kingdoms of the earth are usually established by the 
 sword, and in their turn, are again put down by the sword ; and 
 the Saviour would say, if His kingdom should be established by 
 th'is, it would again be put down by the same. But, as His king- 
 dom is to, be an everlasting one, it must be established on a 
 different principle. He told Peter : "Put up tliy sword again in 
 his place," and He nowhere directs him to unsheath it again; so 
 the Christian's sword must evidently still be in the sheath, except 
 the spiritual one, which the Lord will always have him to be girt 
 
568 THE PRESENT NOMINAL CHURCH 
 
 about with, and wield it valiantly. By suffering, the Captain of 
 our salvation was made perfect, and by death. He overcame him 
 that held the power of death ; and His children are called upon 
 to walk in His footsteps, and bear the cross. 
 
 There is no better or stronger evidence in the Bible, of the 
 Divine favor, than the victories which the children of Israel 
 gained over their enemies. Their enemies woj-e compelled to 
 say: "Let us flee from the face of Israel, for the Lordfighteth for. 
 them j" and if the Lord had designed that His Spiritual Israel 
 should thus defend themselves, could He not have proven the 
 truth of the gospel very speedily by it? If the apostles had taken 
 up the sword against those who assailed them, would the Lord not 
 have been able to give them the victory ? And if he is with the 
 just in their cause, wasthere ever a more righteous one than theirs? 
 Yet, we do not find that one lifted his hand against an enemy ; nor 
 a single instance in the whole New Testament where an apostle or 
 disciple offered any resistance to their captors, or those who 
 despoiled them of their goods. There were no doubt cases 
 occurred where they might have overcome their enemies ; but this 
 would not have been showing love. AVe do not find them do as 
 Moses, look this way and that, whether any one could see them, 
 and then slay their enemy; but the love they bore to their enemies 
 was such as all men could comprehend, whether carnal or spiritual. 
 
 Paul's appeal to Caesar has been urged in justification of self- 
 defense, but I cannot perceive that this case is strong enough to 
 negative, or overturn all the declarations of Christ, and the teach- 
 ing of the apostles. 
 
 I have heard it claimed as an appeal to the highest authority, as 
 if one would appeal to the supreme court for justice, or for the 
 support of rights which he could not obtain from an inferior court 
 or tribunal. An appeal which is in the nature of a defense, is 
 where a magistrate or public person invested with authority to 
 make decisions in cases of controversy, has given judgment, or 
 made a decision which is not satisfactory to the party to whom it 
 is adverse. He may here appeal from this decision to a higher 
 court or power, until it reaches the supreme court, whose decision 
 is final. This would constitute a legal defense. 
 
 Christ told his disciples, when they were brought before magis- 
 trates and rulers, that they should take no thought what they 
 
COMPARED WITH THE CHURCH OF CHRIST. 569 
 
 would say, for it would be given them in the same hour, what 
 they ought to say. It is therefore plain, that it was not forbidden 
 the disciples to answer personally before these magistrates and 
 rulers, when permitted to do so ; and they had the promise from 
 God of wisdom, which all their adversaries would not be able to 
 gainsay. We all know that what a person says himself in favor 
 of his own cause, is no evidence before a court, and that evidence 
 given in legal form, even though it is untrue, must be admitted, 
 unless proven untrue by disinterested witnesses. The mere denial 
 by the person under trial has no weight with it. 
 
 Now, Paul was captured and cast into prison, and was repeatedly 
 brought before the chief captain and governor, to confront his 
 accusers, who appeared with witnesses and orators to prove and 
 enforce their accusations. But we do not find that Paul ever 
 appeared with witnesses, to rebut the testimony of his false and 
 bitter accusers, or that he employed any counsel to defend him. 
 He seems to have very strictly obeyed his master's command, and 
 never concerned himself about what they would attempt to prove 
 against him ; but when requested to do so, made answer to their 
 charges, and God endowed hini with such wisdom, as that his 
 enemies were not able to gainsay, or his judges to condemn him. 
 So that he never could have made any legal appeal, for his judges 
 had never made any decision ; but when asked by Festus, whether 
 he was willing to go up to Jerusalem to be judged, he merely 
 availed himself of the privilege given him of making his choice 
 where he would rather be tried. It is said, " Festus was willing to 
 show. the Jews a favor," and this was the reason for his asking 
 Paul, whether he was willing to go up to Jerusalem to be judged 
 by him there. Paul knew his duplicity, and reproved it, and told 
 him what he himself knew to be his duty. 
 
 Feeling that he would rather go to Rome, and answer before 
 Caesar (especially as the Lord had declared to him that he should 
 testify of him there), than go before those who he knew only 
 desired his life, whether right or wrong, lawfully or unlawfully, and 
 a judge who he knew was willing to do his enemies " a favor," he 
 appealed to Caesar, where he ought to be judged. 
 
 I must again refer to the impossibility that Christ could be, or 
 do anything different from what was written of Him ; and the like 
 impossibility of His children or Church, being different from 
 
57© THE PRESENT NOMINAL GHURGH — 
 
 what He represented them. He gave those directions to thfim, 
 so that they might know what to do, andthedescriptionsof them^ 
 so that unljelievers might know them. "By this shall all' men 
 know, that ye are My disciples, if ye have love one toanother." 
 " Beware of false prophets ; by their frmts ye. shall know them." 
 
 Unbelievers, which are called the world, etc., areiii; the carnal 
 mind, and evidence which shall convince them, must be such as 
 can be comprehen.ded by the carnal mind. If a, man does me an 
 injury in any way, and I submit to it patiently, and return him 
 good instead, it is the fruit which love would dictate, and could 
 be comprehended by every one. If my goods arp taken avifay, 
 and I ask them not again, nor prosecute the thief, but take the 
 "spoiling joyfully," showing thereby tha^ I have not my heart 
 bound to them, but have a better and endiu-ing substance laid up 
 in heaven, it is a fruit that every one can know. But if I re^st, 
 a,nd defend my person and rights, who is, convinced thereby?^ Or 
 how is my conduct a fruit by which I may be known as a disciple 
 of Jesus Christ, and a child of God? How does any one know 
 that I love them, and am not bound in heart to my possessions? 
 The Apostle John says: "My little children, let us not love in 
 word, neither in tongue, but in deed, and in truth." 
 
 Many of the different denominations of Christendom, send out 
 missionaries to the heathen nations, to convert them to th@. Christ 
 tian religion. If these unbelieving heathens would take up the 
 New Testament, and examine it, and find there that Christ has 
 comnianded His disciples to love their enemies, and do good to 
 those that despitefully use them, and not to resist evil, etc., and' 
 particularly that they should love one another, and given this last 
 as a sign by which all men should kn6w them, would they not 
 naturally look for the evidence? But if they would see that these 
 disciples of Jesus (as they profess to be), are very much divided — 
 that there is a great deal of strife and contention amongst themy 
 that veiry bitter quarrels exist between them, and that they are 
 often arrayed, not only against their unbelieving enemies, but even 
 their believing brethren j in hostile strife, on the battle.- field, 
 destroying each others' lives and property, and creating, incal- 
 culable misery and distress — would not the most reasonable 
 conclusion be, that if this Jesus was what he pretended to be, these 
 cannot be his disciples; and would it not be the most natura,! 
 
COMPARED WITH THE CHURG^I OF CHRIST. 571 
 
 thing in the world for them to ask for the proof, which Jesus 
 offers, viz., their love? I aim at a loss to know what proof sueh 
 Ritissjonaries could offer. 
 
 Now the commandmentsbere referred to, concerning oaths, self- 
 defense, to love one another, and the comparison of his disciples 
 to little children, to sheep and doves, and of his Church to the 
 vine, and the prayer to His Father, by Christ, that they should be 
 one, and the testimony of the Evangelist John, that Christ died 
 that he might gather together in one, the children of God that 
 are scattered abroad, I consider were all fulfilled and incontest- 
 ibly presented in the Ghureh of Christ, as established on the day 
 of Pentecost; and every violation and departure SG-ripturally 
 reproved, so long as the apostles had the oversight of the Church. 
 
 Not an instance can be shown, where they violated the views 
 here taken, of those contested points of Christ's Sermon on the 
 Mount y not an instafiee where they violated the law of love to oae 
 another. Every where their eondact compares with little ehildrea 
 in malice and in a firm reliance in their Heavenly Parent; Every 
 where their conduct compares with lainbs and sheep, in following 
 and obeying the voice of their she'pherd, and in the harm*less and 
 defenseless disposition they manifest. When they were perse^ 
 cuted in one cityy they fled to another; and \»hen apprehended, 
 they patiently- submitted to whatever their enemies chose to inflict 
 upcwi theiA} and when let go, went away fejoioing, not reproach- 
 ing or threatening- their persecutors for the injustice done them; 
 and when in the greatest agonies, prayed for their enemies who 
 were stoning them to death. The unity re|)resented hy the c&m- 
 parisoB to the vine, is fully presented. The same peaceable fruits 
 of the Spirit were brought forth by all. The unity prayed for to 
 His Heavenly Father, was here fully responded to, by their being 
 baptized by one Spirit into one body, and that which John says 
 he died for accomplished in those Jews and proselytes from every 
 Bation udder Heaveti, being brdught lo be of one heait and mind 
 on the day of Pentecost. 
 
 If this position is now made out, that Christ did so teach, and 
 that the Qhurch was thiis eonstituted when first established, the 
 gjuestion may arisgy whether it was ever to remain so, or have we 
 $mf authorit* to say, that it need not, or must nob now be so? 
 
 Under the' law, there was a promise that another prophet should 
 
572 THE PRESENT NOMINAL CHURCH 
 
 arise, and under the old covenant that a new one should be made 
 which should be established upon better promises. But of the 
 gospel it was said, in the last days, which Peter said were those 
 when the Spirit was poured out; and John says this is the last time; 
 and Paul to Heb. : "God has in these last days spoken to us by 
 His Son." If this, then, was the last revelation, man is unques- 
 tionably bound to its requirements still, and the Church must be 
 what it was when first established. 
 
 But now, to come to the principal object of this little work, and 
 that which most seriously concerns us, namely : To inquire whether 
 we are now such members, as Christ has set forth we must be, of 
 such a Church or kingdom as was there established on the day of 
 Pentecost. 
 
 I have observed, that the devil, the great adversary of man and 
 enemy of all good, ever sought to defeat the purposes of God ; 
 and so we behold him using every means and device, to bring the 
 Captain of our salvation under his own power and dominion, by 
 inducing him to sin against God's holy law. But, failing in this, 
 and God fully accomplishing all his purposes, and having re-estab- 
 lished that kingdom which the devil had succeeded in extinguishing 
 in the garden of Eden, he now immediately applies himself with 
 all diligence, to obliterate the new creation, and, as represented 
 in Revelations, by a flood of the bitter waters of persecution, 
 sought to destroy the Church. But the Lord protected and pre- 
 served His little flock, and so overruled the devices of Satan, that 
 the means by which he sought to destroy the Church tended to 
 spread and increase it. The disciples when persecuted in the 
 Jewish cities, fled to the heathen countries, and wherever they 
 went preached the gospel, so that it spread more rapidly than it 
 would otherwise have done. 
 
 Man, as he came from the hands of the Creator, was good. 
 There were none of those evil passions and aff'ections which now 
 dwell in the flesh, in it then ; but by yielding himself to the 
 service of sin, the heart became filled with all manner of wicked 
 abominations. 
 
 This was all the work of the devil, and John says, Jesus Christ 
 was manifested to destroy the works of the devil. Self-love being 
 the root from whence most of these vile aff'ections flow, we find 
 the first eflbrts of our Saviour directed against this fountain, saying : 
 
COMPARED WITH THE CHURCH OF CHRIST. jy* 
 
 "Deny thyself, take up thy cross, and follow me." ■ If thine eye 
 offend thee, pluck it out, and if thy hand or foot offend thee, cut 
 them off, were His directions. The words of the Saviour were 
 spirit, light and life; the works of the devil, carnal, fleshly and 
 dark. These rebelled and strove lustily against the Spirit, which 
 would destroy them. By stimulating these fleshly desires, and 
 inducing carnal reasonings, and weakening the faith of believers 
 in the Word of God, he succeeded in bringing about divisions, 
 and sowing discord, and working confusion amongst them, and 
 filling their hearts with fear and distrust. This we see is entirely 
 opposite to the influence of the Spirit, which infused love into 
 their hearts, and inspired confidence, and brought them together, 
 and united them in one, and made them one heart and soul. 
 
 These divisions the apostles labored earnestly to prevent ; and 
 when the first symptoms of it manifested itself, we see the Apostle 
 Paul protest most strongly against it. In ist Cor. i., he says : " I 
 beseech you brethren, by the name of our Lord Jesus Christ, that 
 you all speak the same thing, and that there be no divisions among 
 you : But that you be perfectly joined together in the same mind, 
 and in the same judgment. ' ' We see here how the apostle under- 
 stood the teaching of Christ, and how earnestly he plead for a unit 
 of the Church. By the name and authority of Jesus Christ he urged 
 it ; and he certainly could not have urged it in His name, if he 
 had not understood Christ to teach it. 
 
 I have observed in the early part of this work, that I feared we 
 were as far departed from the teaching of Christ and His apostles, 
 as the Jews were from- the teachings of their great lawgiver, 
 Moses; and though they were proud of him, and called themselves 
 Moses' disciples and children of Abraham, the Saviour declared to 
 them that they were not His children,, or they would do His 
 works; and there was one who would accuse them, even Moses, in 
 whom they trust. The devil had, through his influence, so far 
 blinded the minds of the Jews, that, with all the advantages they 
 possessed, they still did not understand their own law and prophets. 
 
 It availed these nothing that they called themselves children of 
 Abraham, because they did not do the works of Abraham ; and 
 what does it avail us, that we call ourselves children of God, if 
 the Divine disposition does not manifest itself in us? And 
 what does it avail us, that we call ourselves Christ's disciples, 
 
574 THE Present nominal church 
 
 and call Him Lord, Lord, and do not the things which He 
 commands us? 
 
 A comparison of the doctrines arid actidris of the Jews in the 
 time of Christ, with that of the time of Moses and Joshua, shows 
 very plainly lib^v far thfey had departed frOm What they were 
 commanded by their, law-giver; and will the present state of the 
 professing Christians bear comparison any better with the teaching 
 arid piractice of the primitive Church arid its fottnders? 1 think 
 if we are candid, we must say the advantage would be in favor of 
 the Jews. 
 
 Christ instructed His disciples to rinity and love, and gave them 
 a pattern in the comparison of the vine, to show them how they 
 should be united, and whence the power arid influence fehoujd 
 emanate which was 'to make them one. I must then again say, if 
 this was a pattern and figure of the Church, we must certainly be 
 like it. It is impossible we can be otherwise. Christ said: "I arii 
 the vine, ye are the branches. ' ' He here shows that we can nO 
 more bring the fruits of the Spirit without remaining in Him, thari 
 a branch can bririg its fruit without it remains in the vine. We 
 know also that all the branches of a vine produce the same kind 
 of fruit; and if the comparison with the Church is good, thpn the 
 members in Christ must also bring the same kind of fruit. If 
 they do not, the comparison is not good. 
 
 The Saviour also prayed to His Heavenly i"ather, that His 
 disciples should be one, as He and the Father are one ; and fie 
 prayed not for those alone who were at that time His disciples, but 
 for those also, who through their word would believe in Him, thaj 
 they all may be one, and that they be made perfect in one. Now, 
 is not the Saviour's will and intention here manifest, and the 
 reason he gives, also, "that the world may believe that Thou hast 
 sent Me?" 
 
 The inquiry might arise : Why, or how this unity was to convince 
 the world of the Divine origin or mission of Christ? Evidently, 
 because it was something strange. Nicodemus says : " We know 
 t hou art a teacher sent from God, for no man can do the miracles 
 that thou doest, except God be with him." When the nian who 
 w;as sick of the palsy arose, took up his bed and went forth at the 
 bidding of Christ, the people were all amazed, and said : " We never 
 
COMPARED WITH THE CHURCH OF CHKIST. 57.5 
 
 saw it on this fashion j" and when he that was born blind was 
 made to see, he was convinced that Jesus must be of God, for 
 "since the world began was it not heard, that any man opened the 
 eyes of one that was born blind." It took strange things, things that 
 were riever known before, to work conviction of Divine operations. 
 Things that men could do would not have this effect ; therefore, 
 the Lord, by His Almighty power, wrought a work in the hearts of 
 His believing children that was new and strange to the world, so 
 that "they -may believe." This had never been known, that a 
 community of men had been formed who were one. The life of 
 sdf which exists in the heart of every unconverted person prevented 
 this and made it impossible. To effect such a unity, this life of 
 self (which is the work of the devil) must be destroyed, and this 
 nothing short of the Holy Spirit can do ; and this Spirit man 
 cannot receive but by faith in Jesus Christ. Because, therefore, 
 they had never seen anything " on this fashion" before, they were 
 convinced that this must be of God. 
 
 , Now, if we examine our present nominal Christendom, what like- 
 riess does it present to the vine, which Christ has compared the tfile 
 Church to? Or how does it agree with what the Saviour prayed His 
 Heavenly Father should be ? Or how does it compare with the 
 Church Tvhen organized, and tinder the direction of its founders ? 
 Where, I ask, is the unity here represented? And where is there a 
 word of countenance in the whole New Testament to the divisions, 
 strife and contention which exists amongst them? 
 
 'Weltnow that there are a great number of societies in the world 
 vv'hich call themselves Churches of Christ, and often many in the 
 same town or neighborhood. Each one has its separate organi- 
 zation, and its distinction of doctrine. Some are very strict 
 and precise in regard to one particular mode of administering 
 ordinances ; another is equally precise in some other mode. Some 
 are indifferent as to mode ; some are indifferent as to one ordinance, 
 and some to another ; and sonie are indifferent to any ordinance j 
 ihd some reject all outward ordinances altogether. 
 
 In their views in rega;rd to essentials in doctrine and life, they 
 are 'equally divided. There is here every shade of doctrine which 
 the ingenuity of the devil could deyise. I say the devil, for I 
 believe ho one preteiids to believe that God is the author of 
 divisions and discord, and air profess to deplore it. 
 
576 THE PRESENT NOMINAL CHURCH 
 
 The evidence of the Divine authority of Moses and the prophets 
 was so convincing, that the devil could never have effected much 
 by leading Israel to reject them altogether; therefore, he left 
 them profess, and even be very zealous for their law. But by 
 leading them as far as possible from the spirit of their teaching, 
 he had effected almost the total destruction of the nation. Thus 
 with Christianity. The devil never could effect so much by 
 totally denying Christ ; but by leading them as far from tjje spirit 
 which he taught, whilst he left them zealous for forms and pro- 
 fessions, he had almost entirely destroyed the Church, as every 
 one knows who is acquainted with the history of the times pre- 
 ceding the last reformation ; and since then divisions have so 
 greatly multiplied as nearly to destroy the benefit of that work. 
 
 The doctrine of the unity of the Church is so apparent, that it 
 must be admitted. Almost every one will acknowledge this ; and 
 in order to reconcile the mind, a unity has been devised to agree 
 with the church, rather than the church made to agree with the 
 unit. To this end, the idea has been originated, that all these 
 different societies, or so-called Churches, are one in spirit, and 
 agree in the essentials; and that each of them is a branch of this 
 united church, and that they together form ilJT* This idea seems 
 so charitable, and withal so reasonable, and being the only way 
 to reconcile the matter, has obtained almost universal admittance. 
 
 If a person would take a piece of work to an artist, and 
 engage him to make another like it, and upon its completion 
 to receive a certain reward, on condition that it was like the 
 pattern, I presume he would be often comparing his work with 
 the pattern, as it would progress. But how inconsistent would it 
 be, if he made the work according to his own ideas, regardless of 
 his instructions or pattern, and then begin to search for points of 
 resemblance, so that he could persuade himself, and perchance his 
 patron, that he had fulfilled the stipulated contract. But if he 
 had observed due caution, and strictly followed the direction of 
 his employer, and well observed his pattern, so that his work 
 resembles it when finished, he can, with full confidence, await the 
 return of his patron, and claim his promised reward. Thus it 
 will be with those who labor for the internal inheritance, promised 
 to those who obey the Lord Jesus. Those who use all earnest dili- 
 gence, are much engaged in the work of self-examination, and 
 
COMPARED WITH THE CHURCH OF CHRIST. 577 
 
 compare themselves well with the commands and figures in the 
 Word of God, may confidently await the coming of their Lord. 
 But those who are careless, and walk according to their own ideas 
 and imaginations, will certainly, according to the declaration of 
 the Saviour, come too late and find the door shut. 
 
 Now, let us compare this supposed united church with the pattern 
 which Jesus Christ has given us, and if they agree, then this doc- 
 trine must be good ; but if not, the whole structure must fall, and 
 all the labor of the builders be lost. 
 
 Christ has said, by their fruits ye shall know them ; and now if 
 this structure is the Church, and one in spirit, then its fruits must 
 be the same. We know that all the branches of a vine bring the 
 same kind of fruit. The vine is of a trailing nature, and its 
 branches will spread and grow over a great surface ; but all spring 
 from the same parent vine, and where there is fruit, the produce 
 of every branch has the same taste. One branch may have more 
 and larger clusters than another, and one may have a little larger 
 berries than another^ and one may be more sweet than another, 
 in proportion as one branch may have a little more vigor, or draw 
 a little more nourishment from the parent stem, and so bring its 
 fruit to a higher state of perfection ; but there will be a similarity 
 in the taste, which is perceptible. But we know there are many 
 different varieties of vines, and some are so sour and bitter, as not 
 to be esculent. Moses speaks of the vine of Sodom, of the field 
 of Gomorrah, and says: "Their grapes are grapes of gall, and 
 their clusters are bitter; their wine is the poison of dragons, and 
 the cruel venom of asps." Now, as the vine is of this trailing 
 nature spoken of, and will in its growth form a great cluster of 
 branches, and where two or more vines are in close proximity, 
 they will cluster together so that one cannot tell the branches of 
 one from that of another, we might mistake them by their 
 leaves and general appearance to be but one vine. But if there 
 was fruit on them, and we would come to taste it, and find one 
 cluster sweet, and another bitter, we would at once know that 
 there must be different vines here, and no one could persuade us 
 that they proceeded from the same root or stock. 
 
 The words and actions are the fruits of professors of religion. 
 There must, then, be such a perceptible similarity in the doctrine, 
 words and actions of these professors of religion, as will compare 
 in this respect with the fruit of the same vine. 
 
 37 / 
 
578 THE PRESENT NOMINAL CHURCH 
 
 It wouM be an almost interminable work to compare the fruits 
 of the different branches of this church, taking it in this popular 
 sense; but in a few words it may be shown whether it is so or 
 not ; and if two of them differ entirely, the comparison is lost. 
 We know that there are some of these so-called branches which 
 hold the doctrine that in our dress, manners- and customs, we must 
 be wholly diverse from what the world are, who indulge in great 
 extravagance in their apparel, as well as all their state and equip- 
 age. Other "branches" are under no restraint in this respect, 
 but indulge in whatever the flesh may lust after, in costly array, 
 and putting on of gold and expensive jewelry, and living in great 
 style and splendor, seeking the admiration of the world. 
 
 Here are fruits as dissimilar as we could well conceive. I would 
 here ask : Gan any one believe that the Spirit of God would teach 
 these opposite extremes, as the will' of God? But to proceed with 
 this comparison: One professes that we must be harmless and ■ 
 defenseless, and dare not resist evil. If we are unjustly sued at the 
 law, and our goods taken from us, we dare not defend them ; and 
 if taken away by stealth, we may not even ask them again. The 
 other, advocates not only the right to defend himself by law 
 against an unjust claim, and if his goods are taken by stealth, to 
 bring the offender to justice and punishment, but that it -is a duty 
 as a Christian to do so j and advocates the right and duty of self- 
 defense, even to the taking away of the life of an adversary, and 
 taking up arms at his country's call, and going to the field of 
 battle. Here are fruits so dissimilar, that we can scarcely insti- 
 tute a comparison. Again, some insist that we must observe the 
 ordinance of baptism, the Lord's Supper, washing of feet, etc.,, 
 and others leave it to the choice of their members ; others reject 
 some, and others again reject them all. It must be clear that this 
 imaginary spiritual vine will bear no comparison with the pattern 
 Jesus Christ has given us. Is this idea of unity not palpably 
 inconsistent, to say nothing of the dissimilarity existing in many 
 instances between different members of the same "branch," as 
 every intelligent reader knows to be true? 
 
 I would here entreat every one seriously to reflect upon these 
 things, for, depend upon it, we must be conformed to the Word 
 of God, or else we have no promise in it. 
 
 If this doctrine of unity is not tenable, then what must we 
 
COMPARED WITH THE CHURCH OF CHRIST. 579 
 
 conclude ? Either that this is not the Church of Christ, or else His 
 prayer was not heard. Which of the two is most likely? The 
 reason that the Saviour desired this unity, was that the world 
 should be thereby convinced that He was sent by the Father; 
 that is, that He was Christ, the Son of God. 
 
 This unity, in order to work conviction in the world, must 
 evidently be such an one as can be perceived by the world. Faith 
 is not a visible substance, any further than it is so through the 
 works which it brings forth. I would ask : How can this "church' ' 
 work any such conviction in the mind of a skeptic? Would it 
 not, in truth, more likely be the contrary? And do they not 
 openly refer to this very thing as confirming their views ? Any 
 intelligent heathen might confound those missionaries going 
 amongst them, by asking them for the sign which Christ has said 
 should convince them. They could not show him a spiritual sub- 
 stance, for spirit has no substance; and to show a spiritual operation 
 or influence, they must show spiritual fruit. 
 
 I have hitherto chiefly confined myself to the teaching of Jesu s 
 Christ, as recorded in the gospels, and insisted on obedience to 
 his Word, which all will agree must be our rule of action ; but 
 then they say we understand it differently. But, now, is his 
 language not plain ? Can any one believe that so many different 
 views can be taken out of a work which was written by unerring 
 wisdom, with a design to promote the salvation of the whole 
 world, unless there was a deceptive agency at work blinding the 
 minds of mankind? 
 
 The holy apostles have also given us their views of this matter, 
 by recording their acts and proceedings in the Church, and also 
 directions written where the enemy had made some inroads, and 
 gained some advantages in their communities. So we have here 
 a double testimony — first, that of the Saviour, and afterward that 
 of the apostles — bearing witness to the proper understanding of 
 the W6rd of Truth. 
 
 With regard to the unity of the Church, I have already shown 
 how forcibly the Apostle Paul urges its necessity upon his fellow 
 believers of Corinth, and how severely he reproves them for what 
 only had an appearance of disunion. 
 
 He tells them: "God is faithful by whom they were called into 
 the fellowship of his Son." But now he has heard that there are 
 
580 THE PRESENT NOMINAL CHURCH 
 
 contentions among them; and in the third chapter says: "They 
 are carnal ; for whereas one saith I am of Paul, I of ApoUos, 
 Cephas and Christ ; are ye not carnal and walk as men?" I have 
 said this was only an appearance of disunion ; for it is usual for 
 those who start a society, and call themselves by the name of 
 some notable person, to adhere to the doctrine of that person. 
 Now, as Paul, Apollos, Cephas and Christ, all held and taught 
 the same doctrine, if the parties followed their respective leaders, 
 they must all have followed the same doctrine. But their con- 
 duct countenanced division, and the unerring wisdom of the Holy 
 Spirit, seeing the great danger of this tendency, reproved it in 
 severe terms. " For ye are carnal," he says, " for whereas there 
 is among you envyings, and strife, and divisions, are ye not 
 carnal?" The carnal mind, he says, is enmity against God. So 
 the apostle very severely reproves even this small beginning of 
 division, and gives the alarm for all time to come. 
 
 In the conclusion of the Epistle to the Romans, Paul says: 
 "Now, I beseech you, brethren, mark them which cause divisions 
 and offenses contrary to the doctrine which ye have learned; and 
 avoid them," etc. Paul here says such a thing is contrary to the 
 doctrine he taught. 
 
 To enforce this argument, and explain his meaning, Paul also 
 gives us a figure with which every one is familiar, viz. : our own 
 body. In ist Cor., xii. he sets this unity forth so plainly, 
 hat it is impossible to misunderstand his meaning. In the 12th 
 verse he says : For as the body is one, and hath many members, 
 and. all the members of that body being many, are one body : so, 
 also, is Christ. For by one spirit we are all baptised into one 
 body, whether we be Jews or Gentiles, whether we be bond or 
 free; and have all been made to drink into one Spirit." In 
 Romans xii, he also says: "For as we have many members 
 in one body, and all members have not the same office : so 
 we, being many, are one body in Christ, and every one mem- 
 bers one of another." The apostle also makes the comparison 
 in Cor. xii., that as the individual members of our natural bodies 
 have care for, and are disposed to one another, so shall the mem- 
 bers of Christ's body be for one another; and that we may not 
 mistake his meaning, he says : "Now, ye are the body of Christ, 
 and members in particular." 
 
COMPARED WITH THE CHURCH OF CHRIST. 581 
 
 Our body, we know, is so constructed that our members are not 
 only disposed to serve one another, but they are also able to, and 
 do, serve one another. Thus the members of the body of Christ 
 must not only be disposed to serve one another, but they must 
 also be able, otherwise their disposition would profit them nothing. 
 
 I must frequently urge the infallibility of these comparisons. 
 The Church must be like what it is compared to, or else the' 
 wisdom of God is not infallible. If that which we conceive to be 
 the Church of Christ is not like this pattern, then it cannot be 
 His Church ; and if it is not His Church, pray, then, what is it ? 
 Must it not verily be the church of the Anti-christ ? 
 
 I would also ask, in what way can the members of this great 
 Babylonian structure serve each other, as the menibers of our 
 natural bodies do? Christ has given us directions how we shall 
 serve one another in love, saying : " If thy brother trespass against 
 thee, tell him of his fault," etc. Here is a complete example of 
 the service which the members of Christ's body can render one 
 another, as the members of our natural bodies do. This is one 
 of Christ's commandments, which we must do if we love Him, 
 and expect to inherit everlasting life with Him. Christ says they 
 that do the will of the Father shall enter into the kingdom. Now, 
 I would ask, how can we observe this command under this idea 
 of the Church of God? If all these different societies constitute 
 the Church, then all their individual members are brothers ; and 
 if any one of them trespass against me, it is my duty to proceed 
 according to the command of the Saviour. This I might do in 
 the first degree ; but suppose he will not hear me the first nor the 
 second time, and I am now commanded to bring him before the 
 Church? How am I to do this? The Church consists of all these 
 different persuasions, and how can I get them together to arraign 
 my obstinately oiffending brother before them? If I should bring 
 him before that "branch " only of which I or he is a member, he 
 may object, and say : " This is not the Church; Christ says, bring 
 him before the Church." Now, here is an insurmountable 
 difl&culty. I cannot keep the commandment of Christ, and he 
 says, those only who do so shall inherit the kingdom. Has Christ 
 given a commandment which cannot be kept? By no means. 
 
 It may be said, the "branch " to which he belongs is competent 
 to act. Suppose it does, and he refuses to hear, and they do 
 
582 THE PRESENT NOMINAL CHURCH 
 
 separate him according to the Saviour's command; he will turn 
 about and apply to some other "branch" and be received, and 
 be a brother still. A little leaven leaveneth the whole lump, 
 says Paul, and now, how can we here purge out the leaven ? One 
 "branch" will purge itself of leaven, and the other will take it 
 right in, and according to this doctrine it becomes a part of the 
 lump again. We all know that this is of frequent occurrence, 
 and that multitudes leave one " branch " and declare it is corrupt, 
 and say all manner of evil things against its members, and then 
 join in with some other "branch," and according to this doctrine, 
 take up the corrupt parties again as brethren. As Well do the 
 members of the different "branches" continually contend and 
 complain of one another, and say all manner of evil things against 
 one another, whilst yet they are brethren according to this view. 
 What evidence is this to "all men" that we love one another, 
 and are willing to lay down our life for our brethren ? 
 
 But, says some one, there are good and bad amongst all denomi- 
 nations, and the good only form or constitute the Church. This 
 makes the difficulty none the less, for how am I to get the good 
 of all these different denominations together, to bring my offending 
 brother before them? The bad members are not my brothers (if I 
 am one of the good), and do not belong to the Church. So, if I 
 would even bring him before the "branch" to which I or he 
 belong, perhaps the majority are not of those "good," for the 
 Saviour says they are few; and how can I proceed to observe my 
 Saviour's sayings, so that I may have the right to call him Lord? 
 There is no such difficulty in the way of the members of our 
 natural bodies serving one another. 
 
 Might the Saviour not well say of us, as he did of the Jews, that 
 our heart is waxed gross, and our ears dull of hearing, and our eyes 
 we have closed, lest we should see with our eyes, and hear with 
 our ears, and should understand with our hearts, and Shotild be 
 converted and he would heal us. These things, it seems to me, 
 aje so plain, that unless we voluntarily close our eyes, we must see. 
 
 Paul says: " Now then we are ambassadors for Christ, as though 
 God did beseech you by us, we pray you in Christ's stead, be ye 
 reconciled to God. ' ' This is the office or calling of every minister 
 of the gospel, and every one who assumes the calling, virtaally 
 professes that he is such an ambassador, and is endowed by the 
 
COMPARED WITH THE CHURCH OF CHRIST. 58 
 
 Lord with his Spirit, to instruct him on what terms to offer recon 
 <;iliation to sinful man. 
 
 Now if, we remember that the Lord our God is one Lord ; tha 
 He is the Lord, and changeth not (Mai. iii.); that Jesus Chris 
 is the same, yesterday, to-day and forever; that Father, Son an( 
 Holy Ghost are one, then we must look for the influenee of Hi 
 Spirit to be the same. The Lord did not teach one scribe, o 
 priest, one law, and another a different one; but all had the sami 
 unchangeable law. So the apostles had the same doctrine ; al 
 were actuated by the same motive, and supplied by the same fouii 
 tain. There was no flowing of bitter and sweet water from the sam 
 ■fountain. But nOw these assumed ambassadors teach doctrines a 
 opposite as day is to night. They represent the will of their Sov 
 ereign as differently as if He were a reed shaken or moved by th 
 w-i-lid. No government would receive or treat with men professin] 
 to be ambassadors from a foreign power, who would represent th^ 
 will of their sovereign so differently. They would say: You canno 
 all be representatives of your sovereign, when there is so great ; 
 'difference between you. All men would at once conclude the; 
 are a set of imposters, or insane; and the man who would desir 
 to treat with any of them, would look well to their credentials befor 
 ■he would venture to receive any. But in the matter of religion 
 where the soul's eternal welfare is at stake, all are acknowledget 
 as ambassadors who make the pretence. It is a true saying, tha 
 the children of this world are wiser in their generation than thi 
 children of light ; or, at least, man acts with more wisdom in al 
 other matters than in this all-important one. 
 
 Christ says to His disciples : " I have chosen you out of th( 
 world, therefore the world hateth you ; and Paul tells us not to b< 
 "conformed to the world." Christ does not mean here that Hi 
 has called His disciples off the earth, but by " world," Hemeani 
 those people who are led by the god of this world, or who seel 
 alone for the enjoyment which this world can give, and who arc 
 eagerly in pursuit of carnal or fleshly delights and pleasures. These 
 are called the children of this world in contradistinction to the 
 saints, or children of God, who were also of the world ; but God 
 chose them out of it, and has transformed them into the kingdom 
 of His dear Son. And these being now thus transformed, and 
 chosen from the others, they are henceforth not to seek the things 
 
584 THE PRESENT NOMINAL CHURCH 
 
 of the earth, but those of heaven, where Jesus is seated at the right 
 hand of the majesty on high ; and, consequently, they must no more 
 engage in those pursuits in which the world engage. So long as 
 they are in the world, or in this life, they must labor for their 
 subsistence, and in outward appearance are as other men ; but 
 in their affections they differ, or pursue those objects which 
 are lawful in a different spirit, using the world as not abusing it. 
 The saints, in all they do, have respect to the honor of God, as 
 Paul says : "Whether ye eat or drink, or whatsoever ye do, do all to 
 the honor of God. ' ' But the world have respect to their personal 
 enjoyment. In seeking this enjoyment, they conform to all the 
 manners and customs of the world, seeking its friendship and 
 esteem, which Christ says is enmity to God and abomination in 
 His sight. Paul therefore will not have the disciples to be thus 
 conformed, but to be transformed by the renewing of their minds, 
 so that they niay learn to prove what is His good and acceptable 
 will. 
 
 Paul says we have a natural body, and have also a spiritual body, 
 and these lust against each other — the flesh against the Spirit, and 
 the Spirit against the flesh. Every unconverted person is living 
 after the flesh, of the works of which Paul to the Galatians mentions 
 a number, saying, they " are manifest, which are these : adultery, 
 fornication, uncleanness, lasciviousness, idolatry, witchcraft, 
 hatred, variance, emulations, wrath, strife, seditions, heresies, 
 envyings, murder, drunkenness, revelingsand such like." By the 
 expression "such like,'' I conceive the apostle means any works 
 done in a spirit of self-love, or for the gratification of the carnal 
 mind. At least, he signifies that he has not enumerated all, and 
 to the Ephesians he has covetousness, foolish talking and jesting 
 enumerated amongst them. Very few persons, or I may perhaps 
 say no one, is living in all these sins ; but in something of this 
 kind every unconverted person is living. They are carnal, and 
 consequently must have some carnal life. 
 
 Such sins as adultery, fornication, murders, drunkenness, etc., 
 were punishable under the law, and are so manifestly wicked, that 
 every person who lives in them, knows they cannot inherit the 
 kingdom of God; and but few denominations of professing 
 Christians will tolerate those in their community who are openly 
 addicted to them. But envyings, revelings, wrath, and hatred, 
 
COMPARED WITH THE CHURCH OF CHRIST. 585 
 
 are also enumerated amongst them; and how many of such as are 
 living in these things are members of some Christian profession," 
 to say nothing of variance, emulations and strife. Who does not 
 know of variance and strife amongst professors in his neighbor- 
 hood? And where is the minister who does not know of its 
 existence in some, or, I might say, many of his flock, whom he yet 
 comforts with the bread and wine in commemoration of the 
 broken body of Christ, and His blood shed upon the tree of the 
 cross for the sins of the world, whilst the holy Apostle Paul says 
 of such: "Of the which I tell you before, as I have also told you 
 in time past, that they which do such things, shall not inherit the 
 kingdom of God." 
 
 Every one who is engaged in variance and strife, will justify 
 themselves with the cause they think they have, but the apostle 
 says they proceed from the flesh, and no cause can justify it. If 
 we have the disposition of sheep and lambs, there will be no 
 variance and strife. But when we come to emulations, what do 
 we find in the world ? I will leave every one who understands 
 the meaning of the word, to reflect upon what he sees himself, 
 and well knows to exist amongst professors who stand high in "the 
 church," and contrast it with what Paul says, we shall each 
 esteem other better than himself, and provoke one another to 
 love and good works. 
 
 It is not, however, these things here mentioned, which are 
 alone works of the flesh, and condemned under this sentence. A 
 person may be very humble in his garb, and separate himself from 
 all outward pomp and parade in the world, but may be very sen- 
 sitive to the least imaginary slight or insult, giving way to and 
 entertaining angry and revengeful feelings ; or, he may be mild 
 and tractable, and his heart still filled with covetousness, seeking 
 the things of this world, and loving them inordinately. Covet- 
 ousness, the apostle says, is idolatry. And it matters not what it is 
 that we love more than God, it becomes our idol. We may think 
 we love God above all things, and that we would rather give up 
 all things in the world, and even our own life, than give up God 
 and our hopes of heaven, and think this is proof that we love 
 God above all things. This feeling we may have, and would in 
 truth submit to it, and we might still be living after the flesh. 
 The apostle says, if we live after the flesh we shall die, but if we 
 
;S'86 THE PRESENT NOMINAL CHURCH 
 
 through the Spirit mortify the deeds of the body, We shall live. 
 ' This life of the Spirit, cannot be seen or known by others than 
 the persons themselves, except its fruits, which must also manifest 
 themselves to a certain extent where it exists. But it cannot exist 
 where the works of the flesh manifest themselves ; for its effects 
 are to mortify, and subdue the flesh. But to live afl-er the flesh we 
 may, whilst its outward or apparent Works are not visible; but, on 
 the contrary, many good works and deeds might show themselves, 
 and still the flesh have the supremacy within. Paul says, if he 
 could speak with the tongue of men and angels, had faith that he 
 could remove mountains, and had not charity> he would be 
 nothing ; and if he would give all his substance to ffeed the poor, 
 and his body to be burned, and had not charity (or as the 
 German translation says, love)> he would be nothing; showing 
 conclusively, that we might do as I have said, and still be living 
 after the flesh. We all do either live after the flesh, or the Spirit ; 
 if the spirit then we live, but if the flesh we die. The natural or 
 unenlightened understanding might teach us, that we would better 
 give up our natural life, than lose our soul ; and we would make 
 our choice accordingly, even though in this life our treasure was 
 so far from being laid up in heaven, that our hearts and affections 
 have been engaged chiefly or altogether in the things on the 
 earth. If we are fleshly or carnally minded, the mind will be 
 engaged and have its enjoyment in earthly things, and it will be 
 troublesome and irksome to engage in thoughts or conversation 
 of heavenly things. If we are spiritual, we will enjoy pleasure 
 and delight in thinking and conversing of heavenly and spiritual 
 things ; and though we do still bear with us this natural body and 
 flesh, which is continually inclining us to the world and carnal 
 pleasures and lusts, the Spirit which is in us, which will bring to 
 riiind all things which Christ has taught, will reprove us. And if 
 our will is subdued and given up under the will of Christ, the 
 Spirit Will enable us to bring the flesh into subjection, and 
 mortify the deeds of the body. This is the true Christian warfare, 
 which every child of God must lead ; and, as Paul says : " Though 
 We walk in the flesh, we do not war after the flesh, (for the 
 weapons of our warfare are not carnal, but mighty through God 
 to the pulling down of strongholds) casting down imaginations, 
 and every high thing that exalteth itself against the knowledge of 
 
COMPARED WITH THK CHURCH OF CHRIST. 587 
 
 God, and bringeth into captivity every thought to the obedience 
 ■of; Christ. ' ' This expresses, and shows very plainly, how the flesh 
 Will reason, and thoughts arise in the heart, trying to reconcile 
 the desires of the flesh and the mind, with the commands of 
 Christ ; but these thoughts must be taken captive, as a natural 
 warrior will take every traitor and enemy to his cause. 
 
 This is the warfare represented by that which Joshua, David, 
 and all valiant Israelites of old, led against their enemies. Their's 
 was a literal or natural rest and reward and their enemies were 
 natural enemies, and they had to contend against them by natural 
 means; but they prefigure to us a spiritual rest, and reward. Our 
 enemies are spiritual enemies, and must be overcome and stibdued 
 by spiritual means. We wrestle not with flesh and blood, but 
 against spiritual wickedness in high places; to which end we 
 need the whole armor of God. These are the enemies which 
 Christ shall break with a rod of iron, and dash to pieces like a 
 potter's vessel. (Psalms, ii.) 
 
 Now, as I have before said, we have a natural body, and we have 
 also a spiritual body. As the natural body must have its proper 
 aliment for its subsistence and growth, so must the spiritual also 
 have its means of nourishment and growth, as Christ says to 
 Peter; and Paul" and Peter also allude to it in their epistles. 
 When we grow up to years of understanding, the carnal mind 
 leads our natntal senses abroad into the world to seek enjoyment, 
 where is the lust of the eye, the lust of the flesh, and the pride of 
 life. By this gratification the carnal or fleshly desires are increased 
 and strengthened, and the relish for spiritual things proportion- 
 ably lessened. In conversion, this desire becomes subdued, and 
 brought into subjection ; and a desite for spiritual gratifications 
 and enjoyments is begotten in the soul. For a time they loathe 
 those carnal delights which were so desirable in their unconverted 
 State,* and they deswe the sincere milk of the Word that they may 
 grow thereby. This subdued desire in the flesh is not destroyed, 
 'bat only suppressed and brought into subjection. These two 
 spirits are now in opposition to each other, and cannoit harmonize 
 together. God, by bis grace and spirit. Supports and eHcourageS 
 the spiritual life, and the devil operates through the flesh tO 
 stimulate cafnal desires, and in proportion as either gains ascen- 
 dancy, the other languishes, and must finally be overcome and die. 
 To this end the Lord has given His Chtiifch and children His Word 
 
588 THE PRESENT NOMINAL CHURCH 
 
 and promises, and has appointed his ministering servants, and 
 endowed them with spiritual understanding in His Word, to feed 
 his flock ; and has appointed them to come together, and edify 
 one another by this Word and spiritual conversation, and to exhort 
 and admonish one another, so that this new creation or spiritual 
 body, may grow and increase, until they all come to the full 
 stature of manhood in Christ, and are not easily tossed to and 
 fro, by every wind of doctrine, and cunning craftiness of man, 
 whereby they lie in wait to deceive. Without spiritual food, the 
 soul can no more subsist in the love of God, than the natural 
 body can without its appointed food, or nourishment. 
 
 Every faithful soul which has been converted to God, and seeks 
 to walk in newness of life, is sensible of this. It feels the disposi- 
 tion and propensity of the flesh, and the enemy operating through 
 . it to weaken the Spirit, and draw the mind and affections away 
 from God and the things of eternity, and the necessity of striving 
 against these carnal desires, and using every means which God 
 has appointed to bring their affections to things above, where 
 Jesus is as the source of all joy, comfort and consolation. 
 
 The danger, then, of indulging in anything which has a ten- 
 dency to strengthen and encourage the lusts, or any fleshly and 
 carnal desires, must be apparent' to every one who has the least 
 spiritual experience. This is the reason why Paul tells us, to 
 "crucify the flesh with its lusts and desires," and to "mortify our 
 members which are on the earth; and Peter says: "Dearly 
 beloved, I beseech you as strangers and pilgrims, abstain from 
 fleshly lusts which war against the soul. ' ' 
 
 All this accords with what Christ says, that we must deny our- 
 selves, take up His cross and follow Him, and must forsake father, 
 mother, brother, sister, wife and children, houses and lands, and 
 even our own life, or we cannot be His disciples. Now, Christ 
 does not mean that we must voluntarily forsake, or separate our 
 person from all or any of these things ; but rather leave all, than 
 depart from Christ and His doctrine. But in one sense we must 
 absolutely leave them; that is, those carnal delights, in which 
 we formerly gratified ourselves, we must forsake. Our life which 
 we had in them, we must lose ; for if we would preserve this, 
 we shall lose the everlasting life ; but if we lose this for Christ and 
 the gospel's sake, we will find life everlasting. 
 
 But if we now take a view of this popular church, we will see 
 
COMPARED WITH THE CHURCH OF CHRIST. 589 
 
 nany of its members as vain in their manners and pursuits as it 
 s possible for the world to be. If we behold them in their 
 ;hurches, in the presence of their teachers and spiritual guides, 
 ve will see many of them adorned in the finest array attainable 
 o them, with costly jewels and putting on of gold and ornaments, 
 vhich cannot serve any useful purpose, but rather annoy and often 
 pain the wearer, and can be put on for no other purpose than to 
 gratify the ilesh, and gain admiration and esteem of man ; which, 
 the Saviour says, is abomination with God, and in total disregard 
 of the teaching of the Apostles Paul and Peter. 
 
 If we look into the upper classes of society, what pomp, splendor 
 and extravagance do we behold ? It is but a few years since every 
 paper in our country published accounts of the marriage of the 
 daughter of the Queen of England, and gave lengthy accounts of 
 the extravagant display there made. • I would now ask every 
 candid reader whether this proceeded from the flesh or the Spirit ? 
 Or how the honor of God was promoted thereby ? It will not do 
 to plead their station. God is no respecter of persons. The King of 
 kings and Lord of lords, made His bed in a manger, and His 
 whole example was condescension and lowliness. Yet these people 
 are at the head of the church, and all England give them credit 
 of being disciples of Jesus. It may be said, this is going far from 
 home ; but I would only call the attention of the reader to the 
 doings amongst the "branches" of this vine, and where this 
 doctrine will lead him. If all denominations are "branches" of 
 the Church, then the "Church of England" must be one likewise, 
 (and, by the way, a pretty large one, which even extends into our 
 own country, and our own neighborhood) ; and if we do come nearer 
 home, and view the doings of certain classes on similar occasions, 
 we will see those who esteem themselves members of the body of 
 Christ, and who on such occasions when the death of the Lord is 
 commemorated, bow their knees at the altar, and receive the bread 
 and wine in token of their being partakers of the broken body and 
 blood of Christ, and have received water baptism, in evidence of 
 having received the baptism of the Holy Ghost. Yet here they are, 
 irrayed in all the style and splendor attainable to them, engaged 
 in revelry, dancing, playing, jesting, and every vain amusement 
 which can be imagined. Every intelligent person knows that 
 these things are quite common amongst church members, of certain 
 
590 THE. BRESENX NOMJtfAI* q«UIlCH. 
 
 classes: attending balls and parties,. and every kind of entertain-, 
 n^nt designed to gratify the carnal mind; 
 
 Even ministers of the; gospel countenance and encourage, these 
 doings by their presence, and if not openly advocate them in their 
 sermons, many at least defend it in private conversation, as being 
 innocent amusement, and tending to promote social intercourse 
 and good feeling. And if they do not countenance and encourage 
 them by word, they do at least by connivance, knowing their 
 members to engage in them, and do not scripturally reprove them. 
 I know that many of these people are estimable citizens, are 
 dutiful, kind and affectionate, and in all the relations of life, as 
 neighbors and friends, are unblamable ; but this, though a good 
 fruit, is not all the fruit that is required. Others also might not • 
 approve of them to such extent as here observed, and even protest 
 and complain of them, but think they cannot remedy the evil, 
 and they will endeavor to serve the Lord within themselves, and 
 are oftentimes, very patterns of kindness and charity, and highly 
 praised for their virtues, by all the neighborhood ; but still con- 
 tinue associated as church members, ip fellowship with such mem- 
 bers as before observed, forgetting what Paul says: "Be not 
 unequally yoked together with unbelievers, for what Gommun.ion 
 hath light with darkness," etc. j and agajn : "Have no fellowship 
 with the unfruitful works of darkness, but rather reprove them;" 
 and again: " Come out from among them and be ye separate,, and 
 I will receive you, and be to you a Father, and ye shall be my 
 sons and daughters," etc. 
 
 Our Saviour has said the way is narrow which, leads t-o life. I 
 would now ask the advocates or defenders of such a course of life, 
 how the way is narrow to such people? If we can defend our 
 property and rights at law j our person and estates by violence; 
 take up the sword in defense of our country; can join in political 
 strife and contention, and seek popularity and promotion to 
 authority and office ; can array ourselves in all the extravagant 
 fashions of the day, and engage in every species of amusement and 
 recreation, I would ask, what is it that makes the way narrow to 
 us? And I would ask those ministers to describe and point out this 
 narrow way, for many are at a great loss to know, in what way it 
 is narrow to them ; and I am afraid many of their own members 
 have heard little of it. 
 
COMPAREB WITH THE CHURCH OF CHRIST. 5,91 
 
 I know, also, that there are many professors of religion who do 
 not only not approve of it, or take part in these extravagant 
 demopstrations of the works of the flesh, and do also not belong 
 to a community which tolerates it in their members. But as there 
 is every shade and grade of profession and doctrine between the 
 two extremes, so there is here also every shade and grade of par- 
 ties, from the masquerade and ball, down to the pic-nic, sociable 
 and tea-party, and even the social visit between neighbor and 
 neighbor, where every grade of recreation and amusements are 
 practiced also — from plays and songs, with noisy merriment 
 down to jesting and gossip — all of which are only different grades 
 and shades' of the works of; the flesh, and alike fall under condem- 
 nation. 
 
 We are commanded to set our affections on things that are above, 
 and not on things that are on the earth, and to let our walk and, 
 conversation be in Heaven, where Jesus is ; to seek those things 
 which are above, etc., and Christ says we shall lay up our treas- 
 ures in Heaven, and where our treasure is there will our heart be 
 also; This is a work, as I have said before, against which the flesh 
 strives lustily, and which every true believer grieves that they 
 cannot perform to more perfection. Nothing causes them so much 
 heaviness as their short-coming in this. The necessary duties of 
 life, and the intercourse with the world, has a tendency to draw 
 the mind and affections away, ajid weaken the believer in the per- 
 formance of those commands above alluded to. This the believer 
 is sensible of, and leads him when he rises from his coiich in the 
 morning, and at all times, to implore the Divine assistance in the 
 discharge of those duties, that he may not be led astray in his 
 feelings and affections, or dishonor his God, by word or action ; 
 and herein he can with confidence pray to God for assistance and 
 grace, so long as he does not depart from necessary duties and in- 
 tercourse with the world. When the day is past, he is again grievedi 
 at the imperfection he beholds in his performances, and feels abased 
 within himself, and constrained to pray for mercy and forgiveness. 
 But how can any one who is sensible of his danger, cast himself 
 voluntarily into the way of such danger as we have before set forth ? 
 Or how can they pray the Lord to keep them from temptation, or 
 preserve them in it, when they cast themselves voluntarily and 
 unnecessarily into it ? Is it possible that they can have any sense 
 
592 THE PRESENT NOMINAL CHURCH 
 
 of their danger ? Or that a person working out his soul's salvation, 
 with fear and trembling, can run into such extravagance ? Are 
 they nourishing and encouraging the spiritual, or the carnal body 
 or life ? Even foolish talking and jesting are not convenient, and 
 are ranked amongst the things which the Apostle Paul says: "Let 
 no man deceive you with vain words : for because of these things 
 cometh the wrath of God upon \}nB. children of disobedience.''^ How 
 also, can one pray the Lord to pardon them for sins committed 
 under such circumstances ? Every true believer is acquainted with 
 the conflict he has with unbelief, when he approaches the throne 
 of grace to ask for forgiveness. When he feels that he has not been 
 so faithful as he should have been, how the devil will cast his 
 dereliction in his face, and reproach him for it. But presuming 
 that such an one were a true believer, what a power would he here 
 give into the hands of his enemy. 
 
 One would think it could not be possible that we could lie 
 down to rest at night upon our comfortable bed, without thinking 
 of our God and Saviour, who lay in the hard and cold manger, 
 and in the garden lay on the ground, in such agony as to press 
 the sweat from Hira as great drops of blood, and crying: "If it 
 be possible, let this cup pass from me." But how can a disciple 
 of His, in the giddy throng of the ball-room, in their glee and 
 merriment, with their heads, hands and arms decked with jewels 
 and ornaments, think of Jesus extended on the cross, His head 
 crowned with thorns, His hands and feet pierced with nails, and 
 in the agony ,of His soul exclaiming : "My God, my God, why 
 hast thou forsaken me?" Jesus Christ has said. He dwells in the 
 hearts of believers, and sups with them. Can any one believe 
 that in such a place as this He could be dwelling in the heart, or 
 He and they supping with each other? Can any one believe that 
 ever a disciple of Jesus appeared as a participator in such a scene ? 
 I may unhesitatingly reply, never. 
 
 But, it may be said, these are necessary as relaxations from the 
 more exciting and toilsome duties of life, and are innocent amuse- 
 ments and recreations. But where is there a more rational place 
 for the child of God to resort for relaxation and recreation, than 
 to the Father? Oh, what inconsistency and blind reasoning! 
 These things may be necessary for the children of the world, 
 but for a child of God to forsake the sweet and comforting 
 
COMPARED WITH THE CHURCH OF CHRIST. 503 
 
 mimunion with Him for a little base gratification of the flesh, 
 ■gues little love to its Father. 
 
 Paul says: " Eye hath not seen, nor ear heard, neither have 
 itered into the heart of man, the things that God hath prepared 
 tr them that love Him ; but God hath revealed them unto us by 
 Lis Spirit. ' ' Should not this afford sufficient relaxation for the 
 tiildren of God? When the trees went forth to anoint a king 
 ver them, the olive and fig trees, and the vine, would not leave 
 leir fatness, their sweetness, or their wine, for the favor of being 
 romoted over the trees; but the bramble, who knew nothing of 
 lis fatness, sweetness and exhialrating wine, thought this promo- 
 lOn a great favor. 
 
 Now, if we reflect, that all the figures and prophesies in the 
 )ld Testament pointed to a peaceable, defenseless, and united 
 Ihurch ; that Christ taught and commanded, and prayed for the 
 mie, and represented it by figures ; that, when the Church was 
 jtablished, it was such a peaceable, defenseless and united Church 
 3 had been set forth of old, and represented and prayed for by 
 Ihrist; and that all the teaching of the apostles, under the influ- 
 nce of the Holy Spirit, were directed to and tended to preserve 
 lis Church in this state, must we not believe that it must still be 
 tius united, harmless and defenseless, and that God will recognize 
 othing short of this as His Church, bride and spouse ? 
 
 I would therefore urge every reader of these pages, whosoever 
 tiey be, as they love theirsouls, and desire their eternal salvation, 
 3 reflect seriously upon these things. I would ask every candid 
 nind whether, in view of the things set forth in these pages, 
 re have not reason for the fears expressed in the outset, that 
 'hristendom is as far, or, I might say, farther, departed from the 
 caching of Christ and his apostles, than what the Jews were 
 rhen Christ came, from what Moses and the prophets taught ? 
 
 We are now, as they were then, waiting for his coming. They 
 cknowledged Moses and the prophets as being inspired men, and 
 irofessed to believe them, and gloried in being children of Abra- 
 ham and disciples of Moses ; but they were brought so far under 
 he influence of the enemy of all good, and their minds blinded 
 such an extent, that when their Messiah came they did not 
 now him ; and with all their professions of reverence for Moses, 
 he Saviour said they did not believe him. We now profess to 
 38 
 
594 THE PRESENT NOMINAL CHURCH 
 
 believe Christ and his apostles, and reverence and esteem them 
 very highly ; and when He comes we shall surely know Him ; but 
 we have reason to fear He will not know us, and will say, why 
 did you call me Lord, Lord, and did not do what I commanded 
 you. 
 
 Oh, what reason have we not got to fear that this evil influence 
 has been brought so effectually to bear upon us, as to lead us to 
 disregard the Word of God, till our hearts and minds have become 
 fatally blinded. 
 
 My remarks having been extended to a considerably greater 
 length than I intended in the beginning, I will now conclude, 
 only noticing the constitution of the Church, as represented by 
 Paul in his epistle to the Ephesians. 
 
 The Saviour in His commission to His apostles, charges them 
 to preach the gospel to all nations, and he that believeth and is 
 batized, shall be saved. This gives the charge, and makes it the 
 duty to receive those who believe ; and though it does not forbid 
 to receive unbelievers, it is very plain and evident that the design 
 was they should not be received. The practice of the apostles 
 on the day of Pentecost, was to receive those who believed. 
 "Those who believed were added to the Church." When the 
 Ethiopian desired to be baptized, Philip said, if thou believest it 
 may be so. When Cornelius and those with him received the 
 Holy Ghost,' Peter said : " Can any man forbid water that these 
 may not be baptized," which is evidence that they were, or felt 
 themselves forbidden to receive unbelievers or unconverted persons. 
 
 Paul says of the Church, that " Christ loved the Church, and 
 
 gave Himself for it : that He might s'anctify and cleanse it with 
 
 the washing of water by the Word, that He might present it to 
 
 Himself a glorious Church, not having spot or wrinkle, or any such 
 
 . thing ; but that it should be holy and without blemish." 
 
 Whatever the apostle here designs to teacl^ or declare, must be 
 true. Christ loved the Church, and gave Himself for it, so that 
 it might be as here described and declared. 
 
 As the term " Church' ' is not always used in the same sense in the 
 different texts of Scripture, the inquiry might arise, in what sense 
 the apostle here used it ? The declaration evidently applies to 
 the Church Militant. This He has yet to present to Himself as the 
 judge of the whole world, and must at His appearing be found 
 
COMPARED WITH THE CHURCH OF CHRIST. 
 
 595 
 
 thus sanctified and clean ; otherwise it cannot be acceptable to a 
 holy and pure God. This then applies, as I understand it, to the 
 Church on earth at all times. Those who are sanctified and clean 
 on earth, constitute the Church, whether they are organized as a 
 visible body, or as_ separate individuals in the world, dwelling 
 amongst unbelievers. 
 
 Those of the children of Israel who were carried captive into 
 Babylon, and there were faithful to the Lord, as far as they had 
 opportunity, refused to bow their knees to idols, or in any »way 
 take part with idolatrous worship, but their desires were to Jeru- 
 salem, where the temple was, and whither they turned their faces 
 in prayer to their God, were nothing the less Israelites, though 
 they were in Babylon. But their disposition is particularly to be 
 observed. They knew they were in favor with God in their pre- 
 sent situation ; but they were not contented with it. They longed 
 and desired with all their hearts to be at Jerusalem, where the 
 temple was, and where God had commanded them to bring their 
 offerings, and here they desired to bring their service, and wor- 
 ship God according to the law. 
 
 Thus, such souls as are truly converted to Christ, in regions 
 where there is no organized church established on the grounds of 
 Christ and the apostles, if they adhere to Christ and his gospel in 
 their walk and conversation, keep themselves separate from all 
 idolatrous worship, and adhere to the doctrine of Christ as far as 
 they have opportunity, are nothing the less members of Christ and 
 His Church, though they are not visibly united to an organized 
 body. But though they are thus brought into favor with God 
 through faith in Christ, and receive comfort and consolation 
 through His Spirit, andthe Spirit of God bears witness with their 
 spirit that they are His children, they cannot feel entirely contented 
 and satisfied, but their longing always is for association with their 
 brethren; to be at Jerusalem, where the true temple worship is 
 observed, and where they have opportunity of observing all things 
 that the Lord has commanded them. 
 
 Now in either case, whether as individuals thus situated, or as 
 individual members of an organized church, or as the collective 
 body thus organized, I conceive the words alike apply. 
 
 It is necessary, also, properly to understand, in what sense the 
 apostle here means, that Christ sanctified and cleansed the Church. 
 
596 THE PRESENT NOMINAL CHURCH 
 
 The word "sanctify" is differently applied in Scripture; but in 
 whatever sense it is used, I conceive, represents that which is said 
 to be sanctified as complete. God sanctified the seventh day, and 
 it was completely sanctified; and when the Jews strictly observed 
 the law in respect to the Sabbath, they did not violate its sanctity. 
 The tabernacle and temple are said to have been sanctified; and 
 they were entirely fitted and qualified for the purpose which God 
 had designed them for. Israel were commanded to sanctify therti- 
 selves ; that is, make themselves entirely clean. Their uncleanli- 
 ness was an external, or personal uncleanness, rendered so by 
 certain acts, which the Lord had declared as unclean, and only 
 to be removed by certain outward ablutions, or services, which 
 the Lord had appointed for the purification of such uncleanness. 
 If those things which they were commanded to abstain from as 
 unclean, were abstained from, then they were clean, or in a state 
 of sanctification ; but if committed, then they had to observe these 
 rites, in order to their sanctification. But in either case it was 
 complete. But nothing else — no other rite, no other ablution or 
 ordinance, even though it should involve never so much labor, 
 pains or cost — could ever sanctify the unclean. Nothing but that 
 which God had appointed for that purpose would do it, and this 
 could not fail. 
 
 But as this outward or personal defilement or uncleanness, 
 represented our inward impurity or defilement before God, so 
 those means which were then in use, and commanded for their 
 sanctification, were a figure or representation for the time then 
 present, of the means of inward or spiritual sanctification, which 
 should be observed by the spiritual Israel, in order to their 
 sanctification before God. 
 
 The text, if not well observed, would seem to imply, that Christ 
 gave himself for the Church, for this purpose, viz. , its sanctifying 
 and cleansing, by means of the washing of water by the Word ; 
 that is, that the washing of water by the Word, is the means by 
 which the Church is both sanctified and cleansed ; and this means 
 was procured by Christ's giving himself for it 
 
 But, it seems to me, the apostle here has reference to two different 
 effects, to be obtained by two different means. Christ gave 
 Himself for the sanctification of the Church before God ; or that 
 it should be sanctified and holy, when presented to Himself at His 
 
COMPARED WITH THE CHURCH OF CHRIST. 597 
 
 coming in His second advent. And the washing of water by the 
 Word, has reference to its outward purity, in its works and actions 
 before man. The German translation would seem to favor this 
 construction, and would read something like this: "Christ gave 
 Himself for the Church, so that He might sanctify it, and hath 
 cleansed it through the washing of water by the Word." 
 
 Christ, whilst on earth, was entirely without sin and perfectly 
 holy, and was thus in a state of personal and spiritual sanctifica- 
 tion and purity. This whole personal and spiritual sanctification, 
 or complete and entire purity, becomes that of the saint by impu- 
 tation, through faith ; so that by it they are wholly sanctified and 
 pure before God, and will thus be presented before Himself at His 
 coming. Christ, in His prayer, (John xvii.) says: "And for their 
 sakes (the disciples) I sanctify myself, that they also might be 
 sanctified through the truth;" namely, through Himself, for he 
 says he is the " truth.''' 
 
 Paul also says (ist Cor. i. 30): "Christ Jesus is made of God 
 unto us wisdom and righteousness, and sanctification, and re- 
 demption." 
 
 Now, I conceive that it matters not how wicked and ungodly 
 or impure our life may have been before conversion, whenever 
 we lay hold in faith of the merits of Jesus Christ, we become thus 
 sanctified, and for this purpose Christ gave himself for us. This 
 imputation we do not receive on account of any good works we 
 have done, or because we have forsaken our former wicked and 
 impure life, and now pray, attend church, and observe the com- 
 mand's which Christ has given ; but because we receive that by 
 faith which was made of God to us for this purpose. Faith in 
 Jesus Christ is the means of our sanctification, which God has 
 appointed for this purpose, and nothing else nnder heaven can 
 procure it for us. 
 
 That faith which thus justifies and sanctifies us, as its infallible 
 fruit, brings a free confession of Jesus Christ and his glorious gos- 
 pel, and a hearty obedience to whatever He has commanded in 
 His Word; and this Word commands us to abstain from all the 
 unfruitful works of darkness, all works of the flesh, to die to sin, 
 and live unto righteousness ; and will also be obedient in regard 
 to all 'commands as to gospel ordinances, and fellowship in the 
 Church-rif they have opportunity, and there is such a body for 
 
598 THE PRESENT NOMINAL CHDRCH 
 
 them to associate and commune with, of which they have know- 
 ledge — and will observe all the duties in this relation, according to 
 the command of Christ and his apostles. Such person, standing 
 in this faith, will freely and heartily now renounce and condemn 
 his former course of life, and conform in all things to the will 
 of God, as commanded in His Word. These fruits are visible to 
 all men, and since his life is now consistent with the Word of God, 
 he has thereby made himself free from the charges which justly 
 attached to him before. He may be said now to be washed by 
 the Word. 
 
 Water is an element which is universally used for washing or 
 cleansing anything which is defiled ; and because the obedience 
 or observance of what the Word teaches, absolves us from all 
 charges on account of our former conduct, it is here by the apostle 
 compared to water. And the freeing of ourselves from these 
 charges, is called by the apostle the washing of water by the Word. 
 
 Now, so long as such person continues in such state of obedience, 
 he is without spot or wrinkle, or any such thing, and is holy and 
 blameless. 
 
 So with all associations of such persons, organized into a visible 
 body, for their mutual comfort and edification. They will individ- • 
 ually and collectively observe all things commanded, and thus, 
 though they were the worst people in the world before, and are 
 still the poorest and most despised, so long as they continue in 
 this Word, they are a glorious Church, and have neither spot nor 
 wrinkle, nor any such thing, but are holy and blameless before 
 God and man. 
 
 But when we insist on this holy and blameless state of the Ch'urch, 
 the objection is raised, and the question asked: "Where is there 
 such a church, or where was there ever such an one on earth, as 
 here described?" And then the apostles are referred to, that one 
 of them, even in Christ's time, was a devil, and in the apostolic 
 churches irregularities and evil, fleshly works manifested them- 
 selves; and so it is contended, no person or church can be thus 
 pure, and it is not requisite. 
 
 We have here a positive assertion, that Christ gave Himself, and 
 His Word for this purpose, so that He might present it to Himself 
 in this holy and blameless state. l5tit there is no assertion in the 
 whole New Testament, that it need not be so. Therefore, those 
 
COMPARED WITH THE CHURCH OF CHRIST. 599 
 
 passages which might be construed into such a meaning, must be 
 construed so as to harmonize with positive assertions. 
 
 Christ said to his apostles: "Now ye are clean through the word 
 which I have spoken unto you.' ' He did not intend to say, that all 
 who heard His Word were clean, for multitudes heard His Word, 
 who were and continued to live in all manner of uncleanness. 
 But the apostles, who obeyed His Word, were blameless ; for His 
 Word taught perfect uprightness in all things, and they obeying it, 
 were clean through it. He did not say they were sanctified, for 
 Judas was amongst them; but Judas, though not sanctified by 
 faith in Christ, was yet clean by obeying His Word. 
 
 According to this view, we may be clean, and yet not sanctified ; 
 but we cannot be sanctified, and not be clean ; for the sanctifica- 
 tion brings with it obedience as a fruit, and this obedience to the 
 Word is a wasliing, which will pleanse us from all the unfruitful 
 works of darkness; as Paul says, in ist Cor., vi., where he speaks 
 of these unfruitful works: "Such were some of you, but ye are 
 washed, but ye are sanctified, ' ' etc. 
 
 Where Christ uses the word clean, in John xvii., the expression 
 has reference to the souls of the apostles being cleansed from the 
 pollution or guilt of sin. Those who are washed by the blood 
 of Christ, are free from sin, and may be said to be sanctified, 
 because Christ sanctifiedJHimself ; so that all those who embraced 
 Him by faith, are made partakers of what He possesses, and are 
 pure in God's sight as He is pure. It is evident that this is the 
 allusion of the Word in this text, because it has reference to Christ's 
 washing ; and Judas, not having embraced the merits of Christ by 
 faith, was not washed, and in this sense not clean, had to be ex- 
 cepted in this declaration. But in John xv., Christ, in speaking 
 of the operation of the Word, does not except Judas. He says j'^', 
 thus including all the apostles. Judas had not yet betrayed his 
 true character by selling the Lord. He had hitherto obeyed the 
 Saviour as well as the other apostles, and the Word as well absolved 
 him from blame, as it did them ; therefore he said : '^ Ye are clean 
 through the Word." 
 
 But to come to the point of this sanctification and cleansing of 
 the Church, so that it is without spot or wrinkle, or any such thing, 
 but that it may be holy and blameless, we must consider that God 
 knew that we were poor, weak and sinful creatures by nature, and 
 
6oo THE PRESENT NOMINAL CHURCH 
 
 that we would be so far wrought upon by the devil and the world, 
 through this sinful flesh, as frequently to give way and fall into 
 dark and unfruitful works ; and he therefore gave his children and 
 Church whom he had sanctified, his Word, by which they could 
 wash and cleanse themselves, and so remain unspotted, holy and 
 blameless. 
 
 In this cleansing Word, the Lord has given His Church the mode 
 of procedure very plainly, by which they may cleanse themselves 
 from the different grades of sin and uncleanness, each of which 
 have their special directions. The trespass of one brother against 
 another, the sin through weakness, and the sin unto death, have 
 each their special directions, by which the Church is cleansed and 
 preserved, and prove themselves clear in the matter. 
 
 Christ says, if thy brother trespass against thee, tell him of his 
 fault between thee and him alone ; if he hear thee, forgive him ; 
 but if he will not hear thee, take one or two with thee, that in 
 the mouth of two witnesses every word may be established ; 
 and if he neglect to hear them, tell it unto the Church ; but if he 
 neglect to hear the Church, let him be unto thee as an heathen 
 man and publican. 
 
 Now, as Christ says: "If he hear thee thou hast gained thy 
 brother." Here, now, the Church is clean; for though he had 
 committed a fault, he has received the reproof, and reconciled the 
 brother, and so there is no power to blame. This shows how we, 
 ' as members of the same body, and one of another, are to serve 
 one another, and labor by the washing Word to keep the Church 
 pure and unspotted. But if the brother refuse to hear till the last 
 extremity, and then has to be separated and held as an heathen 
 man and publican, as Christ has commanded, he was in this 
 time not sanctified and clean, seeing he did not obey the Word ; 
 but the Church is nevertheless unblamable, for there is no power 
 to blame her with, she having been the while faithfully laboring 
 with the Word of God for the purity of the Church. 
 
 So, also, with a sin which has its origin in weakness, or from 
 sudden temptation. If it becomes known to a brother, his duty 
 is to go to him, and endeavor to make him sensible of his fault, 
 as Paul says: "If any man be overtaken in a fault, restore such 
 an one in the spirit of meekness," etc. If such a brother becomes 
 sensible of his fault, it will cause sorrow and penitence, the fruit 
 
■COMPARED WITH THE CHURCH OF CHRIST. 6oi 
 
 of which will be that he humbles himself, and freely acknowledges 
 it, and will also be willing to make all the amends in his power 
 for the wrong he has done. By so doing, the Church is cleansed, 
 and the transgressor also again sanctified. Not that the outward 
 confession made and done will justify him before God, but the 
 sincere penitence hath brought him to the feet of Jesus, by whom 
 he is reconciled with the Father; for "this man, because he con- 
 tinueth ever, has an unchangable priesthood; wherefore, he is 
 able also to save them to the uttermost that come unto God by 
 him, seeing he ever liveth to make intercession for them." 
 
 Here there is no power to blame the Church ; she is washed by 
 the Word, and is without spot. 
 
 But if such a brother would obstinately refuse to humble himself, 
 arid remain impenitent, then, the apostle says, we shall withdraw 
 from every brother that walketh disorderly, and not after the 
 tradition which he received of us ; and if he obey not his word, by 
 this epistle, note him, and have no coinpany with him, that he 
 may be ashamed. 
 
 Here, again, there is no ground of charge against the Church. 
 She has been faithful to God's Word, and through it has cleansed 
 herself, and is without spot, and blameless. And if a brother 
 should fall into some vile and scandalous or criminal act, asclassed 
 among the sins which are unto death, Paul's precedent, in ist 
 Cor. v., points out the course to be pursued. He says; "For I 
 verily, as absent in body, but present in spirit, have judged already, 
 as though I were present, concerning him that hath so done this 
 deed. In the name of our Lord Jesus Christ, when ye are gathered 
 together, and my spirit, with the power of our Lord Jesus Christ, 
 to deliver such a one unto Satan for the destruction of the flesh, 
 that the spirit may be saved in the day of the Lord Jesus." 
 
 There is here no delay on account of exhortations, or labors to 
 make them sensible of their error. These sins are of such a nature 
 that the apostle says they that do them shall not inherit the king- 
 dom of God. The commission of such acts is evidence that they 
 are not led by the Spirit of Christ, and can, consequently, be none 
 of His. Therefore the Holy Ghost has ordered the speedy cleans- 
 ing of itself of such members, so that the name of Christ may not 
 be reproached, and His Church not defiled by their presence. 
 Therefore, in such cases the Church ever remains clear, seeing it 
 
6o2 THE PRESENT NOMINAL CHURCH 
 
 adheres to the Word of God,- and there is no power here to blame. 
 The apostle testifies that their zeal in obeying His Word proves 
 them clear in the matter of wrong committed amongst them, and 
 says he was greatly comforted by hearing it. 
 
 •It is, however, to be observed, that all the members of such a 
 blameless and spotless Church may not always be sanctified souls, 
 since Paul says: "They are not all Israel which are of Israel; 
 neither because they are thq seed of Abraham, are they children.; 
 but in Isaac shall thy seed be called. That is, they which are the 
 children of the flesh, these are not the children of God; but the 
 children of the promise are counted for the seed." 
 
 So there may unsanctified souls be united to the Church as 
 members, being led to it by different motives, who may lead an 
 unblamable life, and in outward appearance be unspotted; and 
 there may also be such as have once been sanctified, and have 
 again been too much drawn off in their minds and affections, and 
 thus lost their fellowship with Christ in spirit, whilst in their 
 outward conduct they are still unblamable ; or if their conduct is 
 blamable, no brother is cognizant of it. In all these cases the 
 Church is still blameless and spotless as a body. 
 
 But if they begin to give way in their love, and neglect their 
 duties when a brother transgresses, the others, from weakness or 
 feigned love, or fear of offending, overlook their error, and disre- 
 gard the washing by the Word, they become spotted and blamable, 
 the leaven will spread and increase, and the body become unfit 
 to present to Himself by Christ. 
 
 With regard to a single individual who has been converted, and 
 is thus sanctified and cleansed, but has not the opportunity, as 
 observed, to unite himself with an organized church, the case is 
 the same. Through the weakness of the flesh he may be led too 
 much away from Christ, or may inadvertently, or under sudden 
 temptation, commit a sin. The grace of God and His faithful 
 Spirit will soon reprove him for it ; and if it is' an act which is 
 known to others, there is no way to cleanse himself of it, but to 
 humble himself and acknowledge his fault, and then the way is 
 ever open, for Christ has opened and no man can shut. But to 
 the impenitent, and such as are unwilling to humble themselves, 
 and confess their sins, Christ has shut the way, and no man can 
 open. 
 
COMPARED WITH THE CHURCH OF CHRIST. 603 
 
 I would once more, in conclusion, call upon every one who 
 hopes, or has a desire to secure his soul's salvation, to take the 
 matter seriously to heart, and not suffer himself to be deluded in 
 so serious and all important a matter. There must evidently be 
 great cause to fear that we might come short, or our Saviour and 
 his apostles would not have dwelt so much on the subject, setting 
 it forth in such a variety of ways, if they had not designed to 
 excite in us apprehensions for our safety. 
 
 No matter how pure and spotless the community is to which we 
 have united ourselves — if it even is the Church of Christ — unless 
 we have the spirit of Christ, and are in communion with Him in 
 light, it will avail us nothing. The Hebrews, to whom Paul wrote 
 his epistle, were brethren and members of the true Church, yet he 
 admonishes them to take heed, lest they come short of entering 
 into rest, and tells them the Word of God is quick and powerful, 
 and sharper than any two-edged sword. By this Word we will 
 have to be judged, as Christ says it will judge us in the last day. 
 If we believe that we will be judged by that Word, and either 
 acquitted or condemned, according as we will be found to have 
 been obedient to it, oh, how diligently should we examine it, 
 and prove ourselves by it ; for it is said if we judge ourselves, we 
 would not be judged. And when, in our diligent search, we find 
 the Word to lead us into a course of life which will bring us under 
 reproach and shame before the world, how willingly should we 
 bear it, seeing our blessed Saviour had to bear the same, and He 
 has called us to suffering with Him. If we suffer with Him, we 
 shall also reign with Him ; but if we deny Him, He will also deny us. 
 
 But to this course of life we will find great opposition. The 
 devil, the world, and our own flesh, will stand in the way. Every 
 argument which ingenuity can devise will be brought to bear 
 against us, not the least of which will be so many of those whom 
 we have been accustomed to look up to as teachers and guides, and 
 whom all the world esteem as good and holy men, possessed of 
 great understanding and gifts, will be arrayed against us ; and the 
 argument made use of, that so many great and wise men have gone 
 this way, our near and dear friends, perhaps our father or mother, 
 our brother or our sister, and can we think they are lost ? Can 
 we think all this great multitude, which we now behold, are 
 wrong? Shall these all have to perish? These are ideas too 
 
6o4 ' THE PRESENT NOMINAL CHURCH, ETC. 
 
 monstrous to be entertained; and in this way we may become 
 involved in difficulties. But let us remember, that in the days of 
 Noah, with all the multitude of mankind on earth, but eight souls 
 were found worthy, and that in Sodom and Gomorrah not five 
 were found righteous ; and that in both cases those who would 
 redeem their souls had to leave kindred and friends, neighbors and 
 acquaintances, behind them, and obey the Word of God, regard- 
 less of what others thought or said. 
 
 If we see that those with whom we are associated in church 
 worship, whom we have held as brothers and sisters, do not wajk 
 orderly, and according to the doctrine of Christ and the apostles, 
 and we begin to labor according to the Word for their reformation, 
 but find we can accomplish nothing, the current is so strong, its 
 tide can no more be stemmed. We are now told, if they will not 
 obey, the loss will be theirs ; we may not answer for them, nor 
 they for us — the father cannot answer for the son, nor the son for 
 the father — -"the soul that sins, it shall die — and if we are only 
 faithful within ourselves, we are not answerable for others, etc. 
 All this has a show of reason, but is it scriptural? If not, it 
 cannot stand. Paul says: "Be not unequally yoked together 
 with unbelievers, but come out from amongst them, and be ye 
 separate," etc. (2d Cor. vi.) 
 
 The Lord Himself has declared of this great Babylon, that it 
 has " become the habitation of devils, and the hold of every foul 
 spirit, and the cage of every unclean and hateful bird," and calls 
 upon his people to come out of her, that they do not be "par- 
 taker of her sins, and receive of her plagues. " If our protestations 
 against sin and iniquity are not heard, I know of no way to remain 
 free from contamination, but to separate ourselves, and thereby 
 lay off a standing testimony against all unrighteousness. Let him 
 that nameth the name of Jesus, depart from all iniquity. 
 
INDEX-. 
 
 PAGE. 
 
 Admission of Members 330 
 
 Albigenses and Waldenses 89 
 
 Apology of Reformed replied to 156 
 
 Appointments of Preachers 324 
 
 Apostate Church 115 
 
 Ark, a Figure of the Church 35 
 
 Avoidance of Excommunicants 344 
 
 Believers, New Covenant 20 
 
 " Old Covenant , 19 
 
 Baptism, Infant , 153 
 
 " Mode of. 315 
 
 Baptists and Mennonites 167, 194 
 
 Berengarius ^ 85 
 
 Bruno 85 
 
 Burgomasters and Lords of Rotterdam 144 
 
 Carnal Policy 162 
 
 Children of God 15 
 
 Change of sentiment in Reformers , l6o 
 
 Charity, True 126 
 
 Christ a Complete Saviour 46 
 
 Church, Apostate US 
 
 " Benefit of 54 
 
 " Dead 280, 287 
 
 " " Cannot be Resuscitated 289 
 
 " " " " Restored 293 
 
 " Decline of. 80 
 
 " Disorder in 239 
 
 " Identity of. , 67, 74,97 
 
 " Keeping Pure * 33' 
 
 " Loss of Life in... 237 
 
 " Material of 12, 25 
 
 " Name of. 4 
 
 " of Christ compared with Nominal Church 525 
 
 " of Rome, a Dead Body "8 
 
 " Organization of. 3°7 
 
6o6 INDEX. 
 
 PAGE. 
 
 Church Ordinances, Use of "9' 
 
 " Purging of Leaven 283 
 
 " Purity of...... 2^^ 
 
 " Reformed Mennonite 29S 
 
 '' Security in 63 
 
 ■' Types of. 24 
 
 " Unity of 70, 276 
 
 " Unspotted , 333 
 
 •• Use of 274 
 
 Council of Nice 81 
 
 Constantine the Great 81 
 
 Direct and Indirect Means of Salvation 39 
 
 Dead Church 280,287 
 
 Disobedience of Christ 232 
 
 Disposition of the Flesh 364 
 
 Divisions of Mennonites ' 227 
 
 Doctrine and Life 152 
 
 Duty of Pastors 53 
 
 Edics'S of Papists and Protestants 147 
 
 England, Reformation in 123 
 
 English Clergy Burn New Testament 121 
 
 Excommunication and Avoidance 388 
 
 Faith, Confession of 149 
 
 " and Works 180 
 
 Falling from Grace 51 
 
 Feet-wrashing 379 
 
 Flesh and Spirit 277 
 
 " Disposition of. 364 
 
 Formation and Reformation...' > 178 
 
 Friendship of the World 233 
 
 Grace, Falling from j' 
 
 Government God's Ordinance 166 
 
 Gradual Reformation 2gi 
 
 Holy Spirit not in Old Covenant Believers 17 
 
 Herr, John Extracts from Works 265 
 
 Herr, Francis Protest of. ..., 296 
 
 Indirect Means of Salvation , _ 39 
 
 Identity of Church „ 67, 74, 97 
 
 Infant Baptism 153 
 
 Intolerance of Reformers 174 
 
 Inward Reform 182 
 
 Kauffman's History 242 
 
 Life and Doctrine , 1^2 
 
 Landis' History 247 
 
INDEX. 607 
 
 PAGB. 
 
 Legal Spirit and Disposition 321 
 
 Lord's Supper 369 
 
 Labors of Menno 132 
 
 Life, Loss of in the Church 237 
 
 Material of Church 12, 25 
 
 Misuse of Ordinances 36 
 
 Means of Salvation 39 
 
 « " " Law Indirect 41 
 
 Ministers, Ordination of. 109 
 
 Menno Simon's Call to the Ministry 129 
 
 Mennonites and Waldenses 141 
 
 " Persecution of 142 
 
 " and Baptists 167, 194 
 
 " " Reformation 171 
 
 " " Munsterites 184 
 
 '' Divisions of. 227 
 
 " Reformed 295 
 
 Meetings of Mennonite Reformers (early) 301 
 
 Mode of Baptism 3'9 
 
 Ministers and Bishops 32? 
 
 Members, Admission of. 33° 
 
 Moral Virtues and Useful Calling 39° , 
 
 Marriage 39' 
 
 Means of Salvation, Direct and Indirect 39 
 
 Ministers, Appointment of 324 
 
 Nice, Council of. °' 
 
 Non-resistance Asserted 4'? 
 
 No Concord Between Christ and Belial... 4**' 
 
 Novatians °3 
 
 New Testament Burnt by English Clergy - 121 
 
 Organization of the Church 3°7 
 
 Organizing Church, How exercised about 300 
 
 Ordinances, Misuse of 3° 
 
 Ordination of Ministers ■°9 
 
 Oaths and War '55 
 
 Obedience, Necessity of. ^' 
 
 Persecution by Reformers '^4 
 
 Preachers, Qualification of '33 
 
 Popery '^^ 
 
 ^^ . 139 
 
 Paganism . 
 
 Persecution of Mennonites ^ 
 
 by the Reformed ••• '46, 189 
 
 Peace tends to Declension '93 
 
 Purging Church of Leaven 3 
 
6oS INDEX. 
 
 PAGB. 
 
 Purity of Church 272,331 
 
 Roman Church a Dead Body ii8 
 
 Reformation in England., 133 
 
 Reply to Reformers' Apology 156 
 
 Reformers, Change of sentiment of ; 160 
 
 Resistance and Government 164 
 
 Reformation and Mennonites 171 
 
 Reformers Persecutors 172 
 
 " Intolerance 174 
 
 " Rashness 176 
 
 " and Reformation 177 
 
 Reformation andFormation 178 
 
 Reformed Mennonite Church 295 
 
 Security in Church 63 
 
 Spirit of Truth, Only one 69 
 
 Succession and Ordination gg 
 
 Spirit, One Leads all Believers 228 
 
 Tabernacle 23 
 
 Temple 23 
 
 Types of Church 24 
 
 True Charity i 126 
 
 Traditional Evidence 238 
 
 Use of Ordinances 58 
 
 Unity of the Church , 70 
 
 Useof Church 191 
 
 United Church 276 
 
 Unspotted Church 333 
 
 Waldo Peter 86 
 
 Waldenses and Aibigenses 8g 
 
 " " Mennonites 141 
 
 War and Oaths " 155 
 
 Word of God and Carnal Policy 162 
 
 Works and Faith 180 
 
 World, Friendship of 233 
 
 World, Conformity to 366 
 
 Washing Feet 3^9 
 
I 
 
 I