^ti Of mn^ SCO LIBRARY OF THE THEOLOGICAL SEMINARY PRINCETON, N.J. The George J. Finney Collection of Shaker Literature Given in Memory of His Uncle The Rev. John Clark Finney Class of 1907 Digitized by the Internet Archive in 2011 with funding from Princeton Theological Seminary Library http://www.archive.org/details/testimonyofchrisOOyoun TESTIMONY CHRIST'S SECOND APPEARING, EXEMPLIFIED BY THE PRINCIPLES AND PRACTICE TRUE CHURCH OF CHRIST. ^ • HISTORY bv,-B.5.Yo«„^s^G.(3kre, PROGRESSIVE WORK OF GOD, EXTENDING FROM THE CREATION OF MAN TO THE " H A RV E S T, "—COMPRISING THE FOUR GREAT DISPENSATIONS NOW CONSUMMATING IN THE MILLENNIAL CIIURCfl. 'Now has come Salvation, and Strength, and the Kingdom of our God, and the Power of his Christ." — Rev. xii. 10. ANTICHRISrS KINGDOM, OR CHURCHES, CONTRASTED WITH THE CHURCH OF CHRIST'S FIRST AND SECOND APPEARING, THE KINGDOM OF THE GOD OF HEAVEN. " IN THE DAYS OF THESE KINGS SHALL THE GOD OF HeAVEN SET UP A KINGDOM, WHICH SHALL NEVER BE DESTROYED." Dan. ii. 44. PUBLISHED BY THE UNITED SOCIETY, CALLED SHAKERS. FOURTH EDITION. 175 VAN BENTHUYSEN, PRL\TER, ALBANY, 1856 PREFACE TO THE FOURTH EDITION. The first edition of this work was printed in the year 1808, at Lebanon, Warren county, Ohio, But, it being too small to answer the demand, a second edition was printed in 1810. at Albany, New-York, with such improvements as were found expedient for the better understanding of the matters therein contained. Also, a third edition was printed in Cincinnati, Ohio, in the year 1823. 2. This work was written and sent forth, as declaring that spiritual light and wisdom sent down from the heavenly orders above, by the inspired teachings of the Holy Spirit, of which all seeicor. the faithful members of this society are living witnesses, by "• ^^' '•^• practical experience of the power and efiicacy of the principles thus revealed. 3. The idea which so extensively prevails, that all inspired revelation ceased with the canon of Scripture, is inconsistent with both reason and Scripture. It is not unreasonable to suppose, that the spiritual work of God should alone remain stationary, whilst all the natural arts and sciences among men, are continually improving and increasing, by newly manifested principles of natural light, and are constantly progressing more and more, by the knowledge and further application of the original principles from whence all these are derived ? 4. It may be seen by every attentive observer, that these natural revealments and improvements are now more frequent and rapidly developing and increasing, in the present age and time, than in any preceding age of the world. Therefore we may consistently conclude, that the spiritual work of God must be increasing and improving in a corresponding progression, or the things of by far the greatest importance will be left behind ; for, in comparison with the spiritual work of redemption and sal- vation, all earthly knowledge, and all natural improvements, sink into insignificance. 5. For, though man should gain all the natural knowledge in the universe, he could not thereby gain either the knowledge or power of salvation from sin, nor redemption from a sinful nature ; because the world, by natural wisdom, never did, and never can, Seeicor. knoio God. Hence we see the indispensable necessity of a con- ^- ^^• tinual influx and application of Divine principles, in order to know the things that concern the eternal welfare of the soul, and to enable man "to work the works of God; " and these can only ICor ii. 11. PREFACE TO THE be received by tbe revelation of the Spirit of Grod ; "for the things of God, knoweth no man, but the Spirit of God." 6. In no part of the Scriptures can the least intimation be found that the revelations of the Divine and. Holy Spirit to man will ever cease ; but many declarations to the contrary. Our Saviour See Luke, says, "If ye, being evil, know how to give good gifts to your ■"' " children : how much more shall your heavenly Father give the Holy Spirit to them that ask him ? " Such as deny those heavenly Seejas. iv. gifts, have not, because they ask not." And if they ask, they ^''^' "receive not, because they ask amiss, that they may consume (those good things) upon their lusts:" that is apply them to support their own natural desires. Thus the Saviour and his Apostles show the reason of that general barrenness of spiritual gifts among all denominations. But ancient prophecy foretells a wonderful influx of spiritual manifestations "in the last days." 7. Thus, by the Prophet Joel, it was expressly declared, that See Joel, ii. God would pour out his Spirit upon all flesh : and that a wonder- ^' ^^' ful diffusion of spiritual gifts, and great signs and wonders should be manifested. This prophecy was quoted by the Apostle Peter, See Acts, as particularly applying to "the last days." He indeed refers it "■ ^^' to the outpouring of the Spirit at the day of Pentecost. But, as Seel Cor. *^^ Apostle testified that they "knew in part, and prophesied in xiii.9, 10. part, this prophecy could be but in part fulfilled under that dis- pensation. Besides this, the Spirit was far from being poured out upon aU flesh in that day. 8. But Peter foretells a much greater work, "in the times of refreshing which should come from the presence of the Lord," in a future dispensation, which he calls "the times of restitution of all things," when Jesus (i.e. the Anointed Saviour,) should See Rev. again be sent forth; for the ^^restitution of all thi?igs'^ could not take place until the second appearing of Christ, which is the greatest and last dispensation that will be ushered into the world. 9. This dispensation evidently contains those last days fore- told in the prophecy aforesaid. In these days, God will judge the vrorld in righteousness, and appoint all things and beings to their proper order and state, which will be justly meted out. This work being the ultimate of all the works of God from the creation of the world, cannot be efl"ected without the manifesta- tions of Divine light and power, greater than has ever before See Mat. taken place from the beginning ; otherwise " the harvest of the xiii. 30. world," and the restitution of all things^ cannot be accomplished thereby. 10. According to all the movements of Providence, in the civil, political, and ecclesiastical orders of the world, and from the general and earnest expectation of all classes among the human race, of the near approach of some great and marvelous xvi. 14 to end. FOURTH EDITION. displays of Divine power, which will bring the world to its con- summation, it is evident that the " great day of God AlmighUj" has commenced in the world. 11. Therefore, in the .display of his Divine Providence, He has opened the avenues of correspondence from the spirit-world to mortals on earth, and poured out his Spirit, in various degrees, by which the many wonderful events, both natural and spii'itual, have been brought forth in the natural world. And these dis- plays will doubtless continue to increase, in the orders of both Providence and grace, in greater and more spiritual degrees, of higher and higher orders, until the prophecy will be fulfilled, that the Spirit and Divine influence will be "poured out upon all flesh." 12. And we testify, that all true members of this Society are living witnesses that the great and last dispensation has com- menced ; and that the marvelous revelations, spiritual gifts, signs, and wonders, predicted to take place " in the last daijs,^' have been, and are being, fulfilled in so plain and evident a manner as cannot be disputed by any rational and candid mind. 13. This order of people originated in spiritual and Divine revelation from the heavenly orders above ; and they have been continually supported, and have advanced in various degrees, by an influx of Divine revelations and heavenly ministrations with increasing light, adapted to their state, up to the present time. 14. But it was foretold by the spirit of prophecy, years before the event began, that a wonderful work of Divine revelation and heavenly gifts, light, and power, would take place in and among this people, in the fiftieth year after the gathering together of their United Society commenced, which would be as an antetype of the ancient Jewish jubilee. Accordingly, during the year 1838, a most wonderful manifestation of Divine revelation and heavenly light and power, simultaneously commenced in the two central societies, and in a few months visited every branch and family of the people called Shakers, throughout the land. 15. This work was attended with all those operations of Di- vine light, gifts, and power, enumerated by the Apostle in 1 Cor. xii. ; particularly verses seven to eleven, inclusive. These heavenly gifts being adapted to all states and circumstances, much new light was revealed by them on many important sub- jects. But this subject is more fully treated of in Book viii. chap. xi. 16. But we will here just state, that it was foretold, in these manifestations, that when the general and extraordinary difi"usion of those spiritual gifts should, in some measure, cease among the Believers in the present dispensation of Christ's second appearing, that then similar manifestations would go forth into the wvorld, and operate among them in various manners according VI PREFACE. to their state.* Accordingly, this prophecy has been evidently fulfilled, and is fulfilling, in such manner as to demonstrate its certain truth. 17. By the means of these manifestations, so great a degree of important light has been received into the minds of many of oar fellow men, upon spiritual subjects, and those things which concern their present and eternal welfare, that they appear to be better prepared than heretofore, more fully to understand and appreciate the doctrines of this Society. From the aforesaid manifestations, together with our own experience and travel for many years, in the principles and practice of this community, as in the subsequent pages set forth, much increasing light has been gained upon many important subjects. 18. Therefore it has been judged expedient to issue the present edition, with such further illustrations and improvements as to us appear adapted to the present order of the work of God, both within and without this Society ; it thei-efore has been pre- pared in accordance with the increasing Divine light brought forht among us by those inspired manifestations and our experience. 19. For this purpose, the work throughout has been critically examined and carefully revised by the primary author, with such approved and experienced assistance as appeared proper and necessary, in order to render the subjects treated of, clear to the understanding of the reader. It may therefore be considered as A GENERAL EXPOSITION of the rudimental principles, faith, and manner of life, maintained by the United Society of people called Shakers ; yet it is not intended as a creed or standard of orthodoxy, to bind the faith and conscience of any from improve- ment ; but is simply a manifestation of the travel and light of the Church ; leaving the door still open as heretofore, for any further increase that may be made manifest by heavenly light. Seeisa. ix. For it is according to our faith, "that of the increase of 7, & Luke, Christ's kingdom, to order aud establish it, there shall be no end. 20. And now, with the sincerest desires for the good of all mankind, this volume is most earnestly and affectionately pre- sented for the information and benefit of all candid inquirers after truth, of every nation, sect, and denomination, by BENJAMIN S. YOUNGS, CALVIN GREEN. Watkrvleit, {Wisdom's VaUey') J> near Alhany, State of New- > York, Dec. 1854. ) * It should be distinctly understood, that special inspired gifts have not ceased, but still continue among this people. PBEFACE TO THE FIRST EDITION. Many have undertaken to write and publish concerning the principles and practices of a people, who are called Shakers, and either through ignorance or prejudice have misrepresented both; so that no true information, from this quarter, could be obtained by those who desired it. Hence many have become solicitous of having, from the people themselves, a correct state- ment of their faith. It is, therefore, in answer to the repeated requests of the unprejudiced and candid part of mankind, that the following work has been written. 2. The greatest part that has been published abroad in the world, by common fame, or through such preachers or writers as were either unacquainted with the people, or actuated by a spirit of prejudice, is too ridiculous, absurd, and contradictory, to merit the least attention ; nor has any thing been published that meets our approbation, except a small pamphlet, entitled, " A concise Statement of the Principles of the only True Church," Vfritten to a deaf man, by particular request, and printed at Bennington, Vermont, in the year 1790 : and a pamphlet published last year, under the title of The Kentiicky Revival. 3. Some things, however, have been published from a spirit of detraction and slander, which are not altogether unworthy of notice, inasmuch as they have some appearance of authority, and claim for their foundation, certain well known facts; from which undue advantage has been taken, not only of stating facts in an imperfect light, but also of adding the most groundless falsities. 4. These remarks will justly apply to most of the assumed ac- counts of this people Avhich have been and are circulated in mag- azines, pamphlets, newspapers, &c., [even to the present time, 1856,] with some honorable exceptions, which, though they exhibit good intentions, are more or less deficient of competent knowledge. It is not our design, however, to notice and counterplead particu- lar scandals and deceptions of this sort, sent forth from evident malice, envy, or ignorance. On the contrary, we prefer that such should die the natural death of falsehood and deception. For we are fully assured that truth will stand ; and the fabric built thereon will appear more and more glorious, and, with all honest souls that trust therein, will stand for ever. While false- hood and deception -^'iW fail; and every fabric built, or attempted Vm PREFACE TO THE to be supported thereon, will more and more appear in all its hideous deformity, and, with all that continue to trust therein, will ultimately /a/Z, to rise no more forever. 5. Long experience and observation, however, have afforded sufficient evidence, that the most eminently virtuous and useful characters on earth, have been the most scandalized and traduced by the tongue of common fame ; insomuch that men of prudence and candor, in many cases, are able to see through the deception, and reasonably expect the best where the worst is said. 6. Probably no work of Grod, in any dispensation, has been more misrepresented than the present, nor any people more wrongly reported ; yet it is no unpleasing reflection to us, that, from the beginning of the work to the present day, we have never published any reply to any of those reports, (however evil and false we knew them to be,) either in defence of our character, or the cause we have espoused ; but have peaceably passed on, without regarding them any more than if they had not been; and that for the following reasons : 7. First. Because the testimony which we gladly received, pointed out to us a very straight and narrow way of self-denial and mortification to all that natural men call good and great, and opened to us that hidden treasure which we esteemed so far beyond any thing we possessed, or wished to possess, on earth, that we were willing cheerfully to sacrifice our character and our all, to obtain it ; so that the world could take nothing from us that we were unwilling to part with for Christ's sake and the Gospel. 8. Therefore, whatever evil was reported, being conscious of our innocence, it only served to increase our consolation in Christ, and afforded an increasing evidence to the candid and judicious, that we were following the despised footsteps of him who said, Blessed are ye when men shall revile you., and. "persecute you, and shall say all manner of evil against you falsely for my sake. 9. Secondly. With regard to the defence of the cause in which we were engaged. We had long been weary of those human creeds and confessions, and subtle arguments, written in defence of divided and subdivided parties, which for many ages had per- plexed the human race, and, in the end, left their abettors (and us with the rest) totally destitute of the real power of salvation from all sin. 10. When, therefore, we were called by the Grospel, and received that anointing power which bringeth salvation, we were led and influenced by the spirit of the work, (and found it to be a point of wisdom,) first to prove for ourselves, the faith we had received, and to manifest it by our works, as the greatest con- firmation, both to ourselves and othex's, that the work was verily FIRST EDITION. ix of God, before we could feel justified in giving that full and per- fect information which the weight and importance of the subject demands. For, until it was sufficiently proved, that the Gospel which we had received, was, in its own nature, productive of the work.-< and fruits of righteousness, justice, mercy and peace, and that it was planted by the finger of God, and nourished and sup- ported by his wisdom and power, separate from, and wholly independent of, all human laws and creeds of men, we never could with a just confidence and propriety say. Thus has God lorought. 11. The Third, and most weighty reason why we have never made any reply to those clamorous reports, and given a public statement of our fiiith and practice, was, that we could not have done it without acting contrary to the order of God in every dis- pensation of his work. It was the gift of God to Moses, long after the flood, to record the lives and transactions of the Patriarchs ; and the character and works of all the servants of God. always remained to be published by their successors, or those who enjoyed the fruits of their labors; for no testament is of force while the testator liveth. 12. Christ Jesus, while engaged in the work of his ministry, strictly charged his disciples to tell no man that he ivas the Christ. And many things were said and done, which were known only to his disciples, and kept closely concealed, to prevent the vain specu- lations of the world. He well knew the inveterate malice of his enemies, who were continually watching for something whereby they might condemn him ; and at last they accused and condemned him as a blasphemer, and worthy of death, for inti- mating that he was sent of God, although his works plainly de- clared it. 13. It is also evident, that the testimony of the Apostles was verbal for years, and nothing was written for the information of those who were unacquainted with the work of Jesus Christ, or at a distance from where the first scene was transacted, until the work of that day was fully established; and even then, their writings and sayings were far from being common ; but were kept close, and spread no farther than the operation of the Spirit of God had prepared the way for them to be received by faith. Therefore it need not seem strange, if the circumstances prece- ding the public opening of Christ's secoyid appearing, should be similar to those of \As first appearing. 14. The second a'ppcaring of Christ, commonly called the Millennium, or latter day of glory, has ever been considered as a period of the greatest importance to mankind universally, inasmuch as all the prophecies of the holy Scriptures were then to have their final accomplishment; and every threatening of God to be fully executed upon the ungodly and sinners, in the final overthrow of their unjust and oppressive governments, their PREFACE TO THE false and pernicious superstitions, and all their unrighteous works. On the other hand, all the promises of God to his people, were then to be fulfilled, in their final redemption from all the sorrow- ful effects of the fall; in building them up in holiness, righteousness, everlasting peace, and true felicity ; and en- riching them with all the fulness of temporal and eternal goodness. 15. But it never was intended, nor could it be expected, upon any principle of reason or truth, that all those things should be accomplished at once, but, according to the usual manner of Grod's working, they must gradually proceed from small begin- nings, and continue to operate in a progressive manner, from one degree to another, as a small seed planted in its proper season, springs up, and grows into a tree. The beginning of this great event we have stated, according to the degree and measure of what has already taken place. And although it may appear to some as a day of small things, we are, nevertheless, persuaded beyond a doubt, that the same who has begun the good work, will carry ft on until the whole be accomplished. 16. It is reasonable to suppose that mankind, so long im- posed upon by false systems, said to be of Divine authority, will be very cautious, at this day, of receiving any thing that bears such an appearance. And therefore, through the tender- ness and mercy of God, the truth and revelation of Christ is opened answerable to the weak and prejudiced state of the world, for the gain and edification of the candid seekers after truth. 17. And, as the special call of God to all who are seeking eternal life, is to free themselves from the pernicious superstitions and false doctrines of antichrist, before they can receive the ever- lasting Gospel, of Christ's kingdom, therefore it is, that so much of the following work is taken up in exposing the works of antichrist, during his dark and deplorable reign of tivelve hun- dred and sixty years, in order that souls who are groaning under bondage, may discover the cause, and be released. And truly, when the whole depth of that antichristian delusion is exposed, that saying will be fully verified: '^ And they that dioell on the Rev. xviJ earth shall loonder, ivhen they hehold the beast that was, and is not, and yet is." 18. This subject might have been comprised in much less room than it now occupies, were it not that mankind have been so long deceived and led astray by a false influence, instead of being guided by the light of truth. A particular account of the transactions of antichrist , during his reign, must be sought for in the history of those who, some time after the days of Jesus Christ, and his Apostles, took the dominion in the aifairs of the Church, and established a false religion, under the pretence of a FIRST EDITION. xi being their successors. Therefore, in order to fully expose the dark reign of that power, which has so long triumphed in dis- guise, under the sacred name of Jesus Christ, it appeared neces- sary to make large extracts from some of the most noted eccle- siastical writers, that when facts are established by the testimony of these writers, in their own words, they may not be disputed. 19. In treating on this dark period, we have extracted some of the most interesting facts from Mosheim's Ecclesiastical History, Robinson's Ecclesiastical Researches, and from The Works o/Lardner. And on various occasions we have quoted from Newton, Robertson, Edwards, Boston, Seu-cll, Wesley, Wilbcrforce, and others. Most of the historical writers whom we have quoted, are well known, and highly esteemed ; nor have we any knowledge that their veracity was ever called in question by the learned.* 20. The work which God purposed to do in the latter days, was not to be according to the systems of human invention known and understood among men; but was to be a strange xoork ; and the act which he intended to bring to pass, was to be a strange act, even " A marvelous work and a won- der.'' Neither was Christ to come in order to establish any of those systems of man's building that should be found on earth at his appearing ; but in the progress of his strange work he will most certainly consume them all. Therefore said the Prophet, " jBe ye not mockers, lest your bands be made strong: for I have heard from the Lord God of hosts a consu7nptio?i everi deter- mined upon the lohole earths And hence the warning of the Apostle : " Behold, ye despisers, and ivondcr, and perish ; for I work a work in your days, a work which ye shall in nowise be- lieve, though a man declare it unto you^ 21. In the time of Christ's first appearing, the Jews, who called themselves God's chosen people, were looking for a Sa- viour to appear in royal splendor, surpassing all temporal monarchs; but behold, he appeared in a man, and took on him the form of a servant. Again, those who called themselves Christians, expected him, in the second advent, to appear in the form of a man, far surpassing all earthly beings in pomp, gran- * The largest extracts are made from the three first mentioned writers, whoso works are supported from the best authorities of ancient and modem history. John Lawrence Mosheim was a Lutheran priest, and Chancellor of the University of Gottingcn, in Germany, the seat of the Reformation. His Ecclesiastical History w&s translated from the original Latin by Archibald Maclaine, DD. The extracts are from the Philadelphia edition, printed in 1797, in six octavo volumes. Those from Robinson's Ecclesiastical Researches, are from a Euro- pean edition, printed at Cambridge, in 1792, a very valuable production, of one quarto volume. The writings of Dr. Lardncr are held in high estimation by modern historians in general ; the extracts are from the London edition of his works, printed in 178S, eleven octavo volumes. In this [fourth] edition, large extracts are made from the Ecclesiastical His- tories of Milncr, Jones, and others. Xii PKEPACE TO THE deur, and warlike power, and behold, the humble Saviour was manifested in the form and likeness of a woma'ii, and assumed the appearance of a handmaid. 22. Thus, as the heavens are high above the earth, so are the thouo-hts and imaginations of man above all that is called God ; and as far as virtue is below vice in the carnal sense of the wicked, so far is the way of God below all the ways that ever man contrived, by which all the carnal works and inventions of man will be supplanted ; and therefore, in the eyes of man, the real work of Grod will ever appear strange and unaccountable. 28. Sixty years have now passed since the beginning of this work in England; twenty-eight years since it began in America ; twenty years since the gathering of the Church ; and sixteen years since the Church was established in her present order and spirit of government. And in all this time of sixty years, the testimony has been verbal, and those who were faithful in it increased in further light and understanding, and in power and harmony, from time to time, without any written creed, relating to themselves, or any written testimony in defence of their cause, or for the public information of others. 24. Nor is this present publication to be considered as any creed to bind or influence the faith or practice of the Church, to prevent a further increase ; but as the first public testimony in writing, containing a true statement of the fundamental principles and reasons of our faith and practice, according to the measure of our present light and understanding. 25. Whatever is written on any subject, must have respect to some foundation or first principles; and, as the living power of God was first ministered, in this latter day, for the purpose of destroying the false foundation and pernicious principles of antichrist ; so the work itself appeared like madness and folly to such as stood on that foundation. And in no better light would any icritten account of it have appeared, nor in truth, could any thing satisfactory be written, until this necessary work of preparation was accomplished, and the substance of what was to follow had come to a sufficient degree of maturity. 26. But since the subjects of the work have been broken off from their false foundation, and built upon the foundation of the present revelation of Christ, and are raised up in the order of a spiritual house, to that degree of righteousness, peace, and union, which they visibly manifest, every thing has assumed a different apppearance; so that time and circumstances have rendered it proper to state '' those different operations and degrees of the work in their true nature and character. 27. And, as those first operations of the power of God, in destroying the foundation of error and vice, exhibited many out- ward appearances which looked like confusion and wild disorder, FIRST EDITION. xiu owing to the mixture of human depravity and false ideas, both in the subjects of the work, and in spectators, and gave occa- sion to innumerable false conjectures, and groundless reports, which may have obtained some degree of credit at a distance ; it therefore seems necessary, at this time, to give this public testimony of facts, that the truth of things may be estab- lished, and every necessary satisfaction be afforded to mankind upon the authority of those who have had a perfect under- standing of the work, from its earliest rise, either from their own certain knowledge, or from their most intimate acquaint- ance and near relation to those who were eye and ear witnesses of all the most important matters from the beginning. 28. The present publication may serve to convey general infor- mation to the unprejudiced mind, and enlighten the understand- ing ; yet certain it is, that the true knowledge and internal power by which we are saved from the torrent of human deprav- ity, cannot be conveyed by letters, so as to be comprehended by the wisdom of man ; nor can any attain that treasure through any other medium than that which is given of God in the order of his grace. 29. Although we do not despise the rules of rhetoric estab- lished among the learned, yet we have taken no pains to adapt either our manner or style to the refined taste of the present age. If any choose to criticise or find fault on this account, they are at liberty, we intend neither vindication nor defence on this ground ; nor do we suppose that any but vain cavillers will be carried away with empty speculations of that nature, so long as the matter is clear, and the language such as sufiiciently conveys our ideas. 30. As the unlearned canr.ot comprehend the learning of the learned, unless they are taught by those who are learned; so neither can the learned nor unlearned comprehend the work of God, unless they are taught by those who are in it. Our princi- pal aim has been to open matters so as to be understood, and we believe we have succeeded sufficient to satisfy every candid inquiring mind. 31. The statements set forth in the following works, are con- firmed by three kinds of evidence: First, the Holy Scriptures; second, the general consent of ecclesiastical history; and third, the testimony of living witnesses, in the pi*esent day. And, as all that took place from the beginning, had respect to the latter day ; so it is a matter of the highest importance to know what God has actually accomplished in the present day ; and there- fore the testimony of living witnesses, is considered of the highest authority, and superior to any written record whatever. 32. We are far from expecting, or even wishing, any of our writing to supersede the necessity of a living testimony, or in PREFACE. anywise to prevent a further increase of light and understanding in the things of God. As far as the builder is superior to the thing which he builds, so far the living subjects of the work of Grod, stand forever superior to any thing that they can possibly comprise in letters. The living testimony of God is not of the letter, but of the Spirit: for the letter ikilleth, but the Spirit giveth life. 33. And as it is certain that the work of the latter day, spoken of by all the Prophets, has verily commenced ; therefore we are fully persuaded, that the true knowledge of God will increase, from one degree to another, until the full manifestation of his glory. And for this purpose God will continue to raise up chosen witnesses, to give the knowledge of salvation to those who sit in darkness, until the whole of his work be accomplished. Therefore, for the more clear and perfect understanding of many things which are here but briefly stated, we respectfully refer the candid reader to those who keep the commandments of God and have the Testimony of Jesus Christ. DAVID DARROW, JOHN MEACHAM, BENJAMIN S. YOUNGS. Lebanon, Miami Country, Slate ) of Ohio, 1st of Dec. 1808. 5 Note. David Darrow, now in the 59th year of his age, was among the first in America who received the testimony of the Gospel, in the year 1780. John Meacham (being then a youth, under the care of his father Joseph Meacham, in union with the family) received the testimony the same year, 1780, and is now in the 39th year of his age. Benjamin S. Youngs received the testimony in the year 1794, and is now in the 35th year of his age. It is proper to remark, that the two first-named, were co-laborers in forming, and also leading Elders in support- ing, the several societies of this community in the Western States, and signed their names not as authors, but as counsellors, and as sanctioning the work. CONTENTS. Page. Preface to the Fourth Edition, iii Preface to the First Edition, vii Introduction, xxi BOOK I. The Patriarchal Dispensation. — The State of Man from his First Creation until Christ. Chap. I. The Order of the Visible Creation, 1 II. The State of Man in his Primitive Creation, - - . 5 III. The Nature and Effects of the Fall of Man from his first Kectitude, 10 IV. The Mystery of Iniquity ; or the Man of Sin Revealed : His Rise in the Fall of Man, by the Subversion of the original Order and Law of God ...... jg V. Further Illustrations of the Mystery of Iniquity, - - 23 YI. The Mystery of Iniquity further Revealed, ... 27 YII, The Deceptive Operations of the Man of Sin, - - - 32 VIII. The Principal Seat of Human Depravity, ... 37 IX. The Cause of the Destruction of the Old World, - - 42 X. The Call of God to Abraham: What it signified, - - 47 BOOK II. I. The Figurative Import of the Mosaic Dispensation, - - 53 II. The Mosaic Law : Wherein it was fulfilled by the Law of Grace, through Jesus Christ, ..... 53 III. The State of all Mankind before the First Appearing of Christ, by which Salvation is revealed, - - - - 63 BOOK III. The Dispensation of the First Appearing of Christ. — The Beginning and Work of a New Creation. I. Jesus Christ preceded and introduced by John the Baptist, 73 II. The Ministry of Jesus Christ, the Anointed, ... 78 III. The Institution of the Primitive Church, - - - - 83 IV. The Cross maintained by the Primitive Church, - - 89 XVI CONTENTS. Chap. Page. V. Permissions and Instructions to those wlio choose, a Married Life, ----..--- - - 95 YI. The Attainments of the Primitive Church, - - . 102 VII. The Order and Power of the Primitive Church, - - 108 VIII. The Rise and Dominion of Antichrist predicted, - - 115 BOOK IV. Tlie Rise and Progress of AntichrisV s Kingdom. I. The Work of Antichrist, by False Teachers, - - - 119 II. The Work of Antichrist, by Egyptian Philosophers, in the Second Century, ....--- 126 III. The Difference of Faith and Practice between the Orthodox and the Heretics, in the Second Century, ... 131 IV. The First Distinction between Catholics and Heretics in the Second Century, ...-..- 133 V. Charges brought against the Christians, called Heretics, in the Second and Third Centuries, . - - . - 1B8 VI. Particular Distinction between the Characters of Catholics and Heretics in the Second and Third Centuries, - 144 VII. The Church of Antichrist, established by Roman Emperors, in the Fourth and Fifth Centuries, .... 148 VIII. The true Character of Constantine and his Successors, - 154 IX. General Character of the Catholic Church, in the Second, Third, and Fourth Centuries, 160 X. The Persecuting Spirit of the Catholic Church, in the Third and Fourth Centuries, -....- 168 XI. Progress and Doctrines of the Catholic Church, in the Fourth Century, - 172 XII. The Doctrines and Order of the Catholic Church, Estab- lished in the Fifth Century, 178 BOOK V. The Reign and Dominion of Antichrist. I. TheBeginningofthe Reign of Antichrist, in the Fifth Century, 187 II. The Catholic Gospel propagated under the Reign of Anti- christ, from the Fifth to the Eighth Century, - - 192 III. Violent Means of spreading the Catholic Gospel, by Char- lemagne and his Successors, in the Ninth and Tenth Centuries, --.-..--- 197 IV. Continuation of the Means of Propagating the Catholic Gospel, in the Eleventh and Twelfth Centuries. - - 200 V. The Crusades, or Holy Wars, 205 VI. The Abominations and Persecutions of the Mother of Harlots, 210 CONTENTS. XVU Chap. Page. VII. The Bloody Cruelties of the Beastly Power of Antichrist, 215 VIII. The Increasing Cruelties and Perseciiting Wars of the Anti- christian Beast, ---.---- 219 IX. The Proximate Causes of the Reformation, - - - 227 BOOK VI. The Grand Division in the Kingdom of Antichrist, called the Reformation. I. The Cause and First Means of Reforming the Catholic Church, 233 II. The Final Division between Papists and Protestants, - 241 III. Fruits and Effects of the Protestant Gospel, - - - 247 IV. Reformed Churches established by the Works of Antichrist, 253 V. Vehement Controversies between the First Reformers, - 259 VI. Particular Changes effected by the Reformation, - - 265 VII. The Cross of Christ rejected by the Protestant Reformers, 270 VIII. Protestant Doctrines concerning Marriage and Continence, 275 IX. Protestant Changes, concerning Discipline, Rites, and Titles, 283 X. The Persecuting Spirit of the Protestant Reformers, - 291 XI. The Persecuting Spirit of John Calvin and his Followers, and other Reformers, ...--.. 299 XII. The Persecution of the Quakers, in England and America, in the Seventeenth Century, 308 BOOK VII. The Kxtent and Duration of what is called the Christian World. I. Worldly Christians contrasted with Virtuous Believers in Christ, 317 II. Virtuous Believers, in every Age of the Christian Era, com- pared with Worldly Christian Professors, - - - 322 III. Remarks on the Present State of the Christian World, - 328 IV. Protestantism, the System of the Second Beast, "which came up out of the Earth," 336 V. Remarks on the Past and Present State of the Witnesses of Truth, 341 VII. Remarks concerning Quakers, French Prophets, and other Modern Sects, 351 BOOK VIII. The Dispensation of the Second Appearing of Christ: The Finishing Work of the New Creation. I. Remarks on the Spirit of Prophecy, respecting the Time of Christ's Second Appearing, 359 2* Xviii CONTENTS. Chap. II. The Place of Christ's Kingdom, and Manner of his Work, 365 III. The Manner of Christ's Second Appearing, - - - 370 IV. The True Character of the Church of Christ, - - - 375 V. The Foundation Pillars of the Church of Christ, - - 379 VI. The Parentage of the Church of Christ, - - - 385 VII, Types and Prophecies fulfilled in the Two Foundation Pillars, 390 VIII. Prophecies and Promises fulfilled in the Parentage of the New Creation, 399 IX. Visions and Revelations relating to the Mother of the New Creation, 408 X. Evidences accompanying the Second Appearing of Christ, 414 XI. Remarks on the Evidence of Christ's Second Appearing, - 426 XII. Progress of the Church in Gospel Order, ... 433 XIII. The Church established in Gospel Order, .... 441 XIV. Prophecies and Promises fulfilling in the present increasing Work of Christ's Kingdom, 450 XV. A Short Calculation of the Principal Prophecies relating to the Latter Day, 459 BOOK IX.— Part I. The Order of Deity, and the Corresponding Order of Christ, Revealed. I. The Revelation of the Eternal and Divine Spirit, - - 467 II. The Revelation of Jesus Christ, the Beginning of the New Creation of God, 475 III. An Illustration of the Production of Preternatural Births ; that is, Births by Direction of Supernatural Agency; or those in the chosen Line of Promise. — Section 1. - 480 Section 2. — The Subject further Illustrated, ... 487 IV. The Coming of Christ, a Spiritual Work, - - - 495 Part II. A Compendious View of the Order in Deity as revealed in the Second Appearing of Christ. I. The Order of Deity, Male and Female, in whose Image Man was created, .-.--... 503 II. Christ Manifested in the Order of Male and Female, - 512 III. Revelations concerning the' Appearing of Christ in the Line of the Female, ..--... 521 IV. Inconsistency of the Doctrine of the Trinity with all the Manifestations of God, 528 V. Summary Remarks on the Order in Deity and consequent Manner of Man's Redemption in Christ, ... 533 CONTENTS. XiX BOOK X. Practical Principles of Believers in ChrisVs Second Appearing. Chap. Page. I. The Order of God in the Confession and Forgiveness of Sins, 539 II. The Sufferings of Jesus Christ, in the Work of Regeneration, 548 III. The New and Spiritual Birth, 555 IV. The Resurrection, not of the Body, but of the Soul ; not Carnal, but Spiritual, ---.-.. 562 V. The inconsistency of a Carnal Resurrection, - - - 567 VI. Rational and Scriptural Evidences of the Gospel being Preached, and a Probationary State in the World of Spirits. — Section 1. 572 Section 2. — The Subject further illustrated, - - - 578 VII. The Worship of God, 584 VIII. The Holy Scriptures, 588 IX. The Gospel Testimony; or. The "Sharp Sickle," - - 596 X. The Conclusion, addressed to Yoimg Believers, - - 607 Appendix. — Brief History of the Rise and Progress of the United Society, 615 Location of the different Societies. INTRODUCTION. Whatever degree of natural wisdom may be attained by those who are without Christ and without God in the world, certain it is, that the only true saving knowledge of God that ever was, or ever will be, communicated to man, is by and through the revelatio7i of Jesus Christ ; and therefore, such as reject Christ, and take their own wisdom for their guide, never were, and never can be, saved in that state. 2. And in no better situation arc those who profess faith in an absent Saviour, — who believe that Christ was once upon earth, but is now departed to some remote and unknown heaven, where it is impossible for the weak capacities of mortals to reach him ; when, in truth, nothing but the real and abiding presence of Christ, by the indwelling of his Spirit, ever did, or ever can save one soul. 3. And, as Christ is the only real Saviour — the only true light of the world, to lead souls into the knowledge and enjoy- ment of God ; and as there is no other name or substance under heaven given among men, whereby any can be saved ; it follows, beyond all contradiction, that, until Christ made his appearance in the world, the world was in darkness, without the saving knowledge of God, without a Saviour, and consequently without salvation. II. 1. Man was at first created in a true natural state and pronounced good, for he was under the law and government of God, according to that state. But having violated that law, he never could again be brought into his true order and line of sub- jection, until God sent forth his own Son into the world for the See i Cor. purpose of raising him, not only from his fall, but into a spiritual 47.' ' ' state and order, far superior to the natural. 2. It is true, a law was given to one particular nation, by which great restrictions were laid upon that lawless disposition which governs man in his fallen state ; but it availed nothing as to the redemption of the soul from the influence of that disposition ; nor could it bring any into that perfect obedience with which God was well pleased ; for the Law having a shadow of good things to come, and not the very image, could never make the comers Heb. x. i. thereunto perfect. 3. But, when Christ Jesus made his appearance, as a wise Legislator, his first work was to form a law by which man should Xxii INTRODUCTION. be ruled and governed ; and this he did, by his exemplary life and doctrine. And, having passed through the world, and lived such a life as was in all points acceptable to Grod, he received that power and authority, as the Head and Ruler of the human race, by which he could righteously demand their subjection, convince them of the evil nature of sin, and justly dispense rewards and punishments, according to their obedience or diso- bedience. III. 1. The law and government which Christ established in his first appearing, did not so immediately and extensively respect this present world, as it did the world of spirits. Yet, before he could extend his kingdom to, and establish his power and authority in, the spiritual world, it was necessary that he should first pass through the present outward world, and experi- ence a feeling of all the trials that ever had been experienced by those over whom he was appointed Ruler, that he might open Heb. ii. 11, the Way for them to enjoy with Him, an inheritance in the ^^ heavenly kingdom, of which he was the first-born. Hence he said to his disciples, / go to prepare a place for you; which implied that his law, and the order of his government, were not yet established in the world of spirits. 2. It was also necessary that Christ should open, in the present world, such a measure of the nature and order of his government, and the rudimental laws of his kingdom, as should subserve his future purpose, when mankind in the earthly stage of existence in his second appearing, should become the more immediate objects of his labor. Hence his parable of a man See Luke, going into a far country to receive a kingdom, and to return ; ^'^•^^" and giving to each of his servants a certain sum, according to their several abilities, saying, Occupy till I come. IV. 1. During the time of this preparatory work of Jesus Christ, in establishing his law and order in the spiritual world, this earth was a seat of the most perfect confusion, injustice, decep- tion and cruelty; which was properly the period of antichrist's reign and dominion. And, indeed, that corrupt hierarchy called the Church, which pretended to have the power of salvation, and assumed all the authority of Christ on earth, was, in reality, Rev. xvm. u ^^g habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful hird^ And such extrava- gant superstitions prevailed, during this period, (as through the invisible operations of God's Providence,) have become objects of just contempt to the enlightened part of mankind. 2. We have endeavored to state with satisfactory clearness, the origin and progress of that system of iniquity, under the reign of antichrist, which, after the decline and final apostasy of the primitive Church, became predominant, and, under the false profession of Christianity perverted all Christendom ; and, for INTRODUCTION. XSm many "dark ages," filled the world with bitter animosities, strifes, confusion, tyranny and blood. V. 1. Our aim has been, to show that, during that whole deplor- able reign of apostasy and false dominion, there neither was, nor could possibly exist, the true Church of Christ upon earth. No personal opposition to any particular sect or denomination, is in the least intended. 2. During the "dark ages," among the Catholics, and after- wards among the various divisions of Protestants, there have been many noble and sincere souls, who have groaned under the oppression of the prevailing iniquities of their times, and who have labored, according to their best light and power, to uphold virtue, and to work " righteousness in the earth; " and such will in nowise lose their reward from the righteous '■'■Judge of all.'''' VI. 1. As Christ did actually go to prepare a place, and to receive a kingdom, and promised to return, and establish his law of righteousness and order on this earth ; so his promise is actually fulfilling ; and the most striking evidence in this latter day, that he has gained the kingdom, and begun to set it up on earth, is the manifest change in civil government, and that spirit of toleration and liberty in matters of religion, which began to take place about the close of the seventeenth century. 2. This work of toleration and liberty was directed in the order of Divine Providence, and gradually increased, until liberty of conscience, and the rights of man, were permanently established, by the liberal, national and state constitutions of these United States of America. 3. Thus, by the immediate Providence of God, the way was prepared for the everlasting Gospel to be preached, which ha.s been received by many; and '■'■the kingdom of the saints of the Most High; " so long predicted, has been gradually rising, until it is permanently established in this favored land. 4. Therefore, for the sake of candid inquirers after truth, and especially those who are looking for that work of full salvation which God promised to accomplish in the latter days, and who have not the opportunity of obtaining personal information, we shall consider the various operations of the M'ork of God, in its progressive stages, or degrees, both providential and spiritual, from the first creation of man in relation to this important event : and '■'■let him that readeth u?iderstand." 5. By an attentive review of the Scriptures, as well as the general history of the world, it is evident, that the whole mani- festation of the work of God, from "the beginning," has been dis- played in Four general Dispensations of Divine Providence and Grace, successively brought forth in various eras and orders, each progressively rising into higher and higher degrees of greater and increasing perfection. Xxiv INTRODUCTION. 6. All these Dispensations and degrees of development and growth of order, as planned in Divine wisdom, are now ulti- mately perfecting in the present Dispensation of Christ's Second Appearing, which is the Fourth and last ; and in which the waters of life and salvation will become an impassable river, as shown to the Prophet in his vision of the holy ivaters: these, after four J. p. j^ successive measures, each rising higher and higher upon man, xivii. 1-12. became "a river that could not be passed over." 7. Thus will it be in the work of this Dispensation : all souls will have to swim in the waters of spiritual life, clear of all attrac- tions from the corrupt earthly nature, or be borne down by them Seel John, and sink to destruction with the world. But, if they swim ii. 15, 17. clear of the attractions of the world, by stripping off all its corrupt weights and the defiled clothing of nature, the holy waters will waft them to the heavenly land of eternal LIFE. For in the manifestations of this "great and last day of xvLi4^^ God Almighty," the work of God will be consummated to the human race; as it is written, "In the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God will be finished." Each of the aforesaid " days " doubtless signi- fies a new era of increase in the manifestations of God's work, before the present Dispensation is covipleted. 8. Therefore this Dispensation is ushered in and brought forth, by the voices and conjunctive powers of the seventh trumpet. This is the final work, and brings "the time of the end," fore- told to the Prophet Daniel, which will decide the destiny of all ^•T-^sjSc things, and the ultimate lot of all souls and spirits. For these ahoVude^' ^'^^sons, the present volume is illustrated according to the re- v.^6. ' spective orders of the aforesaid pour great dispensations. Rev. X. 7. See Dan. THE TESTIMONY CHRIST'S SECOND APPEARmG. BOOK I. THE PATRIARCHAL DISPENSATION. THE STATE OF MAN FROM HIS FIRST CREATION UNTIL CHRIST. CHAPTER I. THE ORDER OP THE VISIBLE CREATION. In all the works of God throughout the order of the visible creation, there is an evident relation of one thing to another, as the eifect is related to its cause ; and we may every where see one thing springing out of another, and progressing on to still higher degrees of perfection. 2. This is manifest, not only in the works of nature, but of art; and vipon this principle, the new is granted to be superior to the old, inasmuch as it contains all the useful properties of the old with additional increase. 3. It is not, however, our design to reason on the works of nature or of art, any further than as they serve to illustrate the things of eternal duration. It belongs more properly to men of natural wisdom, to search out the properties and progress of that creation, of which they are a part. 4. But, as God promised to create new heavens, and a new earth, wherein should dwell righteo?is?iess, and as the new creation stands in a certain sense related to the old, being formed out of it ; therefore, the children of God are not immediately 1 2 THE ORDER OF THE VISIBLE CREATION. B. I. CHAP. I. created in that character, but have first a certain relation to the chihlren of men, until by the spirit and power of Christ, in the fulfilment of the promise pertaining to the new creation, they arise out of the old, in a gradual increase, to higher degrees of perfection. 5. Man, in his natural creation, was designed for a higher purpose than merely to fill up the momentary scenes of the present life. An evidence of this truth is implanted in the breast of every individual possessed of common rationality. 6. The immortality of the soul, and a future state of existence, is a sentiment that requires no other argument for its establish- ment than the hopes and prospects of every rational mind. 7. Hence it is, that natural death, or the departing out of the active scenes of this world, is, of all objects the most frightful, inasmuch as it appears to put an end to man's existence, and is the strongest argument against the immortality of his present state of being. 8. On the other hand, nothing is so productive of joy and triumph, as those sensible manifestations from a world of spirits, which at times operate in the mind of man, and promise a durable felicity in a future state of existence. 9. Had man even continued in the order in which he was at first created, he could never have been established in any precise measure of that order, because the very order itself was change- able, and he must of necessity advance to some higher order, or sink into an inferior state ; much less could his natural creation be siipposed to stand in the highest degree of ■perfection when he had fallen from God into a state of sin and misery. 10. Eternal life was but an object of hope to man in his highest state of innocence ; for if he had possessed eternal life, he must have been eternally out of the reach of death : but his being subject to fall into a state of death, was an evidence that he was only as yet, in a state of probation, and of course, that the whole creation of man was unfinished, and had not yet progressed to the ultimate end for which it was created. 11. When God promised to create another heaven and earth 17'*' ^^" at some future period, saying, '•'■Behold I create new heavens, and a neio earth;'''' and wjien the Apostle said, " We according 2Pet. iii. to his promise, look for neiv heavens, and a new earth, loherein dwclleth righteous7iess ; " it is evident that this new heaven and earth spoken of in difi'erent ages, was something yet to be created, therefore none could possibly reach it, but through those revolu- tions which should lead to that period. 12. It is certain that the matter which composed the body of man, existed before the human body was formed ; and that matter was incapable of comprehending its intermediate state, before it was orsanized into human form. 13. B. I. THE ORDER OF THE VISIBLE CREATION, 3 13. No better able is the most penetrating mortal to conceive ^h^P- ^ the real nature of the intermediate state of man between the old and new creations, any further than he is created anew accord- John iii. 3, ing to the work and progress of the new creation. And what lies beyond, belongs to God to make manifest through Christ, by the Gospel, in the order of the times appointed. 14. Nothing can be created without a creator, and He that formed all things is God : He is hfore all things, and by Him q^^ ^ j- all tJmigs consist; but every thing in its own order has a i^- secondary cause. 15. God always works by means that are adapted to the end. He did not form man by or out of nothing, but out of the dust; nor are the human species created or propogated by or out of any other than the living substance of man. 16. Therefore, before a thing can be created, the means of its creation must exist. And as Jesus Christ was promised to be the immediate Creator, or secondary cause of the 7iew heavens Rev. iii. 14. and earth, or the beginning of the new creatio?i; so the future coi, iii. 15, destiny of the human race was suspended on the coming of i**- Christ. 17. The coming of Christ was not to destroy the order of the visible heavens and earth, that were created very good at the beginning; but to create out of them a new world, or ordej- of things, that should be of eternal duration, beyond the present. IS. And therefore He came into this world, and passed ^ , ... through it, and did the work his Father gave him to do, intro- ductory to his future coming ; and having laid the foundation of that order of eternal duration, his message by his servants, in ^ his second appearing, is, " Coine; for all things are now ready.'' 17. It never was intended by the Creator that any part of his creation should be redeemed or governed by a power foreign from his spirit ; for that would have laid a foundation for confusion, and showed a lack of wisdom in the whole order of things; which may be observed from things that are natural. 19. But God, in his wisdom, proportioned to every part of creation its own internal government, without dependence on foreign aid, or the fear of foreign invasion, so long as it kept the primitive rectitude of its creation. 20. And therefore, when Jesus came into the world, in whom Christ was revealed, as the Redeemer and Ruler of his dominion, he did not come descending through the air from some remote part of space ; but, being born into the old creation, he was com- missioned and sent from God, while dwelling in the midst of those whom he came to redeem, and over whom he was appointed Ruler. 21. And thus was fulfilled the words of the prophet : " Out of Aiicah v. thee shall he come forth imto me that is to he Ruler in Israel.'''' 4 THE ORDER OF THE VISIBLE CREATION. B. I. CHAP. I Plainly showing, that, in the order of things, the power of redemption would arise crut of that creation which needed a Redeemer. 22. Seeing, then, that the whole of God's work is connected like the links of a chain, and that one thing rises out of another hy the operations of His spirit, in an increasing line, from begin- ning to end ; it will be proper to treat of things in their true and natural order as they arise, from age to age ; from which the appearing of Christ, first and last, may be understood in its true nature and dcsisrn. E. I. THE STATE OF MAN IN HIS PRIMITIVE CREATION. CHAPTER II. THE STATE OP MAN IN HIS PRIMITIVE CREATION. All things were made and created for the honor and glory of chap. li. the invisible First Cause, whom we call God — the Father of angels and men ; a Being of infinite perfections ; eternal and un- changeable in his nature and purpose ; from everlasting to ever- lasting ; possessing almighty power and wisdom ; the centre of infinite goodness ; the true Spring of eternal life, and the only Source of true happiness. 2. In the beginning, God set in order the creation of the visible heavens and earth; and "made every plant of the oen. ii. 4 field before it vjas in the earth, and every herb of the field 5. before it grew ; for the Lord God had not caused it to rain upon the earth." 3. By which it may be understood, that God reserved the times and seasons in his own power; for, although it was said, '■'■Let the earth bring forth grass, the herb yielding seed, aiid chap. i. ii. the frxdt tree yielding fruit afier his kind, whose seed is in itself, upon the earth: and it was so;" yet it was not INSTANTLY SO. The earth could not bring forth grass, nor the herb yield seed, nor the fruit tree yield fruit, any otherwise than according to the laws of creation established in each particular thing, whose seed was in itself after its own kind ; and accord- ing to the order of times and seasons appointed by the Creator, in the law of nature. 4. This was the law and order established in the vegetable creation; and every thing was beautiful after its kind, and in its times and seasons. " And. God. saw that it teas good.'''' 5. Therefore no inferior law could be given to any superior part of the creation ; but each part of the creation must be regulated by a law equal to its own inferior or superior dignity, that the whole might operate in one harmonious concert with the first moving cause. 6. "And God created every living ci-eature which the waters Gen. i. 21, brought forth abundantly, after their kind ; and every winged fowl after his kind; and God blessed them, saying, " Be fruit- ful and ??mltiply, and fill the waters in the seas, and let fowl multiply in the earth." 7. " Let the earth bring forth the living creature after his kind : Gen. i. 24. cattle and creeping thing, and beast of the earth after his Gen. i. 25. 6 THE STATE OF MAN IN HIS PRIMITIVE CREATION. B. I. ^^^■^P'^- kind; and it was so.'''' "And out of the ground the Lord Grod formed every beast of the field, and every fowl of the air." Gen. ii. 19. g. Thus God made the animal part of the creation, which was superior to the vegetable, from the great whales in the sea, to the least insect of the earth, and the smallest bird of the air; and He created every particular part, with a natural law, or instinct, to be fruitful and midtiply, each after its own order, and after its own kind, and i7i the times and seasons appointed by the Creator, and established in the law of nature. 9. And thus the animal creation was set in order ; and each part after its own kind, and in its own place, showed forth the glory and power of the Creator. '■'■And God saw that it ivas good" 10. "And the Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living sonl.'''' That is, he became endowed with spiritual sensations and the faculties of reason. Thus man was created the head and most noble part of all the visible creation. 11. Also the animal parts of the creation, which were formed out of the ground, were endowed with animal faculties, or bodily sensations, such as seeing, hearing, tasting, smelling and feeling, which made them noble in their order. 12. And although man was formed of the ground (or natural elements) , yet as he was made the most noble animal of the creation, distinct from his living soul, he could not be deficient of such animal sensations as pertained to any of the inferior part of the creation. 13. Therefore, by his living soul, he was likewise endowed with those natural, or bodily sensations of seeing, hearing, tasti^ig, smelling and feeling, which are called the five senses. And thus his living soul gave him the pre-eminence over the animal part of the creation, and constituted him a human and rational creature, more noble than the rest. 14. Again, the living soul of man, being superior to his animal body, could not therefore be deficient in any one part or sense which pertained to the body; consequently, in the union of soul and body, every part or sensation of the body must be occi;pied by a corresponding part, or sensation of the soul. 15. And hence, there was also a spiritual seeing, hearing, feeling, and so on, which being superior to all those natural sensations, were capable of dictating and ordering every faculty and sensation of his natural body aright. 16. And thus man was created with a most noble capacity, to know how to please and serve his Creator, and how to order and govern every part of his natural capacity and bodily sensa- tions for the honor aiid glory of the great first cause. 17. And, as this noble and superior capacity of the Uvi^ig soul, had the pre-eminence over all the inferior senses of his own B. I. THE STATE OF MAN IN HIS PRIMITIVE CREATION. 7 natural frame ; therefore man was capable of having the sole chap, ii. dominion over all the inferior creation, and of preserving its order and harmony, for his own happiness, as well as for the honor and glory of the Creator. 18. But, as man was formed of the ground, like the rest of the animal parts of the creation, so, like those, liis natural body was of the earth, earthy, and was created for time. And, because God breathed into him the breath of life, and man became a living soul, therefore his living soul was the image and likeness of Him who is eternal, and was created for eternity 19. "And the Lord God said. It is ■not good that the man should he alone ; I ii/dl make him an help meet for him,'''' * i. e. * ^^^b. an according to the order before him. For among all other living fofehhn.' creatures that had yet been formed, for Adam there was not found ^^^i*^''""' an help, according to that order of which he was the image and Geu. ii. is. likeness. 20. And out of the man, the Lord God made him an helper, who was called icoman, because she was taken out of man. Thus man was formed of two parts, male and female. These two, as to their local situation, were different ; but, in point of nature and union, tliey were one, and formed but the one entire man, complete in his manhood. 21. Therefore, as the woman was formed out of the man, who was the most noble and superior part of all the creation, by reason of his living soul ; so the woman also was endowed with those same rational faculties and governing powers, as a suitable help in the dominion and government of all the inferior creation. 22. But, as the man was first formed, and afterwards the woman, to be a helper with the man, therefore she was depend- ent on him for counsel and instruction, and was not first, but second in the headship of man, and second in the order and government of all the inferior creation. Thus the order in the first creation of man was finished. 23. " And God blessed them, and said unto them, Be fruitful, *^en i. as. a7id multiply and replenish the earth, and subdue it ; and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth.'''' 24. Also, '■'■God made man upright, in his o'wn image .^*^'^'' '*'"• created he him;'''' and therefore he was without blemish, as he proceeded from the Fountaiu of all wisdom and perfection : made *^^"' '• ~''' but a little loiver than the angels: having dominion over the Psai.viii.s, terrestrial creatures, and was crowned with glory and honor. lieb. ii. 7. 25. Thus man, in his first rectitude, stood as sole lord of the earth, and the most noble part of all the visible creation. And, being endowed with a capacity to receive the law of God iu his 8 THE STATE OF MAN IN HIS PRIMITIVE CREATION. B. I. CHAP.ir. living soul, for the right ordering of all things under his dominion, he was properly the centre of order and union to all, and, (com- paratively) stood as a living and most noble tree in the midst of the trees of the garden. 26. And while this was his standing, being the head and centre of union to the creation, every particular part, having a law peculiar to itself, served to increase the glory and beauty of each other, and operate, and move in one general and harmonious concert, to show forth the glory and power of the great and first Gen. i. 31. moviug Causc. " J./zc^ God saw every thing that he had made, and hehold it teas very goody '11 . But the living soul of man was united to a material and natural body, which was of the earth, earthy, and which was pos- sessive of its own animal and earthly instinct ; and this consti- tuted his state of trial, and placed him as it were between two worlds — between life and death. 28. And therefore it is said, that the Lord God put him into the garden, '■'■to dress it, and to keep it,''^ and commanded him, saying, " O/" every tree of the garden thou mayest freely eat; ^ren. 11. , ^^^ ^- ^j^^ ^^.gg ^j- ^^g 'knowled.ge of good wad evil, thou shall not eat of it: for in the day that thou eatest thereof thou shall surely die.'''' 29. From which it appears evident, that man was created with an inferior nature adapted to his earthly state which was good in its order, but was to be kept in subjection by a superior law, in order to his becoming a just and rightful heir to any inheritance of promise, and more especially that of eternal life, which w^as the ultimate end of his creation. 80. It would have been contrary to the order that was estab- lished in the creation, for the Lord God immediately to exercise his governing power over any object which he had placed under the dominion of man. On man therefore it depended, rightly to use the power with which he was invested by the Father of his living soul, with whom he stood united. 31. Consider, then, the state and order in which the man was placed. His living soul, endowed with the power of reason, stood in connexion with the Father of Spirits, and was superior to the instincts of his earthly nature, or the animal sensations and natural desires which might arise therefrom ; and therefore he could not be influenced and governed by them without the most pointed breach of the law and order of God, and the for- feiture of his dominion. 32. He could not be influenced and governed by the female, although "bone of his bone and flesh of his flesh," without the violation of the same law and order; because he was the first, and she the second in the order of the creation. 33. Neither could the male or the female, together or B. I. THE STATE OF MAN IN HIS PRIMITIVE CREATION. 9 separately, be influenced and governed by any inferior part of the chap. ii. creation, whether beast, or fowl, or creeping thing, Avithout the subversion of the order and harmony of the creation, as well as the most direct and presumptuous transgression of the law of God. 34. For, God by his righteous law, had endowed them with wisdom and power, to subdue and have the immediate dominion over all the inferior creation; therefore it was not the laic of nature in any part of the inferior creation, but the laio of God in the living soul, by which the conduct of both male and female was to be directed, and all their actions disposed. This law was constituted as the ruling power of man, and because it was given of God, the source of their existence, it laid them under the strictest obligations to the most punctual obedience. 35. And, while man stood in his rectitude, and the line of order which .God had placed in the creation remained entire, every part was in a condition to be regulated by a principle of justice and equity, to produce the fruits of harmony and peace ; and through obedience to answer, without obstruction, the ultimate end of its creation. 36. For " God saw every thing that he had made, and behold it was very good.'''' No evil could flow from a good cause, nor could evil ensue while that cause was regarded. '■'■And ihey were both Gen. ii. 25. naked, the man and his icife, and were not ashamed.^'' Such was their peace and innocence. 37. It was but the beginning of man's work of self-denial, to abstain from one particular tree. In the progress of his govern- ment, he was to subdue the earth, and have dominion over ALL, and prove that his living soiil had not its equal among all the beauties of nature, nor in all the temporal glory of the universe. 38. But " man who being in honor, and abode not, is like Psai.xiix. the beasts that perish.^' 12. 20- 10 THE NATURE AND EFFECTS OF B. I. CHAPTER III. THE NATURE AND EFFECTS OF THE FALL OF MAN, FROM HIS FIRST RECTITUDE. CHAP. HI. By the fall of man, is not meant any change in the position of his body, but of his soul. His body retained its natural relation to the earth, was possessed of its usual gravity, subject to the laws of attraction, cohesion, and repulsion, and endowed with all its former natural instincts, sensations, and faculties. 2. But his soul fell from Grod by disobedience. By yielding to the influence of an inferior attraction, he was deceived, and drawn out of that proper order in which he was placed by the Fountain of truth. 3. And, being drawn out of his proper order, he loosed the bond of his union and relation to heaven; and being loosed, he fell into that which attracted him ; and in that he is a fallen spirit ; but still proves his supernatural descent, by a life and power which the most perfect law of nature never was given him to inspire. 4. According to the law which Grod prescribed to man at the beginning, he was to subdue, and have dominion over all inferior things ; this was his distinguished standing in his first rectitude j of course, to be subdued and overcome must be his fall. 5. The living soul of man was united to a natural body, and occupied all its natural faculties and senses, which were as a medium of conveyance, through which the law of Grod that was implanted in his soul, might be put into action, according to the directions of the Lawgiver. 6. And hence, no object inferior to the perfect will of God, could find any access to his living soul, so as to bring it into captivity and rival God's claim to man's affections, except through the medium of those animal passions and appetites arising from his inferior nature, and which were appointed to be under the government of a superior law. 7. And therefore, any object on which his obedience could first be proved, must be that which addressed those natural and earthly appetites, or the propensities of his inferior nature ; and these could not operate without the previous consent of his soul to cast off his Superior, even God, who claimed the first and principal right to all his affections. 8. Here was the state of his trial ; and it now remained with him, whether he would obey his superior or inferior; and his servant he must be, to whom he yielded obedience. B. I. man's fall from his first rectitude. 11 9. Therefore, in obeying liis inferior, he became servant to chap, in. that over which he was appointed ruler, and committed sin and transgression in breaking the hiw and oi'der of God, by going over the bounds prescribed by the Lawgiver. 10. It is evident that the law and order of God, appointed for man, was good, not only from the thing considered in itself, but from the consideration that God is good, and that no evil effect can flow fi'Om a good cause. 11. But, as man was created in a probationary state, in order to subserve a higher purpose, it rendered tlie creation of man in its nature susceptible of either good or evil : the good to ensue as the effects of obedience to those laws which God gave for its regulation, or the evil would ensue in consequence of neglect and disobedience. 12. Thci'efore, as man was not obedient to the law of God, his superior, but yielded to be influenced, through an inferior nature, by that serpent called the devil, who in his nature is directly opposite to all good, hence ensued the evil. And the devil could have no influence in the creation, otherwise than by a subversion of that true order which God had placed between soul and body, male and female, man and beast. 13. And as the man was the head, and first principal agent in the order and dominion of the creation, and the woman was the second and weaker part of man in the same agency ; hence, that deceiver the serpent, came forth with a lie, and tempted the wovian to counteract the law and order of heaven; that is, to be led by the influence of the serpent, her inferior instead of being led by the counsel of her superior, the man. 14. " Noiv the serpent was more subtle than any least of the Gcu. iii. l. field,^'' (a striking emblem of man's nature!) and therefore the most suitable to allure and deceive. "And he said unto the woman. Yea, hath God said, ye shall not eat of every tree of the garden? " 15. And the woman said unto the serpent, " "We may eat of the fruit of the trees of the garden ; but of the fruit of the tree which is in the midst of the garden, God hath said. Ye shall not eat of it, nor toiLch it, lest ye die.'''' Thus far she exercised the rational faculties of her soul, and while she stood stedfast here, no evil could ensue. 16. But " the serpent said unto the woman, Ye shall not surely die: For God doth knoiv, that in the day ye eat thereof, then "^en. iii. 4, your eyes shall be opeiied ; a,nd ye shall be as gods, knoiving good and evil.'''' 17. Here the woman was allured, and being allured, she was deceived, and being deceived, she was excited by a passion, which prevailed over her reason, to listen to the voice of the serpent. 18. Thus the serpent beguiled her; and being beguiled, she 13 THE NATURE AND EFFECTS OF B. I. CHAP. III. Jistrusted the order of God, wliicli was placed in the man, as it respected her immediate safety and protection ; a contrary view of the order of things began to take root in her animal nature, and to promise something more delightful than what she appre- hended from the order and counsel of God. 19. Here the nature and disposition of the woman, which before was innocent, and lovely, became transformed into a nature and disposition which is unclean, wicked, and deceitful. 20. The nature and quaMty of that disposition with which God created man at the beginning, being pure, innocent, and lovely, is figuratively compared to a natural tree of pleasant fruit, "a tree to he desired to make one ivise.'''' 21. And had man regarded the law of God, and punctually obeyed the directions of the Lawgiver, the fruit would have been good, pure, innocent and lovely. The fruit of the tree was good only in its right use, and evil ovly in its wrong use. 22. But, to the perpetual torment and condemnation of men, and a heavy woe to women, they delight to choose the knowledge of the evil I Therefore the tree was called. The tree of the know- ledge of good and evil* 23. Thus it was an undue, u.nseasonable, and inordinate desire of the knowledge of that nature, infused through the sub til ty of the serpent, by which the woman was allured and led away out of her proper order, instead of being led by the righteous law of God, in her living soul, which required her to act in union with the protecting counsel vested in the man, who was her proper head. 1 c»r. xi.3 24. " But Livould have you knoiv, that the head of every man is Christ ; and the head of the looman is the man; and the head of Christ is God.'''' What was Christ? The unity of divine male Rev. x.\ii. and female ; and man was created in the same unity in the like- ness of God. This was that line of order, which the God of all wisdom and goodness placed in the most noble part of the visible creation. In this unity they were a complete head of the natural world. 25. And therefore the woman's obedience to the serpent, was not only contrary to the dictates of her reason, and inconsistent • Many opinions liave been entertained respecting the primitive garden of Eden and the transactions in it. But to us it is evident, from Scripture, and from reason- able views of the nature of things, that there was a delightful temporal garden, in which the first man was placed, and, in which grew all kinds of trees and plants, every way adapted to the subsistence and earthly happiness of man; i. e. it was the world in miniature. Hence it appears plain, that all the transactions that are related to have taken place in this garden, were first effected in the out- ward and temporal order ; yet, these were only iignrative, like the figure of the Law. But the .substance, and ultimate operations and effects of all these things, were in the earthly human nature of man ; this was the real garden in which the rational soul was placed, "to dress-' (i. e. to cultivate) "and to keep it; " which was the first duty appointed by the Creator. See Gen. ii. 15. Thus it was his duty to keep it from an enemy, against which he was in this manner plainly warned. 2. 17. B. I. mak's fall from his first rectitude. 13 in the nature of things, but directly conti-ary to the true order of ct^AP.in. God. And, having now eaten of the forbidden fruit, that is, liaving receiv^ed the nature of the serpent to rule in her, she gave also unto ha- husband 'with her, and he did eat. i!6. Thus the foul and deceitful nature of the serpent set up its growing influence in the first part of man through the second; and, by obedience to the serpent, their nature became corrupted at the root, figuratively compared to an evil tree, all the fruit of which must consequently be corrupt, ixntil that evil influence should be overcome by obedience to Christ the seed of promise. For, "who can bring a clean thing out of an unclean ? " Not one. JoIj, xiv. 4. 27. And thus the devil placed his seat of influence and dominion in the very instinct or seed of nature, and the nature of man, like a noble vine, loholly a right seed, became corrupted, -fT ii-si. and turned into the degenerate plant of a strange vine, nourished according to the corrupt and deceitful law of the serpent, bring- ing forth fruit jmto death. 28. And, as the soul was united to a natural body, man must Rmn. viii. either groan under the oppression of his wicked master to whom ic,]'^"^' ^'' he yielded obedience, until his redemption should appear, or resign \vp the body, and every inferior part of the creation to the sole dominion of evil. 29. But the law of (lod was in itself eternal, and his purpose in the creation of man unchangeable, and therefore the devil could not annihilate the law of God, nor destroy the creation. Nevertheless the whole creation became corrupted, and its beautiful order and harmony lost in sin and confusion by dis- obedience, as it is written, "for we know that the whole creation Rnm. viii. groaneth and travaileth in pain together imtil now." ~'^- 30. No sacred laws of influence, nor ruling power, had any longer a free course through the governing parts of the natural creation, to govern from the superior to the inferior; but an un- clean, deceitful, and rebellious law, seated in the nature of man, was now the principal motive and leading object of his affections. 31. The soul was no longer led and governed by the pure and original law of God, but by the now corrupted and growing passions of an inferior and earthly nature : the male no longer led by the law of God, but by the law of the devil, through the female : the female no longer led by the law of God through the male, but by the law of the devil through the serpent. 32. Thus, although man was created a free agent, as through that free agency he chose to obey the serpeyit, rebellion and confusion spread its baneful influence through the universe, and man could rise up against man, who was made in the image and after the likeness of God, and shed each other's blood, 33. The beasts of the field, and the reptiles of the ground, over which man in his state of innocence had the dominion, could 14 THE NATURE AND EFFECTS OF B. I. CHAP III now rise up against the most noble part of the creation, while man . against man, and beast against beast, are dreading and devouring one another. 04. Thus man by his disobedience, was wholly excluded and shut out from the loay of the tree of life, and ingrafted into an evil tree ; and all the fruit it could produce must be like itself, the fruits of a fleshly, earthly, sensual, cruel, and corrupt nature; '■'•adultery, fornication, U7iclcanness, lasciviousness, ^o\T^^' 'idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, eiivyings, viurders, drimkcnness, revellings, and such like." 35. Instead of purity and holiness, he brings forth sin and un- cleanness: instead of pure and heavenly affection, lust and wan- tonness: instead of condescension and obedience, pride and self- will : instead of tenderness and mercy, oppression and cruelty : instead of justice and equity, partiality and fraud: instead of peace and harmony, wars and tumults, seditions and bloodshed, and all manner of sin and confusion. 36. Such are the dire consequences of man's fall. And, as man was tempted and overcome by the serpent, who was below him in the order of the creation, he of course fell below the Rom. \i. order of the brutes, being servant to that to which he yielded himself servant to obey. o7. And hence it is, that the human species are become devilish, beastly, and unclean, in their nature and disposition. :Mat. xxiii. And therefore it is said of them, " Ye serpents, ye generation of ^- cipersV And again, '■'•What they hnoio naturally, as brute ^ ^' ' beasts, iyi those things they corrupt themselves.'''' 38. Unto whatever this subversion of the true order of God may be likened — whether to a beautiful garden that is laid waste isa.v. 1, 6. and irrown over with thorns, or to a tree that becomes degenerate and corrupt, by being neglected, or transplanted into a bad soil — it is certain that the knowledge of good and evil does exist in the mind of man. 39. For the creation remaining united in that which is corrupt, the soul of man, though a lost captive, cannot but know the difference between the good, which the dignity of his order requires him to do, and the evil to which he is enslaved by the low and beastly appetites of an inferior nature. 40. That which cannot bear the light of men, how shall it bear the light of a perfectly pure and holy God ? The soul of every rational creature must therefore ascribe to the agency and influence of the devil, as well as to the insatiable propensities of his own corrupted nature, every act that will not bear the inspec- tion of a fellow creature. 41. The soul cannot but know that a just, righteous and holy God, never was the oriuinal cause of that law or instinct which IG. Jas. iii. 15 Jas. iv. 1. B. I. man's fall from his first rectitude. 15 would destroy the dignity and superiority of man, and lead liim chap. iii. to corrupt himself, or to corrupt others, below the order of the brutal creation. 42. And therefore the creation groaneth in pain, under all these things that are unclean and abominable in the sight of the Creator. The woi-ks of men have become the "unfruitful works of darkness; " so that, as it is written, " it is a shame to speak j, ,^ ^, jg of those things lohich are d.one of them in secret.'''' How then will every seca-et action appear openly in judgment? 43. It was LUST, even the lust of the flesh, that Avas imbibed by obedience to the serpent, which corrupted the nature and disposition, and degraded the dignity of man. Here was the foimtain head, from which all manner of sin and iniquity, like a mighty torrent, came rolling along down through the fallen race, corrupting the earth, and teeming with ten thousand evils. 44. From hence have proceeded the greatest of all evils, as well as the least; and what still remains as the most striking evidence of man's fall and depravity, is the shedding of each other's blood. As it is written, " From whence come %vars and fightings among you? come they not he/ice, even of your lusts that war in your members? 45. All fleshy, sensual, carnal, and wanton thoughts and desires, which captivate the mind, and place it upon any other object than the perfect will of God, proceeded, through the serpent, from the source of all evil, and are the effects of the fall, destructive to the soul, and a fatal bar to man's eternal peace and happiness. 46. All selfish and fleshly gratifications, and works of un- cleanness, and all actions, of whatever shape or kind, that require to be performed secretly and in the dark, to prevent their being seen and judged by the eye of God or man, originated with the prince of darkness, are influenced by a base and foul spirit, are the cause of guilt, and degrade the dignity of man below the order of the brutes of the field. 47. And that all the hidden works of darkness are of such a base nature, would immediately appear, were all the secret actions of the human species to be performed openly and in the sight of all men. Surely then, the sins of the present generation would be found to exceed those of Sodom; and their cry surely ascends up to heaven ! 48. And, as God is a God of perfect light and purity, and in iJoim.i.o. Him is no sin nor darkness at all, therefore, every work or action that requires to be performed secretly and in the dark, as well as every sin that men commit, whether secretly or openly, are all directly contrary to his purity and holiness, are condemned by the light of his presence as evil, and exposed to his righteous indijrnation. 16 THE NATURK AM) EFFECTS OF B.I. CHAP. III. Mat. xii. 33, 31. Mark, vii. 21-23. .las. i. 17. Isa. XXIX. 15. Four-fold State, pp. 40, 41, &c. Phil. iii. 10, Isa. i. 3. 49. All tyranny aud oppression, of whatever name or kind under heaven ; all wars and fightings ; all slavery and involuntary servitude, of whatever sex, trade, or color, barbarous or civilized, proceeded from the devil, that old enemy to the peace and happiness of mankind, and entered by the fall, and are a present and direct violation of the just and righteous laws of heaven. 50. And also all treachery, or breach of faith in point of office or trust, relating to the benefit of society ; all negligence of moral duty in parents to children, and of disobedience in children to parents ; all unjust and unfair dealing with friend or foe ; all civil fraud, and hypocrisy in sacred things ; all indolence and sloth, deceit and lying. 51. All these, aud every other evil, are the efi'ects of the fall, throusfh the violation of the righteous laws of God, are degrad- ing to the dignity of man, and are the fruits of an evil and corrupt tree, implanted by the serpent in man's very heart and disposition. As it is written. 52. '■'■ Either make the tree good, and his fruit good ; or else make the tree corrupt, and his fruit corrupt : for the tree is known hj his fruit. O generation of vipers ! how can ye, being evil, speak good things? for out of the abundance of the heart the mouth spcaketlt.'" 53. " For from ivithin, out of the heart nf men, proceed evil thoughts, adulteries, fornications, murders, thefts, covetmaness, zaickedness, deceit, lasciviousness, an evil eye, blasphemy, pride, foolishjiess. All these come from icithin, and defile the man.'''' 54. Although the root and fountain of all sin and iniquity, which entered in to nature, and captivated the soul of man by the fall, could not be fully revealed until Christ should make his second appearing ; yet (more or less) in every age, since his first appearing, there have been those who have borne a testimony against the root of sin, according to that measure of light which they possessed. 55. For every degree of light that goes to discover sin, be it more or less, is of God ; and every spirit, that goes to conceal it, is a spirit of darkness, and arises from a contrary source. And here it may not be improper to add a few sentences from the writings of Thomas Boston. 56. "Man certainly is sunk very low now, in comparison of what he once was, God made him but a little lower than the angels ; but now we find him likened to the beasts that perish : he hearkened to a brute ; and is now become like one of them — minding only earthly things. Nay, brutes, in some sort, have the advantage of the natural man, who is sunk a degree below them : He is more witless in what concerns him most — He is viore stupid than the ox or ass.'''' B. I. MAN S FALL FROM HIS FIRST RECTITUDE. 17 57. "Nay more thau all this, tlie Scriptures hold out the natural man, not only as wanting the good qualities of those creatures ; but as a compound of the evil qualities of the worst of the creatures — the fierceness of the lion, the tilthiness of the dog and swine, the poison of the asp, and such like. Truth itself calls them serpents, a gzncration of vipers; yea, more, even children of the devil. Surely then man's nature is miserably corrupted." 58. " Cast your eye upon those terrible convulsions the world is thrown into by the lusts of men : Lions make not a prey of lions, nor wolves of wolves; but men are turned wolves to one another, biting and devouring one another ! Upon how slight occasions will men sheath their swords in one another's bowels ! These violent heats among Adam's sons, speak the whole body to be distempered — They surely proceed from an inward cause, Lusts that loar in the members. 59. " Laws are often made to yield to men's lusts — And seldom is there a time wherein there are not some persons so great and daring, that the laws dare not look their impetuous lusts in the face. 60. " Men live as if they were nothing but a lump of flesh. They are flesh, they mi?id the thi?igs of the flesh, and they live after the flesh. If the consent of the flesh be got to an action, the consent of the conscience is rarely waited for; yea, the body is often served when the conscience has entered a dissent. 61. "The mind of man has a natural dexterity to devise mischief; none are so simple as to want skill to contrive ways to gratify their lusts, and ruin their souls — None need be taught this black art ; but as weeds grow up of their own accord in the neglected ground, so doth this wisdom, (which is earthly, sensual, devlish,) grow up in the minds of men, by virtue of the corruption of their nature. 62. " Doth not the carnal mind naturally strive to grasp spiritual things in imagination, as if the soul were quite immersed in flesh and blood, and would turn every thing into its own shape ? And hence are horrible, monstrous and misshapen thoughts of God, Christ, the glory above, and all spiritual things." 63. Such, then, are the evil, and deplorable eff"ects of man's fall from his first rectitude, to which the heavens and earth bear witness. Mat. xxiii. 33. John, viii. 44. J as. iv. 10. Rorr. viii. a, 13 Boston's Four-fold State, p. 40- 18 ^ THE MYSTERY OF INIQUITY, OR B. I. CHAPTER IV. The Mystery or Iniquity, or the Man of Sin, Revealed : His Rise in the Fall of Man; by the Subversion op THE Original Order and Law of God. CHAP. IV. Man being created male and female, with a living soul, in ~ which was implanted the image and law of an all-wise, and per- fectly holy God ; and being united to a terrestrial body, endowed with animal faculties, sensations and affections, which all origina- ted from the Fountain of true happiness and everlasting life, he stood in a noble capacity to honor and glorify his Creator. 2. Thus man in his state of innocence, stood as the temple of 1 Cor. iii. God. As it is written, "Fe are the temple of the living God." 2 Cor. VI. Here were deposited his righteous laws and commands, relating ^'^- to the order and government of the creation. 3. While as yet the man stood alone, before the woman was formed, the Lord God brought unto Adam every beast of the Gen. ii. 19, field, and every fowl of the air, and whatsoever he called every living creature, that was the name thereof. But among all those for Adam there was not found an help to be with him. 4. Now, upon the supposition that it might still have continued so, the deficiency in the order and glory of the creation of man would as sensibly appear, as it would for the natural body of a rational man, to be divided into two equal parts, the one part made extinct, and the other left destitute of those co-operating parts, without which his body could not be complete, nor his glory augmented. ch. ii 21, 5. But the Lord God, seeing that it was not good for the man to be alone, formed him in two parts, male and female ; and these two parts constituted one entire and complete 7nan as has been observed. G. And in this capacity, they were endowed with co-operating faculties, sensations, and affections, which arising from the true Source of all goodness, were pure, innocent, and lovely ; thus they were capable of being influenced by proper objects, to augment their happiness, as well as the honor and visible glory of the Creator. 7. Consider then, as the living soul of man, with all its rational faculties, in which the perfect law of God was implanted, was superior to all the animal sensations, faculties, or affections of his natural body ; therefore sin could not have entered into man, but by a willing sacrifice of his reason, and a direct viola- tion of God's law. 22. jB. I. THE MAN OF SIN, REVEALED. 19 8. And, when man had once sacrificed his reason, and violated chap, iv. God's express command, by obeying the voice of the serpent through the woman ; then tlie true order of God in the obedience of the inferior to the superior, was not only subverted, but an opposite spirit found an easy entrance into man, who stood as God's temple, claiming the sole right to man's obedience, '■'■ sheic- ing himself that, he is God.^^ 9. So that it was by the first man's disobedience, that sin Rom. via. entered the world, and death by sin, forasmuch as death is the wages of sin. And so death passed upon all men, in that all Adam's posterity have sinned. And therefore sin is not imputed to any, merely on account of Adam's original sin and transgres- sion, but their own sins are imputed to them. " The soul that 20. si?i?ieth it shall die.'^ 10. And as, by a subversion of the true order of God, and the express violation of this law, a sinful nature entered into the world, so it took the possession and government of all those faculties and affections of body and mind, which had constituted man in his state of innocence, a noble creature. 11. And thus, that wicked taking possession of all that con- stituted man in his innocent state, constituted himself the man of sin^ and placed himself as God, in the highest and most noble seat of man's affections; and there he sat, ever ready to oppose and exalt himself above and against every work and dispensation 3,4,7. of God's grace. 12. And this he did particularly in the days of Christ's first appeai'ing, because he was essentially disturbed. As saith St. Paul, " the mystery of iniquity d.olh already work.'''' 13. Here then, even in the fall of man from his first rectitude, was the rise of the man of sin, that so?i of perdition; and not in some certain man, or set of men called popes, four or five thou- sand years after man had received the very nature and disposition of the serpent. Nay, when a sinful nature first entered into man, there was the beginning of the ?nan of sin. 14. Love is the fulfilling of God's pure and perfect law. Rom xiii. The highest, and most noble of all those affections which I'ljoim iv God placed in man, and the chief and leading motive of all ^-'-^i- his actions, was love. While this remained as his ruling principle, there could be no transgression, nor any cause of fear or shame. 15. But, when man rebelled against his Creator, and his sweet and noble disposition and affections were drawn into the foul and rebellious nature of the serpent, then was his love converted into LUST, and it became the principal seat, and fountain head of the whole serpent's nature and influence ; the leading cause of "very vile affection, and of every evil work; and its gratifications itic primary object of man's desires. 20 THE MYSTERY OF IMQUITY, OR B.I. CHAP. IV. Mat. xxiii. 33. John, viii. 44. Concord. Article Lust- Gen, iv. t Isai. XXV.7. Gal. vi. 7, B. 1 Cor. vi. y, 10. 16. And hence it is, that Christ not only calls the fallen race of Adam, serpe?its, and a generatio?i of vipers, but further says, " Ye are of your father the devil ; and the lusts of your father ye will do^ And hence Cruden, also, among many others, calls lust, "that original corruption which inclines men to sin and evil." 17. And thenceforth, even from man's first rebellion, the fallen posterity of Adam and Eve, could call lust by the name of LOVE, with the same propriety, and through the same old deceitful and foul spirit, by which the first deceived woman could call a murderer, the fruit of her rebellion, "a 7nan from the Lord!" 18. And herein lies the deceitfulness of sin, and the very mystery of iniquity, in believing that to be LOVE, which in truth is nothing but lust, and thus pretending to claim a just and innocent right to the oi-iginal law and order of Grod, as though it had never been violated. This is verily " the face of the covering cast over all people, and the veil that is spread over all nations.'''' 19. Doubtless it will be granted, that a violation of the good and wholesome laws of a nation, in a case of treason, is a political iniquity ; and that the man who, either directly or in- directly violates the laws that are calculated to promote the peace and welfare of the nation, excludes himself from any active part in the administration of those laws. 20. And further, that neither he, nor his confederates, nor any of their descendants in the same line of treachery and rebellion, could ever claim any benefits arising from those laws, under any pretext whatever; but on the contrary, the whole law must stand as a pointed testimony, to judge and condemn the delin- quents, and to show them the foulness of their crime. 21. And, should these traitors, after the most notorious viola- tion of the laws by high treason, be able to insinuate themselves into the government, and finally supplant the nation by foreign oppression, under the pretence of supporting its original rights of freedom, here indeed would be a political mystery of iniquity. 22. Such is the case of which we are speaking; and such is the nature of the laws of men, which have arisen from second causes. Then, shall it be supposed, that the original and perfectly pure and just laws of the Most High Grod, are of less consequence than those of men? Shall they be violated with impunity, and that too under a pretext of obedience, without Grod's notice 1 23. Nay verily, let it never be thought. " God is not knocked: tohatsoever a man soioeih, that shall he also reap. He that soioeth to his flesh, shall of the flesh reap corruption. The B. I. THE MAN OF SIN, REVEALED. 21 unrighteous shall not inherit the liingdom of God. And though hand join in hand, the ivicked shall not be un- Prov. xi. pu7iished.''' •^■ 24. The very laws of nature, being given of God in their pure- and original state, were in themselves immutable in their order, and laid man under the most solemn obligations to obedience, and that precisely according to the directions of the Lawgiver. 25. And as the law was in itself perfectly consistent with the light and reason of his living soul, therefore every part of it must be punctually obeyed according to this light, and not according to the dictates of the serpent, nor the animal pas- sions of an inferior nature. 26. The violation of the law of God, which included the violation of the law of nature by Adam the first, was of the most potent and universal kind, as is abundantly acknowledged by many sensible writers. Concerning which, Bosto7i has the following : 27. " Their sin was a complication of evils, a total apostasy from pour-foid God, a violation of the whole law. By it they broke all the ten ^™^^ g,. commandments at once. They chose ncAV gods. They made their belly their god, by their sensuality; self their god, by their ambition ; yea, and the devil their god, by believing him, and disbelieving their Maker. 28. "Though they received, yet they observed not that ordinance of God, about the forbidden fruit. They contemned that ordinance so plainly enjoined them, and would needs carve out to themselves how to serve the Lord. " 29. Again, says Cruden, " The honor and majesty of the conoord. whole law, was violated in the breach of that symbolical precept : ^'^^^^ [by eating of the forbidden fruit:] many sins were combined in that single act. 30. '■'■Infidelity : This was the first step to ruin. When he distrusted the Fountain of truth, he gave credit to the father of lies. This sin included in it prodigious pride. No sooner created, than he aspired to be as God. 31. '■'^ Horrid ingratitude: Now in the midst of such variety and plenty, to be inflamed with the intemperate appetite for the forbidden fruit, and to break a command so equal and easy, what was it but a despising the rich goodness of his great Benefactor ? 32. " Unaccountable and amazing folly : What a despicable acquisition tempted him out of his happiness I That the pleasures of taste and curiosity should outvie the favor of God, is the reproach of his reason, and makes the choice so criminal. 33. "-4 bloody cruelty to himself, and to all his posterity: Giving a ready ear to the tempter, he betrayed his trust, and at once breaks both the tables of the law, and becomes guilty of the highest impiety and cruelty." 22 THE MYSTERY OF INIQUITY, OR B.I. CHAP. IV. 2 Thes. ii. 3. Epli. ii. 3. Rom. V. 12. Job, XIV. 4. Concord. Article Sin. See also Article Corruption. Sermons, vol. iii. Ser. 48. Hist. ofRp- demp p. 48. fjen. iii. 6, 34. Then certainly it must be evident, that the sin of Adam, including his posterity, who still continue in the same line of sin and rebellion, is in a spiritual sense, at least equal, if not far 'superior in magnitude to what might be called the highest treason in a political sense. 35. And therefore the fallen and still sinning posterity of Adam, could never, after the fall, claim any more right to those once violated laws of heaven, under any pretence whatever of keeping them, than Benedict Arnold and his confederates, could have claimed an active part in the free government of America, after the most pointed violation and breach of national trust, by his notoriously treacherous conduct at West Point. 36. What the sin of Adam and Eve was, and how that sin has been propagated by their posterity, has been very pointedly hinted at by many candid and sensible men ; but how that sin has been kept concealed under a veil, has not been brought to light ; nor could it be, until the time appointed of Grod. 37. At present, the strict demands of light and truth require the veil to be removed, and the mystery of sin to be revealed. Of what some have written particularly on this subject, a few things may here be noticed. 38. "The Scriptures," says Crudc7i, "prove in many places, that the sin" [sinful nature] " of Adam was communicated to all his posterity," [by ordinary generation] " and that it has infected and corrupted it. We are hy nature the children of wrath; that is, liable to punishment, and that hath relation to guilt, "i??/ one man sin entered into the rcorld, and. death by siii, and so death passed upon all men.,'''' as a just sentence upon the guilty, '■'■for that all have sinned^ Job describes this sin, " WJio can bring a clean thing out of an unclean'? not one.'''' 39. "It is the universal law of nature, that every thing pro- duces its like, not only in regard of the same nature that is propagated from one individual to another, without a change of the species, but in respect of the qualities with which that nature is eminently affected." 40. Again says Davies : "Flesh of flesh, and spirit of spirit. This is according to the established laws of generation, by which every thing begets its like." And therefore, by the works of generation, a sinful nature is communicated, and nourished by the industry of its propagators, otherwise sin could not be in the world. Hence the words oi Edwards are very true ; when speaking of Adam and Eve, he says: "All their posterity, by ordinary generation, are partakers of the fall, and of the corruption of nature that followed from it." 41. Again, says Osterivald: " x'Vdam and Eve sinned freely and voluntarily, being deceived by the devil and their own lust. That the" [acting] " cause of sin is to be found in man, is evident, B. I. THE MAN OF SIN, REVEALED. 23 not only from tlie history of Adam's fall, but likewise from our own experience. For we sin in the same manner as Adam did, viz : against the divine law, voluntarily, and being seduced by our own lusts." 42. Again, says Boston, "The corruption of nature is the river-head, which has many particular lusts in which it runs. What doth it avail to reform in other sins, while the great reign- ing sin remains in its full power ? "What though some particular lust be broken; if that sin," [namely, the lust of the flesh,] *' the sin of our nature, keep the throne, it will set up another in its stead; and, while it stands entire, there is no victory. 43. "It is an hereditary evil: propagated in nature, [or con- veyed by natural generation.] Consider the confession of David, '■'■Behold I tvas shapen in iniquity, and in sin did my mother conceive we." Here he ascends from his actual sin to the fountain of it. 44. " By this sin," [of Adam and Eve] says the Westminster Assembly, "they fell from their original righteousness, and com- munion with God, and so became dead in sin and wholly defiled in all the faculties and parts of soul and body. They being the root of all mankind, the same death, in sin and corrupted nature, was conveyed to all their posterity, descending from them by ordinary generation. From which original corruption, do pro- ceed all actual transgressions." CHAP. IV. Ch. Then. V. I. ch. iii. pp. 147, 14S, 155. Four-fold Slate, pp. 3D. 40, 107, lOS. Confession of Faith. CHAPTER V. FURTHER ILLUSTRATIONS OF THE NATURE OF THE MYSTERY OF INIQUITY. All the foregoing testimonies are strictly true, as they have chap. v. abundantly proved, not only from matters of fact, but from the most pointed testimony of the sacred writings ; such as the following : 2. '■'■And the eyes of them both v:ere opened, and they knew Cen. iii. 7. that they were naked : and. they sewed Jig leaves together, and made themselves aprons.'''' '■'■That which %s horn of the flesh isflesh.^'' John, iii. 6. And, " Every man is tempted when he is drawn aivay of his own hist and enticed. Then, when lust hath conceived, it y . ,, . . Jas. 1, 14, bringeth forth sin; and sin, ivhen it is finished, brin get h forth is. death.'''' And many more proofs to the same purpose. 24 THE MYSTERY OF INIQUITY, OR B.I. CHAP. V. History of Redeinp. p, 70. 3. Certainly, then, ^ero it not that some misguided and sanctimonious priesthood had invented a scheme to gratify Lust, under the alluring and specious pretext of fulfilling an original, and afterwards basely violated, law of nature, which God gave to Adam in his state of innocence, it would verily seem, that the very seat and fountain head of all sin and corruption, might have been discovered at once, to open view, by no more than the bare removal of ^fig leaf. 4. For they have pointedly proved, that the sin of Adam and Eve was conveyed to their posterity by the works of natural generation ; that all their posterity are shapen in iniquity, and conceived in sin ; that the original corruption of Adam and Eve, which conceived and brought forth sin was Lust; and that when L«s? had conceived and brought forth sin, "the eyes of them both were opened, and they knew that they were naked.^^ 5. What could the aforesaid authors have said plainer, un- less they had pointedly said, that their eating the forbidden fruit, was the very act by which Adam knew Eve his wife, when (whatever transgression had been before) she conceived and brought forth a murderer ? 6. Here then is the mystery oi the iniquity; first pointedly and clearly showing what the very root of all sin is, and how sin is propagated ; and then again concealing the whole matter under the specious pretest of a command or an ordinance of God, so abundantly acknowledged to have been most basely violated. What I is God the author of sin ? Nay, in nowise ; the same writers have justly proved that he is not ! 7. It is certain that the law of nature which forms a cloud and spreads it over the earth, creates it for the purpose of water- ing the earth, and causing it to be fruitful. 8. And it is equally certain, that the law of the eternal WORD, which created man soul and body, male and female, intended by the very law of their creation, that they should he fruitful and vmltiply, and reple?iisk the earth, and sitbdve it. 9. For this very purpose, they were endowed with those animal faculties and sensations, which in due subordination to the law and command of God, would have innocently constituted them one flesh, in the work of generation. 10. But it is as certain and positive a truth, that those instincts of nature, or animal properties, never were in- tended to lead and govern the soul, or even to act without the soul's decided approbation. And therefore, while the soul kept its first rectitude, and subdued every inferior passion, which might arise in consequence of his state of probation, there never could have been the least cause or foundation for shame. B. I. THE MxVN OF SIN, REVEALED. 25 11. And thus, while the man and the woman stood in upright- chap v. ness and innocence, they were both naked, and were not ashamed, "which certainly implies," says a judicious author, "not only that their nakedness was no just cause of shame, but that they never could have known it, had their innocence continued. 12. "Before the fall, they doubtless knew that they had no clothing ; but noAV their eyes were opened, and they had acquired a criminal knowledge, and became sensible of a passion to which they had ever before been strangers, namely, shayne. 13. "The origin of this will be easier to account for, if we supposed with some,* that the juice of this tree was inebriatinrc [i.e. intoxicating] ; since we know from common observation, that juices of such a quality will excite debauchery, produce strange commotions in the animal frame, and give a strong pre- dominancy to the animal appetites. 14. " Under these circumstances we need not wonder at the subterfuges [tricks or evasions] to which they ran, since it is never expected that the conduct of persons under the power of intoxication, or the oppression of guilt, should be perfectly con- sistent with the rules of cool reflection." 15. According to the above, shame was the effect of a crimi- nal knowledge, which is most strictly true. By eating the for- bidden fruit, they knew that they were naked ; and hence that shameful act is so commonly expressed by the term knoioing. 16. Adam knew Eve his wife. Doubtless he was well ac- quainted with her before ; but now he knew her in a shameful and criminal manner, in consequence of which they walked naked, and their shame appeared. And from hence the above author makes the following plain observation : 17. " It is remarkable, that the custom of covering the pri- Hist, of vate parts should so generally obtain, even among barbarous ^^^'^'^'^i'- p- nations ; an entire disuse of clothing in both sexes is, perhaps, nowhere practised, except where promiscuous intercourse is also allowed, and men and women couple like the brutes." 18. Therefore, as shame is the effect of a criminal knowledge, and as the seat of that criminal knowledge is manifest by the universal practice of all nations in hiding it, hence it is evident that the criminality of that knowledge arose from an unseason- able and untimely use of those bodily organs and animal faculties, which were created to be under the government and direction of a superior law. * Milton gives a striking; description of the effects of the forbidden fruit on Adam and Eve, in the following linps : " But that false frnit Carnal desire inflaming : he on Eve Began to cast lascivious eyes; she him As wantonly repaid; in lust they burn." Paradise Lost, Book IX. 3 26 THE MYSTERY OP INIQUITY, OR B.I. CHAP. V. Four-foUl State, p. 49, 50. 19. And as the first transgressors of the human race covered the parts through which they had violated the command of God, with fig-leaves, so, under a specious pretext, sin has reigned since the fall, and deceived the nations of the earth. And this is brought to light that the words of God might be fulfilled, " The Lord loill discover their secret parts.'" 20. And yet that lawless and uuruly passion of LUST, in polluting and corrupting the order of creation, has claimed either the law of nature, or the express command of God for its authority ; although it is so evident that by the very first act of that kind in which man went forth, he violated not only the law of nature, but God's express command I 21. It is also generally acknowledged, (as we have shown from eminent authorities.) that shame is the eifect of sin, and that the sinful nature of Adam and Eve is conveyed to their posterity by the very act of natural generation. 22. How then is it, that the fallen posterity of Adam have, under the sacred pretext of a command or ordinance of God, protended to solemnize that which in itself is profane, and to sanctify that unclean thing, out of which they have proved to a demonstration that they can bring nothing clean?* 23. Well, therefore, said Boston: "Adam confesseth his nakedness, which he could not get denied, but not one word he says of his sins ; here was the reason of it, he would fain have hid it if he could. Adam's children need not be taught this hellish policy, for before they can well speak, (if they cannot get the fact denied,) they will cunningly lisp out something to lessen their foult, and lay the blame upon another. 24. " Nay, so natural is this to men, that in the greatest of sins they will lay the fault upon God himself. And was not this one of Adam's tricks after his fall ? The man said, ' The woman tohom thou gavest to be with vtc, she gave me of the tree, and I did, eat.'' He makes his apology in the first place, and then comes to his confession ! His apology is long, but his confession is very short, as if he was afraid his meaning should have been mistaken I 25. '■'■'■Theiooman,^ says he, or that woma7i! as if he would have pointed the judge to his own work. There was but one woman then in the world, yet she is as carefully marked out in his defence as if there had been ten thousand ! 2(3. '■'■'■ The tooman whom thou gavest me!'' Here he speaks as if he had been ruined with God's gifts ! and to make the shift * Notwithstanding those plain demonstrations, some affect to believe that the corruptions of the fallen nature of man are not propagated by generation ; but that the offspring of man now come into the world as pure as when first created. But this is a contradiction of every known principle of existence, for no fact is better known than that every corrupt plant propagates its corruptions by its seed. B. I. THE MAN OF SIN, REVEALED. 27- look the blacker, it is added to all tins, Thou gavcst to be ivith chap, vi. me, to stand by me as a helper, as if he would have fathered au ill design upon the Lord, in giving him this gift ! 27. "He says not, the icoiaan gave me, but ' The woman she gave meV emphatically, as if he had said, she, even she, gave ■me of the tree. This much for his apology; but his confession. is quickly over: '■ Jbid I did eat,'' And there is nothing here to point to himself, and as little to shew what he had eaten. How natural is this black art to Adam's posterity ! He that runs may read it." 28. So plainl}'' have discerning men pointed out the very root and foundation of all iniquity, and proved their remarks, not only from the sacred writings, but from common observation, drawn from the most noted and universal facts. CHAPTER VI. THE MYSTERY OF INIQUITY FURTHER REVEALED. After all that has been said concerning the root of human depravity, yet such is the deceitfulness of that lawless and cor- rupt nature of the serpent which man imbibed by the fall, and such is the depth of that '■'■mystery of iniqidty,'''' as to claim its right of indulgence, under the covert of the original law of God — an ordinance of heaven I 2. And not only so, but whenever it is molested by God's claim to the principal seat of man's affections, it has the imper- tinence to question : — How could Adam violate the law of nature in knowing his wife, when she was designedly made for And it is also well known, that all the corruptions of blood and foul disorders with ■which parents are affected, are infused into their ofispring by natural generation. It is equally certain that the children are affected, more or less, according to cir- cumstances, by all the mental propensities of their parents. It is in this manner that the " iniquities of the father are visited upon the children," and not by any arbitrary decree. (Ex. xxxiv. 7.) Therefore, parents who seek to justify the carnal works "f the flesh, under the pretext of a command of God to "be fruitful and multiply," assume a solemn and weighty responsibility. Let them first examine whether they are in a state to propagate such fruit as God required, by the original order of nature ; and, if they are in a state to propagate either physical or mental corruption and misery in their offspring, let them know that, in thus doing for their own gratification, they sin against every principle of God's creation, and they will surely have to meet a righteous and just reward. 28 THE MYSTERY OF INIQUITY, OR B. I. CHAP. VI. ]jim^ a^(j nature liad furnished them with those faculties by which they came together in that order ? 3. Those who have light and reason enough to know what the perfect law of nature requires, will not ask this question, know- ing that God is not the author of sin, nor of that lavdess instinct which gives the predominancy to the animal appetites, and de- bases the dignity of man below the order of the brutes. 4. But to such as (according to what is written) '■'■know noth- Jude, 10. ing hut what they know naturally and in those thinga corrupt themselves,^'' under a pretended cloak of obeying God's command, if they will exercise their reason, the answer is plain and evident from the following natural similitudes. 5. AVould it not be just and right in a wise and prudent parent, who should plant an apple tree among the trees of his garden, more excellent than the rest, for the express use of his children, to lay them under an entire prohibition from eating or touching that tree, until the fruit was fully ripe? And would it not be time enough for that prohibition to be taken off when the fruit was ready for use ? 6. And should the children, through some disorderly influence upon their youthful appetites, be so deceived by the appearance of the blossoms or green fruit, as to pluck and eat them, would not this be an express violation of the law of nature in that case, as well as of the express command of their parent ? 7. Here, then, would be the deceitfulness of the transgression, in corrupting their blood, and continually abusing the tree and themselves, under the pretence that their father gave it to them; and neither suffering their tree to bring forth ripe fruit, nor themselves to enjoy that benefit from it which their father intended. 8. The smallest capacity may apply this to the original and present state of man. The law of nature established in the creation of man, could not be inferior to the law established in the tree yielding fruit, whose seed is in itself, and being regula- ted by the times and seasons of God's appointment, must bring forth fruit according to that appointment. 9. Thus in the creation of man, by the very law of his exist- ence his seed was in himself; and, had his conduct been regulated according to God's appointment, he would have propagated his own species agreeable to the will of the Creator, and also accord- ing to the law of nature, in the times and seasons which He appointed. 10. Therefore, by the very existence of the laws of creation, Adam and Eve were forbidden to come to the knowledge of generation until the time appointed by the Creator. But, as they did not like to retain God in their knowledge, and were influenced by the serpent to counteract his laws, they were B. I. THE MAN OP SIN, KEVEALED. 29 unseasonably led by the devil into the knowledge of generation, ciiap.vi. instead of being led or directed by the law of (iod. 11. And hence all the motives and actions of man, in the works of nature, are corrupt, and contrary to the pure law of the Creator, yet deceitfully covered under the pretence of fulfilling the original law of nature, or more deceitfully and shamefully cloaked under the plausible but hypocritical pretence of obeying the commands of God, so basely violated. 12. Again, take the following similitude. In the year 1802, the convention of the state of Ohio formed a constitution, in which is the following sentence : " But no alteration of this An vir. constitution shall ever take place, so as to introduce slavery or Sec. 5. involuntary servitude into this state." 13. Then, in eonsec|uence of this article, the citizens of Ohio are forever secured in the possession of their rights of liberty and freedom. 14. But should a foreign slaveholder infuse his principles into the Grovernor of Ohio, and he should publish his sentiments in favor of slavery, must he not, upon the ver}^ principles of the constitution, be deposed from his office ? And should he himself be determined to hold slaves, must he not go entirely out of the state ? And when he is out of the state, can he have anything more to do with the constitution or laws of Ohio, or they with him ? 15. The case is plain to a demonstration ; and although he may do many things which appear like what the laws of Ohio enjoin, yet, while he holds slaves, and lives in a slave country, these laws can have no influence upon him, because he is not under their jurisdiction. 16. And should he even take a copy of the laws with him into a slave country, yet he could not enjoy the common privileges of a citizen of Ohio, for the constitution expressly declares that "There shall be neither slavery nor involuntary servitude in Art. viii. this state." And he is neither in the state of Ohio, nor subject ^^' ^' to its laws. 17. Again, it is declared by the same constitution, " That all men have a natural and indefeasible right to worship Almighty God according to the dictates of conscience ; that no human j,,;^ authority can, in any case whatever, control or interfere with Sec. 3 the rights of conscience ; and that no preference shall ever be given by law, to any religious society or mode of worship." 18. Here again the w^ord ere?-, forever secures to the citizens of Ohio free liberty of conscience in matters of religion. 19. But should any society remove out of the bounds of the state, and form a new settlement, where they could establish their religion by law, and institute the most cruel modes of persecution — could they claim any relation to the laws of Ohio, Ezek. i., X ilvii 30 THE MYSTERY Or INIQUITY, OR B. I. CHAP. VI. 'beciiuse they had once lived in that state, and removed out of it? The deceitfulness of such a pretence would be at once manifest. '20. Then, what higher pretence can fallen man have to the original constitution and commands of God which he was under before his disobedience? Did he not violate them, and become guilty of the highest impiety ? 21. Nay, more: was he not condemned as a traitor? Yea, verily, and actually banished from any right to the tree of life. Gen. iii. As it is written, " Therefore the Lord God se7it him forth froin " ' ' the gardc7i of Eden. So he drove out the man. And he placed cheruhims and a flaming sivord, ivhich turned, every loay, to keep the way of the tree of life.'''' 22. These represented the four dispensations through which man had necessarily to pass Ijefore he could partake of the spiritual tree of life, and thereby rise from the death (caused by his fall) into the superior life of his true order. Thus the way to the tree of life was protected from corruption by the flaming sword of the truardian angels. 23. And shall fallen man, being banished from his primitive abode take with him a copy of the law he has basely violated, together with the corrupt and deceitful spirit of the serpent which he had obeyed ? and shall he, in that same corrupt and deceitful spirit, go forth and " he fruitful^'''' under pretence of obeying the command of God given in his state of innocence, and so fill the earth with corruption and violence — blood crying unto blood — while the beasts of the field, more orderly than he, set him an example of "times and seasons?" 24. And shall Cain also claim a right to that original and pure law of nature, and obey the command of God, to '■'■multiply and replenish the earth'''' and at the same time abstract one from the number, by imbruing his hands in his brother's blood ? 25. Oh, how inconsistent, cruel, devilish, and supremely deceit- ful are the demands of lust ! ! 26. And yet both ancient and modern divines, and their followers, have indulged and recommended, and do indulge and recommend, the gratification thereof, under that speciovis pretext they call "a holy ordinance of God; " concealing its defiling properties under the fig leaf of " the sin of our nature." Domenic 27. Again take the following similitude : Dr. Buchan observes, p^^i'^Phi'i. t^iit "The Jews, by their laws, were, in certain cases, forbid to Ell. 1797. have any manner of commerce with the diseased ; and indeed to this all wise legislators ought to have a regard. In some countries, diseased persons have actually been forbidden to marry. This is an evil of a complicated kind, a natural deformity, and political mischief." 28. Then, admitting such a law to exist, as only permitted the healthy and firm to propagate the species, and some one, after B. I. THE MAN OF SIN, REVEALED. 31 obtainiug license by law, should fall under a mortal consumption, chap, vt. would lie be actuated by a just regard to the law, in going forth and begetting a son in his own likeness — a partaker of his con- sumptive blood ? Surely not. He would be actuated by some other motive than to fulfil the law. 29. Yet if he chose, he might cover his base motive with the license which he had received while in a state of health, until he was actually brought into judgment, and his condition made manifest, that he is not now the proper person to Avhom the license was given. 30. Or, should his deplorable offspring keep his license, and try to prove that the court had licensed them, bv licensing their once healthy father ; the deceitfiilness of their pretext would still be worse. And, although they might say their license was given according to law, and therefore what they did was lawful; yet the laio could never notice them, unless to reject, and cut them off from the communion of the healthy. 31. The weakest capacity may apply this case to the fall of man, and see at once the deceit fulness of sin, and the subtle means by which, like a strong man arvied, the man of sin has kept his palace, and his goods in peace. 32. And such, verily, are the deceitful means by which sin has been concealed in a mystery, and kept the whole creation under death and bondage; servants to sin, and those secret works of darkness which are far beneath the perfect law of nature, and infinitely beneath every law and attribute that can possibly endure the light or presence of that God who is A consuming fire. 33. It must be granted by all, that God formed the woman for the man, and gave her to him, and commanded them to be fruitful : at least, it was a natural law established in them by the order of their creation. But how were they fruitful? Did God own that for proper fruit which they brought forth ? 34. The effect must be like its cause. "A good tree cannot bring forth evil fruit." Their first fruit (of which we have an ac- count) was a murderer, which proved that the cause from which he sprang, was something wholly different from the original and pure law of nature; as it is written, " Cai?i loas of that uncked Uohn, iu. one, and sleio his brother.'^ Hence it is certain that he was not ^^' begotten according to the v/ill of God, but through the lusts of the wicked one. 35. Therefore, as the first fruit was corrupt, and proved itself the fruit of a corrupt tree, it follows, beyond all contradiction, that the v^hole lump of the fruit which that tree ever after i Cor. v. e. brought forth, was also corrupt. Flesh of flesh, foul spirit of foul spirit, and corruption of corruption, according to the now established, corrupted, and perpetiially violated laws of natural generation. Hence it is, that Christ told the seed of Abraham, 32 THE DECEPTIVE OPERATIONS B. I. *^'^f^^- " Ye are of your father the devil, aud the lusts of your father '. ye will do." 3(j. Nevertheless, the law and commandment which God gave to man, was in itself good, and although corrupted and changed, Uorn i. 23, as they " changed the trulh of God into a lie,'" yet it could not be *■"■ destroyed, but still remained as a witness against the transgres- liom. vii. ^0^' Hence it is written, the law is holy, and the command- ^'■i- ment holy, and just, and good. 37. It was a just, holy, and good God, that commanded man to multiply and replenish the earth. And man was also created pure and innocent. Of course, the commandment was like Him that gave it, and him to whom it was given, and therefore required as the fruit, a just and good seed, without which the demands of that law could never be answered. 38. But, when man was seduced, by the nature of the serpent in the woman, he became " carnal, aiid sold, under sin,''"' and was led captive by a law in his members, which was contrary to the original law of his mind. 39. Therefore, the commandment, which was in itself good, Ecci. vii. and given to one who was made upright, and which called for the ^^' same kind of fruit, could by no means apply to one who was fallen from his primitive rectitude, and whose very nature was corrupt. CHAPTEE VII. THE DECEPTIVE OPERATIONS OP THE MAN OF SIN. Nevertheless, as the law of nature stood, being the essence of natural life, and the commandment was intended to stand until the true spiritual seed should appear, it gave occasion to the greatest possible deception; as says St. Paul concerning the law of God: " Sin, taking occasion by the commandment^ 11,13,22,' wrought in me all manner of concupiscence. For sin, taking occasion by the commandment, deceived me, aiid by it slew me.'''' 2. " T-Fas then, that which is good made death vnio one? By no means: But si7i, that it might appear sin, ivorking death in me by that which is good; that sin by the commandment Rom. vii. 8, B. I. OP THE MAN OF SIN. 33 might become exceeding sinful. For I delight in the law of ^"j^^' God after the inward man. But 1 see another law in my mem- bers ivarriiig against the law of my viind, and bringing me i?ito captivity to the law of sin which is in my members.^'' Tliis he evidently spake personating the natural man. 3. And thus, while the original law reijuired upright man to be fruitful, it could only work iu fallen man all manner of con- cupiscence. 4. And so long as he imagined, by that deceitful and corrupt nature of the serpent, that the command was to him, he was essentially deceived, and the very fruit of his pretended obedience stood as a witness to condemn him, and to prove that he was not the one who could answer the demands of a holy and just laio. 5. The very design of sin, through the instigation of the devil, was to bring death, and destroy the creation ; and had not God retained in his own power the eternal law and nature of j^j^^ ^j^ man, the human race must have become extinct, and no fesh 22. could have been saved. 6. For the strictest laws that were ever given among men, for the punishment of evil doers, come far short of the original brightness of that pure and inflexible nature of God, which, like a flaming sword, stood pointedly against every sensation of a carnal mind. 7. Hence it is written, " The ivrath of God is revealed from Rom. i. is. heaven against all ungodliness and ^tnrigJiteousncss of men, who hold the truth in 2inrightcousness." 8. And how could they hold the truth in unrighteousness ? Manifestly in holding that the commands of God, which were true and righteous in themselves, and given to upright man in a stale of innocence, were still extended (for propagation) to them, though in a fallen state, and in that corrupt nature of the ser- pent, which is unrighteousness in the very abstract. 9. Thus, they could hold the truth that man and woman were commanded to multiply and replenish the earth, and use this as a sacred covering for the life of all their most hidden abominations, and "freely," says Boston, "do that in secret which they would be ashamed to do in the presence of a child ; as if darkness could hide from an all-seeing God !" 10. Well, therefore said God, by the Prophets, '■'Wo unto is xxix.15. them that seek deep to hide their counsel from the Lord, and J'^''v-'J- their works are in the darkV '■'■ Shall I not visit for these things? Shall not my soul be avenged on such a nation as this .?" 11. It is certain that God, from time to time, destroyed the nations of the earth for their acts of abomination, committed through the lust of concupiscence ; and if so many thousands and millions were actually destroyed, according to the measure 34 THE DECErXIVE OrERATIONS B. I. ^^ff- of God's righteous law, revealed from time to time, for such acts '. as were openly committed, what must have become of the world, if all the secret actions of every individual had been brought naked into judgment, and laid open to view, and received their Rom vii. ^"^^ reward ? How truly was it said, that sin wrought death hy 13. that which is good I 12. Surely then, had Grod openly denounced and executed his Avrath and just displeasure against corrupt and fallen man, per- sonally, to the extent of his deserts, his punishment and weight of condemnation must have been more than he could have borne. 18. But the purpose of God in the creation of man being in itself eternal and unchangeable, could not be frustrated, although the pure law of nature itself was violated and corrupted by the agency of man. 14. It was therefore in mercy to fellen man, whose life was intended for wise purposes to be prolonged, that God denounced the curse upon the serpent above all creatures, as an emblem or figure of that miserable race which he had infected with his poison. 15. The pure law of nature, which God placed in man, as well as in the animal or brute creation, when he directed them to '■^ be fruitful and multi'ply,'''' was at the beginning, holy, just, and good, being given by a perfectly just and holy God, as hath been observed. 16. So that before man hearkened to the serpent, and fell below the rest of the animal creation, in the order of nature there could be no unclean, lascivious, or inordinate desire of the flesh, to rule his animal faculties; nothing but motives pure and consistent with the law of God, in his mind. 17. A pure and simple desire of planting seed and raising a crop, is entirely different and distinct from the curious researches of the naturalist, who searches out all the properties and quali- ties of the ground in which the seed is planted. An honest Col. ii. s. farmer may discharge his duty without searching into vain phi- losophy merely to please his curiosity and gratify a vain feeling. 1»S. But Adam laiew his wife, and she conceived and bare Cain. The sacred text does not say he begat Cain, or that he knciv her for the purpose of begetting ; that was not his motive, for " Cain was of that wicked one." But he kneio his wife, and she conceived ; and what was the fruit of that conception ? A murderer ! Prov xxi. 19. '■'■ The plowing of the wicked, is sin.'''' '■'■God causeth his Mat V. 45, SU71 to risc upou the evil, and scndeth rain ii-pon the unjnst.'''' vii. 23. Yet He saith unto such, '^ I never knew yon^ 20. Then, might not Adam have fulfilled, in God's appointed time and season, the pure and innocent law of nature, without intruding into that beastly and forbidden knowledge, which B. I. OP THE MAN OF SIN. 35 destroyed liis dignity, and degraded Lim below the order of the *^yfV' beasts of the field ? '. . 21. But when lust had conceived, it brought forth sin. Then "the EYES of them both ivere opened, and they knew that they were nakedy And he "knew his ivife, and she conceived.'''' And then, and not till then, he could say, " I see another laioV •«. 22. Then the pure law of nature was perverted into this other law — A LAW or SIN ! a man of sin ! a strong man AlUtEI) ! " A law of sin, warring against the law of his mind, and bring- ing into captivity" his noblest aifections, his reason, his judg- ment, and every sensation and faculty of his mind and body, to this law of sin in his members. 23. Then did the man of sin set himself in the temple of God, ordering the faculties, and claiming the highest affections of man to that which is highly esteemed among wen, which is j^^^,.^^ ^^.^ the lust of the flesh, the root of all evil, an abomination in the ij. sight of God. 24. And thus did the man of sin, tliat corrupt nature of the serpent, set himself in the place of the pure law of God, and under a sacred cloak of pretended love and obedience to the only true God, concealed the fountain of iniquity in a mys- tery, shewing himself that he is God, by alluring through the lusts of the flesh, and pretending that God ought to be so wor- shipped. 25. Therefore we say, if there be a man and woman now existing on the earth, honestly united in a covenant of promise to each other, who have so much of the fear of God as neither to touch, taste, nor handle the unclean thing, who never gratify the desires of the flesh and of the mind, in any manner whatever, except barely and conscientiously to propagate ofTspring, and that with the motive to obey the will of God, they are verily an honor to the original law of nature, a blessing to themselves and posterity, and an example to the human race. 26. And therefore, even with regard to the law of nature, "which is inferior to the law of grace, such, and none but such, under any pretext, however sacred, need ever expect to answer a clear conscience, before that just and perfect Law -giver, who will '■'• re-nder his anger xoithfury, and his rebuke ivilh flames of {5' ^^'' flre.'' 27. But we say, moreover, that none, under the covenant of the flesh since the fall of man — no, not one — ever did ])efore God keep that law in its purity ; nay, even those who profess to be under a covenant of grace, and make the most sanctified out- ward appearance before men, do (more or less) violate the perfect law and order of nature, and, by a contrary law of evil concu- piscence, do that which their light and conviction forbid. For the truth of this we appeal to the consciences of all men. 36 THE DECEPTIVE OPERATIONS &C, B. I. CHAP. Vl[. IJolin, i 5. Knm xi. 16. Isa. XXV. 7. 28. Here we sliall make one remark, wliicli is worthy the observation of all good men; or such as desire to be so, and that is, that God is liglu, and in him is no darkness at all. And were it pointedly declared by an angel commissioned from heaven, that every secret action which is now performed under the cloak of an ordinance of God, should be openly and publicly performed, it would be detested by the wickedest men on earth.* 29. Then, from what has been said, let not any of the sons and daughters of fallen Adam think to escape the severity of God's righteous law, by imputing the blame of their own sins to the transgression of their original father and mother, while they themselves are guilty of the same sin, and violate the same law: '•'■for as is the root, so are the branches.'''' 30. Neither let any one be guilty of such horrid impiety as to imagine that a just and righteous God will impute Adam's ori- ginal sin to his posterity, nor punish them, unless they in like manner violate the law of their creation by committing actual transgression. For " the son shall not. hear the iniquity of the father, neither shall the father bear the iniquity of the son. As I live, saith the Lord God, the soid thai sinnelh it shall die.^^ 31. It therefore remains with all those who make a sacred profession of God's law, and do not live up to it, either to re- move the fig leaf, the veil of their sin, and the sacred cloak of a profession, and candidly acknowledge their loss from God and ignorance of his law, or otherwise perfectly to keep that law in every jot and tittle. Honesty is the best policy, in the sight of God, angels, and just men. 32. For certain it is, that God will require his own " with usury,'''' and not with abuse, and that, according to his unchange- able purpose, " He loill destroy in this mountain the face of the covering cast over all people, and the veil that is spread over all nations.^'' 33. For although man has become a captive to that " LAW OP SIN," and fallen entirely under its dominion, and notwith- standing it works in him all manner of concupiscence, and, con- trary to the law of light, leads him into the most secret and abominable actions, which cannot bear the presence of even an innocent child, or a fellow creature, and much less the inflexible light and purity of a just and holy God. 34. Yet the supporters of this very '■'■laiv of sin''' have the eifrontery to call it the original and pure law oj nature, and to * Lost as mankind are in the lust of the fle.sh, yet even their little remaining sense of purity must teach them that a God Avho is worshipped by such acts as cannot endure the light of the sun, or the sight of men, must be a God of dark- ness, and not of light. IJy this let every candid person discriminate between those acts which are acccDt.Tble to that God who is Ug^ht, in whom is no darkness, and those which are contcenial to darkness itself; and by this criterion let all men w hat kind of a god they worship. B. I. THE PRINCIPAL SEAT OP HUMAN DEPRAVITY. 37 vindicate its existence and lawless actions, by specious reason- ^yfl^' int^s, from a claim to tlie original command or ordinance of God, ^^Befruitfuiy The deepest deception ! A very mystery! 35. For "unto the wicked God saith. What hast thou io do F,?'''f'\l' 7 7 7 7 7 7 7 7 16, lb, 21, to declare my statutes, or that thou shouldest take my covenant as. into thy mouth? seeing thou halest instruction, and easiest my words behind thee. When thou sawest a thief, then thou con- sentedst ivith him, and hast been a partaker icith adulter ers^ 36. " These things hast thou doiie, and I kept sile?ice ; thou thoughtest that I was altogether such an one as thyself: but I will reprove thee, and set them in order before thine eyes. Now consider this, ye that forget God, lest I tear yo2c in j^i^ces, and there be none to deliver.'" 37. '■^ I planted thee a noble vine, wholly a right seed \ how Jer. ii, 21, then art thou turned into the d.egenerate -plant of a strange vine zinto me? For though thou icash thee with nitre, and take thee much soap, yet is thine iniquity inarked before me, saith the Lord God." 38. Thus far concerning that mystery, which, as a veil, has covered the iniquity of all nations. CHAPTER VIII. THE PRINCIPAL SExVT OP HUMAN DEPRAVITY. It is granted that sin is the first cause of shame; for, when Adam and Eve stood in a state of innocence, they were both naked, and were not ashamed. But no sooner had they trans- gressed, than they felt shame, and made themselves aprons of fig leaves, to cover and hide something from each other. 2. And as they begat children in their own likeness ; from thence it is decided, by the practice of all nations, what part that was which they covered, and, of course, where the seat of sin is. 3. But what was the matter with that part ? Why did the shame occasioned by sin, fall particularly there ? If their trans- gression is to be considered in a literal sense only, and not as represented in a figure, why did not the shame fall upon the hand that took the fruit, and the mouth that ate it ? 4. But it does not appear that God took any notice of the hand, or the mouth, in pronouncing the curse which they had 38 THE PRINCIPAL SEAT OF HUMAN DEPRAVITY. B.I- CtlAP. VIU. Gen iii. IG. * See Eph. ii. 3. Also, Crudeu, Ariicle Desire. Num xi. 33, 31. Psalm Ixxviii. 29, 30. Gen J. 5. 1 .Toliii. iii. 8. Hev. XX. 3 merited ; but laid it od the same part which they covered, and o which they were ashamed. 5. And God said imto the woman, " / will greatly multiply thy sorrow, and thy concej)tion ; thy desire {*or lust) shall he to thy hishand, and he shall rule over thee.'''' G. Why multiply her sorrow and her conception 1 Why not punish her some other way ? God distributes punishments accord- ing to the nature of the crime. 7. The Israelites lusted for flesh, and their punishment was to have their fill of it, till it turned into a great plague, and they died with it between their teeth. As it is written, " he gave thtvi their own desire ; they were not estranged from their lust.'''' S. Hence, from the very nature of the curse denounced upon the woman, it is easy to see wherein the offence lay; a curse of whicli all her daughters, especially those of her child-bearing daughters, have had more or less sorrowful experience even to this day; and this curse is augmented in proportion to their violation of the order of nature and inordinate gratifications of lust. 9. "And unto the serpent the Lord God said, Because thoit hast done this, thou art cursed above all cattle — And. I loill put enmity betioeen thee and the woman, and hetvjeen thy seed. and. her seed; it shall bruise thy head, and thou shall bruise his heel.'' 10. Now, if this serpent is to be understood literally, only as a natural serpent or snake, and the seed of the woman be Jesus Christ ; when, or how, Avas ever the thing literally fulfilled ? 11. The truth is, the words of God to the serpent, are to be understood in a figurative sense. And the serpent here meant, (what ever might be the figure) is that old serpent the devil, and Satan, who deceiveth the nations ; for he it is whose works Christ came to destroy. 12. But when we say the serpent, whose head Christ was to bruise, was not a natural serpent, or snake, this is not saying, that there was no natural animal in the case. To say the figure of a thing is not the substance, is not saying there was no figure. The word here improperly rendered serpent, does not signify a snake according to the original, but a creature nearest in know- ledge toman, and may be called a serpent, because of the crooked and poisonous qualities infused thereby into man through the medium of his animal nature. 13. And if the " garden " and its " tree of life," its "tree of the knowledge of good and evil," and its "serpent," are to be understood wholly in a literal sense, as natural things, then where are those things at this time ? 14. It is evident from the Scriptures, that the tree of life, in a spiritual sense, was not destroyed, but still remains. As it B. I. THE PRINCIPAL SEAT OP HUMAN DEPRAVITY, 39 CHAP, vni. Rev. xxii. 14. is written, " Blessed, are they that do his com??mndvients, that they may have right to the tree of life.'''' The tree of life is that spiritual agency wlucli ministers the way of life. 15. Then, as life is represented by a tree, so is the Imovjledge of good and evil ; and so also the serpent has his head, and the woman her seed, in a figure. IG. It is certain that the nature and image of the serpent is formed in fallen man, that is, a poisonous and destructive nature, from whence Christ said, " Ye serpents, ye generation of vipers .'" And as it is by means of certain passions or affections that man is formed, it must be among these that this serpent's head is to be found. 17. The head of any thing is the highest or uppermost part: that which is superior to any other part. And that which forms or produces a thing must be its superior and proper head, 18. Therefore, as man is not literally a serpent or a snake, it cannot be literally his head that is to be bruised. But as the body is made up of different members or parts, so in these is represented that system, or body of affections, desires and pro- pensities, by which man is led and governed. 19. And if the affections and desires of fallen man are low, mean and base, resembling the subtilty and poison of the ser- pent, then it must be among these that we are to look for the serpent's head; and this must be his highest affection, that in which he finds supreme delight. 20. By the fall, the whole body of the serpentine nature was formed in man; but the head of this body is not the inferior, but the superior part ; and every part of the body, though of one nature, must be distinguished from the head, and all are dependent on and subject to it. 21. Hence it is written, " Mortify your memlers v:hich are upon the earth ; fornication, uncleanness, inordAnate affection, evil concupiscence, and covctousness, ii'hich is idolatry. But now ye put off all these : anger, ivrath, malice, blasphemy, filthy commuidcation out of your mouth, seeing ye have put off the old man until his deeds, in putting off the body of the chap. li. ii si7is ofthefiesh.^' 22. Every one knows that anger, wrath, malice, covctousness, uncleanness, and such like, are not members of the human body, yet they are members of that body which is called " the body of the sifis of the flesh.'''' And as every body must have a head, and as these members or affections are of a low, base, serpentine nature, of course their head must be in the substance, that head of the serpent which Christ was to bruise, 2.3, Then, as the leading part of the serpent's image which was formed in man, can exist only in the principal or leading Col. iii. 5, 8,9. 40 THE PRINCIPAL SEAT OF HUMAN DEPRAVITY. B. I. *"vm^ part of man's affections, of coiu-se it may easily be determined where it is that the head of the serpent lies. 1^4. Every part of man is possessed of some sensitive quality, yet his affections are not inherent in him, but are created by means of certain objects presented to him. 25. Thus he has a sense of seeing, hearing and feeling ; but he cannot see where there is no light, he cannot hear where there is no sound, nor feel where there is nothing to feel ; so neither can he love where there is nothing lovely, nor be pleased where there is nothing pleasing. 26. And although man is composed of so many capacities and organs of sense, yet they cannot be all equal ; there must be a ruling sense, some one that is counted more noble, that is quicker in its motion, and aff"ords superior enjoyment in its gratification. Thus, as this ruling sense is capable of being moved only by some other object, so that which creates, or gives life to this sense, must also be the supreme object. 27. Then what is there in the universe, within the compre- hension of man, that has so sensible, so quick and ravishing an operation, as a corresponding desire of the flesh in the diff'erent sexes ? And in proportion as that desire is manifested by w^ords or actions in cither, so much the more is that head, or chief pas- sion, quickened and inflamed. 28. For that desire for carnal enjoyment, that mutually operates between male and female, is far more powerful than any other passion in human nature. Man, under its influence, bears everything before him with impetuosity. 29. Surely, then, that which shuts the eyes, stops the ears, and stupefies the sense to all other objects of time or eternity, and swallows up the whole man in its own peculiar enjoyment, must be the fountain head and the governing power. 30. And such is that feeling and affection which is formed by the near relation and tie between the male and female, that being corrupted by the subversion of the original law of God, it changes that which in the beginning was pure and lovely, into the poison of the serpent, and the noblest affection of man into the seat of human corruption. To which the following words of Boston will justly apply : Fonr-foki 31. " A disease aff'eeting any particular member of the body I'ool'io? i^ ill ; ^^^ tli^t which affects the whole, is worse. The corrup- iiJ'^- tion of nature is the poison of the old serpent, cast into the fountain of action, and so affects every action, every breathing of the soul. 32. " It is the cause of all particular lusts and actual sins in our hearts and lives. It is the spawn which the great leviathan has left in the souls of men, from whence comes all the fry of actual sins and abominations. It is the bitter fountain ; parti- B. I. THE PRINCIPAL SSAT OP HUMAN DEPRAVITY. 41 cular lusts are but rivulets running from it, which bring forth ^y/^F' into the life a part only, and not the whole of what is within. • — - — — 33. " Now the fountain is still above the streams ; so, where the water is good, it is best in the fountain ; where it is ill, it is worst there. The corruption of nature being that which defiles all, itself must needs be the most abominable thing. 34. " It is virtually all sin, for it is the seed of all sins, which want but the occasion to set up their heads, being in the cor- ruption of nature, as the effect in the virtue of its cause. It is the cursed ground fit to bring forth all manner of noxious weeds. 35. "As the whole nest of venomous creatures must be more dreadful than any few of them that come creeping forth, so the sin of thy nature, that mother of abominations, must be worse than any particular lusts that appear stirring in thy heart and life. 36. Look thou into thy corrupt nature, and there thou mayest see all and every sin in the seed and root thereof. There is a fullness of all unrighteousness. There is atheism, idolatry, blasphemy, murder, adultery, and whatsoever is vile. The sin of our nature is of all sins the most fixed and abiding : it remains with men in its full power by night and by day, at all times, fixed as with bands of iron and brass. 37. " Pride, envy, covetousncss, and the like, are not always stirring in thee. But the proud, envious, carnal nature is still with thee ; even as the clock that is wrong is not always striking wrong, but the wrong set continues with it. It is the great reigning sin, (like Saul among the people,) higher by far than the rest, commonly called one's predominant sin, which never loseth its superiority over particular lusts, that live and die with it and by it. 38. " Surely then, the word should be given against this sin, as against the king of Israel, ' Fight neither ivith small nor great save only with this.'' For" (as the writer justly concludes) " while it stands entire there is no victory." Gen. iii. C. 42 THE DESTRUCTION OP THE OLD WORLD. B. I. CHAPTER IX. THE CAUSE OF THE DESTRUCTION OP THE OLD WORLD. CHAP. IX An account of the destruction of tlie old world is very particu- larly stated in the sacred writings ; from whence also the cause may be very clearly understood. Gen. vi. ], 2. " And it came to pass, when men began to multiphj" that is, according to the agreeable sense of modern divines, so called, when men began to fulfil the command or ordinance of God, Be fruitful., '■'■ and daughters were horn unto them, that the sons of God " (who had not been corrupted by a mixed generation) '■'■saw the daughters of men, that they loere fair ; and they took them wives of all lohich they chose.'''' For the daughters of men were under no control, either to the law of nature or of Grod, for their first mother had violated both. 3. And as the first deceived woman, " saw that the tree was good for food, and that it tv as pleasant to the eye;" so these sons of God, " saw the daughters of men, that they were fair; " and according to their own corrupt will, they took them wives, chap.vi. 2, Hot of some particular tribe or family, but "■of all ivhich they ^)S>13- chose, and went in unto them, and they bare them children; the savie became mighty men, which were of old, men of renown.'''' 4. " And the earth was corrupt before God, and filled with violence through them, for all flesh had corrupted his way upon the earth. And God saw that the loickedness of man was great in the earth, and that every imagination of the thoughts of his heart vjas only evil continually; "that is, he was absolutely governed by evil propensities." And it repented the Lord that he had made man on the earth, and it grieved him at his heart. And the Lord said, I will destroy man, whom I have created." 5. " But Noah found grace in the eyes of the Lord. And God said unto Noah, The end of all flesh is come before me ; for the earth is filled with violence through them ; and behold I will destroy them with the earth." 6. Then as there must be an evident distinction between the works of these mighty men of renown, who corrupted the earth and filled it with violence, and the works of Noah, who found grace in the eyes of the Lord; it may be proper to observe wherein that distinction lay, 7. The old natural creation was, from the beginning, set in order to subserve the purpose of God, in relation to a new and spiritual creation ; and the old was to continue no longer than to f^ubserve that purpose. The state of man on this earth was by B. I. THE DESTRUCTION OP THE OLD AVORLD. 43 no means to be liis final state. Man was created from the begin- chap, ix. ning, for a more glorious and eternal purpose. 8. And therefore a line was drawn, from the beginning, of the old Creation, to the beginning of the neio ; which, for the time then present, pointed out two manners of people, and, in things of a temporal nature, distinguished between the disobedient and obedient, the wicked and the righteous ; showing the nature of that creation which must finally pass away, and of that which would be etei'nal. 9. This line may properly be called, a line of promise, per- taining to such as were counted righteous or perfect in their generations, and through whom, as pertaining to the flesh, Jesus Christ came. 10. And in this line were exhibited promises, types, and figures, which pointed to the spirit and substance of the new creation ; at least, to the adjustiug or setting in order a new age or spiritual seed, of which Christ Jesus was, in the fulness of time, the true and real beginning. 11. But, until Christ appeared, there could be no real difl'er- ence in the nature and disposition of any. For of " one blood, Acts, xvii. were made all nations of men, 1o dwell on all the face of the ' earth, and Grod determined the times before appointed, and the bounds of their habitation ; that they should seek the Lord, if haply they miglit feel after him and find him, though he be not far from every one of us." 12. Then, as all nations of men, on the face of the whole earth, were made of one blood, that they might seek the Lord and find him, it is evident that in their natural state there is no difference ; they are all equally out of the way, and equally distant from God. 13. To speak plainly : in their natural state, there was no difference between Cain and Abel ; both were conceived in the same corrupt nature of oppositi(m to God, and both descended from the same parents who had corrupted their blood, and basely violated the law of nature, by their obedience to the serpent. 14. In their natural state, and in their conception and birth, there was no difference between Noah, and those who were destroyed by the flood ; between Abraham, and his father's house ; between Lot, and the men of Sodom ; between Moses, and Pharaoh ; between the Israelites, and Canaanites. 15. All nations of men were of one blood, and that was cor- rupted by the fall; nor could it be cleansed until the times determined were accomplished. As it is written, '•'■ I loill cleanse R°o*^n/''' ^^' their blood that I have not cleansed.'''' And again, '■' I loill call 25. them my people, ivhich were not my people.''^ 16. But here was the difference, in all ages. While the generality of the world gave themselves up to luxury and 44 THE DESTRUCTION OF THE OLD WORLD. B.I. CHAP. IX. Deut. jcxxii. 3'2. Isa. i. 10. .fer. xiiii. 14. Heb. xi. 7. 2 Pet. ii. 5- 1). Jude, 11. Gen. vi. 9. 10. chap. X. 1. xL 10. '■hap. ix. 1, 6. sensuality, and according to the deceitful law in their members, were corrupting themselves through the lust of uncleanuess, and filling the earth with violence, through ambition and the love of dominion ; there were those who, in order to subserve his wise purpose, and keep up the distinction between good and evil, were chosen to maintain the belief of one true God, until the true foundation of final and eternal redemption should be laid. 17. Therefore, Grod " at sundry limes and in divers ■manners,'''' delivered special commands and ordinances to certain individuals, which related to their temporal economy, and were productive of temporal good to such as were thereunto obedient. And such as were obedient to whatever was, in any way or manner, or at any time, revealed to them in this respect, were, in every age, a repository for the fiiith and worship of " the living and true God." 18. And by their obedience they found justification according to the nature of what they were taught ; by which they co7idunned the loorld, who lived in corruption and injustice. These became heirs of that righteousness which is by faith and obedience ; while the wicked and rebellious were ever counted as the seed of Cain, and as the inhabitants of Sodom and Gomorrah, whether Jews or Gentiles. 19. According to the scriptures, the difl'erence between the works of Noah, and of those who corrupted the earth, was just this : Noah was five hundred years old, before he begat his three sons ; which was not till twenty years after he was called to preach repentance to the world. 20. This particularly shows the time and manner of Noah's life, in regard to the works of the flesh. And his walking in obedience to what he was commanded, shows that what he did was by special order from God. As it is written, " Noah ivas a just man, d7id perfect in his generations, and Noah ivalked with God. And Noah begat three sons.'^ 21. He was " perfect in his generations." His generations were, " Shem, Ham, and Japheth." And unto them were sons born after the flood, but not before, nor even then did they attempt to multiply until they were, at least, permitted so to do. 22. " And God blessed Noah and his sons, and said unto them, Be fruitful and multiply, and replenish the earth." Also the Lord said : " Whoso sheddcth man's blood, by man shall his blood be shed: for in the image of God made he man." But how soon after they again corrupted the earth, and filled it with violence, till the cry of their sins reached up to heaven, is another thing. 23. Noah was obedient to the law of ReveIatio7i, which is positive, whether mediate or immediate ; * whether given to an • Mediate revelation, is that which is eiven throujrh one to another, such as was given through Moses totUo jw-tioaof the Jews. Ex. iii. 15 — 18. And such was the B. I. THE DESTRUCTION OF THE OLD WORLD, 45 individual only, or through an individual to a nation ; and is to chap, ix. be obeyed precisely according to the directions of the Lawgiver, by those unto whom it is given, and is binding on no other nation, people or individual under heaven. 24. The revelation which (xod gave to Noah was hnmediate. "The end oi aUJlesh is come before me; for the earth is filled Gen. yi. 1.3, wath violence through them : and behold, I will destroy them with the earth. Make thee an ark of gopher wood, &c. Thus did Noah according to all that God commanded him, so did •he." 25. "And the Lord said unto Noah, Thee have I found chap.Tii. 1. righteous before me in this generation." And in all this, both with regard to the law of nature and revelation, was Noah pointedly distinguished from the mighty men of renown, who regarded neither the law of natui-e nor revelation, but took fhap. ri. 1, them ivives of all which they chose., and came in unto the ' daughters of men., and they hare children to them: which is the primary sin that is charged upon the old world, in the sacred writings. 26. And this they did, not by any command or direction from God, but according to their own lusts of uncleanness, through which they corrupted the earth. This was the root of their wickedness, and the source of all their depravity, and from which, as from an overflowing fountain of corruption, they filled the earth with violence, tyranny, and oppression. 27. It is therefore justly observed by Osterwald: "The first cii. Theo. and principal sin, which introduced that general depravity ; was ^' impure lust. Murder and injustice were other sins which they were guilty ©f. Concerning this, let Josephns* be consulted. *b. i. cii. Since impure lusts and fraud carry along with them innumerable vices, it is easy to conceive how great the perversity of men must have been in those times." 28. The expressions of Robinson, concerning the revolutions Eeciesias. of the earth, are to the purpose : " How wonderfully wise is the senrches."|-. construction of this world ! How instructive the history of the ^'^^■ rise and the ruin of great empires ! Many are the opinions of learned men on the origin of civil society. 29. " If this subject be investigated, as it ought to be, in true historical facts, it will appear very probable that it originated with bad men, who being strong, subdued the weak for the sake of living idly on the plunder. 30. " Cain, stained with his brother's blood, was the first who , Revelation of Jesus Christ, which God gave unto him ; and he sent and signified it by his angel unto his servant John. And John to the seven churches of Asia. Rev. i. 1 — 4. Immediate r ev elation is sndh as was given to Abraham, "Sarah thy wife, shall bear thee a son indeed; and thou shalt call his name Isaac; and I will establish my covenant with him, and with his seed after him." Gen. xvii. 19. 46 THE DESTRUCTION OF THE OLD AVORLD. ^ B. I. CHAP. IX. jjuilfc a city. The mighty men before the flood were tyrants, oppressors, thieves, and robbers, who filled the earth with violence." 31. And after the flood, " Nimrod, as his name implies, was an insolent captain of a band of robbers ; and most nations ^Tio^*' ii^^^G their first appearance as a banditti, sallying out under a leader, to pillage and destroy. 82. "Abraham and the patriarchs aff"ccted no empire, but were strangers in a strange land, confederating with one another for purposes of piety, and with their neighbors for their own defence." 33. Besides the corruptions, tyranny, and oppression of the 1. Pet. iii. mighty men before the flood, they iverc disobedient to the preach- '^^' ing of righteous Noah, when the long suff"ering of God waited for them to repent, while the ark was preparing. As also says Hist.ofRe- a modern writer: "One hundred and twenty years had the ]04?riote divine patience waited — one hundred and twenty years had the ™- lioly prophet warned that perverse generation ; but in vain." 34. Here was the reason why God preserved Noah by his Gen. chap, mercy. He feared God ; he was righteous in his generation ; according to all that God commanded him, so did he. And, as the Lord found the fruits of righteousness in Noah, so Noah found grace in the eyes of the Lord. And therefore the justice 2Pet. ii. 5. of God "spared not the old world, but saved Noah, the eighth person, and brought a flood upon the world of the ungodly, and destroyed them all." ?J^l;3^'^- 35. And hence the solemn warning of Christ: ^' For as in the days that were before ihejlood, they were eating and drink- ing, marrying and giving in marriage, until the day that Noe entered into the ark, and knew not till the Jlood came and took thevi all away ; so shall also the coming of the Son of man ie." 38, 39. B. 1. THE CALL OF GOD TO ABRAHAM. 47 CHAPTER X. THE CALL OF GOD TO ABRAHAM, WHAT IT SIGNIFIED. God destroyed the world of the ungodly out of the eaTth by a flood of water ; but the flood of water did not dei^troy the root of ungodliness out of the heart of man. 2. Every imagination and purpose of man's heart, after the flood as before, was evil, (that is, it was corrupted,) and that continually, from his youth ; through which the earth was soon again corrupted, and filled with idolatry and wickedness ; and the cry of their sin became grievous before God. 3. This is evident from the sin of Sodom. And the wicked- ness of the nations was still increasing, as it was said of them after the calling of Abraham, "The iniquity of the Amorites is not yet full." 4. Hence the observation of Edwards: "So prone is the cor- rupt heart of man to depart from God, and sink into the depths of wickedness ; and so prone to darkness, delusion, and error, that the world, soon after the flood, fell into gross idolatry; so that before Abraham, the distemper was become almost univer- sal. The earth was become very corrupt at the time of the building of Babel." 5. Which is well expressed in the words of Esdras: "That when they that dwelt on the earth began to multiply, they began again to be more ungodly than the first. For the first Adam bearing a wicked heart, transgressed, and was overcome ; and so be all they that are born of him. Thus infirmity was made per- manent ; and the law (also) in the heart of the people with the malignity of the root ; so that the good departed away, and the evil abode still." 6. And what is still more, the very line of the patriarchs, through whom Jesus Christ, " according to the flesh," descended, was corrupted with idolatry before Abraham was called from among them. 7. This is evident from the words of Joshua to the children of Israel: "Your fathers dwelt on the other side of the flood [Jordan] in old time, even Terah, the father of Abraham, and the father of Nahor, a7id they served other gods.''"' 8. While the generality of the world were thus perpetually sinking into idolatry and wickedness, God in his wisdom, from time to time, separated from among them such as were willing to maintain the faith and worship of the one only living and true CHAP.X. Gen. vii. 21. xviii 20. xix. 15. XV. 16. Hist, of Rc- (leiiip. p. 124. 1 Ksdiiis. iii 12, 21. 22. .Josh. jLxiv. 2. 48 THE CALL OF GOD TO ABRAHAM. B. L CHAP.x God. These, for benevolent purposes, were called to stand as witnesses of the truth, until the true seed of promise should appear, and accomplish the work of final redemption. Gen. xii. 1- ^- And therefore it was that God said unto Abraham, " Get 2- thee out of thy country, and from thy kindred, and from thy father's house, unto a land that I will shew thee; and I will make of thee a great nation, and I will bless thee, and make thy name great, and thou shalt be a blessing. And I will bless them that bless thee, and curse him that curseth thee : and in thee shall all the families of the earth be blessed." Rom. iv. 10. And Abraham obeyed God ; and, as an example of that ^'^' faith and obedience, through which all the families of the earth should be blessed, he left his country, his kindred, and his father's iicb.xi s. house, and went out by fa'ttli., not knoiving whither he went. And in obedience to his faith he was justified ; and by works 24. loas faith made perfect. Gen, xiii. !!• Again the Lord said unto Abraham, " Lift up now thine 14,15,16. eyes, and look from the place where thou art; for all the land which thou seest, to thee loill 1 give it, and to thy seed forever. And I will make thy seed as the dust of the earth,'''' for number, chap. XV. VI. Again the Lord said unto Abraham: "Look now towards ^>^- heaven, and tell the stars, if thou be able to number them: so shall thy seed &e." And he believed in the Lord; and his faith was counted to him for righteousness, chap. xvi. 13. But before the time of the promise came for the one to 2,4,12. y^Q begotten, in whom the true spiritual seed should be called, Sarah, Abraham's helper, deceived him, and gave him her hand- maid Hagar, who was a bond woman. 14. " And he went in unto Hagar, and she conceived." And the angel of the Lord said of him that was thus conceived, " if ti will be a wild man; his hand will be against every man, and every man's hand against him." Thus was Abraham deceived through Sarah, as Adam was deceived through Eve. 15. For although God had expressly said to Abraham, that Gen. xii. 4. " He that shall come forth out of thine own boivels shall be thine heir,'''' yet no fleshly or carnal gratification could fulfil the promise (not even in a figure) concerning a spiritual seed, in whom all the families of the earth were to be blessed. Gen. xxi. 10. And truly this first born was his heir, and properly his Rom ix 4 ^^^^' after the covenant of the flesh, as all his natural posterity Toiiu, viiL were through Isaac, of whom Christ said, "/ know that ye are Abraham'' s seed.'" These descended in the line of promise. 17. But in reality, the scco?id-hovn as well as the first-born of Abraham were both 07ie seed, and in a natural sense there was no diflFerence between the posterity of Ishmael and Isaac : both were, strictly speaking, the seed of Abraham. 18. But as it respected the promise which God made to 37. B. I. THE CALL OP GOD TO ABRAHAM. 49 Abraham, the order and manner of their birth, and other con- citAP.x. comitaut circumstances, it served as an allegory, or figure, by „. . ,„ •which to represent the difference between the old and Jieiv creation. 19. In the order of God's work, in the creation and redemp- tion of man, " that was not first which is spiritual, but that which is natural, and afterwards that which is spiritual." So in i Cor. xv. regard to the allegory which represents both the natural and spiritual seed. 20. The first covenant that God made with man was a natural covenant. This was broken at the fountain-head, which was man's fall from his first rectitude. 21. But a promise followed : '■'•The seed of the too man shall Gen iii. 15. bruise the serpent'' s head;'''' which intimated a recovery. Yet this promise was not to be fulfilled according to the order of the first, or old covenant, but according to a new covenant. And to signify the state of the old creation under the first covenant, Abraham, through the influence of Sarah, begat a son by a bond woman, which is counted his seed after the flesh. 22. Then, after this, concerning another seed, God said unto Abram, " Thy name shall be called Abraham : (i, c. the father J^en. xvii. of a multitude,) for a father of many nations have I made thee; '^' and kings shall come out of thee." And of Sarai he said, " Sarah (i. e. the princess of a multitude) shall her name be ; and she shall be a mother of nations ; kings of people shall be of her,'' 23. The first promise was made to Abraham many years before the true heir could be born in whom his seed should be called. But at the time appointed it was expressly said, '■'■I will chap. xviii. certainly return unto thee according to the time of life ; and ^^ lo, Sarah thy ivifc shall have a son.''' 24. Yet, to show plainly that the true seed could not be begotten after the will of the flesh, Abraham and Sarah were Gen. xviii. old, when the time for the fulfilling of the promise came, " a7id \]' ^ '^'" it ceased to be with Sarah after the manner of women. And the Lord did unto Sarah as he had spoken.'''' 25. When nature in her had finished its coixrse, and the mere desire of carnal gratification could claim no share in the promise ; then it was " through faith that Sarah received strength to con- neb. xi. ii. ceive seed, and was delivered of a child when she was past age." 26. "For it is written, that Abraham had two sons; the one Gai. iv. 22. by a bond maid, the other by a free woman. But he who was ~^' ~^' of the bond woman ivas born after the flesh ; but he of the free woman vms by p^-omise. Which things are an allegory: for these are the two covenants.'" The first answering to the old covenant of the flesh, or old creation, which gendereth to bond- age ; the second, to the new covenant or new creation, which is free. 60 THE CALL OF GOD TO ABRAHAM. B. I. CHAP. X. 27. All tlie natural posterity of fallen Adam are, by nature and birth, strangers and aliens to God, and are the children of the bond woman, being servants to sin. Gen. xxi. 28. The Seed of Hagar (i. e. a stranger) was cast out of the xxY. V inheritance ; also, all the rest of the seed of Abraham, except Isaac, were sent away with small gifts, that might serve for the present. 29. In this was prefigured the state and portion of all the natural seed or posterity of man born after the flesh, both before and after the true seed appeared. Abraham gave all that he had unto Isaac. But the bond woman, who was given to be his wife, and her son, were sent away with bread and water ; which was a figure of the best portion possessed by the children of this world. 30. There was another heir, born of a free woman, who claimed the inheritance by promise — another birthright. " That ivhich John, iii. G. is horn of the Jiesh is flesh ; marvel not that I say unto you, ye must he born againy 31. And, to show wherein the new creation of Grod should Gen. xvii. take place, Abraham received the seal of circumcision, as a 7 11 on ■•■ ' , , ' 24. ' ' token of the new covenant, which was an outward cuttmg off the foreskin of the flesh. 32. But, why was he commanded to receive a token of the covenant particularly there ? Why did he not receive it else- where ? The truth is, that token was of special signification, and pointed directly to the very seat of sin ; there lay concealed the hidden mystery of human depravity — the secret pleasure of that Lu. xvi. 15. w^hich is most highly estee?7ied of all men in their natural and fallen state. 33. And this outward token of circumcision, signified the cut- ting off that fleshly and carnal pleasure, taken through that part, Col, li. 11. by tbe circumcision of Christ in the heart, made without hands, in all the true heirs of that new covenant. 34. The real substance of the covenant which God made with Abraham, was neither to him, nor to natural Isaac, nor to Isaac's natural posterity ; this is plain from the tenor of it. Gen xvii. 35, " My covenant will I establish 7vith Isaac, for an ever- xxi~i2 lasting cove?iant, and with his seed after him," Again : " In Rom IX. 7, Isaac shall thy seed he called.''^ And again: " Neither because they are the seed of Abraham, are they all 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." Gal. iii. iG. 36. " He saith not, And to seeds, as of many ; but as of one, A7id to thy seed, which is Christ." And alluding to that seed, he said, " / will establish my covenant loith him for an ever- lasting covenant, and with his seed after him.'''' The covenant B. I. THE CALL OP GOD TO ABRAHAM. 51 is therefore with Christ for an everlasting covenant, and with his chap, x. spiritual seed who are in him. As Jesus Christ said, " Ye shall joi.n, xiv. know that I am in my father, and ye in me, and I you." ~*^- 37. Then consider what was further signified by the token of the everlasting covenant made with Abraham. He whose flesh of his foresiiin was not circumcised, " that soul (saith God) shall Gen. xvii. be cut off from his people ; he hath broken my covenant." ' Which signified, that he who is not circumcised in heart, with the circumcision made without hands, the same hath broken God's everlasting covenants, and while remaining uncircumcised, is cut ofi" from Christ, and from the inheritance of everlasting life. 38. Then, from what has been said, it may appear evident, that the covenant which God made with Abraham, was only temporary, and pointed to an everlasting covenant, or spiritual seed yet future. Therefore this temporary covenant did not save those who kept it from the indwelling root and nature of sin, received by the fall ; but pointedly prefigured what would save them when the true seed should appear. 39. Nevertheless, as many as were obedient to the outward sign of that covenant, and to whatever else pertained thereunto, obtained temporal blessings, possessed the gates of their enemies, multiplied exceedingly, and in all outwaixl things were blessed, while their obedience continued, and were also blest with spiritual gifts according to the order of that dispensation. 40. But when the true first-born of the promise appeared ; neither outward circumcision availed any thing, nor uucircum- Rom. n. as, cision, but a new creature. Uai. vi is. 41. The land of Canaan was only a temporal blessing to Abraham's seed; it was not heaven itself; and therefore the highest place it could have in the covenant of promise, was a shadow of better and more durable things to come. 42. Abraham's natural posterity were no better than the rest of mankind ; only as they were obedient to the revelation of God, made known from time to time, they maintained and pre- served the faith of the one true God, and served as a figure of that seed who should possess a spiritual and everlasting kingdom. 43. And, although they were comparatively, according to the literal sense of the promise, as the stars of the sky for multitude, and as the sand by the sea shore innumerable ; yet it is expressly said, " These all died in faith, not haviu" received the promises ; Heb. xi. 12 IT TQ but having seen them afar off, a7id loere persuaded of them, ' ' a?id embraced them, and confessed that they loere strangers and pilgrims on the earth.'''' 44. They honestly confessed that they were strangers and pilgrims, as much in the land of promise as elsewhere, and there- by declared plainly that they sought another country, and had not received the substance of the thing promised. 52 THE CALL OF GOD TO ABRAHAM. B. I. CHAP. X. 45_ Therefore it was not tlie country of Judea, nor the city or temple, Avhose bixilder and maker was David and Solomon, which Rev.xxi.2. they looked for; but that city and temple, made without hands, which Grod promised to build in the latter days, of which Christ Jesus was the chief corner stone. 46. But as a figure of the oppression and bondage, under which the heirs of the true seed of promise would be held, before ^ the time of real deliverance should come, the seed of Abraham 13-10. were led into Egypt, and kept under tyranny and oppression, for a certain limited time, before their temporal and outward deliver- ance could be accomplished. 47. And, as they were to increase, and did inci'ease, accord- ing to the purpose of God, it could not escape the notice of an Ex. i. 16, oppressive government ; whose policy it was to destroy all the "■ males, who, according to the command of God, were to receive the token of that covenant which promised a seed as the stars for multitude. No matter about the females ! 1 Cor. i. 25. 48. But however wise in their plans, " the foolishness of God is wiser tha?i ???e«," for He thi'ough a woman of the house of Levi, began, according to promise, to redeem his people from the cruel power and policy of Egypt, until he had parted the sea, and destroyed the nations before them. . 49. Great is the mystery of God's dealings with men ! The &c. ' ' power and wisdom of God was manifested thus through one, who, by a womaii, was preserved in an ark of bulrushes ! A type or true figure of the final deliverance of the Isarel of God through the toomaii. THE TESTIMONY CHRIST'S SECOND APPEARIIG. BOOK II. CHAPTER I. THE FIGURATIVE IMPORT OF THE MOSAIC DISPENSATION. The express purpose of the Law, was to search out and condemn chap. i. sin, root and branch. " For until the law sin was in the world; and death by sin reigned from Adam to Moses, even over them Rom. v. 13, that had not sinned after the similitude of Adam's tra?isgrcs- ^^■ sion, who is the figure of him that was to come." That is, of Christ Jesus, through whom salvation should be obtained. 2. " By the law is the knowledge of sin." As it is written, ;:|'^i? "'•. , "J had 7iot known sin hut by the law: for I had not known Rom vii. 7. lust, except the laio had said, Thou shalt not covet, or lust.'" d!:Ton^^' 3. And, although the Law went to search out and condemn sin, Concupis- yet it could not save the soul from its reigning power, until i,u^,^ '"' Christ Jesus, the first born in the work of llcdemption should appear. And therefore the law was ^'^ added because of trans- Giii. iii. lo. gressio^is,'' that the " offence might ahound " till the seed should """' ^' ""' come to whom the promise was made. 4. It is impossible for souls ever to find a full salvation, with- out a full discovery of their loss. In vain is freedom sought for in any government, where the very seat and centre of action in the government itself, is established in tyranny and oppression, by the consent of the people. 5. In vain is every attempt to change the nature of an evil tree, by lopping ofi" the branches, while the body and root of the tree remain whole ; or by any means ever to expect good fruit from a corrupt tree ; so in vain are pure waters expected from a corrupt fountain. G. " Doth a fountain send forth at the same place sweet water Jas. iii. 11, and bitter ? Can the fig tree bear olive berries ? either a vine " 54 THE FIGURATIVE IMPORT OF B. II. Mai. vii. 10-18. Gal. V. 22. Mark, xii. 2y-3i. Gal.ili. 21. Deut. xxxii. 5. Isa. i. 4. Jer. ii. 21. Lev. XX. 22. IJeut. vi. 17. xviii. 9. I-ev. XX. 15. 10, ]0. Deut. xxii. 21-24. I/e\'. X 14. xxi. 9. figs ? SO can no fountain both yield salt water and fresh." " Do men gather grapes of thorns, or figs of thistles ? even so every good tree hringeth 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." 7. "The fruit of the Spirit is love ; " pttre and perfect love. "The first of all the commandments is, Hear, 0 Israel! the Lord our God is one Lord : And thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength." 8. " And the second is like unto it : Thotc shalt love thy neighbor as thyself. There is none other commandment greater than these." This comprehended the spirit and real intention of the whole Law, and was all that God required. 9. But man in his natural and fallen state, is held under the dominion of other objects. And as the law was added because of transgressions, that the offence might abound, and was given to the Israelites as a schoolmaster, to teach them the nature and purity of the promised Messiah's kingdom, it was necessary to point out particularly what kind of fruit this spirit of love would naturally produce, and what would as naturally flow from the want of it. 10. The tree is known hy its fruit. Then, if man was the uncorrupted fruit, or offspring of picre and perfect love, he cer- tainly would discover no other fi'uit in all his life and actions. But both the law of Moses, and the Prophets, plainly discovered that the tree and the fruit are both corrupt, or in other words, that man in his fallen state is a corrupt creature, and descended from a corrupted and degenerate stock. 11. This was going to the root of the matter. It was more than cutting off as a type, or teaching how the Messiah should lop off the outskle. branches of a corrupt tree. The root of human depravity is laid naked and open to view, in plain words, written on tables of stone, and delivered by the special command of God. 12. And not only so, but with repeated and solemn injunc- tions: "Ye shall therefore keep all my statutes, and all my judgments, and do them ; that the land, whither I bring you to dwell therein, spue you not out ; thou shalt not learn to do after the abominations of those nations." 13. The law pointedly condemned every fleshly gratification ; such as lying with a beast, lying with another's wife, &c., defi- ling an unmarried virgin, for Rom. x 4. righteousness to every one that helieveth^ Not to such as heheve only; but he became " ?Ae author of eternal salvation to Heb. v. 9. all that OBEY him.''' 31. Tlius far, we have opened, from its true origin, the nature of man's loss, and the fundamental cause of his depravity and separation from God, and the design of the Law to search it out, not superficially, nor in disguise, but faithfully, and with that plainness which the importance of sacred and solemn truth demands. It is the truth only that ever will, or ever can, Jno.viii.32 make souls free. 32. Here we add a few very just observations from a respect- able wi'iter. They disclose in some measure, a spirit of willingness and candor to acknowledge and expose the root ot evil ; and on the contrary, a general principle of disguise to eoivjcal it. 33. " But though these efi'ects of human depravity.'' says the wiiiier- writer, "are every where acknowledged and lamented, we must Religion, not expect to find them traced to their true origin. Causa latet, J*"^'- ^'^• vis est nothsima: " i.e. The cause lies concealed, the effect is is. notorious. 34. "Prepare yourself to hear rather of frailty and infirmity, of petty transgressions, of occasional failings, of sudden sur- prisals, and of such other qualifying terms as may serve to keep out of view the true source of the evil, and may administer con- solation to the pride of human nature. 35. " Far different is the humiliating language of Christianity. From it we learn that man is an apostate creature, fallen from his high original, degraded in his nature, and depraved in his faculties; that he is tainted with sin, not slightly and super- ficially, but radically, and to the very core. 36. " These are truths which, however mortifying to our wiiber- pride, one would think (if this corruption did not warp the judg- p""?^^"" ment) none would be hardy enough to attempt to controvert. 25, h. 37. " How, on any principles of common reasoning, can we account for it, [this corruption] but by conceiving that man, i nee he came out of the hands of the Creator, has contracted a 62 THE LAW FULFILLED THROUGH CHRIST. B. II. CHAP. H. taint, and that the venom of this subtil poison has been com- municated throughout the race of Adam, every where exhibit- ing incontestible marks of its fatal malignity. 88. " Hence it has arisen, that the appetites deriving new strength, and the powers of reason and conscience being weak- ened, the latter have feebly and impotently pleaded against those fobidden indulgences Avhich the former have solicited. o9. "Sensual gratiiications and illicit afiections have debased our nobler powers, and indisposed our hearts to the discovery of Grod. By a repetition of vicious acts, evil habits have been formed within us, and have riveted the fetters of sin. All with- out exception, in a greater or less degree, bear about them, more visible or more concealed, the ignominious marks of their captivity. 40. "Such, on a full and fair investigation, must be confessed to be the state of facts ; and how can this be accounted for on any other supposition, than that of some original taint, some radical principle of corruption ? All other solutions are unsatisfactory, while the potent cause which has been assigned, does abundantly, and can only sufficiently, account for the effect." So says Wil- berforce : and that with the greatest reason and truth. Then let it be so. 41. Upon this subject we will only add, that, although the ceremonial law was given to discover the root and fountain of all evil, yet it never did, and never can, remove the cause. And Heb. X 1- '"although the law stood ordy in meats and drinks, and, divers 10. washings, and carnal ordinances, imposed upon the 'people until the time of reformation, and could never make the comers there- unto perfect ; yet it was never intended to be taken out of the way, or destroyed, without substituting something more excel- lent and permanent in its place. Mat. V. 18. 42. "For verily I say unto you," saith Jesus Christ, ''till heaven and earth pass, one jot or one tittle shall in no loise pass from the law, till all be fulfilled.'''' B. II. THE STATE OF ALL MANKIND, &C. 63 CHAPTEIl III. THE STATE OP ALL MANKIND BEFORE THE FIRST APPEARING OF CHRIST, BY WHICH SALVATION IS REVEALED. CHAP. III. 1 Sam. xix. Salvation is of two kinds: First, to be saved from outward dangers, temporal enemies, and sucli like, which is properly called salvation: And secondly, to be saved from the practice, power, and nature of sin. A very different kind of salvation; the former being temporal, and the latter spiritual. 2. The Lord saved Noah from the destruction of the old world ; brought Abraham forth out of fr, (i.e. the fire) of the Chaldees, and saved Lot from the overthrow of Sodom. 3. The children of Israel saw the salvation of the Lord at the Red Sea. And the Lord frequently wrought a great salvation for Israel, in the land of Canaan; and, from time to time, gave ^^^■^^•~''- them saviors, who saved them out of the hand of their enemies. 4. Yet all this was not salvatio)i from sin ; nor were the saviors, those who should judge the mount of Esau, when the king- obad.21. dom should be the Lord's. As sin was in the world until the law was given, that the offence might abound ; so it remained in the world until Christ appeared. 5. " For it is not possible that the Hood of hulls and of goats Heb. x. 4, should take awaij sins.' '' Even the high priests were required n;vii. 27. to offer sacrifices for their own sins, as well as for the sins of the people. 6. The Prophets themselves were ignorant of that salvation, iPet.i. 10 and searched diligently to know when it would appear ; unto H) 12. whom it was revealed that it was not unto themselves they ministered the promise, but unto another people, yet to come; and they prophesied of him, in whom it should first appear, by zech. ix. 9. the spirit of Christ that was in them. ^ ^"- '• ^i- 7. It is remarkable, that, under the covenant of promise, names and characters were applied to many natural men, which in reality could be applied to Jesus Christ only. 8. Thus, God said unto Abraham, "I will make of thee a great nation ; and in thee shall all the families of the earth be blessed." And of Isaac he said, " I will establish my covenant with him, for an everlasting covenant, and with his seed after him." The whole of which, in spirit and in substance, applies to Christ, and not to Abraham and Isaac, nor to their natural seed. The thing was typical, as has been shown. 9. Again, "Thus saith the Lord, Israel is my son, even my Ex. It. 22. 64 THE STATE OF ALL MANKIND B. II. CHAP. rrr. Qj-st Ijorn." This is also typical, and, in reality applies to nons „ , ,. but Christ, and his true seed, who are in him by obedience. Col. 1. lO, (.11 • 1 TT 1 1 11 18. 10. And, after the law^ was given to the Hebrews, " the vvhole John, 111. nation," saith Edwards, " by this law, was as it were, constituted Hist, of [r^ a typical state ; " which is true, as the Scriptures abundantly Re.leuip. Ji ' l J p. 176. prove. p. 177. 11. Upon which a certain writer justly remarks, that " Chris- A'oie N. tians have the most unequivocal assertions of this in the New Testament. The law is called a shadan- of good things In come. And the whole epistle to the Hebrews, and great part of that to the Galatians, is written to prove and illustrate this very point." lb. p. 197. !-• Another writer on a similar occasion, as justly remarks, on Noiez. typical characters in general, that, "In order to constitute a proper type, it is by no means necessary, that the person who answers this important purpose, should possess perfect moral Hunter's qualities." " That the comparison is not to be stated and pur- vo^i^p"^ 'i^vi^^ through every particular incident of the life, and every 275. feature of the person typifying." 13. Then, as the line of the patriarchs, and the Law of Moses, were only typical of things to come, and were not the very sub- stance of the thing typified ; let not the shadow of a thing be mistaken for the substance. 14. The name or figure of a thing spiritual, is as distinct from the thing itself, as the name or picture of the sun, is distinct from the sun itself. The high priest of the children of Israel wore a mitre upon his head, with a plate of pure gold, on which was en^ ^. xxvui. gj-aved. Holiness to the Lord. And of the people it was Ddut. xiv. said, " Thnn art an holy people unto the Lord thy God.'''' 15. But did this make either the priest or the people holy? By no means. The whole nation were sinners, from Moses to the appearing of Christ, both priest and people : and this their sacrifices and ofi^erings for sin, year by year continually, prove beyond all contradiction. And the same also prove, that they were perpetual transgressors of the moral law, the nature and requirements of Avhich have been pointed out in the preceding chapter. 16. It is strictly true, however, that, while they punctually observed all the external rites and ordinances of the Law, they were counted blameless, and were blessed of God, above all other nations. 17. And in all those blessings, which were the fruits of their obedience, they verily were typical of what they were called; A holy and peculiar people; sons and daj/ghters of God; and many other terms, that might serve as a " shadoio of good things to come.'''' All of which is clearly evinced in the New Testa- ment, particularly in Paul's Epistles to the Hebrews and llomans. B. II. BEFORE THE APPEARING OP CHRIST. 65 18. And, when it is said, that Enoch, Noah, and others, «^hap. hi. walked with God ; it means nothing more, than that they walked in obedience to the commands of God, given them in their day. 19. Thus, Noah walked with God in his generation, in build- ing an ark, &c. ; Abram, in leaving his father's house ; Moses, in bringing up the children of Israel out of Egypt ; David was a man after God's own heart, to fulfil all his will; but all his will to David, was not all his will to another ; David was a man of blood, therefore Solomon was chosen to build the temple ; Jehu was anointed to cut off' the house of Ahab ; and Cyrus was the Lord's anointed to subdue the nations. But not one of them walked with God under the cross of Christ ; nor were they anointed with power to save them from their sins. 20. It is true, that the Israelites " drank of that spiritual rock i Cor. x. 4. that followed them in the wilderness, and that rock was Chiist; " or in other words, it was the same spirit of Christ, that spake by the Prophets, and testified of his coming. 21. But observe, instead of their following the spirit of Christ in Moses, that Spirit followed them, and strove with them, while they remained a stifl'-necked and rebellious generation. " How oft did they provoke him in the wilderness, and grieve Pspim him in the desert! Yea, they turned back and tempted God, Jj^^^^'"- "^o, and limited the Holy One of Israel." And, "about the time of forty years, suff"ered he their manners in the wilderness." So far distant, then, was this typical Israel from being the true Israel of God, whom they typified. 22. But, when the promised Messiah really came, instead of following them, he exhorted them to follow him, and testified that unless they did, they could not be his disciples. And further said, '■'■If ye believe not that I am he, (that was promised) ye ;^^''^"i vm. shall dJe in your sins." 23. Therefore, it was rxot fait h in a Saviour to come, that ever saved any people from their sins ; nor did a law of types and shadows ever save any. The very intent, and substance of all that was typified, and promised to Israel, was saltation from all si)f, by Christ, when he should appear, and not before. Every thing else, without & full and present salvation from sin, call it what you please, is nothing but an empty shadow ; and as Paul justly expresses it, weak and beggarly elements. Giii. iv. 9. 24. Then how mistaken are they who imagine, that God saved one good man from his sins here, and another there ; and, from Adam to Christ, doomed all the rest of the innumerable multitudes of the human race to eternal destruction, while it was impossible that ever one of them could be really saved, having no real Sai^ionr. For, by the progressive dispensations of the work of God, the creation must necessarily be brought to that maturity, that a vessel of the human race might be prepared, as Acts, xiii. 16. 66 THE STATE OF ALL MANKIND B. 11. CHAP. in. Rom. xi. 32. Gal. lii. 22. Heb. V. 9. Geii. xxxi. 19, 30-35. XXXV. 2, 3, 4. Amos, 25, 2G. Acts, vii. 42, 43. Jo.sh. xxiv. 14, & 23. Dent, ix.4- 6, & 24. Eccl. Re- p. 22, 23. a medium through whom a Savior could be born into the world, before a real Savior could be revealed among men. 25. For how then could that scripture be true, which said, '■^ God hath concluded them all in unbelief}'''' And again: " The scripture hath concluded ALL under sin, that the pro7nise by faith of Jesus Christ might be given to them that believey Not that did believe,* but that 7ioio believe. And who not only believe, but obey. 26. It is evident from the plain history of facts, that the real state of both Jews and Gentiles was equally and impartially considered, in the sight of God ; and that all stood in equal need of a Saviour, from Moses to Christ. 27. The descendants of Abraham were taught the faith and worship of the One true God; but very early, was idolatry in- troduced among them. Rachel stole the gods of her father, brought them to Mount Gilead, and artfully contrived to keep them. 28. Afterwards, however, Jacob, required his household, and all that wei-e with him, to put away the strange gods that were with them ; accordingly they were given up to Jacob, with all their ear-rings, and he hid them under an oak by Shechem. 29. And after this, again, in Egypt, they served strange gods. And even after they were delivered from the bondage of Egypt, forty years did the house of Israel carry, in the wilderness, the tabernacle of Moloch and Chiu7i, their images, the star of their god, which they made to themselves; as saith the Prophet Amos. Stephen explains it by calling them figures, or images, which they made to worship the host of heaven. 30. To this agree the words of Joshua, who, after having settled the Israelites in the land of promise, assembled them together, and said, " Put auiay the gods ivhich your fathers served on the other side of the flood, and in Egypt ; and serve ye the Lord.'''' 31. It was therefore justly observed, that it was not because of the righteousness of the Israelites, nor for the uprightness of their hearts, that they inherited the land of promise ; but to sub- serve the purpose of God in regard to a spiritual seed. For Moses declared that they were a stiff-necked people, and that they had been rebellious against the Lord, from the day that he knew them. 32. The conduct of the Israelites as a people, after they were in possession of the promised land, both under the judges and kings, need not be more clearly expressed than it is by Robinson ; 33. " Moses and the Levites had put to death about three thousand men, for setting up the golden calf ; but he had not * The Jews did believe in a Messiah to come ; hut their past belief was ren- dered ineffectual, by their unbelief in him yihen present among them. J3. II. BEFORE THE APPEARING OP CHRIST. 67 extirpated idolatry ; it was practised all his time ; and it was j^ractiscd in the time of Joshua, and it continued to be practised under the judges through all this period. The people did serve, and Avould serve Baal and Ashtaroth ; and although Gideon checked foreign idolatry, yet he set up an idol of his own; and as soon as he was dead, the people turned again to Baalim, and made Baalberith their god. 34. " Samuel the last of the judges, observes that, in his time, they served strange gods and Ashtaroth : so that idolatry was practised through this whole period." Under the kings, is ex- hibited a code of statutes, like the former, " Whicli made idolatry and several vices capital crimes, and was a history of the per- petual violation of it. The kings were arbitr.iry, but far from enforcing the law, they broke it themselves, and protected others in doing so. 35. " David, who was an enemy to idolatry, committed adultery and murder with impunity. Solomon, who built a temple for Jehovah on one mountain at Jerusalem, built also an high place for Chemosh, the abomination of Moab, on another; and though he sacrificed three times a year to Jehovah, yet at other times he went after Moloch, the (lod of Ammou, and Ashtaroth, the goddess of Zidon. 36. "Jeroboam, who reigned over ten tribes, set up calves of gold, made high places and priests, ordained festivals, and ofi'ered sacrifices to idols. And Rehoboam, who reigned over the other two, either built, or suffered the people to build, high places, and set up images, and to consecrate groves, and to do all the abominations of the ancient inhabitants of the land. In this manner, in general, they conducted themselves through all this period. 37. "It is remarkable that the royal reformers were idolaters themselves ; for Jehu departed not from the sins of Jeroboam, the golden calves that were in Bethel and in Dan. Asa, who dethroned his mother, because she had made an idol (this was an obscene filthy idol) in a grove, did not take away the high places ; and Joash not only left the house of the Lord, and served groves and idols, but murdered Zechariah, for remonstrating against idolatry, in the court of that very house of the Lord which he had pretended to purify from idolatry by shedding the blood of his mother and the Baalites. It is observable, further, that the people, who put others to death, did not reform themselves." 38. It is true, that, through the Hebrew nation, God hath verily performed his promise made unto Abraham, in raising up that seed in which all the families of the earth were to be blessed. But, when the long-suffering, patience, wisdom, and goodness of God, in dealing with that nation, in order to fulfil his promise, is rightly considered, it will appear marvellous CHAP. III. Ex. xxxii. •J8. Deut. xxxi. Juclaes ii. ll-i-.i. vi. '^5. .32. viii. '2i, -27, 33. 1 Sam. vii. 3; k viii. 8. 1 Kings ix. 25. XI. 5-8. cliap. xii. 25-33. xiv. 23, 24. 1 Killers, X. 28, 2im,i. 15- "He acknowledged, I am not the Christ. And they asked him, '^' what then ? Art thou Elias ? And he said, I am not. Art thou that prophet? And he answered. No."* 11. "Then said they. Who art thou ? What sayest thou of thyself? He said, I am the voice of one crying in the wilderness, Make straight the way of the Lord, as said the prophet Esaias." 12. This was enough, had they been honest. But, added they, "Why baptizest thou then, if thou be not that Christ, nor Elias, neither that prophet ?" This was equal to saying, If thou * Original, Nay. B. III. JOHN THE BAPTIST. 75 art not an extraordinary person, immediately commissioned by '^'^^-'^P- ^- God, why dost thou introduce this rite, for which thou hast re- ceived no authority from us ? 13. "John answered them, I baptize with water: but there Ptandcth one among you, whom ye know not ; he it is, who, coming after me, is preferred before me ; for he was before me." 14. '■^And John, hare record that he saw the Spirit descending Toim, i. 32> from heavtn like a dove, and it abode upon Jesns ;" a7id also ^^' freely acknoivl edged of himself , saying, '■'■and I kncio him not ; hut he that sent vie to baptize with tvafer, the same said unto nic. Upon whom thou shalt see the Spirit descending and remain- iuir on him, the same is he which baptizeih vritli the Holy Spirit:' 15. The next day, after John's answers to the Pharisees, he saw Jesus coming, and introduced him as the Saviour of man- kind, saying, " Behold the Lamb of God, ivhich taketh aiuay the si7i of the world .'" IG. This was the testimony of John Irom the beginning, " I Mat. iii. n, indeed baptize you with rcatcr unto repentance : but he that ^~" cometh after me is mightier than I, whose shoes I am not worthy to bear; he shall baptize you with the Holy Spirit and with fire : Whose fan is in his hand, and he will thorotighly purge his floor, and gather his wheat into the garner ; but he will burn uj) the chaff with unquenchable fire.'''' 17. John was a burning and shining light ; yet he was not the Joim, i, 7, true light, but was sent to bear witness of that light : so the ^' baptism with water, was not the true baptism of the Holy Spirit and fire ; but the former was a striking figure of the latter. As baptizing, dipping, or washing in water, cleanses the body from outward pollution, so the baptism of the Holy Spirit and fire cleanses the soul from sin. 18. The baptism of the Holy Spirit and fire was prefigured under the Law ; but by nothing more strikingly than by John's baptism ; and it was spoken of by the Prophets, particularly the Prophet Malachi, who said of Christ, He is like a refuiers firt — iMai. iii. 2, and he shall sit as a refiner. And mankind had been encouraged to long and thirst for that day of God that should '•'■burn as an oven.'''' chap. iv. i. 19. Of course, when that day commenced, the sign could be of no further use, nor could it be continued, except with those who ignorantly wished to continue under a comfortable deception. 20. Here lay the mystery : the baptism of John was no more like that of Christ, than water is like fire ; and the only compari- son that could be drawn between them was, that as water is re- freshing to a thirsty man, so is the fire of truth to a soul thirst- ing for salvation. And, as water is of a cooling, cleansing nature, so it is the nature of fire to burn and consume ; and therefore, what was ceremonially cleansed under the Law, must needs be 76 CHRIST INTRODUCED BY B. III. CHAP. r. Mat. iii. 13 -15. John, iii. 30. Luke, xii. 49. John, iv. 2. Acts, xvi. 3 ; A; xxi. 1 Cor. i. 14, 16. Gal. ii. 7,8. Mr\ll. xxviii. 19 Acts, 4 5. consumed under tlie Gospel. Such then is the difference between the shadow and the substance. 21. Jesus himself came to be baptized of John; but John said, " I have need to be baptized of thee, and comest thou to me ? Jesus said, Suffer it to be so now, for thus it becometh us to fulfil all righteousness. Then he suffered him." 22. And when Jesus was baptized, and came up out of the water, and the Spirit of God descended on him like a dove ; (which appearance served as a visible sign to John, that this was the Son of God, who should baptize with the Holy Spirit and fire ;) then was John's mission fulfilled; consequently he must thence- forth decrease. 23. John was a faithful witness, and plainly testified of Christ Jesus, that " He must increase, but I must decrease;'''' and there- fore, as soon as the Holy Spirit was given, and the baptism of fire commenced, there was no further need of the baptism of water, nor could it be used as a binding institution, unless it were through ignorance, or cunning deceit, to ease the pain and pro- long the life of that sinful nature, which the _^rc of naked truth had begun to consume. For this was the fire which Christ came to kindle on eai'th. 24. It was the testimony and baptism of John that first at- tracted the multitude. And some of John's disciples left him, and followed Jesus. From this it may easily be inferred why some of the disciples of Jesus baptized. 25. " Jesus himself baptized notf and whether he command- ed his disciples to baptize with water, or not, the sacred text does not say, but the faith of the multitude was strenuously fixed on the economy of John ; and the disciples themselves were then ignorant of the baptism of the Holy Spirit. 26. And, even after the Holy Spirit was given, it is probable that, in some instances, the Apostles made use of Avater baptism, circumcision, and other Jewish ceremonies, in order to make the truth accessible to the blind and bigoted, who were unable to see beyond the shadow, which was to be abolished. 27. Paul circumcised Timothy, and (although not commanded so to do) baptized some individuals, and in obedience to the other Apostles, had his head shaved, and used other ceremonies of the Law. But as no Jewish ceremony was ever used by them as an institution binding upon Christians, but were merely used to make the substance accessible to such as needed these figures. 28. Jesus commanded his disciples, saying, " Go ye and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit." But here was a mystery. They had first to tarry at Jerusalem, and know for themselves what it was to be in the Father, and in the Son, and in the Holy Spirit, before they could in truth baptize in that name. B. III. JOHN THE BAPTIST. 77 29. And that this command to baptize had no reference to '^^^-'^^ ^- water, is plain, from the words of Paul: " / thank God that ^^^^ . ^^ I baptized 7ione of yoti, but Crispits and Gains. And I bap- ig. tized also the household of Stejjhanus; besides, I know not whether I baptized any others 30. Would Paul have thanked God for not doing what Christ commanded him? In nowise. But he immediately tells what was commanded him, when he says, '■'■Christ sent me iwt to baptize, but to preach the Gospel^ Hence it is indisputable that baptism by icater is no part of the Gospel, or he would have been sent to administer it. The truth is, that in every age, and in every nation under heaven, mankind were justified and ac- cepted of God, according to the degree of their obedience to the light they were under. 31. Those who were commissioned to preach the Gospel, never bound mankind to any thing beyond the conviction of their own consciences. Jesus himself spake the word as they v;ere able to '^pirki iv. hear it. Hence it was, that circumcision was made use of in the days of the Apostles, and such as gladly received the word, were baptized; but neither of them was the substance of the thing signified. 32. Outward circumcision could never destroy the root of sin ; 'Rom.n 28, nor could the external baptism or washing with water, ever take away the internal pollution of the soul. 33. The mission of John the Baptist, was to prepare the way for the Messiah, and was not to increase, but to decrease, when- ever the ministry of the Messiah commenced. Hence, from John's mission as a witness of that light, that all men through him might believe, it is evident that Christ could not have been revealed to the world without a witness. 34. John bore testimony to a kingdom of heaven at hand. From which it is clear that he himself was not in that kingdom. And, from the testimony of Jesus, it is easy to infer, that those who were before John, were still more remote from the kingdom than he. " Verily I say unto you, among them that are born Mat. xi. ii. of women, there hath not 7'ise?i a greater tha?i Joh?i the Bap- tist; 7wtwit hstanding he that is least in the kingdom of hea- ven is srreater than Ae." 78 MINISTRY OP JESUS CHRIST. B. III. CHAPTER II. THE MINISTRY OP JESUS CHRIST OR THE ANOINTED.* CHAP. II. Before the first appearing of Christ, long experience had ~~~ proved, that no redemption from the nature and eifects of the fall, had yet been wrought among the human race. No law, how- ever severe against sin, had ever yet saved the soul from its reigning power. 2. From Adam to Moses, and from Moses to Christ, the true cause of virtue and freedom was unknown. Sin, through the in- strumentality of Man, had continued to corrupt the world. Op- pression, civil and religious, had still continued to perA^ade the earth, and destroy the peace and happiness of mankind. 3. As the whole posterity of fallen man, had thus continued to bring forth the fruits of unrighteousness, the produce of an evil nature; and, instead of being reclaimed from the depravity of the fall, the xvorld had waxed old in vnckedness, it was ne- cessary that the axe should be laid to the root of that corrupt tree, before the cause of sin could possibly be removed, or the effect cease. 4. As sin entered into the world by the first man's disobedi- ence, and all his posterity, in the same nature of rebellion, con- tinued to follow his example, bj' which the whole became separa- ted and fallen from God, it required a life and example directly contrary to theirs, in order to their recovery. 5. And as the very nature of man was corrupt, and stood in direct enmity against God, it was impossible for him to find redemp- tion, except through that Mediator, the Lord Jesus, who pos- sessed the same nature and enmity, and thereby was united to the fallen race, that he might crucify that nature, and slay the en- mity, in order to become "the Captain of their salvation." Heb. ii. 14, 6. Henco it is Written, " Forasmuch as the children are par- ^^" takers of flesh and blood, he also himself likewise took part of the same ; that through death he might destroy him that had the power of death, that is, the devil ; and deliver them, who, through fear of death, were all their lifetime subject to bondage." 7. It is evident, from the Scriptures, that the man Jesus, who was ordained and anointed of God to become the Saviour Mat. i. 25. of mankind, was not begotten after the flesh; or in other words, Luke, i. 35, i^y the works of natural generation ; but he was made by the power of the Highest, and the agency of the Holy Spirit, through * Greek, Christos, Anointed. B. III. 3IINISTRY OF JESUS CHRIST. 79 the medium of a woman, who with the rest of mankind, was un- chap, ii. der the law of a corrupt nature. 8. For verily he was not formed of the nature of angels, but Gai. iv, 4, of the seed of Abraham, for he was " made of a woman," a de- scendant of Abraham ; " made under the law ;" and in this he became united to mankind in their fallen state; the Word [ori- HeiUi. ib, ginal. Divine Intelligence] was manifested in flesh, that is, in Je- joim, i. i4. sus, and dwelt among men, that he might redeem them from the power and dominion of sin. 9. It is certain that, if Jesus had been begotten and con- ceived after the corrupted order of sexuality, descending from falle7i man, he never could have had the pre-eminence above the first Adam, nor have been in a condition to have received the anointing power, or heavenly dove, that enabled him to become the Redeemer and Lord of the new creation — a new and heavenly order. 10. But before Jesus Christ came into the world, there was no judgment in the earth ; there was no man who could bring salvation, for the joining of the human race to the orders above, had been cut off by transgression. And the Lord saw it, and it isa. lix. i5, displeased him that there ivas no judgment. " And he saw that ^'^■ there ivas no man, and loondered that there ivas no intercessor ; therefore his oivn arm brought salvation.^' 11. After man had once lost the image of God, and his very nature stood at enmity against God, had his life been prolonged to succeeding millions of ages, it would have been impossible for him to have recovered from his fallen state, without an entire new order of things, properly called the adjusting of a new age, or a neio creation. 12. And, from generation to generation, while man remained in the order of the first creation, as it stood after he fell, it was justly said of him, that when he multiplied. The. icichtdness of man vms great in the earth. For, instead of subduing and re- plenishing the earth, he corrupted it, and brought it under a double condemnation. 13. Therefore it was, that Jesus was not begotten after the order of natural generation, according to the will of man ; nor made an high priest over the household of God, after the law of ^ carnal commandment , but after the 'power of an endless life. Heb. vii. For that which was carnal, was, by him, and in him, verily dis- ' ' annulled and made void. 14. For if he had been begotten after the order of that crea- tion which had waxed old in wickedness, he could not have been the medium of salvation, nor the beginning of a neiv creation. Rev. iii. i4 Neither could he have been the head and first horn of many Rom. viii. brethren. The first Adam, who was of the earth earthy, must still have had the pre-eminence. 47, Luk-i 80 MINISTRY OF JESUS CHRIST. B. III. CHAP ir. 15_ ]3ut in Christ Jesus was the Divine quickening Spirit, the real So7i of God, having the eternal life and light of Heaven ; ] Cor. XV. therefore he could reveal the way, and dispense the power by which souls could rise into the elements of the heavenly state. This quickening Spirit was manifested in Jesus, as the "Second Adam," with the power to propagate eternal life. In this the distinction was made plain between the first heads of the old and new creation. 16. It is evident from the history of Jesus, that from his in- fancy, he possessed that wisdom and understanding which was superior to any other of the human race. When twelve years of age, he questioned with the learned doctors, who were astonished 4()-49'. at his understanding and ansivers; and, in answering his parents, who had sought him, he said, " Wist ye not that I must be about my Father'' s business?'''' 17. Jesus, in the first stages of his life, fulfilled the law of nature : he was subject to his parents. He fulfilled the moral law, by the purity of his life and manners : his flesh saw no cor- ruption by reason of sin. Hence he put an end to the external ceremonies of the law, and nailed them to his cross of self- denial. 18. And, when about thirty years of age, he went to John, acknowledged his mission to be of Grod, and fulfilled it. And, being baptized with water, the heavens were opened unto him ; and the Holy Spirit descended in bodily shape as a dove and abode upon him; and lo, a voice! saying, " This is my beloved Son, in whom I am well pleased^ Thus, having received by the anointing Spirit of Christ an abiding power from on high, which was not given him by measure, Jesus Christ went forth to do the will of his Father ; to teach mankind, by precept and example, the way to the Fountain of true felicity and eternal life. 19. In his public discourses, he unfolded to the multitude, that divine wisdom which he had received from God, the Father of all wisdom and goodness. By the spirit of truth and love, he found access to the hearts of the sincere, and fixed that convic- tion in their minds which human wisdom can never inspire nor dissolve. 20. Jesus Christ knew, by that divine wisdom which dwelt in him, that very few were disposed to hear, much less to obey, what he was commissioned to teach ; and therefore he frequently retired to the mountains and deserts, from the cabals and cla- mors of the chief priests and rulers, who kept the people under bondage and fear. 21. To such as wished to hear, and were honestly seeking for salvation, he taught the Gospel of his kingdom, and no others received it. To those who followed him, he first opened the little narrow way of self-denial, and laid before them those characters B. III. MINISTRY OF JESUS CHRIST. 81 which are truly blessed, namely, the poor inspirit, the mourner, chap, ii. the seeker after righteousness, the meek, the merciful, the pure Man. v. 2- in heart, the peacemakers, and such like. ^^• 22. Long experience had proved, that this blessedness was not to be attained by the external rights of the Law ; it was therefore necessary that he should show them a more excellent way. 23. He bore a swift testimony against every kind of vice, and against tyranny in every form. He manifested the truth of his testimony to the world, by his example of piety and virtue. He strictly observed and kept all the commandments of God his Father, taught others to do the same by following his example ; and confirmed the truth of his Divine mission by his miracles, and by the purity of his life. 24. Although Jesus came to fulfil the true intent of the law, he knew that his testimony would be perverted, "for he knew Joim, ii.24. what was in man," and therefore said, "Think not that I am 43^ " ^'' ^'^~ come to destroy the Law or the Prophets : I am not come to destroy, but to fulfil. For I say unto you, that except your righteousness shall exceed the righteousness of the scribes and Pharisees, (which is of the law,) ye shall in no case enter into the kingdom of heaven." 25. "Ye have heard that it was said by them of old time, Thou shalt not kill ; and whosoever shall kill shall be in danger of the judgment : But I say unto you, That whosoever is angry with his brother without a cause, shall be in danger of the judg- ment." 26. " Ye have heard that it was said by them of old time. Mat. v. 27. Thou shalt not commit adultery : But I say unto you. That whosoever looketh on a ivoman to lust after her, hath committed adultery with her already in his heart. And if thy right eye offend thee, pluck it out and cast it from thee : For it is profita- ble for thee that one of thy members should perish, and not that thy whole body should be cast into hell." 27. Again : "Ye have heard that it hath been said by them Mat. v. 3.3, 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. 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 ye resist not evil." 28. " 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 despitefully use you and per- secute you ; that you may be the children of your Father which is in heaven. Be ye therefore perfect, even as your Father which is in heaven is perfect.''^ 29. Thus the life and ministry of Jesus, both by precept and 82 MINISTRY OF JESUS CHRIST. B. III. CHAP II. example, was that which never before had either been understood or practised by mankind. The true intent of the Law was wholly imknowu, and the letter itself was but the sayings of those of old time. 30. Who then, of all the human race, ever fulfilled the law of God until Jesus fulfilled it ? He was the first who kept his Father's commandments. By him the Divine perfections of the GREAT First Cause were first taught. 31. In him were found the treasures of true wisdom and know- ledge. In him was the example of patience, meekness, long-suf- fering, universal benevolence and love, and every practice that became the Son of God, the Prince of Peace. And such an one iieb. vii. ^^ behooved to be the Saviour of mankind, who was " holy, harvi- 6- less, iindefiled, and separate from sinners.'''' 32. It is evident, from the sacred writings, concerning the life and ministry of Jesus, that he became the anointed of God, to bring salvation to man ; that he came to redeem the souls of men from under the bondage of sin, and from oppression of every kind. 33. And it is further evident, that Jesus Christ was the be- ginning of a new creation, the first foundation and chief corner- stone of a spiritual kingdom, which had no connexion with the generation, population, increase, or government, of this world, but merely as it respected the redemption of mankind. 34. Jesus knew that his testimony would cost him his life ; but seeing that for the cause of righteousness he came into the world, he, for the benefit of mankind, willingly sufi"ered and died in the accomplishment of that design. Like, xvii. 35. He foretold, to his disciples, that he must suffer many ~'- things, and be rejected of this generation, and of the elders, Mariv, viii. chief priests, and scribes, [or writers ;] that they would put him ' ■ to death, and that he should rise again the third day. In all such sufi"erings, his followers would be included, according to his J<)!in, XV. saying, '■'■ If they have perseaited me, they loill also persecute -''■ you.'' 36. And accordingly, being put to death in the flesh, through the envy of the chief priests and rulers, he rose again the third day ; and, by many infallible proofs, shewed himself alive unto his disciples, " after his passion," that is, showed that he lived in spirit, the same being whom they had known as Jesus. These he had instructed during the time of his ministry, and chosen to be witnesses of his name ; and now he appeared to them forty days, speaking of the things pertaining to the kingdom of God. 37. And having, through the Holy Spirit, given command- ment to his Apostles, to teach all nations in his name, beginning J.uVe.xxiv. *t Jerusalem, he charged them to tarry there until they should be 47-5J. endued with power from on high ; and having led them out as B. III. THE INSTITUTION OF, &C. 83 fir as Bethany, he lifted up his hands, and blessed them. And, chap, in. vrhilc he blessed them, a cloud received him out of their sight, and they worshipped him ; and returned to Jerusalem with great Acis, i. 8, 9. joy, and continued there with one accord until the day of Pente- cost. CHAPTER III. THE INSTITUTION OP THE PRIMITIVE CHURCH. It is evident, from the Scriptures, that the Apostles of our Lord and Saviour, had received no real spiritual understanding of the nature of his kingdom, until they were baptized with the Holy Spirit. 2. Although it is written, that John was filled with the Holy Spirit, that Zacharias and Elizabeth were filled with the Holy Spirit, and that the prophets, and holy men of God in old time, spake as they were moved by the Holy Spirit ; yet, after all this, it was said that, " the Holy Spirit xvas not yet given, be- 39''"' ^"' cause that Jesus was not yet glorified." 3. When, therefore, the Prophets, or holy men of God, are represented as having the Holy Spirit, or the Spirit of Christ, before Christ was fully made manifest in the Church, his true body, it means nothing more than their being anointed and in- spired with the Holy Spirit, which influenced them, at certain times, to prophecy of things to come, but did not abide and re- main in them as the constant spring of all their actions. 4. There was evidently an extraordinary measure, and man- ner, in which the Holy Spirit was to be received according to the promise of Christ, which could not possibly take place, until the work of regeneration was completed in him, and till he was glorified, and received that fulness of the Spirit which was the promise of the Father, and which was to flow fmm him to such as were united to him hj faith and obedience, as members of his body. 6. Jesus Christ could, and did, administer a measure of his Spirit to his disciples, while he was with them ; and they could go forth in faith, and speak in his name ; and in the power of that spirit which they received from him, they could cast out unclean spirits, and perform many miracles. But they had not r?ev. i. 5. 84 THE INSTITUTION OF B. III. CHAP. Til. |]jg fountain abiding in them, from -wliieh that power flowed ; and therefore they followed Jesus from place to place, and re- ceived their ministrations from him. 6. This was signified by the tabernacle of Moses in the wil- derness, which was followed by the children of Israel, until the ark of the testimony found a fixed habitation in the temple of Solomon. Heh.viii.2; 7. Christ Jesus, while in the body of his flesh, was " the true '■'cor i tabernacle which the Lord pitched and not man." And the pri- 16. mitive Church was " the temple of the living God,'^ where his mind and will was made known ; which was prefigured by the first temple at Jerusalem. 8. Christ Jesus, while risible on earth, asked his disciples, >rat. xvi. saying, "Whom say ye that lam? And Simon Peter answered 15-19. ^^^ gj^j^^l^ Thou art the Christ, the Son of the living God." This could now be said in truth ; for Jesus was then the anoint- ed of God, and became the first born from the dead. 9. And Jesus answered, and said unto him, " Blessed art thou Simon Bar-jona : for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say unto thee, that thou art Peter * and upon this rock I will build my church, and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven ; and whatsoever thou shaltbind on earth, shall be bound in heaven ; and whatsoever thou shalt loose on earth, shall be loosed in heaven." Dem.xxxii. 10. " God is the Rock. And other foundation can no wan ] Cor ii ^^^ than that is laid, which is Jesus Christ.'''' The Revelation oi 11. God through Christ, was therefore the rock upon which he pro- mised to build his Church. And, though this revelation was in Kpb. 11.20. all the Apostles, and was the same according to its order, by which the Prophets had prophesied of Jesus Christ ; yet, accord- ing to the promise of Christ, Peter was ordained to be the leader among the Apostles in the Church. 11. At the same time that the disciples of Jesus manifested Mat xvi tlieir faith concerning him, he charged them to tell no man that ~o. he was Jesus the Christ. By which it may be clearly seen, that, although he had, from time to time, given them great authority, respecting their future mission ; yet, while he was visibly present with them, they could not exercise that authority, until they had received an abiding seal of the Holy Spirit. • His former name was Simon, and the name Peter (in tlie original Petros, i.e. a rock or stone) was given him by Christ, signifying that in him should be mani- fested the revelation of God ; and by this revelation, through Christ, which pro- ceeded from the K,oek of eternal ages, he was appointed the visible head of the primitive Church, after Christ, and the leader of the twelve Apostles. (See Mat. xvi. 18; and John, i. 42.) N.B. .STep/ios, or, as it is in our translation, Cephas, is said to be a Sijriac word, and signifies the same as does Peter in Greek, namely, a rock or stone. B. III. THE PRIMITIVE CHURCH. 85 12. Christ, that is, the Divine Spirit, conld never be seen by mortal eye, nor the nature of his kingdom be understood by human wisdom. Ho was only known by revela//ion. The disciples of Jesus Christ themselves, were far from having a perfect understanding either of Christ, or his kingdom, until the day of Pentecost, after they had received the spirit of promise, by which they remembered and understood what Jesus before had taught them. 13. When Jesus spake to them that he must suffer many things of the elders, and chief priests, and scribes, and be killed, and be raised again the third day, Peter began to rebuke him, saying, " Be it fa?- from thee Lord; this shall not be %inio thee. But he turned andSiaid unto Peter, Get thee behind, me Satan; thou art an offence unto me ; for thou savorest not the things that be of God, but those that be of men." 14. The disciples believed, and knew that Jesus Christ was the anointed of G od ; but he often had occasion to complain of the dulness of their apprehension. " Hoio is it that you do not understand ? " 15. Jesus Christ said unto them, "Yet a little while, and the world seeth me no more; but ye see me; because I live, ye shall live also. At that day ye shall know that I am in the Father, and you in me, and I in you^ And again : " These things have I spoken to you in proverbs ; but the time cometh, when I shall no more speak to you in proverbs, but I shall shew you plainly of the Father." 16. From which it is plain that, although they knew that he came from God, yet they did not know what it was to be i7i Christ, and to have Christ dwelling in them ; nor did they then, in reality, know the Father. 17. Even after the resurrection of Jesus, unto the last, when he was about to take his leave of his little family, whom he had made heirs of his kingdom by promise, they still remained ignorant of the nature of that kingdom. For, being assembled together in his last interview with them, they asked him, saying, '■^ Lord 7vilt thou at this time restore again the kingdom to Israel?'' 18. The only answer they received, was, " It is not for you to know the times, or the seasons, which the Father hath put in his own power. But ye shall receive power, after that the Holy Spirit is come upon you ; and ye shall be witnesses unto me, both in Jerusalem, and all Judea, and in Samaria, and unto the utmost part of the earth." 19. It is evident that they were still intent upon an earthly kingdom ; that they still imagined the Messiah would deliver their nation from under the Roman government, and restore again, that kingdom to Israel, which in the days^f David^and ]\Iat. XVI. 21-28. xvi. IL John, xiv. 19. 20. xvi. 25. Acts, i. 6, 7, S. Luke.xxiv. 21, 25. 86 THE INSTITUTION OF B. III. CHAP. in. Ji)hn, xviii, 36. Acts, ii 2, 4. Mark, xvi. 17. 1 Cor xiv. 21,22. .lohn, vi. 15. chap xiv. IG, 17. &r. xvi. 13. Solomon, stood in its highest degree of earthly glory; although Christ Jesus had plainly told them, that his kingdom teas not of this world. 20. But, when the sound came from heaven, as of a ru.shing mighty wind, and filled all the house where they were sitting; and they were all filled with the Holy Spirit, and began to speak with other tongues, as the Spirit gave them utterance ; 21 . Then, and not till then, did they begin to know the truth of Christ's words, relating to the design of his work, and the nature of his kingdom. This was the Spirit of anointing with which Jesus himself was anointed ; and which he had promised to send them, to lead them into all truth; and this brought to their remembrance whatever he had taught them, either by pre- cept or example. 22. Here, then, was the true institution of the primitive Church ; even the Spirit of truth and revelation of God given to the Apostles. This was the foundation upon which the Church was built; the anointing of the Holy Spirit, or Christ himself, being the chief corner stone : that is, Christ dwelling in his people, and they in him, according to promise. 2.3. And as " tongues " were for a " sign ;" and as, in the first outpourings of the Spirit, the Apostles received the gift thereof; this gift, or sign, was to them the true and proper seal of their co?}i//iission, to go and teach all iiations ; to baptize them with the same Sjnrit ; and teach them to observe all things v:hatso- ever Jesus had, coimnaiided them. 24. Hence it is evident that the Primitive Church was not built vipon any human system whatever, artfully formed by man's device ; but upon the inspiration of the living God, made mani- fest in the hearts of living and chosen witnesses. 25. The first Apostles, were plain, honest, illiterate men, who cared for no other knowledge than what they received from Jesus, who himself also, had never learned letters, according to the order of the Jewish priesthood. 26. Jesus had promised them, saying, " I will pray the Father, and he shall give you another Comforter., that he may abide with you forever ; even the Spirit of truth, whom the world cannot receive." "When the Spirit of truth is come, he will guide you into all truth : for he shall not speak of himself ; but what- soever he shall hear, that shall he speak ; and he will shew you things to come.* 27. This was the Spirit which the Apostles received on the day of Pentecost — This was the rule of their faith, the bond of their union, and the spring of their actions, and of their tes- timony. * The word here translated " he, " in the original is in the neuter gender, and is used in either the masculine or feminine, as the case may be. Jolin, xiv. 15. B. Ill, THE PRIMITIVE CHURCH. 87 28. The work of Christ was spiritual ; and therefore what c^hap.ih. Moses wrote upon hewn stone, Christ Jesus wrote upon the hearts and ininds of his true followers : and in the same manner the testimony of truth was conveyed from the Apostles to others. 29. Christ Jesus taught his Apostles, saying, " If ye love me, keep my commandments. — As the Father hath loved me, so have I loved you : continue ye in my love. If ye keep my command- ciiap.xv.9, nients, ye shall abide in my love; even as I have kept my Fath- "' er's commandments, and abide in his love. — Ye are my friends, if ye do whatsoever I command you." oO. Nothing, then, was necessary to the government of the Church, but for those who had learned of Christ Jesus, to walk even as he walked ; to follow his example ; and to let their light Mat. v. le. so shine, that others seeing their woodworks, might learn to copy JCor. xi. after them. As saith the Apostle, "Be ye followers of me, Phil. iii. 17. even as I also am of Christ." And again : "Brethren, be fol- lowers together of me, and mark them which walk so, as ye have us for an example." 31. And thus, while the spirit of love and obedience flowed from Christ the Head, through every member of his body, which was his Church, they became one with Christ, as Christ was one with God. And hence the followers of Christ could say, in the spirit of truth, " As he is, so are we in this world.'''' ]7° "' '^' 32. Herein was the prayer of Christ Jesus answered, " that John, xvii. tJiey may he one ; as thou, Father, art iii vie, and I in thee; that they also may he one in us ; that the world may believe that thou hast sent me^ 33. It is very evident that the Spirit which the Apostles received on the day of Pentecost, did actually produce the kind offices of love and benevolence, and every good work, in those who received the Apostles' word. 34. The eflfects of that Spirit icith and into ivhich they were baptized, were manifest to the honest-hearted, as flowing from a good cause ; while, to the blind and dishonest, they appeared as the efiects of intoxication. Justice and freedom, harmony and peace, reigned in them and among them ; and they were united together, not by human systems, or the laws of men, but by the cords of faith and love. 35. " And all that believed were together, and had all things Arts, ii. 44- common ; and, breaking bread from house to house, did eat their meat with gladness and singleness of heart." 36. " And the multitude of them that believed were of one chnp iv.i4, heart, and of one soul ; neither said any of them that aught of •^^"'^■ the things which he possessed was his own ; but they had all things common. And with great power gave the Apostles wit- ness of the resurrection of the Lord Jesus ; and great grace was 88 THE INSTITUTION OF, &C. B. III. CHAP. Ill, xipon tliem all. Neither was there any among them that lacked : for as many as had possessions of lands or houses sold them ; and distribution was made unto every man according as he had need." 37. Such, then, was the spirit of harmony, love, justice, and equality, that was manifest in the primitive Church at Jerusalem ; after which, the Gentile churches more or less copied, in the days of the Apostles. The whole work was evidently wrought by the internal operation of the poiver and icisdom of God; a work which no human j^oiver nor wisdoin on earth could ever have effected. 38. It is further evident, that the Apostles exercised no authority over the conscience or conduct of any one, to force them to believe or practice any thing beyond, or contrary to their own convictions and choice. Acts, V. 1- 39. This is clear from the case of Ananias, concerning the ^' joint interest of the Church, who having sold a possession, came deceitfully to give up a part, under a pretence of giving up the whole. But Peter reproved him, saying, " While it re- mained, was it not thine own ? And after it was sold was it not in thine own power ? Why hast thou conceived this thing in thine heart? thou hast not lied unto men, but unto God." 40. From which it may also be observed, that such was the burning and penetrating light of God, in those who were com- missioned with the true Gospel, as entirely excluded the feigned believer, and the hypocrite, from any part or lot in that matter. 41. Those who are ignorant of the true spirit that governed the followers of Christ after the day of Pentecost, might assign many reasons for the conduct of the Apostles, and the primitive Church, in selling their possessions, and making distribution among the believers, as every man had need, and possessing all things common. 42. But, in truth, it was impossible for those who were of one heart, and of one soul, to act otherwise. They were members 1 Cor. xii. of Christ's body, and were actuated by one Spirit ; and therefore, 13,14,25. if one member suffered, all the rest suffered with it; and if one member rejoiced, all the rest rejoiced with it. 43. The very spirit of justice, equity, and love, by which they became of one heart, and of one soul, was the moving cause of their conduct. Their conduct was the only true seal of their profession, and the only true evidence that they had given up all for Christ and the kingdom of heaven's sake ; as Peter plainly asserted that he and the rest of the Apostles had done, before Jesus left them. Acts, vi. 1- 44. The word of God, through the ministry of the Apostles, ^' was propagated first at Jerusalem. And believers having greatly B. III. THE CROSS MAINTAINED BY, kc." 89 multiplied, seven deacons, — men filled with the Holy Spirit and c-^ap. iv. with wisdom, — were chosen, by the advice of the Apostles, to take the charge of the temporal economy of the Church. 45. " At that time, there was a great persecution against the Ac's, chap. Church which was at Jerusalem ; and they were all scattered abroad throughout the regions of Judea and Samaria, except the Apostles." 46. Soon after this, the Gospel was opened to the Gentile nations, principally by the ministry of Paul, who had received his mission from Jesus Christ, through Ananias, a member of the Church, and Churches were planted among the Gentiles. 47. But the Gentile Churches were very different from that which was first founded by the twelve Apostles at Jerusalem. The Church at Jerusalem was of " one heart and of one soul ;" whereas, diversity of sentiments and manners prevailed among the Churches of the Gentiles. 48. Such, however, is the spirit and nature of the Gospel, that none were ever compelled to believe or practise any thing con- trary to their own understanding and choice. CHAPTER IV. THE CROSS MAINTAINED BY THE PRIMITIVE CHURCH. All who believed the doctrines taught by the Apostles, and were reclaimed from the open practice of vice, were received, and counted as believers, whether Jews or Gentiles, how much soever they differed in many things. 2. It was indeed a marvellous work, that brought down those Gentiles, with all their learning and wisdom, in any degree to accept of the humiliating Gospel of a despised and persecuted Nazarene ; that reclaimed them fi'om their heathenish and lasci- vious practices ; from a plurality of wives, to be contented with one wife ; and from their pagan idolatry, to serve the living and true God. 3. The Gospel that Christ taught, was a Gospel of self-denial and mortification to a carnal nature ; which is called the Cross of Christ. "He that taketh not his cross and followeth after j^j^j ^ gg me, (said Jesus,) is not worthy of me." 4. "If any man will come after me, lei him deny himself, and ivi. 24 25. 7 90 ' THE CROSS MAINTAINED BY B. III. CHAP. IV. /gr^-g yp jijg cross and follow vie. For wliosoevcr will save his John, xii. life, shall lose it; and whosoever will lose his life for my sake, 2^- ' shall tind it." L,ukp,xiv. 5. " If any man come to me, and hate not his father, and 26, •■27. mother, and wife, and children, and brethren, and sisters, *yea, and his own life also, he cannot be my disciple. And whosoever doth not bear his cross, and come after me, cannot be my dis- ciple." 6. Such were the precepts of the (xospel, as taught by Jesus, and confirmed to his followers by his own daily life of self-denial and the cross. And his Apostles obeyed his precepts and fol- lowed his example, denying themselves of every sensual and car- nal work of the flesh as he did ; and they preached the same to others ; which was a stumbling block to the Jews, and to the Grreeks foolishness. 7. The former were superstitiously bigoted to the rites of Moses, and hated the idea of a Messiah and his kingdom, that would not bring every other nation and kingdom into subjection to them. The latter were basely licentious, and rivetted to the pompous and superstitious ceremonies of their pagan gods and goddesses ; and hated the piety and simplicity of the Gospel. 8. A Messiah who would have tolerated mankind in licenti- ousness, and in shedding each other's blood, and who could have proved by miracles, that the practice of vice and every carnal pleasvire, was the readiest way to heaven, would have given little or no offence to Jews nor Pagans. johii,vii.7. 9. But this was not the case. Jesus said to his kinsmen: " The world cannot hate you; but me it hateth, because I testify of it, that the works thereof ai'e evil." And to his disciples he chnp. XV. said: "If the world hate you, ye know that it hated me before '"-''■ it hated you. 10. " If ye were of the world, the world Avould love his own : but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you. Remember the word that I said unto you, The servant is not greater than his lord. If they have persecuted me, they will also persecute 11. The fundamental cause of all the offence in Christ and his immediate followers, and of all the persecutions against them, 1 John iii. ^as their lives of virtue and self-denial, by which they were 12. pointedly separated and distinguished from the children of this world. 12. To speak after the common manner of men, Christ Jesus himself was not married ; and such of the Apostles as had wives, when they came to follow Christ in the spiritual work of regcn- e7-atio?i, had nothing more to do in the works of natural genera- tion. And such of them as were single when they were first B. III. THE PRIMITIVE CHURCH. 91 called to follow Christ, ever after remained so, in regard to the ciiav. iv. practice of the world. And all his real followers, without ex- ception, took up their cross, and denied themselves of every car- nal gratification of the flesh. lo. And herein the words of Christ to his Father, concerning his followers, were strictly true : " I have given them thy word; John, xvii. and the world hath hated thejn, because they are not of theioorld^ even as I am not of the worldy 14. The word which Christ gave to those whom he had chosen, was, " Follow me ;" and, in following him, they walked even as he walked, and denied themselves as he did. Here was the cause of every offence, of every evil suspicion, and false con- struction upon their lives and conduct. 15. "The Pharisees came to Jesus, tempting him., and saying unto him. Is it lawful for a man to put away his wife for every Mat. xix. causeV as though his doctrine led to a licentious variety : for ^^~' it seems they had no better esteem of it. 16. "He answered and said unto them. Have ye not read, that he which made them at the heginning, made them male and female ; and said, For this cause shall a man leave father and mother, and cleave unto his wife ; and they twain shall be one flesh 1 What, therefore, God hath joined together, let not man put asunder. They say unto him, Why did Moses then com- viand to give a ivriting of divorcemerit, and to put her awayV 17. From which it is plain that they did not understand him. Jesus did not refer them to the history of the stiff-necked and rebellious Jews, nor to the history of mankind in general, who after the fall had corrupted the earth ; but he referred them to what was said at the beginning, when man stood in a state of innocence. 18. " He saith 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, coramitteth adultery ; and whoso marrieth her which is put away, committeth adultery." 19. By this he exposed the hidden cause of putting away their wives, and marrying others. His disciples understood him, and said, " If the case of the man be so with his wife, it is not good to marry y 20. Jesus approved of their understanding, and manifested it to be a gift of God, by observing : " All men cannot receive this saying, save they to whom it is given. There are some eunuchs, '-For" is ■which were so born from their mother's womb ; and there are oH^inai!^ some eunuchs, which were made eunuchs of men ; and there be eunuchs, which have made themselves eunuchs for the kingdom of heaven's sake. He that is able to receive it, let him receive 27." 92 THE CROSS MAINTAINED BY B. III. CHAP. rv. Mat. xxii. 30. John, iii. 17. 21. Let it be observed, that, as there be emniehs which have made themselves eunuchs for the kingdom of Heaven's sake, these are the very ones who are ahle, and who do receive this saying, " It is good not to marry ;" and " therefore they neither marry nor are given in marriage, but are as the angels of Grod in heaven." 22. Jesus knew that all men did not, and would not, receive his sayings : the generality closed their eyes, lest they should see, and stopped their ears, lest they should hear, and be con- verted from the evil of their doings. 23. He knew that none but such as willingly, and of choice, denied themselves, and followed his example, were worthy to be his disciples ; and therefore he never forced any to receive his sayings, or to follow him, by any human authority whatever. 24. He felt it his duty to reprove hypocrites ; and to teach those who had ears to hear, what was necessary to be done, in order to obtain the kingdom of heaven. And when he said, " He that is able to receive it, let him receive it,'''' he left it with themselves either to choose or refuse. 25. And when he said, " If any man come to me, and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be my disciple," Was it either their souls or their bodies that were to be hated? In nowise. But it was that selfish disposition, and fleshly, earthly tie of a corrupt nature, which rivalled God's claim to the principal seat of man's ajQFections ; this he taught his disciples to hate. 26. He came not to destroy men's lives, but to save them. " (jrod sent not his Son into the world to condemn the world; but that the world through him might be saved." 27. The advocates of marriage lay much stress upon Jesus having attended a marriage in Cana of Gralilee. Now, although he did not thereby condemn this practice in its proper order among the people of the world, it is clear that he did not attend for the purpose of introducing the practice among his disciples. 28. Christ Jesus was not of this world ; and therefore it was not his concern to give laws to govern, or set an example, to regulate them in that state.* His being at a marriage in Cana, and turning water into wine, was for a better purpose. As it is written, " This hegimiing of miracles did Jesus in Ca?ia of Galilee, and manifested forth his glory ; and his disciples believed on him.'''' This was the true end and design of his being * Jesus Christ utterly refused to intermeddle in the civil or political affairs of this world. " Man, who made me a judge or a divider over you? " said he to one who applied to him for that purpose. [See Luke, xii. 14.] The truth is, his kingdom was not of this world; and therefore he would be neither a king nor a judge ; his time was not come ; and whatever tho.=e who followed the course of the world chose to do, he did not interfere to frustrate their designs. B. III. THE PRIMITIVE CHURCH. 93 there. Not to confirm the practice of the world, hut to confirm chap, iv. the faith of his followers. 29. And what was that glory which he showed unto them, hut a manifestation of his own glory, and the glory of his Father, in which he was to come Avith all his holy angels, at the marriage Rev xix. of the Lamh ? For Jesus himself was not yet glorified. '^' 30. And his turning water into wine, was nothing less to his disciples, than a seal of the certainty of the future accomplish- ment of his own marriage ; and a figurative manifestation of that wine Avliich he afterwards promised to drink with them in his ^^r^'-xxvi. Father's kingdom. 31. It is therefore a mistake, among those who profess to he his followers, to suppose, that because, as they say, lie graced a marriage wilh his j)rese)jce, he thereby gave any latitude for the carnal gratification of the flesh. 32. By the same mode of carnal reasoning, might it not with equal propriety be said, that, because he turned so much water into wine, after men had ivell drunk, he also encouraged drunk- enness ? 33. When he graced with his presence the assemblies of pub- licans and harlots, and ate and drank Avith them, did he thereby encourage them in injustice and whoredom? For his enemits seem to have had no better sense of his life and conduct, who called him, '■'■ a loiiichihher , a gluttonous /nan, a friend of pub- Mat. xi. lo. licans and sinners.''^ 34. But shall we not rather say, that he took those oppor- tunities of being with them, in order to teach or show them, by his example, a better way of living ? For he came not to call the righteous but sinners to repentance. 35. And what more shall we say, when he graced with his presence the dark abodes of the spirits in prison, who were disobedient under all the long-sufl"ering of God in the days of Noah ? Did he encourage them to continue in their disobedience, ] pei. ii,. or did he preach unto them repentance ? ^'■'> ~^- 36. For the like reason Je.-;us wrought the miracle at the marriage, i.e. to establish the faith of his disciples in following him, which would lead them away from this darling custom of the world. It is an undeniable fact, that Christ Jesus and his Apostles did actually deny themselves of all the carnal works of the flesh ; that they had nothing to do with the works of genera- tion, and neither married nor were given in marriage, as did "the children of this world." 37. And it is as undeniable, that, when the Gospel was preached among the Gentile nations, who had accustomed them- selves to licentiousness and a plurality of wives, every man, who for the want of sufficient faith would not refrain, was permitted to have his own wife, and every woman her own husband. Eph. V. 33. 94 THE CROSS MAINTAINED BY, &C. B. III. CHAP IV. 38, Instructions were given by tlie Apostle of tlie Gentiles iTim.iii. concerning married bishops and deacons, that such should be the ^7.'2- . husband of one wife, ruling their children and their own houses ' *' ' ' well, having them in subjection. That the husband should love his wife even as himself, and the wife see that she reverence her husband. 39. From which it is evident that none were forbidden to marry. The Apostles themselves copied the example of Jesus Christ, and took up a full cross against the flesh ; but there were many professing Christ in the Apostle's days who did not abstain from marriage. The Gospel was ever a matter of free choice, and not of compulsion. 40. Nevertheless, a plain distinction is made, by the sacred writers, between that wliich was acceptable to the Lord, and that which was of the world. This distinction is particularly made in Paul's first epistle to the Corinthians ; unto whom he writes as unto a carnal people, and not as unto spiritual. 41. The third, fourth, fifth, and sixth chapters contain their character, which is very difi"erent from that given of the Church at Jerusalem. The seventh contains a diversity of instructions concerning the married and unmarried ; and concerning which, it appears, that they had written to him before. 42. The instructions of the Apostle were adapted to the state of the people. There were but few among them who were able, for the lack of faith, to bear the doctrines of the cross ; and, as the Apostle expresses it, he had fed them with milk, because they were not able to bear meat ; and therefore, however plain and pointed he speaks in one sentence, in another he indulges them with permissions. 4.3. In the first verse of the seventh chapter, he answers them 1 Cor vii ^^^y pointedly, saying " It is good for a man not to touch a 1-9. woman." [Gr. ywaixoi, a wife] In the next verse he speaks by permission, saying, " Nevertheless, to avoid fornication, let every man have his own wife, and every woman her own husband." and so on.* 44. Then again he pointedly says, "I would that all men were even as I myself; but every man hath his proper gift of God, [or measure of faith,] one after this manner, and another after that. I say, therefore, to the immarried and widows, it is good for them if they abide even as I. But if they cannot contain, let them marry ; for it is better to marry than to burn." * It may be proper to state that, according to the original Greek, the word anthropos "man," in the first verse, signifies man \ooking upward ; that is, a spiritual minded man, one who "sets his affections on (heavenly) things above where Christ sitteth, and not on natural or earthly things; such only would receive pure instructions. In the second verse, the original word anecr signifies man look- ing downward, that is an earthly or natural man; it was to such that the indul- gence of a wife was granted ; evidently, because if not permitted, they would have fallen into that state which was worse, even against nature. I>. III. INSTRUCTIONS CONCERNING, &C. 95 45. This was the best instruction the Apostle could give the chap. v. Corinthians in such circumstances. They might now live a little longer in the order of generation, or take up a full cross, and follow his example, as he followed the example of Christ Jesus. 46. " It is better to marry than to burn," says he. He well knew their licentious dispositions, and that it was better for them to be contented with one wife, than to burn in their lusts one r^om. i. 2 > towards another, or defile themselves with mankind, as some of I'cor. vi.9. them had formerly done. 47. The baptism of the Holy Spirit and fire, progressively destroys that nature and power of lust, which is the cause of that Rom- vi. 2 burning ; so that he that is dead to sin, cannot live any lo^iger therein, being delivered and made free from that burning of the flesh, which is the first and moving cause to sin. 48. As long, therefore, as any were under the necessity of making any provision for the flesh, it was an evidence that the affections and lusts of the flesh were not yet crucified, nor destroyed by the baptism of the Holy Spirit and fire, with which the Apostles and all the true and real followers of Christ were cai. v 24. baptized. As it is written, " They that are Chrises have crucified, thcfiesh, with the affections and lusts.'''' CHAPTEK V. PERMISSIONS AND INSTRUCTIONS TO THOSE WHO CHOOSE A MARRIED LIFE. Concerning those who were married, the Apostle said, "ie^ in*^iT^''' not the loife depart from her husband. But, and if she depart, let her remain unmarried, or be reconciled to her husband: and let not the, husband put aivay his wife.'''' 2. And, by permission, he said, "if any brother hath a wife that believeth not, and she be pleased to divell xoith him, let him not put her aioay. And the woman ivhich hath an husband that believeth not, and if he be pleased to dwell loith her, let her not leave him. For the unbelieving husband is (or may be) sanctified by the wife, and the unbelieving wife is (or may be) sanctified by the husband. But if the unbelieving depart, let him depart. A 96 INSTRUCTIONS CONCERNING B. III. CHAP. V. IrotJier or sister is imt under bondage in such cases ; but God hath called us (believers) to peace^ liuke, xii. 3. This instruction applies to the truth of Christ's words, 51,52. "Suppose ye that I am come to give peace on earth ? I tell you, Nay ; but rather division : For from henceforth there shall be five in one house divided, three against two, and two against Mat. X. 30. three. And a man's foes shall be they of his own household." 4. But here the remedy is prescribed by the Apostle ; which is nothing less than for the parties to allow each other the free exercise of their faith in matters of conscience ; to be kindly affectioned one towards another ; and by love and good works serving one another, and setting the same example before their children. iCor. vii. 5. Thus the unbelieving husband may be sanctified by the iG, 2.5-'.>7. -wife, the wife by the husband, and the children by the parents. As it is written, " For what knowest thou, 0 wife, whether thou shalt save thy husband ? Or, how knowest thou, 0 man, whether thou shalt save thy wife ? " 6. Concerning virgins, the Apostle gave his judgment, as one that had obtained mercy of the Lord to be faithful : saying, "I suppose, therefore, that this is good for the present distress. Art thou bound unto a wife .? seek not to be loosed. Art thou loosed from a wife? seek not a ivife.^' 7. What was this present distress? Was it persecution? By no means. It was not concerning persecution that they had written to him ; but the very subject on which he was writing through the whole of his seventh chapter. 8. By marrying, they might avoid a great deal of persecution ; but it was not to avoid persecution, but to avoid fornication, according to their sense of the matter, that the Apostle said, " Let every man have his own wife." 9. After all the indulgence which the Apostle gave them, in their carnal state, the sentiments which he held wp foremost to their view, were the very cause of persecution, Mark, x. IQ. This is plain from the words of Christ, " There is 7io man that hath left house, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my sake aiid, the GospeVs, but he shall receive an hundred fold now in this time, houses, and brethren, and sisters, and mothers, and children, and lands, wiih persecutions ; and in the loorld to come, eternal Hf^^ 11. Here 'persecutions are put instead oi father and wife, and every necessary blessing is preserved, both in this world, and that which is to come. Here was the cause of persecutions : A stumblingblock to the cruel Jews, who could no longer see any way to uphold wars and fightings, for the want of a posterity of murdering Cains, to involve the earth in blood and oppression : A rock of offence to the licentious Greeks ; and a mortifying stain 29, 3J. B. III. A MARRIED LIFE. 97 to all flesh. Let it be particularly noticed, that the wife is chap, v. required to be forsaken in order to gain the reward ; but in this isa. viii. i4, reward, althou '^• if the most blinded (by nature's darkness) might see the truth. " Such shall have trouble in the flesh," and thus, such are in- disputably in a state in which they cannot please God. " For they that are in the flesh cannot please God." 15. " But I spare you," said he. This agrees with what he ijcor. iii. 2. had told them before, " I have fed you with milk, and not with meat : for hitherto ye were not able to bear it, neither yet now are ye able. But this I say, brethren, the tune is short : it pj^j, ^,|j remaineth, that both they that have wives be as though they had 2'j-31. none : and they that weep, as though they wept not ; and they that rejoice, as though they rejoiced not ; and they that use this world, as not abusmg it : for the fashion of this world passeth away." IG. Observe : they that have loives, shall be as though they had none ; and they that use this world, as not abusing it. Can this be said, where the silent grave has inclosed the one and left the other in desolate widowhood 1 or where the souls of both in- habit eternity ? Or can it be said, where the tomb-stones over their bodies have sealed their separation from all the works of time ? By no means, for lhtn none can suppose that they can " use the things of this world." The Apostle alluded to the time for which Jesus Christ taught his disciples to pray : Thy king- doin come, thy loill he done tn earth, as it is in heaven. 17. This time had already come to the Apostle, and to all the 98 INSTRUCTIONS CONCERNING B. III. CHAP. V. true fullowors of Clirist, as he tells them in the same epistle, when speaking of the idolatries, and fornications, and murmurings of the iCor. s. Jews, for which they were destroyed; saying, "Now all these 11- things happened unto them for examples : and they are written for our admonition, " [the followers of Christ,]" upon whom the ENDS OP THE AVORLD ARE COME." 18. Whatever degree of indulgence was extended to some among the Gentile nations, who professed faith in Christ, because they were not able to bear the whole truth ; yet the truth did not conceal the pointed distinction which Christ made between his own true followers, and tlie children of this world. 19. " But," saith the Apostle, " I Avould have you without 1 Cor. vii. carefulness. He that is unmarried careth for the things that be- 3-J-.34. Jqjjo- to the Lord, how he may jsZcase the Lord:^^ [His noblest and principal affections are there.] " But he that is married careth for the things that are of the world, how he may please his wife.'''' The loife is put in the place of the Lord, as the first ob- ject of his affections. 20. " The unmarried woman (i.e. the virgin for Christ's sake,) careth for the things of the Lord,'''' [upon whom she places her af- fections,] " that she may be holy both in body and. in sjnrit; but she that is married careth for the things oithe world, how she may please her hcsbaiid.'" She places her first affections upon her husband, instead of the Lord. 21. The same pointed distinction is made by Jesus Christ ; Luiie, XX. not only when he says of his disciples, " They are not of the 27-37. xoorld, even as I am not of the world;'''' but in answering the (.compare , .^ ^ John. xi. Sadducees, who denied, and knew not that he was the resurrec- XV 4-7. & tio7i, he said, " The children of this icorld marry, and are given Coi.ii. 12, in marriage; but they lohich shall be accounted worthy to ob- & 1 .Toiin, tain that world, and the resurrection from the dead, neither HI. 1, 2, 3. marry, nor are given in inarriage. Neither can they die any more ; for they are equal unto the angels, and are the children of Grod, being the children of the resurrection." John, XI. 22. Christ declared, " I am the resurrection and the life." ~^- If his words have any meaning, then the children of the resurrec- tion are in his life, and live in him ; hence it follows conclusive- ly, that all who are in Christ, neither marry nor are given in marriage. And it is equally proved, that all who marry are not in Christ, but are in the life of the world. 23. After the Apostle had pointedly shown the Corinthians the distinction, between what belonged to the world, and what belonged to the Lord, so careful was he lest they should stumble at the truth, that ho added : " And this I speak for your own 35. profit ; not that I may cast a snare upon you, but for that which is comely, and that ye may attend upon the Lord without dis- traction." B. III. A MARRIED LIFE. 99 24. In his epistle to the Galatla/is, he showed the cause of chap, v. this distraction. It was the lust of the flesh, by which they g;u. iii i, were bewitched. They held, as it were, the flesh in their right ^' hand, and the faith of Christ in their left ; and the spirit could but feebly plead against the flesh ; hence they could profess to believe one thing, and practise another, and never practise what their own faith taught them. 25. But the Apostle prescribes to them the remedy, when he says, " Walk hi the Spirit, and ye shall not fulfil the lust nf oai. v. ic, 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." 20. G-enei'ation and regeneration can no more be blended than can death and life, for the life of the one, is the death of the other ; hence the Saviour testified that " He that will save his life shall lose it ; but he that hateth and loseth his life, (the gen- erative life of this xvorld,) shall find and keep it (the regenerative life) unto life eternal." For the generative life is the living principle of this world, by which beings are begotten and born into natural life. But the regenerative life is the living principle of the superior and heavenly world, by which souls are born into the heavenly or angelic life ; and thereby become " like the an- gels of God in heaven." Therefore, no faster than the natural, generative life dies, can the spiritual, regenerative life possibly take efi'ect in any soul." 27. How many soever there were among the Gentiles, who professed faith in Christ, but did not walk in the Spirit, but after the flesh ; yet it is evident that there was a certain number, pro- perly called the Church, who did take up a full cross against all the carnal works of the flesh, after the example of Jesus Christ and the Apostles. 28. Of this number St. Paul wrote to Timothy saying, "Let iTim. v. not a widow be taken into the number under threescore years ''^~''~' old, having been the wife of one man, well reported of for good works ; if she have brought up children, if she have lodged stran- gers, if she have washed the saints' feet, if she have diligently followed every good woric. But the younger widows refuse ; for when they have begun to wax wanton against Christ, they will marry ; having damnation, because they have cast ofi" their first faith." 29. It is cei'tain then, that their first faith which they had re- ceived in Christ, was not to live after the common course of the world in the works of the flesh ; else how could they, by casting ofi" their first faith, have damnation in marrying 1 30. And, if their first faith in Christ did not require them to take up a full cross against every lust of the flesh, how could it be said, that when they would marry, it was because they waxed 100 INSTRUCTIONS CONCERNING B. III. CHAP. V. wanton against Christ ? For the whole of it pointedly shows what the faith of Christ was, and what it was that stood against Christ. 31. It is a mistake, therefore, to suppose, that the nnmber here spoken of, was a number of widows who were taken into the Church to bo supported only in temporal things. It was not the immediate concern of the spiritual teachers of the Church to re- gulate that matter : but it belonged to the deacons, in union with the apostles, bishops, or elders, as may be seen by the first in- stitution, to regulate the temporal affairs of the Church at Jeru- salem. Acts, vi. 2- 32. Be that as it may, it would be very unreasonable to sup- pose, that a widow having true faith, who was a widow indeed, and who stood in need of temporal support, could not receive help because she was not yet sixty years old. 33. Nature itself, and much more the Gospel of perfect justice and equity teaches, that, if a widow of no more than thirty years old, be in distress, and stand in need of as much help as one of sixty years old, she ought to be relieved. And supposing a widow of sixty years old, who had true faith, to have had even five hus- bands, would this, according to the spirit and equity of the Gos- pel, have shut up the bowels of compassion, in those who believ- ed, from administering to her necessities ? Certainly not. 34. The truth is, the Apostle had here, a particular reference to that certain number whose faith it was to live after the exam- ple of Jesus Christ, and not after the common course of the world. And he admitted that all such as had already proved themselves continent, strong in the faith, and had diligently fol- lowed every good work, might have a privilege to enjoy the free exercise of their faith with this number, where they might be supported in temporal things also. 35. And in a strict sense, this number only was properly call- ed the Church, as is evident from the words of the Apostle that 1 Tim. V. follow : " If any man or looman that helievcth have ividnws, let them relieve them, and let not the church he charged; that it may relieve them that are ividoics indeed.'''' 30. This further shows, as before observed, that there were those, in the days of the Apostles, who were counted as believ- ers, who did not take up a full cross, but more or less followed the common course of the world, in living after the flesh. And these could only find access to the Church, as the Gentiles, under the Mosaic Dispensation, found access to the temple by coming into the outer court, but could not enter within the temple. 37. Of this sort of believers were the yoimg widows just men- tioned, who were refused admittance into the Church ; not only because when they tvaxed icanton against Christ they icould marry ; but withal they learned to be idle, going about from ](> B. III. A MARRIED LIPB. 101 house to house ; tattlers also, and busybodies, speaking things ^^'^^^- V- Avhich they ought not. 38. It was for these and such like reasons only, that the Apos- tle said, " / 7oiI/, therefore, that the younger widows* marry, bear i Tim. v. children, guide the house, give none occasion to the adversary to speak reproachfully. For some are already turned aside after Satan." 39. From which it is evident, that some had already been proved, Avhu had professed to take up their cross, and had turned aside from their hrst faith, and turned against Christ ; and where- in they turned aside after Satan, is made sufficiently clear by the Apostle. 40. It was, therefore, far better for them to marry, and live after the common course of the world, to be keepers at home, to bear children, to guide the house, and so let their profession be according to their practice, than to make a great profession of faith in Christ, and then again turn against him by their contrary practice, and give occasion to the adversary to speak reproach- fully. 41. From what has been said concerning the primitive Church, it may evidently appear, that all who were accoiinted believers in that day, did mit, strictly speaking, constitute that Church which was the real spiritual body of Christ — the temple of the living God. 42. The Apostles were commissioned to go and teach and baptize all nations ; and as the true and abiding seal of their di- vine comvLission, they themselves were first baptized with the Holy Spirit and fire. And being baptized with, and into one and the same Spirit into which Christ Jesus was baptized, they were able to follow his example, and to teach others to follow them, as they followed Christ. 43. But were all the nations baptized ? Did all receive their testimony? Did all follow the same example? In nowise, icor. iis. It is evident throughout the waitings of the Apostles, that there Averc many unto whom the preaching of the cross was foolishness. And even many who believed, or professed to believe in Christ, walked directly contrary to his example. Of this sort Ht. Paul wrote, in his epistle to the Philippians. 44. After having exhorted them, " Brethreyi, he ye folloioers Piiii iiii7- of me, and mark them which walk so, as ije have us for au en- sample : he adds, for many walk, of whom I have told you often, and 71010 tell you eve?i tveeping, that they are the enemies of the cross of Christ : whose end is destruction, whose God is their belly, whose glory is in their shame, ivho mind earthly things^ * This word is the same as before translated icidows, and it is wresting the scripture to render it ivomcn. 102 THE ATTAINMENTS OF B. III. CHAPTER VI. THE ATTAINMENTS OP THE PRIMITIVE CHURCH. CHAP. VI. Whatever they were called, who professed faith iu Christ, whether believers, disciples, brethren. Christians, Churches, or saints ; none, strictly speaking, were the true followers of Christ, but such as received his word and continued therein, were bap- tized with the Holy Spirit, were led by that Spirit, and followed the very example of Christ Jesus in all his moral perfections. 2. Christ came to bring salvation from sin, and to release souls from the bondage and condemnation of it ; and he taught his followers how to obtain that inestimable prize of true felicity and eternal life. And this salvation, which is the very essence of all moral perfection, was attainable only by keeping all his commandments, as he kept the commandments of his Father. .loivii, XV. As Jesus said, " If ye keep my commandments, ye shall abide 10- in my love ; even as I have kept my Father's commandments, and abide in his love." .3. Hence his true followers who copied his example, could 1 .lohn i. freely testify to others, " That which we have seen and heard 3-'. declare we unto you, that ye also may have fellowship with us : and truly our fellowship is with the Father, and with his Sou Jesus Christ." 4. " God is light, and in him is no darkness at all. If we say that we have fellowship with him, and walk in darkness, we lie, and do not the truth : But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood (that is the life) of Jesus Christ his Son eleanseth us from all sin." chap. ii. 4- ^- " ^e that saith I know him, aJid kcepeth not his command- (i ments, 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 iu him. He that saith he abideth iu him, ought himself also so io walk, even as he'''' [Jesus Christ] '■'■ivalked,.''' chap, iii.7, G- "Little children, let no man deceive you: he that doeth 8- righteousness is righteous, even as he" [Jesus Christ] "is righte- ous. He that committeth sin is of the devil ; for the devil sinneth from the beginning." chap. iv. 7. " No man hath seen God at any time. If we love one ^'-' 13- another, God dwelleth in us, and his love is perfected in us. Hereby we know that we dwell in him, and he in us, becatise he g"^'' ^— ' Jiatk given us of his Spirit. By this we know that we love the B. III. THE PRIMITIVE CHURCH. 103 children of Grod, when we love God, and keep his'command- chap.vi. ments. For this is the love of God, that xoe keep his command- meiils ; and his commandments are not grievous." 8. Here is the character of a true follower of Christ — a tran- script of the moral perfections of the Son of God — a true copy of his holy life, transcribed by obedience, by receiving his word, his commandments, and his Spirit, and walking therein, err/z as he loalked. Herein was the whole law fulfilled, not in Christ Jesus only, but in every one of his true followers. 9. Thus, while sin and death reigned from Adam to l^Ioses, and the Law brought wrath and condemnation, and made, as it were, the very life of the transgressor, offensive to God; Christ Jesus came and burst the bands of sin and death, aiul brought forth the prisoners out of their prison-houses, and the captives out of their dungeons, saying, in the language of the Spirit, De7iy yourselves, a7id folloiv me. 10. And, by obedience to his commands, following his ex- ample, and walking even as he walked, salvation from sin was obtained by every one of his true followers. They dwelt in the love of God, and fulfilled the whole Law, to a much more per- fect degree than was ever done before on earth. 11. Such then, were the nature and effects of man's redemp- tion, brought to light by the Gospel of Christ Jesus, and mani- fested to his church, his true followers, and members of his body, who saw, and tasted, and handled of "the Word of life," 12. The work of Redemption by Christ, in his followers, did not consist in any change in the position of their natural bodies, but in the disposition of their souls. Their dispositions, affec- tions, lives, and manners, were changed by the Spirit of God, through faith iu Christ, and obedience to his law. 13. The nature and work of redemption, is a perfect contrast to the nature and manner of man's fall from his primitive rectitude. 14. The first Adam lost his union and relation to God, by disobedience to his righteous law, and became a captive to the desires and works of the flesh ; and all his posterity, being begotten in that nature, were led captive by the same, and con- tinued to fall with him, in the same line of disobedience. 15. Christ, the second Adam, who was manifested as the leginning of the new creaHon in Jesics, and by whom all things Heb. i. a. were made and created, did not come to condemn mankind, but to redeem and save them from that which was their loss and separation from God, and to create them aneto in his likeness. ^ph. ii. lo. 16. And therefore Jesus set the example of perfect obedience to the law of God his Father, and of complete self-denial, and a final cross against all the carnal desires of the flesh, and the actual works of natural generation. And all his true followers 104 THE ATTAINMENTS OF B. III. CHAP. VI. found tlieir union and relation to God, through Christ, in the same line of obedience with him. 17. And herein it was, that he and his kingdom, and his true followers, were not of this world. And herein lay the secret cause of all the enmity between those who were born after the flesh, and those who were born again, of the Spirit. For this, the very spirit and life of Jesus Christ was hated. .Tdhn, iii. 18. Clod did not hate the world, but " so loved the "World, it^- tliat he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life." 19. He created man at the beginning for his own honor and glory; and in his first creation, as he was made in the image and likeness of his Creator, there was nothing in his soul, or body, that was offensive to the pure nature of Grod who created him. Bat man received, by his disobedience, a foul and rebel- .lus. iv. 5. lious spirit against God., tvhick lusted to envy: it was this that ever stood in opposition to God's holy and pure law, and was the object of his just indignation. 2Tim. ii. '■^^' ^1 ^^^^^i tlie soul, with all its noble affections, was led 26 captive hj the devil into sin ; but ever remained the object of God's love, and became punishable only as it yielded to the in- fluence of sin. 21. Through the influence of this foul and rebellious spirit, the natural body, with all its faculties, became polluted, and directed to an evil use, contrary to the law of God. But the natural body, simply considered in itself, remained the same after the fall as it was before, with all its form, natural pro- perties and qualities, and only shared with the soul in its punish- ments, by reason of sin. 22. The natural body of man, comprehending male and female, being of the earth, earthy, and created for time, stood in need of temporal food for its subsistence, before the fall, as well as after. And so in regard to the formation of his body, and its natural properties for the increase of posterity, simply considered in itself, there was no change, it remained the same after the fall as it was before : the change was in his inclination to sinful actions, and in his obedience thereto. 23. In the beginning " God saw every thing that he had made, and behold it was very good;" and He has never found any fault with his own work ; but, as man had corriipted himself and the earth, by reason of sin, therefore God promised to create 2 Pet. iii. new heavens, and a new earth, wherein should dwell righteozis- ?iess. 24. When therefore the law went to condemn any property, which was necessary in the natural creation, as sinful or unclean, cither in male or female, it was not because there was any evil in the thing simply considered in itself; but because it was cor- 13. B. III. PRIMITIVE CHURCH. 105 rupted, and must be redeemed from that corruption before it chap. vi. could ever come into the ?ieiv creation. 25. The Son of mauhimsclf, who by regeneration became ih.Gjirst neb. iv. 15. horn of God, and the lledeemer of mankind, although he was not of this world, yet he was foimd in fashion like other men, touch- ed with a feeling of their infirmities, and tawptcd in all 'points as they were, subject to hunger, and weariness, and stood in need of temporal subsistence. But he " knew no sin, neither was guile found in his mouth." 26. " It is e7iottgh^'''' said Jesus, " that the disciple be as his Mat. x. 25. master, and the serva7it as his lord.^' "But every one that is Luke, vi. perfect, shall be as his master." And in his prayer to his Father '^^' for his disciples, he says, " They are not of the world, even as I John, xvii. am not of the world. I pray not that thou shouldst take them ' ' out of the world, but that thou shouldst keep them from the evil. Sanctify them through thy truth: thy ivord is truth.'''' 27. And hence the words of the x\.postle, " The very God of i Thes. v. peace sanctify tjoic v^holly : and I pray God your whole spirit '^'^' and sozil, and body, he preserved blameless unto the comi?ig of our Lord Jesus Christ." 28. The Apostle did not pray that God would change the form or properties of their bodies, or the faculties of their souls from what he had made them at the beginning ; nor did he pray that the corruption of nature might b« sanctified ; but that their souls and bodies, which at the beginning were innocent, and lovely, might be wholly sanctified and cleansed from sin, — the cause of every corruption and offence. 29. Christ Jesus was a man, who had no other bodily appear- ance than that of other men. And his followers were men and women, like other men and women, who possessed all their for- mer oi'ganizations, and faculties of body and mind with which they were at first created. But the change which was wrought in the followers of Christ, by the Gospel, consisted in their being saved from sin ; and that the cause of every offence between God and them was removed. 30. And, by receiving his word, and abiding in it, they received his Spirit, and had power to become the sons of God, and joint- heirs with Jesus Christ in his kingdom ; were freely justified by his grace ; and were no longer under the guilt and condemnation of the law. As it is written, " There is therefore, noio no con- Rom. viiL demnation to them which are in Christ Jesus, ivho ujalk not after ^~^^' the flesh, but after the Spirit.'''' They are made free from the law of sin and death, by the law of the Spirit of life in Christ Jesus. 31. The law could never save the soul from sin ; and therefore the guilt and condemnation of sin remained ; it wa» weak through the flesh, because those who were under it, lived in the gratifi- cation of the flesh. 106 THE ATTAINMENTS OF THE B. III. CHAP. VI. 32. Hence it is written: "What the law could not do, in ■ ' that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin" [^original, by a sacrifice for sin] "condemned sin in the flesh; that the righteousness of the law might he fulfilled in us, who ivalk not after the flesh, hut after the Spirit ^ 33. "For they that are after the flesh, do mind the things of the flesh : hut they that are after the Spirit, the things of the Spirit. For to be carnally" [fleshly] " minded is death ; but to be spiritually minded is life and peace: Because the carnal" [fleshly] " mind is enmity against God ; for it is not subject to the law of God, neitlier indeed can be. So then, they that are in the flesh cannot please God.'''' 84. " 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 ;" [Christ and sin cannot dwell together ; where ho has the lead and government of the mind, the body is dead and inactive to sin;] "but the spirit is alive because of righteousness." 35. This answers to what the Apostle had before stated, when he showed what it was to be crucified and dead with Christ. Rom. vi. G- " Knowing that 02ir old man is crucified with him, that the body (> 1 "4 of s 171'''' [not the natural body,,nor any part or property of it] '■'■ might be destroyed., that henceforth toe should not serve siji. for he that is dead'''' [to sin] '■'■ is freed from sin.'''' 36. " Likewise reckon ye also yourselves to he dead indeed 7i7ito sin; but alive unto God through Jesus Christ our Lord. Let not sill, therefore, reign in your mortal body, that ye should obey it in the lusts thereof. Neither yield ye your members as instruments of^inrigliteotisncss unto sin; hut yield yourselves unto God, as those that are alive from the dead ; and your members instruments of righteousness unto God." Rom. vi. 37. " For sin shall not have dominion over you ; for ye arc 11-10. j^qI; under the law, but under grace. What then ? shall we sin because we are not under the law, but under grace V [Gr. Mv] ysvoiTo.] Let it not be. "Know ye not, that to whom ye yield yourselves servants to obey, his servants ye are to ivhom ye obey; whether of sin unto death, or of obedience unfo righteousness?" 38. Did then the Gospel of Jesus Christ come to count all mankind under grace who did not come under its influence ? In nowise. The distinction is made plain between those who arc yet under the law, and those who are under grace. 39. " The law was given because of sin, that the off'ence might abound," (i.e. might ]>e made manifest,) and served as a school- Joiui, i. 17. master, until faith and obedience, grace and truth, were made manifest by Jesus Christ. And after Christ came, those who B. III. TRIMITIVE CHURCH. 107 received liim by faith, and became bis by obedience, were no ci^^P- Vf- longer under that school-master, but were under grace. 40. But who were released from that school-master ? Those who continued to commit sin, as some pretend, with a gracious reluctance ? Nay, in nowise. For the Law was given by reason of sin, and the testimony of the scripture, is plain and pointed : "Now we know that what things soever the law saith, it saith to ro^. jij. them who are under the law ; that every mouth may be stopped, ii*- and all the world may become guilty before God.'''' 41. And again: '■'■Whosoever committeth sin transgresseth iJoim, iii. also the laio ; for sin is the transgression of the law.''"' There- ^' ''' fore we conclude, that whosoever liveth in sin, whether he be called Grentile, Jew, or Christian, he is yet under the guilt and condemnation of the Law, and has no part in Christ ; neither ri,ii. jii. lo. knoweth him, in the power of his resurrection. 42. And, as the Law of Moses was given to convey the know- ledge of sin, that all the world might become guilty before God, therefore, by the deeds of the lata, shall no flesh be justified in Rom. iii. his sight. But by Christ all that believe, are jxtstified from all "^^^^^ ^-^ things, from which they could not be justified by the law of so. Moses. 43. " Christ is become the end of the lato for righteousness to Rom. x. 4. everyone that believeth ;" and " he became the author of eternal iieb. v. 9. salvation to all them that obey him.''^ Therefore, there is no difference; all who believe and obey him, are equally justified in his sight, and equally accepted of him, whether male or female, bond or free, Jew or Greek; and " the righteousness of the law is fulfilled in them, because they walk not after the flesh, but after the S'piril.'''' 44. And it is through the Spirit they mortify and crucify the Rom. yiii. deeds of the body, and live unto God. '■'■For as many as are cfahv. is led by the Spirit of God, they are the sons of God,''"' and are not 24. under the law, but are made free, and set at liberty, being the children of God, and joint-heirs with Jesus Christ. 45. AVhat, then, because they are made free from the Law, Coi. i.so. by the Spirit and cross of Christ, shall they therefore live any ^^^' "' ^^' longer in the gratification of the flesh ? Nay, in nowise ; their liberty, and their peace, is through the cross of Christ, by whom the loorld is crucified imto them, and they unto the world. 46. Hence said the Apostle, "Ye have been called unto chap. v. 13, liberty: only use not liberty for an occasion to the flesh, but by ^^■ love serve one another. For all the law is fulfilled in this one word ; TJiou shalt love thy neighbor as thyself^' 47. For the greatest reason, then, because the Spirit of Christ dwells in them, by which the whole Law is fulfilled, the Apostle concludes, '■'Therefore, we are not debtors to the flesh, to live Rom. viii. after the flesh.'' ^^- 108 THE ORDER AND POWER OF B. III. CHAP. 4,s_ ^nd as the tree is hioivn hij its fruit, so the Spirit by " wliicli the primitive Church was led, was evidently distinguished by such fruits as are briefly summed up by the Apostle, namely: Gal V 2" iove, joy,2)eace, long-suffering, genlle-iiess, goodness, faith, meek- 23. ness, temperance: against such there is no law. CHAPTER VII. THE ORDER AND POWER OF THE PRIMITIVE CHURCH. Christ Jesus our Saviour, during the time of his ministry on earth, took great pains to instruct his disciples, concerning the design of his coming into the world ; the nature of his kingdom ; the order and place in which he stood, as the light of the world ; the salt or Saviour of the earth, for their salvation and redemp- tion; and, for the same purpose, the order in which his Church should stand as his body, after his decease, or departure from them. .Tohn iii. ^- " '^^ ^^^^ \xiii\\ asccnded up into heaven," said Jesus Christ, 13. " but he that came down from heaven, even the Son of man, who is John, xiv. ill heaven. He that hath seen me, hath seen the Father. Believe ^-^^- me that I am in the Father, and the Father in me." Here was God and heaven made manifest on earth. chap. iii. 3. "The Father himself loveth the Son, and hath given all ^22 23 things into his hand. The Father judgeth no man : but hath covi- 26, 27. ' mitted all judgment unto the Son : that all men should honor the Son, even as they honor the Father. He that honoreth not the Son, honoreth not the Father which sent him." 4. " As the Father hath life in himself, so hath he given to the Son to have life in himself; and hath given him authority to execute judgment also, because he is the Son of man." He is the Soil of vian, because he is the true descendant and heir of man according to his original innocent order ; thus having inherited the highest human faculties, and subdued and devoted them to the will of Grod. He is the Dispenser of Divine justice, and in this manner takes the lead and government of man's affections, and is therefore capable of exercising true judgment, John ix. 5 ^^ Opposition to the ma7i of sin, the sou of perdition. xiv. 6. 5. "As long as I am in the world," said Jesus, " I am the ii.'a! light of the world ; I am the way, and the truth, and the life : no B. III. THE PRIMITIVE CHURCH. 109 man cometh unto the Father Ibut by me." From all which, it %\^^' is evident, that in his human body and soul dwelt the true Christ, '. . the fullness of God the Father, pertaining to man's redemption. 6. Through the same power and authority of the Holy Spirit with which Jesus was invested, he commanded his disciples, saying, " All powe?- is given unto me in heaven a7id in earth. Go ^g'"*'^-''^''"- ye therefore, and teach all nations." And he promised to endow them with the same power to perform their mission : which pro- mise he fulfilled on the day of Pentecost. 7. And, as his disciples and immediate followers, stood nearest to him in point of union, therefore the descent of the Holy Spirit was properly the descent of the same anointing that he had ; so that whatever order, lot, or office he had received from the Father, relative to the world, the same pertained also to the Church who received of his fullness, and through them must be propagated. 8. Then they knew in truth, that the Father was in Christ, and .Tohn,xiv. he in them, and they in him; and that they had both the Father 20. and the Son. Then God, and Christ, and the Church, became ONE. And such as believed and were baptized with the Holy ^'^""•^"• Spirit, being of one heart and of one soul, were the true body of Kph. i.22, Christ, and members in particular; members of his body, of his chap. v. 30. flesh, and of his bofics, because his Spirit dwelt in human tabernacles as his body. 9. So that, according to the measiire of that Dispensation, the Church was as really the body of Christ, — a body as really ANOINTED, as the man Jesus was, while visible on the earth; and God did as really dwaul, in the very Spirit and power of that Jesus Christ whom he had seen in vision on the way, then Saul received his sight, and was filled with the Holy Spirit; and then, and not till then, did he know Christ ; and, abiding certain days with the disciples, straightway he preached Christ in the synagogues, that he is the Son of God. 44. It is evident, that, by finding his union to Ananias, a member of the Church, he found his union to Christ, and be- came himself a member of Christ's body, and a joint-heir to the promised inheritance. And thus, having Christ in him, he was thereby qualified to preach, among the Gentiles, the same Gos- pel of salvation and eternal life, and to administer the same to others, which he himself had received, not as of man's wisdom, but as a medium of revelation, through the Divine Spirit of Christ. Gni. i. 11. 45, Hence he says to the Galatians : "I certify, brethren, that 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." 4G. And in the same sense the Galatians received him, not as man, but " as an angel, even as Christ Jesus.''^ And to chap. iv. the Thessalonians he says, " When ye received the word of God 1 Tiies. ii. which ye heard OF us, ye received it not as the word of men, but 13> 14. (as it is in truth) the word of God. For ye became followers of the churches of God, which in Judea are in Christ Jesus." 47. Thus the Gospel of salvation, in its spirit and power, was conveyed from the living witnesses and members of Christ's body, to those who had it not ; and among those who received faith, the younger copied the example of the elder; and by the one undivided Spirit which they received, they became one in Christ, as Christ and God are one. Col. i. 2.5- 48. It was "the ¥/ord of God, even the mystery, which had 3." ■ "' been hid from ages, and from generations, that was made mani- 2Cor. iv.6, fest uuto the saints — which is Christ in you, saith the Apostle, the hope of glory ; the mystery of God, and of the Father, and of Christ ; in lohovi are hid all the treasiires of toisdom and knowledge.'''' And this treasure was committed to earthen vessels. 49. Then, where else could that wisdom and knowledge be found, but in that mystery ? and where could that mystery be found, but in those earthen vessels to whom it was committed ? There is no salvation in any other, but m Christ Jesus, as it is B. III. THE RISE AND DOMINION OF, &C, 115 written, " For there is no other name under heaven, given amoncc chap. VIII men whereby we must be saved." 50. And as Christ Jesus was revealed, and made manifest for Acts, iv. salvation, in his saints only, and unto them was committed all ^^' power to remit and retain sin, and all that pertained to eternal life and godliness ; therefore, without the boundary of the Church, true salvation was never found; nor, separate from it, could one soul ever find deliverance from the reigning power of sin. 51. And hence the words of St. Peter are verified: "Accord- 2 Pet. i. 3. ing as his divine power hath given unto us all things that per- tain unto life and godliness, through the knowledge of him that hath called us to glory and virtue." And hence also those of St. John: "We know that we are of God, and that the whole world lieth in wickedness. And we know that the Son of God 19, "20?'^' is come, and hath given us an understanding, that we may know him that is true; and toe are in him that is true, evoi in his So7i Jesus Christ. This is the true God, and eternal life. CHAPTER VIII. the rise and dominion of antichrist predicted. It is certain that neither Christ nor the Apostles expected the continuance of that order and power, in which the primitive Church stood ; for the order of its foundation was not completed ; but on every occasion, spoke of the work in which they were engaged, as not only subject to be corrupted, but plainly fore- told that it would be supplanted, by a false spirit and power, which would prevail against the truth, and overcome the saints for a certain limited time. 2. And in this, the spirit of prophecy which was in them, agreed with the predictions of the Prophets, who had spoken of the suf- ferings of Christ, and of a beastly dominion that would arise, and make war against the saints of the Most High, and overcome and triumph over them for a season, before the ultimate glory of Christ's kingdom should be fully established. 3. The Prophet Daniel gives a very plain and striking repre- sentation of this, in opening Nebuchadnezzar's vision of the A image, which represented four oppressive kingdoms, or earthly governments, the last of which was to be more universally des- tructive to the saints than any of the former. Dan. ii. 31- 116 THE RISE AND DOMINION OF B. III. CHAP. VIII. Daii. vii. chap. ix. & xii. Ezekiel xxxviii. & xjLxix. J\Iat. xxiv JNIark, xiii. & Luke, xxi. 2 Tfies. ii. ."J. 1 Tim. iv. 1. Rev. ii. iii. Rev. xiii. Rev. xvii. 4. The same was also shown by the vision of four great beasts, the last of which was dreadful and terrible, and prefigured an oppressive power that was to devour the whole earth, and tread it down, and break it in pieces. 5. To Daniel also was pointed out the cutting off of the Mes- siah ; the taking away of the daily sacrifice ; the setting up of the abomination, which would make the truth desolate ; and the period of time it would stand. And most of the Prophets, par- ticularly Ezekiel, have spoken of the same things. G. Christ Jesus, in his instructions to his disciples, is very pointed, in showing them, not only that his work of that day would be supplanted, but by whom, and in what manner it would be effected. 7. He forewarns them of the coming of false christs, [i.e. antichrist,] and false prophets, who would shew signs and won- ders, and if it were possible, deceive the very elect; that many (not a few) would come in his name, saying / am Christ, and would deceive many. 8. He also forewarns them that Jerusalem [literally and spiritually] would be compassed about with armies, and finally taken; and that the abomination of desolation spoken of, would be set up. in that very city which the saints had possessed, and from which they should flee as from the deepest sink of cor- ruption. 9. And St. Paul, in his epistle to the Thessalonians, concern- ing the day of Christ's second coming, says, ''That day shall not come, except there come first a falling away." And to Tim- othy, the Apostle wrote of the Spirit's speaking expressly, that in the latter times some would depart, [or stand off] from the faith, giving heed to seducing spirits and doctrines of devils. 10. St. John also, in the latter days of his time, represents the true Church, in his book of Revelation, as already swiftly on the decline, as may be seen by his solemn warnings to the seven churches of Asia. 11. He likewise describes the growing power of corruption and oppression, under the figure of two wild beasts, the first as com- ing up out of the sea, and the second out of the earth, which ex- ercised all the power of the first, to show the continuance of the same beastly power in another form. 12. And lastly, he represents his whole compound of mon- strous wickedness, under the figure of a scarlet colored beast, whose power was universal, carrying a '■'■Mother of Harlots,^'' with whom the kings of the earth committed fornication and lived deliciously. 13. It is clearly manifest, from all that is recorded in Church History, that such an apostasy did take place, as entirely ex- cluded the Spirit and power of Christ from what was called his B. III. ANTICHRIST PREDICTED. 117 Church, and that a false spirit and power prevailed in that church, for many ages, after the days of the Apostles. 14. But it may be asked, whether this church really descended from the primitive Church of Christ, and had still a measure of the same Spirit ? or whether it originated wholly from another source? or whether God had a people in that Church, distinct from the main body of professors ? or whether there was a pure Church preserved on the earth, vested with the Apostolic power, altogether distinct frgm that corrupt body ? These are questions which have furnished matter of great debate, and many re- searches ; but could never be decided by all the powers of argu- ment. 15. For the prophecies, being mostly sealed up under the figurative language of the inspired writers, were liable to any ap- plication which the ingenuity of the learned might contrive ; they were therefore not intended to be understood, any faster than they were actually fulfilled, that the truth of things might be established by an appeal to matters of fact. As said the angel to the prophet Daniel, "Go thy ivay Daniel ; for the icords are closed up and sealed till the time of the end." IG. Therefore, as '■'■the time of the e?id" is actually come, in which those predictions concerning antichrist have had their time and accomplishment, it will be proper and necessary to discover the true source and influence of that false power called antichrist, by which the nations and kingdoms of the earth were deceived for ages, and brought into bondage the most wicked and oppressive : and by which the cause of true virtue was trodden under foot, ■ and became unknown; that now " f Ae thoughts of many hearts may he revealed." 17. Many persons have supposed that a true Church of Christ existed through all the dark and deplorable reign of antichrist ; and ecclesiastical writers have labored much to prove this posi- tion, and to trace out such a church in the line of certain indi- viduals and sects, to the Reformation. While the Catholics have maintained that their institution was the legitimate descendant from the primitive Church, and that therefore, it has been the true and infallible Church to this day. But all their labor could never prove that which is so utterly inconsistent with the predic- tions of Christ and his Apostles, and with the authentic facts which will be brought to light in the succeeding pages, 18. Let the candid reader bear in mind, first, that Jesus Christ predicted to his disciples: "The days will come when ye shall desire to see one of the days of the Son of man, and ye shall not see it. Then, if any man shall say to you, Lo ! here is Christ, or Lo ! he is there ; believe him not. Behold he is in the desert ; go ye not forth. Behold he is in the secret chamber ; believe it not. Go not after, nor follow them." CHAP. via. Acls, XX. 20. 30. 2 Pel. ii. 1, 10, 14. cliap. iii- 3, 4 1 .lohn, ii. IS iv. 3. 2 John, 7. Jucic, 4. 18. Dan. xii. I.uke, ii. 35. Mat xxiv. 23, 24. Luke, xvii. 22, 23. xxi. 8. 118 THE RISE AND DOMINION OP, &C. B. III. CHAP. VIII. Col. i. 27. ]\Iark, xiii. 14. 2 The.^. ii. 34. 19. Then, if there was a time when Christ could nowhere be found on earth, and that none could be believed nor followed upon the ground of such a testimony, it follows conclusively, that neither a true Church, nor any messenger who possessed the real Christ could be found on earth during that time. For the Church is his visible body. Therefore, if Christ had had a true Church, he could certainly have been found in that Church ; his Divine Spirit must have been in it, as "his body." Those only who have "Christ in them as the hope of glory," can say in truth, "Lo ! here is Christ." 20. Now as this time was to follow " the abomination of deso- lation, being set up and standing where it ought not," it is evi- dent that this is the abomination of antichrist, or "man of sin," being set up, and standing in the Church which possessed the Christian name, which was truly "standing where it ought not." The candid mind cannot reasonably suppose that this would refer to the setting up of the Roman idols in*the temple, and the de- solation of Jerusalem, except as a figure of the setting up of anti- christ by the same people. 21. For when we consider the abominable wickedness of the Jews, and their crucifying the Saviour, rejecting his Grospel, and persecuting his followers, we must see that their desolation was just; therefore, it stood where it ought, instead of where it ought not. Hence, from these premises, it incontestibly follows that so long as antichrist, with his abominations, that make souls desolate of the power of salvation, was set up and dwelt in the great orthodox church, and by its power prevented any people from maintaining the order and power of the Primitive Church, Christ could not possibly have a true Church on earth. 22. Secondly. Let the reader candidly consider the facts brought to light in the succeeding pages, taken from the most authentic histories, and from the confessions of all the diiferent sects which have sprung up, since Pope Leo was established, and he will easily see, that not one of them all maintained the cha- racter of the primitive Church. Although some of those called heretics, for a time supported, in a good degree, the principles of primitive Christianity, yet they soon became corrupted, and all finally fell into union with the kingdom of antichrist, and be- came blended with the world. 23. And it is clearly evident, that the great popular sects, Avhether Catholic or Protestant, have been founded and governed by those principles which are as opposite to the faith and princi- ples of the Grospel of Christ, as the spirit of the corrupt world, is to the spirit of the heavenly world, and as contrary as is the flesh to the spirit of Christ ; or as war and bloodshed is contrary to peace and love, yea, and as pride and lust are to purity, meek- ness and holiness. THE TESTIMONY CHRIST'S SECOND APPEARIIG. BOOK IV. THE RISE AND PROGRESS OF ANTICHRIST'S KINGDOM. CHAPTER I. THE WORK OF ANTICHRIST, BY FALSE TEACHERS. The word antichrist, was first used by the Apostles; and, chap. i. doubtless, tlie occasion to it, arose in their day. This singular name is compounded of these two Grreek words, avri and x^'?"^^/* *An'inn6i which iiigwxiy against Christ; so that the term antichrist, in- '^ "'""'*• eludes whatever is against Christ ; but was oi'iginally intended to apply, more particularly, to such, as under a pretence of act- ing in the name of Christ, acted with a spirit directly against the Spirit of Christ. 2. Therefore this term, as used by the Apostles, had no reference to the superstitious Jews, nor idolatrous Pagans, who made no profession of faith in Christ ; bvit was generally confined to such as, through a pretence of faith in Christ, and obedience to the Grospel, claimed an interest in the afiairs of the Church, and thereby took occasion to pervert and corrupt it. And, as there were many of this description, who rose up in the days of the Apostles, St. John expressly says, Eve7i now are there i8.°'"'"' many aiitichrists ; tvhereby we kiiow that it is the last time. 3. As if he had said, There are already many in the world, who profess Christ, but do not possess him ; who own him in words, but deny him in works ; who talk about the spirit, but walk after the flesh ; and confess not that Jesus Christ is come in the flesh; " this is that spirit of antichrist, whereof ye have iJohn, iv. heard that it should come, and even noio already is it in the 120 THE WORK OF ANTICHRIST, B. IV. Rom. X. 12. Gal. V . 12. Ch. Theo. p. 331. loorld; " whereby we know that it is the last time Satan shall ever take the advantage of a revelation from heaven, to corrupt and supplant the work of God, as these hypocrites are doing. 4. From this it is evident, that antichrist was not a particular man, but a spirit, which assumed the name and authority of Christ, and made its way into many deceitful and false-hearted men, who pretended to be the followers of Christ, while their practice was pointedly against him. 5. According to the commission of the Apostles, the Gospel was to be preached to every creature, and no distinction was to be made between the Jew and the Greek, the learned and the unlearned; and as it was received, at least in word, by all characters; so none were prohibited from teaching to others what they themselves had learned. 6. Hence many false teachers took occasion to modify the doctrines of Christ, according to their own carnal taste, or that of others, and to explain them in such a manner, as to avoid those persecutions to which the honest and faithful were exposed. In particular, many of the Jews, whose rites and ceremonies had become honorable in the world, continued to practise those super- stitious rites which had no connexion with the faith or practice of the Gospel. 7. Thus, by putting, as it were, a piece of new cloth upon the old garment, they claimed their relation to the Church, and at the same time retained the friendship of the world. Hence St. Paul observed, " As many as desire to make a fair shew in the Jiesh, they constrain you to he circumcised ; only lest they should suffer persecution for the cross of Christ.'''' 8. Many also of the profligate Pagans, who were convicted of the truth of the Gospel, and constrained to seek some measure of union with the followers of Christ, early took the same deceitful liberty of perverting the truth, and mixing it with their carnal reasonings ; and of even introducing, under the Christian name, their licentious doctrines, and impious festivals, and committing such abominations as were not so much as named among other Gentiles. 9. Hence it is justly remarked by OsterivaM, that, "in the days of the Apostles, there were carnal men, who, under the pretext of grace, and Christian liberty, introduced licentiousness, refused to suffer persecutions, and who gave themselves over to carnal lusts. These were in a spirited manner opposed by James, Jude, Peter, in his second epistle, and Jok7i, in his epistles, and Revelation," 10. As Jesus Christ began to prepare the way for his kingdom, by teaching his followers to dxny ungodliness and worldly lusts ; so, on the other hand, antichrist began his work, by false teachers, and false doctrines. Such were the first means em- B. ly. BY FALSE TEACHERS. 121 ployed in corrupting and weakening the truth ; and such have ^'^^^^^- ^ had a principal hand in establishing that kingdom, which is Christ's in name, but antichrist in its very nature. 11. It was not only foreseen and testified by Christ, that such deceitful workers would come; but the Apostles, who were anointed from heaven as witnesses of the truth, testified that they had already appeared in their day ; which may be seen from the slightest examination of their writings. 12. The words of Jesus are plain : " Beioare of false prophets, Mat.vii.i5, which come to you in sheep^s clothing, but inwardly they are ravening wolves. Ye shall know them by their fruits. Take xxiv.4, 5. heed that no man deceive you ; for many shall come in my name, saying, I am Christ; and shall deceive many." 13. The same thing was predicted by St, Peter, saying, ePet. ii. i- " There shall be false teachers among you, who privily shall ^^' bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction. And many shall follow their pernicious ways ; by reason of whom the way of truth shall be evil spoken of. Sporting themselves with their own deceivings. Having eyes full of adultery, and that cannot cease from sin ; beguiling unstable souls. For when they speak great swelling words of vanity, they allure through the lusts of the flesh, through much wantonness, those that were clean escaped from them who live in error." 14. These same false teachers, according to the testimony of Sit. Jude, had already made their appearance in his day : Thus pays he, "It was needful for me to write unto you, and exhort you, that ye should earnestly contend for the faith which was once delivered unto the saints. For there are certain men crept Jude, 3, 4. in unawares, who were before of old ordained [described*) to this condemnation ; ungodly men, turning the grace of our God into lasciviousness, and denying the only Lord God, and our Lord Jesus Christ." 15. This plainly implies that these deceivers were neither professed Jews nor Pagans, but some among the professed fol- lowers of Christ, who in fact denied both God and Christ, by new modelling that precious /azVA and testimony of Jesus, which had been delivered, once for all, to the Apostles, not to be mended or expounded by human wisdom, but to be punctually obeyed. IG. Again: St. Paul, in his last address to the Elders at Acts, xx. Ephesus, delivers this plain prediction : "I know this, that after 2^= ^°- my departing, shall grievous wolves come in among you, not * By the expression in the original (palaiprogegrammenoi') may be understood those who were formerly described or pointed out by the spirit of prophecy, through which the iniquities of the latter times had been foretold, together with the judgment and condemnation that would fall upon those who lived in such things. 9 122 THE WORK OP ANTICHRIST, B. IV. CHAP. I sparing the flock. Also of your own selves shall lucu arise, speaking perverse things, to draw away disciples after them." Rom xvi. 17. This same Apostle warns the Romans against some, who ^''^'■^- cajised divisions and offences, contrary to the doctrine which they had learned. And what had they learned, but to take up their cross, and follow the Apostle, as he followed Christ ? To this plain doctrine these false teachers were contrary. Therefore he adds: " 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." 18. Here the difference is visibly marked between those who served the Lord Jesus Christ, and were obedient, and those who Phil. iii. 19. corrupted the pure precepts of the Gospel from their original meaning, that they might take the liberty of serving their own beastly bellies — their lusts. "Cor ii 17 1^* -^g^ii^ • To the Corinthians, he speaks of '■'■ many which xi. 13, j5. corrupt the word of God, who were false apostles, deceitful workers, tra?isforming themselves into the apostles of Christ ; ministers of Satan, transformed as the ministers of righteous- ness ; whose end (says the Apostle) shall be according to their ivorks." 20. The same kind of deceivers he described to Timothy, as, 2 Tim. iii. "having a form of godliness, but denying the power thereof; ^'^' from such " (says he) " turn away. For of this sort are they which creep into houses, and lead captive silly women laden with sins, led away by divers lusts; ever learning, and never able to come to the knowledge of the truth." Tit. i. 10, 2L And to Titus, he observed, "There are many unruly and 11, &16. vain talkers and deceivers, specially they of the circumcision: whose mouths must be stopped, who subvert whole houses, teach- ing things which they ought not, for filthy lucre's sake. They profess that they know God; but in works they deny him, being ahominahlc, and disobedient , and unto every good work repro- bate." Can there be a plainer description of an antichrist? 22. It would be almost an endless work to enumerate the marks which were given to distinguish these perverters of the 2 Tim. iii. truth: they were justly called "■Traitors, heady, highminded, ^'^- , fierce, desinsers of those that are good. Proud, hnoxving tioth- j™ . lovers of pleasures, more than lovers of God. Incontinent, 4,5. ing," in re ility, ^'■but doting about questions, and strifes of words ; perverse disputers ; vxen of corrupt minds, and destitute of the truth.'" Til. i. 12. 23. Such were the enemies of the cross of Christ, — the liars, the evil beasts, the sloiv bellies, who were reproved sharply by the faithful ; but whose progress was not stopped by all the authority even of the Apostles themselves. 24. John, who outlived all the other Apostles, and had the B. IV. BY FALSE TEACHERS. 123 greatest opportunity of seeing the increase and fruits of these chap, i. false teachers, is also very particular in his testimony concern- ing them. His three epistles, which were written near the close of the first century, appear to have been written for the purpose of distinguishing between the followers of Christ, and antichrist. 25. Hence, so much is said in the first epistle, to establish that fundamental truth, that the followers of Christ dp not com- mit sin. "Little children, let no man deceive you; he that i Joim, iii. doeth righteousness is righteous, even as he is righteous. Who- soever abideth in him sinneth not ; whosoever sinneth hath not seen him, neither known him. He that committeth sin is of the devil. Whosoever is born of God doth not commit sin. In this the children of God are manifest, and the children of the devil : whosoever doeth not righteousness is not of God. He that keep- eth his commandments, dwelleth in him, and he in him." 26. The whole of this epistle plainly shows, that Christ was in his true followers, and they in him ; not by imputing or ima- gining it to be so, but by a vital and substantial union ; which was manifest, by comparing their fruits with the first fruits of the Spirit in Jesus ; and consequently, that the only true God, and eternal life, was manifested in the flesh, as visible and real in them, as they had been in Jesus, "the first begotten from the dead." 27. While, on the other hand, these false teachers, denied Christ's being in the flesh, and put him at a distance. Instead of denying self, they denied both the Father and the Son ; and therefore still continued in their former wicked works, which proved that they were yet of the devil, and not even begotten of God; for, "He that is begotten of God keepcth " [Gr. Trjpsi, i John, v. strictly watchetK\ " himself and that wicked one toucheth him ^^' not." 28. This is the testimony of St. John; and we know that his testimony is true, because he had the Spirit of truth, from both the Father and the Son, abiding in him. 29. Again: In his epistle to the elect lady and her children, he draws the same line of distinction. "This is love, that we g'^Q*"''"' walk after his commandments. This is the commandment, that, as ye have heard from the beginning, ye should walk in it." 30. " Whosoever transgresseth, and abideth not in the doctrine of Christ, hath not God ; he that abideth in the doctrine of Christ, he hath both the Father and the Son. If there come any unto you and bring not this doctrine, receive him not into your house, [Gr. omav] famil?/ (or covtmunion,) neither bid him God speed." 31. "For many deceivers are entered into the world, who confess not that Jesus Christ is come in the flesh," that is, those who do not confess in their works that the saving power of Christ is come in them. Who walk not after his commandments, but after 124 THE WORK OF ANTICHRIST, B. TV. CHAP. r. their own lusts ; wlio own the doctrine of Christ to be from hea- ven, but transgress it, and keep it not : and whosoever he be that 2 John, i. 7. answers to this character, mark it well; \^Z/^ This is a deceiver and an antichrist. 32. In his third and last epistle, the beloved Apostle makes the distinction, if possible, more plain and simple; in which the Spirit of Christ, and that of antichrist, are manifested in their respective followers, Gains, and Diotrephes. 3 John, 3- 33_ To Gains he saith, "Beloved — I rejoiced greatly when the brethren came, and testified of the truth that is in thee, even as thou walkest in the truth. I have no greater joy than to hear that my children walk in truth. Beloved, thou doeth faithfully whatsoever thou doest to the brethren, and to strangers." 34. Thus it is evident, that, by icallmig in the truth, and faithfully doing the commandments of Christ, Gaius was accepted ; and particularly, in observing that saying of Christ which was Biat.xxv. from the beginning: " Verily I say vnto you, inasmuch as ye 4^- liave done it unto one of the least of these my brethren, ye have done it unto me.'''' S.John,!)- 35. But how manifest is the contrary character? "I wrote ^^" unto the church : but Diotrephes, who loveth to have the pre- eminence among them, received us not. Wherefore, if I come, I will remember his deeds which he doeth, prating against us with malicious words ; and not content therewith, neither doth he himself receive the brethren, and forbiddeth them that would, and casteth them out of the church." 36. " He that doeth good is of God ; hut lie that doeth evil 1 John, iii. hath not seen God.'''' " In this the children of God are manifest, and the children of the devil ; whosoever doeth not righteousness, is not of God, neither he that loveth not his brother.'''' This is the touchstone; and by this, Diotrephes is proved to be an anti- christ in perfect shape. He loved to have the pre-eminence ; not willing to be the least of all, and servant of all, to humble himself, and esteem others better than himself, according to the Gospel. 37. Again: He received not those whom God had sent; of course he received not John, nor him that sent him, nor him that was from the beginning. Thus, he at once rejected Christ, and subverted the whole order of the Gospel ; and professing Christ, yet having neither the Father nor the Son, what could he have but the spirit of a7itichrist ? 38. The reason why this deceiver did not receive the brethren, 3 John, 7. is particularly noticed by the Apostle : Because that in the name of God they went forth, taking nothing of the Gentiles. Those faithful ministers of Christ, would neither take any part of the Gentile superstitions, wherewith to corrupt the Gospel, and ac- commodate it to the taste of the wicked ; nor would they take 10. B. IV BY FALSE TEACHERS. 125 any lure for their labors in tlie Gospel; either of which was ^^ap. i. sufficient to stir up Diotrephes against them. 39. For antichrist never could endure sound doctrine, nor bear the testimony of Jesus, as delivered in his name, without any mixture or false covering ; nor could he ever support his dignity, without a revenue from his subjects. Thus we see, at so early a period, not only the distinction, but the division, be- tween Christ and antichrist. 40. For, if Diotrephes cast those out of the Church, that would receive Joh7i and the brethren, what kind of a church must have remained ? Must it not, upon the plainest principles of the doc- trine of Christ, have been a body of professed Christians, who would neither receive the Father, nor the Son, nor even hold in fellowship any one who would receive either ? 41. So far, then, did the work of antichrist advance in the first century, that he had a body, in which he could live, and by which he could work, according to his own deceitful plan, for the undermining, and supplanting the true spirit and power of the Gospel. 42. And it further appears, from the revelation to John, in the isle of Patmos, that, in all the Gentile churches scattered abroad, antichrist had more or less of his subjects at this period, who, Diotrcphes-like, were striving for the pre-eminence. This will reasonably appear to have been the case, from a view of the situation of the seven Churches of Asia. 43. The angel (or minister) of the Church of Ephesus, had Rev. ii.2, to contend with those that said they were apostles, and were not, '■^-°- but were liars ; and also with the Nicolaitans, who held a com- munity of wives. At Smyrna, were similar blasphemers, who said they were Jews, and were not; but in reality, were of the synagogue of Satan. 44. In Pergamos, where Satan had his seat, they had those who held the doctrine of Balaam, who taught to eat things sacrificed to idols, and to commit fornication; and also those who held the doctrine of the Nicolaitans. At Thyatira, that lying Jezebel, who called herself a prophetess, was suffered to seduce .the professed servants of Christ, to commit fornication, and adultery, and to eat things sacrificed unto idols. 45. There were but a few names in Sardis, which had not chap. lii 4, defiled their garments. Philadelphia had but. a little strength; ^i 16. and Laodicea, was lukewarm, neither cold nor hot ; for which cause, says Christ, " I will spue thee out of my mouth." Yet, amidst all the deceitful working, of lying apostles, filthy, debauched, and lukewarm professsors, there remained still a few, who had ears to hear what the Spirit said unto the churches. So ENDS THE FIRST CENTURY, 126 THE WORK OF ANTICHRIST, B. IV. CHAPTER II. THE WORK OF ANTICHRIST, BY EGYPTIAN PHILOSOPHERS, IN THE SECOND CENTURY. CHAP. n. In the beginning of the Gospel, God chose the foolish things of \ the world, to confound the wise, and Aveak things of the world °^' '■ * ■ to confound the mighty ; and not many wise men after the flesh, not many mighty, not many noble, were called. 2. But, in process of time, whenyaZse teachers had perverted the truth from its original simplicity, and modified the doctrines of Christ to suit the taste of the wicked; then the Gospel, as it was called, in this corrupted state, began to be advocated by many among the wise and prudent of the world; and, in propor- tion as their number and influence increased, the order of things was changed, and the ivisdom of ma?! was introduced as the foundation of faith, instead of the power of God, 3. The true order of God required living witnesses, who were united to Christ, by a perfect obedience to his example, and none could stand in that order, as Jesus testified, but such as denied themselves, and took up their cross against every carnal lust, and walked even as he walked. Ch.Theo. '^- ^^^ Osterivald well observes: "Carnal men could not p. 332. endure the cross, nor divest themselves of the love of wealth and pleasures ; and by these means they corrupted the pure doctrine of the Gospel." 5. It was imposible for carnal men, who lived in wealth and pleasures ; to have the Spirit of Christ, the true power of the Gospel, abiding in them. And, as their pride and presump- tion prompted them to stand at the head of affairs, they wickedly contrived means of getting a false power ; which was effected by substituting the letter for the Spirit, and assuming the authority of expounding the writings of the Apostles by the rules of a blind philosophy, which carnal men like themselves had in- vented. Ibid. p.33i. 6. Hence says, Ostenoald: "From the time that the tenets and methods of philosophers were blended with the Christian religion, which is very simple, all things began to degenerate." 7. As early, at least, as the second century, this change in the fundamental principles of the Gospel was introduced : so that, instead of receiving and treating those that were sent in the Gal. iv. 14. order of God, as angels of the Lord, even as Christ Jesus, the whole of the Scriptures, both tfie Old and New Testaments, B. IV. BY EGYPTIAN PHILOSOPHERS, 127 were adopted as the basis of trutli, and publicly read and ex- cn^P. ii- pounded by the wicked and wise of the world, as tlit great rule Ecci. Hist. of faith and manners. ),'.',''■'■ P" 8. Those vain men o-radually effaced the beautiful simplicity of the Gospel, by the laborious efforts of human learning, and the dark subtilties of imaginary science; and the tenets of a ibid.p. iso, cliimerical 'philosophy , were incorporated into the Christian system; for, as Mosheim says, "they thought it a very fine accomplishment, to be able to express the precepts of Christ, in the language oi philosophers, civilians, and rabbins.'''' 9. From this, it is easy to see what kind of a Gospel was established, when the whole of the Jewish Scriptures, which the scribes and Pharisees themselves could not understand, together with the writings of the Apostles, were explained by carnal men, whose education and manners rendered them as widely different from the Apostles, as Belial is different from Christ. Surely such a revolution could effect nothing short of a total shipwreck of the living faith of the Son of God. 10. This change was gi-adually introduced; and the means by which it was effected, are particularly worthy of notice; which, according to the history of those times, consisted in substituting human learning for the illuminating influence of the Holy Spirit ; and this was done, not by any council from the Apostles, or any that stood in the order of God ; but by the cunning craftiness of men, who were destitute of the truth. 11. "The first, and the most fatal of all events to the primi- Eeei. Re- tive religion, (says Robinson,) was the setting up of a Christian ^^^'"'^"'^ P" academy at Alexandria, in Egypt. Christians had been re- proached with illiteracy, and this seemed a plausible method to get rid of the scandal." 12. "This school was first kept by Payitaenus, whom Clement first assisted, and then succeeded, as Origen did him. Each im- proved upon his predecessor, and all together invented questions |ibout the Christian religion, sufficient to perplex and puzzle the whole world." To this may be added the following account from Mosheim. 13. "Towards the conclusion of this [second] century, a new Ec.Hist. sect of philosophers arose on a sudden, spread with amazing \^^ \^^ rapidity throughout the greatest part of the Roman empire, swallowed up almost all other sects, and was extremely detri- mental to the cause of Christianity. 14. '■'■Alexandria, in Egypt, which had been, for a long time, the seat of learning, and, as it were, the center of all the liberal arts and sciences, gave birth to this new philosophy; which was embraced by such of the Alexandrian Christians as were desirous to retain, with the profession of the Gospel, the title, the dignity, and the habit of philosophers. 128 THE WORK OF ANTICHRIST, B. IV. CHAP. IT. Rom. i. 22, 23. Eccl Re- searches, p. 51. Ec. Hist, vol. i. p. 165. Eccl. Re- searches, p. 58. Eccl. His- tory, vol. i. p. 166. ibid. vol. i. p. 167. Ibid. Note [m] 15. Thus, "professing tliemselves to be wise, they became fools, even vain in their imagination; and as they did not like to retain God in their knowledge, God gave them over to a repro- bate mind, to do. those things which are not convenient." 16. It is stated by Robinson, that, "From a wild enthusi- astical philosopher of Alexandria, named Ammonius Saccas, these men imbibed a chaos of gross errors called philosophy. Vain questions about matter and spirit ; the whole and the parts, human souls, demons, &c., were all applied, by these men, to the Christian religion ; and the inspired writers put upon the rack, and tortured to give answers and determine points, of which probably they had never heard the names, and never entertained a thought." 17. And who were these men, but the highly respected fathers and founders of that which for many ages had been called the Christian system? In the first place, this new philosophy had the particular approbation of Athenagoras, Pantaenus, ChmeJis, the Alexandrian, and all those who, in this century, were charged with the care of the public school, which the Christians had at Alexandria. 18. "The title and dignity of philosophers delighted so much these vain men, that, though they were advanced in the church to the rank of presbyters, they would not abandon the philoso- pher's cloak." 19. "These sages were of opinion, that true philosophy, the most salutary gift of God to mortals, was scattered in varieus portions through all the different [Pagan] sects ; and that it was the duty of every wise man, and more especially of every Christian doctor, to gather it from the several corners, where it lay dispersed, and to employ it, thus reunited, in the defence of religion." From hence they were called Eclectics, [i.e. Selecters.] 20. The former Egyptian philosophers, from whom these Alexandrian doctors selected the materials of their system, held# "That in every sect there was a mixture of good and bad, of truth and falsehood, and accordingly they chose and adopted out of each of them, such tenets as seemed, to them conformable to reason and truth, and rejected such as they thought repugnant to both." 21. Here then, appears the ground-work of what has long passed in a deceived world, under the honorable name of Chris- tianity, and upon which the Alexandrian doctors began their building. 22. '■'■Ammonius Saccas,^'' (says Maclai?ie,) "was a Christian who adopted with such dexterity the doctrines of the Pagan philosophy, as to appear a Christian to the Christians, and a Pagan to the Pagans." And says Mosheim: "As his genius B. IV. BY EGYPTIAN PHILOSOPHERS. 129 was vast and comprehensive, so -were his projects bold and sin- chap. n. gular. For he attempted a reconciliation, or coalition, of all sects, whether philosophical or religious, and taught a doctrine which he looked upon as proper to unite them all, the Christians not excepted, in the most perfect harmony. 23. "He maintained, that the great principles of all philo- ibid. p.ies. sophical and religious truth, were to be found, equally, in all sects : that they differed from each other, only in their method of expressing them, and in some opinions of little or no import- ance ; and that by a proper interpretation of their respective sentiments, they might easily be united into one body." 24. "How this vast project was effected by Amvionius, the writings of his disciples and followers, that yet remain, abundantly testify. All the Gentile religions, and even the Christian, were to be explained by the principles of this universal philosophy ; but that, in order to this, the fables of the priests were to be removed from Paganism, and the comments and interpretations of the disciples of Jesus from Christianity." 25. How evidently does this deep laid scheme of antichrist strike at the very foundation of the Gospel, by excluding the disciples of Jesus from the liberty of interpreting their own original doctrine ! And, if the foundation be destroyed, what shall the righteous do? "Some Christians," (says Robinson,) "foresaw the mischief that this school would produce, and remonstrated against it; but they soon sank into neglect and contempt." 26. "The number of learned men," (says Mosheim,) among the Christians, which was very small in the preceding century, grew considerably in this, [second century.] The most part were philosophers attached to the Eclectic system, though they were not all of the same sentiments concerning the utility of letters and philosophy. 27. "Hence the early beginnings of that nnhappy contest ibid. p. 173, between faith and reason, religion and philosophy , pietij and genius, which increased in the succeeding ages, and is prolonged, even to our times, with a violence that renders it extremely difficult to be brought to a conclusion. 28. "Those who maintained that learning and philosophy were rather advantageous, than detrimental, to the cause of religion, gained, by degrees, the ascendant; and in consequence thereof, laws were enacted, which excluded the ignorant and il- literate from the office of public teachers. The opposite side of the question was not, however, without defenders; [heretics,^ and the defects and vices of learned men and philosophers con- tributed much to increase their number." 29. Doubtless, to remedy this inconvenience, these learned Pharisees invented many of those austere and monkish rules of Eccl. Re- searclies, p. 51. Eccl. His- lorv, vol. i p. 172. 130 ' THE WORK OP ANTICHRIST, &C. B. IV. CHAP, ir. Jiscipline, which neither they nor their followers ever observed ; but, merely to blind the eyes of the ignorant, and carry the ap- pearance of sanctity to the multitude, they taught the propriety of such rules of discipline, as a necessary part of their system. Ecci. His- 30. " To this monstrous coalition of heterogeneous doctrines," II'Tto"' ' i^^J^ Mosherm,) " its fanatical autlior added a rule of life and manners, which carried an aspect of high sanctity, and uncom- mon austerity. As Ammotiius was born and educated among the Christians, he set off, and even gave an air of authority to his injunctions, by expressing them partly in terms borrowed from +.he sacred Scriptures." 31. But what follows ? '■'■ He permitted the people to live ac- cording to the dictates of nature.'''' Of what use then, was either this labored philosophy, or those rules of high sanctity, but merely, through a vain show, to deceive mankind into a belief, that it was the once living revealed religion of Christ Jesus, that they were promoting, while their own interest, honor, and pleasure, were at the bottom. 32. Thus the Gospel was evidently supplanted, both as to faith and practice; from which time the church assumed entirely a diflerent visible form. The academy became the head of in- . fluence ; the learned reasoner was respected as the oracle of truth ; and the admirer of a vain philosophy, garnished with the words of Scripture, constituted the body. Titles of honor were adopted, offices of dignity were created, councils called, and the vote of the majority established as the test of truth. Ecci. Re- 33. This compound of clashing principles, in its very consti- loT'^'G*'^' ^^^-io^ ^^fi laws, excluded the disciples of Jesus fi-om any part or interest in it: hence, as B.oh'i7tson expresses it, " Modest plain people retired and kept at due distance." B. IV. OF THE ORTHODOX AND HERETICS. 131 CHAPTER III. THE DIFFERENCE OP FAITH AND PRACTICE BETAVEEN THE ORTHODOX AND THE HERETICS, IN THE SECOND CENTURY. A GENERAL division, both in faith and practice, evidently chap. in. appears. Historians say, that genuine Christianity had almost disappeared, that solid piety, at this time, was scarcely to be found in the church, that little remained but a inoilty spectacle of superstitio7i. 2. And yet, notwithstanding the evident truth of these asser- tions, this same church, this numei'ous party, who called them- selves the Catholic and Orthodox Churchy is distinguished as the legitimate descendant from the Apostolic order ; while such as followed the precepts and examples of Christ, in any degree of simplicity, and kept their proper distance from those subtle de- ceivers, are known and distinguished by the odious name of Heretics. 3. But who has a right to give names ? And who is to be credited in this case ? Admitting the principal matters of fact to have been correctly handed down in history, it is little matter what those high sounding professors called either themselves or others. Names cannot alter the nature of things, they may blind and dazzle the eyes for a season ; but each party must finally be distinguished by their merits, and named and rewarded according to their vjorks. 4. However, from what has been already stated, it is evident, that, in^the second century, there was a vast distinction between those who styled themselves Catholics, and those who, by this compound body, were treated as Heretics ; and the most evident marks of this distinction are worthy of notice at this early period of apostacy from the Apostolic faith. 5. It is evident that the Alexandrian school was, for that time, the head of the great body, called the church. Milner says, " Alexandria was at this time the most renowned seminary of learning. Here were the philosophers who called themselves Eclectics: and here was Avimonius Saccas, who reduced the opinions of this sect to a system. This man fancied that all re- ligions, vulgar and philosophical, Grecian and Barbarian, Jewish and Gentile, meant the same thing at bottom." 6. Thus it will be seen, that, so early as towards the end of the second century, the head of this church was the most re- nowned seat of human learning, and its leading characters were Gentile philosophers, who embraced the Christian profession, 132 OF THE ORTHODOX AND HERETICS. B. IV. CHAP. HI. yet maintained their former habits and titles, and the religion which they taught was a compound of all the religions of the world, selected by their vain philosophy and human wisdom. 7. Now let the candid reader judge whether this can be the pure Grospel taught by Jesus Christ ; or rather, is it not an imposition on the reason of man, to call it Christianity ? And, if such was the case at that early period, what are we to expect in the suc- ceeding ages ? What kind of a Gospel could be handed down to posterity from such a source, but vain philosophy, and the tra- ditions of men ? 8. These leading characters of the Alexandrian school, were the first of the "venerated" fathers, in conformity to whose dogmas the Scriptures have been interpreted by the professed orthodox to the present day, but which have no foundation in the doctrines of Christ, or his Apostles. Yet all who have had light to see the deception, and conscientiously refused to unite with this corrupt body, and its descendants, have been proscribed as heretics.* 9. Besides that vast and extensive body that was ruled by the influence of learned bishops, archbishops, patriarchs, and councils, history furnishes an account of Marcionites^ Valentinjans, Basilidians, and others, who were so far from meditating a coa- lition with the general mass of Pagans, Jews, • and Christian philosophers, that they stood as common objects of hatred to them all. 10. It is difficult, at this distance of time, without the writings of those reputed heretics, to ascertain precisely their faith and practice in every particular; the most that can be collected, is from the writings of their adversaries, who frequently contradict each other. 11. But notwithstanding all the learned labors of Catholic philosophers and historians, in support of their own orthodoxy, and in blackening the characters of those who differed from them, they nevertheless, furnish sufficient matter to show who they were that retained the greatest degree of the Gospel according to its primitive simplicity and truth. Meth Ma"- * Such has been jthe effect of that darkening influence, proceeding from this p. 277, N.° source, that even John Wesley, the renowned advocate of virtue and Christian Y. 183S, perfection, was so far blinded that he took his pattern of primitive, unadulterated new series, Christianity, and of ordaining bishops, fronl the apostate church of Alexandria; vol. ix. No. as may be seen from the following: It is said he kept "his eye upon the con- ^" duct of the primitive churches, in the ages of unadulterated Christianity ; he had much admired the mode of ordaining bishops, which the church of Alexandria had practised." It was to thig seat, then, of corrupt and corrupting Christianity, that Wesley looked for the primitive and unadulterated Apostolic Church. B. TV. THE FIRST DISTINCTION BETWEEN, &C. 133 CHAPTER IV. THE FIRST DISTINCTION BETWEEN CATHOLICS AND HERETICS, IN THE SECOND CENTURY. . IV. ^"•^^- ^- should be admitted. Here the Jew, the Pagan, and the Chris- tian, are incorporated into one ; and why not admit that three 'persons, each true God, hy a mystical union, may also be incor- porated into one ? 34. This is according to the true Catholic faith ; and he that disputes this doctrine must be called a heretic. Heretics are held in aversion ; they are not patronized ; they are charged with the most extravagant, • and execrable doctrines, and the most gross immoralities. This was enough to arouse the persecuting vengeance of both Pagans and Catholics to extirminate them from the earth ; while the correspondent faith, and co-operating practice of their joint persecutors, declared them both to be the servants of one master. 35. Then, as Christian heretics alone are cut oiF from the general bond of union, and marked out for jlestruction, it may be proper to notice the account that historians give of them. CHAPTER V. CHARGES BROUGHT AGAINST THE CHRISTIANS, CALLED HERE- TICS, IN THE SECOND AND THIRD CENTURIES. Lardner's " Heresy, in Grreek," (says Lardner, in his History of Her e- voi.'ix''p. tics,) signifies election or choice, and is used for any opinion which --^•^ a man chooseth as best, or most probable. The same word is 17— XV 5. also translated sect .V —XXIV. 5, 2. " It is generally allowed, that a heretic is one who professes to xxviii. 22 be a Christian, but is not supposed to be of the Church, having p.'22\° '^ either separated himself from it, or been excluded from it by p. 227. others. They believe what they profess, to be true. As they are heretics in our esteem, so are we in theirs, Kcci. Re- 3. "During the first three centuries," [ssljs Robi7iso7t,) "Chris- ss^'sa'^*' ^' ^^^^ congregations, all over the east, subsisted in separate inde- pendent bodies, unsupported by government, and consequently without any secular power over one another. Opiniomsts, or, to use the Greek style, heretics, formed churches, taught their own doctrines, and held separate assemblies everywhere." 4. " Marcinniles, Valoi/inians, Basilidians, and great num- bers more who followed their own convictions, taught churches, and probably were men of more zeal than that most numerous Ijardner's Wi.iks, V..I 235, IX p. 237. B. IV. CHARGES AGAINST REPUTED HERETICS. 139 party, wlio calumniated all the rest as licreties who troubled the chap v. peace of Israel." 5. " Heretics," (says Lardiier,) " have often been treated with much harshness and great severity of expression. Some seem to have reckoned that they had a right to say the worst things of heretics which they could ; and others have thought themselves obliged to believe all the evil that has been reported of them. 6. " One thing laid to the charge of many of those heretics is ibid. p. 239. magic: another thing is lewdness, and all manner of wickedness, and likewise teaching it. There is no small agreement between P- 2■'^• the charges brought against the first Christians in the beginning of the second century, and the charges against the heretics in later authors ; which may create a suspicion that these last were formed upon the model of the former, and consequently are without ground. 7. "What the crimes were, which were laid to the charge of the primitive Christians, we know from divers writers, Greek and Latin, — from whom it appears that, besides atheism, or im- piety to the established deities, they were charged with having their wives in common, with promiscuous lewdness in their assem- blies, with incest, and eating human flesh, especially young chil- dren, whom they first killed and then ate, at their nocturnal meet- ings, where persons of each sex, and every age were present." 8. ^^ Turner says, these calumnies seem to have begun with ibid.p. 24i. Christianity itself. Tacitus, speaking of the Christians in the time of Nero, says, they were generally hated for their wicked- ness; that is, they lay under a bad character with the people." 9. "The Romans," (says Moaheim,) "concluded, that the eccI. iiis- Christian sect, [i. e. heresy,^ was not only unsupportably daring 'orv.voi, i. and arrogant, but, moreover, an enemy to the public tranquility, and every way proper to excite civil wars and commotions in the empire." 10. " Tacihis, reproaches them with the odious character of haters of mankind, and styles the religion of Jesus a dzstrvc- tire sniper stit ion. Svetonius speaks of the Christians, and their doctrine, in terms of the like kind." He calls Christianity " a n id. Note poisonons and malignant superstitioyi.^'' ^ 11. What is here added, may sufficiently show upon what ground the charge of heresy was excited and continued against the heretics. Thus says Paul : '■'■ I confess, that after the icaij Acts, xxiv. which they call heresy, so vjorship I the God^'' [not gods] "o/ ' my fathers^ And it was predicted by Christ Jesus himself, that his followers should have their name cast out as evil, and that all manner of evil would be spoken against them fiilsely. 12. From which it appears, that, while the apologists, the honorable Catholic fathers, cleared themselves of those ridicu- lous charges, by uniting with the universal faith and manners invented by Saccas^ they rolled over the burden of reproach 140 CHARGES AGAINST REPUTED HERETICS. B. IV. CHAP.v. upon those wlio would not conform of course: a, heretic in the second or third century, according to the universal opinion, must be a magician, an atheist., a lewd incestuous man-eater . Lardner's 13. According to Lardner, St. Jerome scruples not to say, vIiS'p. "They are worse than heathens, the worst of all men; and if 225. they are free from all reproach in their lives, yet they have only p. 23G. the shadow and appearance of virtue, not the truth." "This is certain," (says Lardner,) that as had things were said of the primitive Christians (in the first century) by Jews and heathens, as ever were said of the ancient heretics (in the second and third centuries) by Catholics." 14. And we might add, that as bad things were said by Jews, heathens, and Catholics, against Christ and his followers, in the three first centuries, as can be said by antichristians, against the followers of Christ in this latter day of his second appearing ; which may appear, not only from those general charges which have been mentioned, but from many things of the like nature, which were published to the world, with some appearance of authority; of which the following may serve as a specimen: 15. Celsus, an Epicurean Philosopher of the second century, wrote a book against the Christians, entitled " The True Word." Lardner thinks it was a time of persecution when he wrote, [about the year of Christ 176] because he several times speaks of the Christians as teaching their principles privately, and holding assemblies contrary to law, and hiding themselves. Lardner's 16. The following extracts of this subtle writer are copied vlrv^iH p fi*^!^^ Lardner'' s Jewish and Heathe7i Testimonies: "I could say 9, 18. many things," (says Celsus, personating a Jew,) " concerning the affairs of Jesus, and those true too, difi"erent from those written by his disciples, but I purposely omit them. It is but a few years since he [Jesus] delivered this doctrine, who is now reckoned by the Christians to be the Son of Grod. In another place, Celsus calls Jesus the first author of this sedition." Ibid. p. 19. 17_ "After this he brings in his Jew, arguing against Jesus in this manner. First, that he pretended he was born of a virgin : then he reproaches him with his birth in a Jewish village, and of a poor woman of that country, who subsisted by the labor of her hands. 18. "And he says, 'she was put away by her husband, who was a carpenter by trade, he having found, that she was guilty of adultery.' Then he says, that, having been turned out of doors by her husband, she wandered about in a shameful man- ner, till she had brought forth Jesus, in an obscure place ; and that he being in want, served in Egypt for a livelihood ; and having there learned some charms, such as the Egyptians are fond of, he returned home ; and tlicu valuing himself upon those charms, he set up himself for a God. B. IV. CHARGES AGAINST REPUTED HERETICS. 141 19. Again, "That the mother of Jesus, being great with chap. v. child, was put away by the carpenter, who had espoused her, he having convicted her of adultery with a soldier named Paiitheras.^' Afterwards Cehus goes on: "Was the mother of Jesus hand- some, that God should be in love with her beauty ? It is un- worthy of God, to suppose him to be taken with a corruptible body, or to be in love with a woman, whether she be of royal descent or otherwise." 20. " In another place, Celsus sajs: ' But if God would send forth a spirit from himself, what need had he to breathe him into the womb of a woman ? For, since he knew how to make men, he might have formed a body for this spirit, and not cast his own spirit into such filth." 21. Upon what principle could this Epicurean ascribe filth to the womb of a virgin ? Mvist it not have been from the debauched state of his own carnal mind, which could conceive nothing clean, where the unclean and brutal passions of human nature might be gratified ? 22. And why does he call in question the beauty of the mother of Jesus ? Is it to prove that God can have nothing to do with a woman ? or is it not rather to cast contempt upon that particu- lar woman, who was chosen for a higher purpose than to gratify the carnal desires of man ? Admitting that she was not beautiful, but even ugly, in the eyes of an Epicurean; this could be no reasonable objection to the Gospel, which came not to promote either the lust of the flesh, or the lust of the eye: but doubtless this was the secret cause of his enmity. 23. " Afterwards the Jew in Cehus, addresses Jesus, and says : Lardner, ' What occasion had you, when an infant, to be carried into Egypt, ^'"'- ^''^^- P- lest you should be killed ? A God has no reason to be afraid of death. And now an angel comes from heaven to direct you and your relations to flee into Egypt, lest you should be taken up and put to death ; as if the great God, who had already sent two angels, upon your account, could not have preserved you, his own Son, in safety at home." 24. "In another place Cehus has these words: 'But if he ibid. p. 22. [Herod] was afraid, that when you was come of age, you should reign in his stead ; why did you not reign when you was of age ? But so far from that, the Son of God wanders about, cringing like a necessitous beggar, or sculks from place to place, as if he was afraid of being taken up." 25. Again: Cehus says, " That Jesus taking to himself ten jbid. p. 23. or eleven abjects, vile publicans and sailors, went about with them getting his subsistence in a base and shameful manner." In another place the Jew in Cehus says, "Jesus set out with ten profligate publicans and sailors." 26. Again, concerning the disciples of Jesus, Cehus has these 142 CHARGES AGAINST REPUTED HERETICS. B.' IV. CHAP. V. ■R'ords: " Some of them say: Do not examine, hut believe: and, ibiu p. 10 thy faiUi shall save thee : and, the tcisdom of this ivorld is evil, a7id folly good.'''' And again: "These are their instructions: Let not any man of learning come hither, nor any wise man, nor any man of prudence ; but if any man be unlearned, if he is ignorant, if he is silly, let him come icithout fear. Thus ac- knowledging, that these are the men who are acceptable to their God ; and thereby manifesting, that they are neither willing, nor able to gain any but the foolish, the vulgar, the stupid, slaves, women and children." 27. In such manner, this learned sophist runs through a great part of the New Testament ; and, by such kind of reasoning as would even carry a show of sanctity, he endeavors to show to the world, that Jesus and his followers are unspeakably below them, in meanness, and all manner of low debauchery. Vol viii.p. 28. The following is also from X,ar p- abolished, and therefore they rejected, not as history, but as a rule of faith and practice to Christians, all the books of the Old Testament down to Job. They saw that people, who did not make this distinction, confounded Christianity with Judaism." 23. " The Catholic schools under pretence of expounding Genesis, filled the church with vain disputes about matter and spirit, the origin and duration of the woi-ld. They [the heretics] saw the priests set up Exodus, Numbers, Leviticus and Deuter- onomy, as the rules of an hierarchy, never intended to take place among Christians. They heard them employ kings to kill and slay for Jesus, on the ground of the books of Samuel, Kings and t Among the many evidences, which Lardncr produces, to prove that the here- tics did not reject the Scriptures, we notice the following : " ylt/gu6iirt often blames the heretics for perverting the Scripture in favor of ttieir errors; not that they re- jected or despised the Scriptures, but that they uiisuiiderstocd them, and put wrong interpretations upon them. All heretics, he says, endeavor to defend thtir false opinionsby the authority of the divine Scriptures. In like manner St. Jerom says — that heretics strive to support their doctrines by quotations of Scripture, that they corrupt the truth of the Gospel, by wrong interpretations. Tcrtnllian speaks much to the same purpose. A77ibrosiaster's description of heretics is, that, they are men who endeavor to support their opinions by Scripture, — attempting to defend their errors by the authority of the sacred writings. Vicentius Lirinensif: testifies the same thing, informing us that some in his days, who were called heretics, made great use of Scripture, and continually answered their adversaries and calum- niators by quotations from the sacred writings. He indeed says, "It is the devil who puts these arguments into their mouths and speaks by them." From which probably some will conclude, [and perhaps very justly too,] that many of their arguments from Scripture, were such as their adversaries could not answer. It would be endless to enter into particulars ; suf&ce it to mention one instance : They argued against the resurrection of the body from St. Paul-s words : 1 Cor. xv. 50. '' Lardiier, vol. ix. p. 162, 15.3, 154. 148 cnuRcn OF antichrist established. B. IV. CHAP. VII. Eccl. Re- searches, p. Chronicles : and they discovered their wisdom by renouncing all such sophisms, and the consef{uences deduced from them. 24. " They placed religion in what it really consists, piety and virtue. They had neither sophistry in their doctrine, nor tyranny in their government, They are said to have been bad expositors of Scripture, and to have abounded in allegoi-y : but, assuredly, the vilest of all expositors is he, who finds in the Gospel of peace a divine commission -to spill the blood of his fellow creatures." 25. Thus far for the first and 'partiadar distinction betiocen Catholics and reputed heretics. It now remains to pursue those progressive steps by which the power of antichrist was finally established. CHAPTER VII. THE CHURCH OP ANTICHRIST ESTABLISHED BY ROMAN EM- PERORS IN THE FOURTH AND FIFTH CENTURIES. 1 Cor.i. 10, 2o. The design of antichrist, from the beginning, was to get the name, the seat, and reputed authority of Christ, an(f convert that light and revelation which was given through the Son of God, into a source of wealth and honor to the carnally-wise and wicked of the world. 2. The enemy of God and man, bad been always ready to per- vert and corrupt whatever had been revealed from heaven, by getting it into the hands of proud and wicked priests, who could accommodate it to their own carnal ends, for the purpose of pro- moting still higher degrees of wickedness, until it was made manifest, that such doctrines and institvitions, whatever they were at first, could not, in their corrupted state, be of God. .3. The Jewish and Pagan religions, at the time of Christ's first appearing, were quite sunk, as to any spiritual authority; and the priests were so notoriously wicked, that they had quite lost their credit with the people, as ministers of God ; nor could they raise sufficient evidence, upon their corrupted forms and super- stitions, to regain their influence over the people. 4. Under the ministry of Jesus and his followers, the wisdom of these impostors was turned into foolishness, and their strength became weakness. And their violent opposition against those B. IV. CHURCH OF ANTICHRIST ESTABLISHED. 149 harmless characters, which their own prophets and poets had ""y,^^" described as the people of God, made it manifest, that in all their religious zeal, they were actuated by no higher motive than a regai'd to their own honor and interest. 5. And therefore, when such multitudes were likely to desert them, and withdraw from them, not only their ill-gained salaries, but that religious reverence which they had deceitfully gained by their splendid superstitions, there remained no possible way for them to regain their credit and influence, but by hypocriti- cally pretending to embrace that religion, which was coutirmed to the people by the power of God. 6. By this means they could change their ground to advant- age, and rise in wealth and honor, above their former standing, in proportion as this new revelation was superior to any that was past. This must eventually be the last time for their aggran- dizement. God had sent his Son into the world, who was ex- alted above all principality and power ; and what could be greater, than for them to become the sons of God ? 7. Honest souls set out for this prize by taking up their cross, and following Christ. They entered by the door of self-denial ; but these " thitvts and robbers,'" sought means to climb up some other way. Simon Magus was the first ; he stood ready feignedly to embrace the Gospel in the very start, and even to purchase ^ ... with money, that power which would raise him in the esteem of is. '' the people, to a level with the Apostles. 8. DiOTREPHES gained the pre-eminence, and many followed his pernicious ways. The Alexandrian school furnished a new race of Apostles, whose labors, through a great part of the second and third centuries, consisted in forming a new church, wholly difterent, even in its outward appearance, from the primitive Church of Christ. 9. And this was effected by holding councils, creating offices, and assuming titles, condemning heretics, and disputing among themselves about their self-invented doctrines. Thus, from one thing to another, they altered, expunged, and added, until their Christian religion, so called, demanded the most honorable seat in the lloman Empire, and its promoters became exalted to the utmost pitch of pride, luxury, and temporal dominion ; by which the nations of the earth have been deceived, even to the present day. 10. The followers of the Orthodox Fathers, have generally agreed, that the establishment of the Christian religion, so called, by the Roman emperors, was an introduction to the reign of Christ upon earth. They have generally agreed, that Constan- TiNE THE Great, was the man-child, spoken of in the Revela- ^'^■'•'- -''"• tio7i, who was to rule the nations ; and, that the church wliich brought him forth, was the true chiu-ch of Christ, which, at the 150 CnURCII OF ANTICHRIST ESTABLISHED. B. IV. '^l^;)^' expiration of twelve hundred and sixty years, would appear in '■ — her latter-day-glory; when all heresies, or false doctrines, (which are to be considered as the Jlood of the dragon,) should be swallowed up, and taken out of the way of Catholic truth. 11. It is well known, that this is the general faith of Protes- tants, as well as that of their Mother Church, and that all parties in the great Catholic division, consider Constantine the Great, as the most eminent father, and founder of their religion and government. The following remarks of President Edwards, are conformable to the general opinion of Protestant writers on this subject. Hist. Re. p. 12. In his History of Rcdeivption, he says, "I come now in the fourth place, to the great revolution that was in the world in the days of Coiistantine, which was, in many respects, like Christ's appearing in the clouds of heaven, to save his people, and judge the world. 13. " The people of Rome, being weary of the government of those tyrants to whom they had lately been subject, sent to Co)i- stantine, who was then in the city of York in England, to come and take the throne. And he being encouraged, as is said, by a vision of a pillar of light in the heavens, in the form of a cross, in the sight of his whole army, with this inscription. By this con- quer; and the night following, by Christ's appearing to him in a dream with the same cross in his hand, who directed him to make a cross like that to be his royal standard, that his army might fight under that banner, and assured him that he should over- come. . 14. "Accordingly he did, and overcame his enemies, took pos- session of the imperial throne, embraced the Christian religion, and was the first Christian emperor that ever reigned. He came to the throne about 320 years after Christ. There are several things which I would take notice of, which attended or im- mediately followed Constantine' s coming to the throne. 15. " First. The Christian church was thereby wholly de- livered from persecution. Christians had no persecutions now to fear. Their persecutors now were all put down, and their rulers were some of them Christians like themselves. Second. God now appeared to execute terrible judgments on their enemies. Rev vi 15 ^^ ^^^^ what now came to pass, might very fitly be compared to iG, 17. ' their hiding themselves in the dens and rocks of the mountains. 16. '■'■Third. Heathenism now was in a great measure abol- ished throughout the Roman empire. Images were now de- stroyed, and heathen temples pulled down. Images of gold and silver were melted down, and coined into money. The heathen priests were dispersed and banislied. 17. Foi/rth. " Now all lieatlten magistrates were nut down, and only Christians were advanced to places of authority all over B. IV. CHURCH OF ANTICHRIST ESTABLISHED. 151 the empire. They had now Christian pi'esidents, Christian :r. and ivhosoever loill be the chief est shall be servant of all. 35. How diametrically opposite appears the whole course of the Catholic order I The bishops lording it over the presbyters, — the presbyters over inferior officers — and the lower class of rulers setting themselves up as great ones over the common peo- ple; and priests and people tyranizing with relentless cruelty over reputed heretics, whose lives of vii'tue exposed them alone, as a common prey, to the avaricious and beastly power of anti- christ. 36. This is the Church which has been represented as the blessed mother of saints, and of great saints, and even of Con- STANTINE THE Great, under whose reign that great building, v;hich had beeii erecting ever since the fall, arose to so great a height ! This is that great hierarchy, and these the effects of that Catholic Gospel, for which even president Edrvards could History of affirm, that no other cause could be devised but the power of ^1*^^™!' i^- God. Doubtless that proverb is true. There is a vjay that ProV. siv. seemeth right unto a man ; but the end thereof are the zvays of ^~' dtath. 37. Under the influence of a Mse education, and a deep rooted prejudice in favor of the chain of orthodoxy, the most sensible 184 DOCTRINE AND ARRANGEMENT OP B. IV. ^^f\^' modern writers have labored to prove that to be the work of — ' — '- — God, which was evidently the work of wicked and aspiring men. 38. And lest the soundness of modern Christianity should be called in question, the Protestant priesthood have universally labored to establish the credit and authority of the Catholic Church, in every age. But they have manifested the greatest degree of partiality, in charging the whole guilt of apostasy upon the bishop of Rome, while they themselves claim a relation to that vary sink of corruption, out of which he arose to the papal dignity. 39. Although these modern doctors would seem to content themselves with a less degree of power than the bishop of Rome attained, and support their union only with such of the fathers as preceded him; yet, in claiming and supporting this relation, they show that if they had the same opportunity, they would not stop short of universal supremacy, any more than their fathers did. 40. Hence that very way, which was invented by the Alexan- drian priesthood, and established by Constantine, seems even to this day, to be right ; and kindred bishops and doctors love to have it so, and by false arguments and bold assertions, try to prove it to be so. 41. Each improving upon his predecessor, furnishes new argu- guments for those that follow. So this ancient way of mixing religion and politics, still seems to be right, although after so long a proof, even according to their own accounts, it has evi- dently branched out into many ways of confusion, persecution and death. 42. Under all their pomp and vain glory, their compound of civil and ecclesiastical tyranny, their confused and contradictory iargon, which they called orthodoxy, it is plain that a subtle priesthood were aspiring to the entire headship over both church and state. Ecci. His- 43. In the fifth century, Mosheim says, "The vices of the tory. vol ii. clergy were carried to the most enormous lengths. The writers of this century are unanimous in their accounts of the luxury, arrogance, avarice, and voluptuousness of sacerdotal orders." And further observes that, "These opprobrious stains, in the characters of the clergy, would never have been endured, had not the greatest part of mankind been sunk into superstition and ignorance." 44. Candid reader, where now was the true Church of Christ, in the fifth century? AVhat was there, then, to prevent these basest of all deceivers from setting up a false god, a false christ, false teachers, false saints, and the like ? 45. The superstitious and ignorant multitude were at their control ; the civil authority was on their side ; the heretics were B. TV. ■ THE CATHOLIC CHURCH. 185 rooted out from among them, and were either banished, or *^5^' voluntarily retreated to mountains or deserts, where they might — ^_! — enjoy the free exercise of piety and uninterrupted peace, remote from this Babylonish mixture of confusion, 46. Nothing, in fact, remained to prevent this "synagogue of Satan" from establishing any religion or government which they could agree upon among themselves. The only difficulty they had to surmount, was, to determine which of them should be the greatest. 47. Moskeim says, that even "the office of a presbyter was eccI. His- looked upon of such a high and eminent nature, that Martin, tory,voi.ii. bishop of Tours, was so audacious as to maintain, at a public entertainment, that the emperor was inferior, in dignity, to one of that order." How then must the bishops have appeared? 48. Nor were the bishops themselves, at this time the highest order of ecclesiastics. Five were distinguished from the rest, under the name of patriarchs, namely, the bishops of Roine, Constantinople, Alexandria, Antioch and Jerusalem; whose office it was to consecrate inferior bishops, assemble yearly coun- cils in their respective districts, and regulate the aifairs of the church universal. 49. But antichrist naust needs have a supreme head ; and as this had hitherto been vested in the emperors, and the ecclesias- tics were now aspiring after the supremacy, it became necessary that one of that order should have power to rule the rest. Hence Ibid. p. 26. ambitious quarrels, and bitter animosities arose among the patriarchs themselves, which produced the most bloody wars, and the most detestable and horrid crimes. 50. R would be endless to trace the artful measures which these ungodly tyrants pursued, from time to time, to supplant one another, in order to attain the last and highest degree of pre-eminence. However, "None of the contending bishops, ibid. p. 27. (says Mosheim,) found the occurrences of the times so favorable to his ambition as the Roman pontiff." 51. And, "Among all the prelates who ruled the church of Rome during this century, there was none who asserted, with such vigor and success, the authority and pretensions of the Roman pontiif, as Leo.* commonly surnamed the Great;" *i.e. 7ie, had most certainly given him a superiority over all the episcopal' orders. The authority of general councils was, moreover, almost universally acknowledged ; and what greater mark of superiority could be shown to the Roman pontiff than to adopt his letter to Flavia^nis as a rule of faith ? 8. Mosheim also observes that, "The declining power and supine indolence of the emperors, left his authority almost with- out control." Then add to all this, that in the year 457, the emperor Marcianus died ; the same emperor who had yielded to the lordly demand of Leo. It must then appear very evident, that another emperor could not succeed him, who could possibly rise in the public esteem to an equal degree of dignity and power with the artful bishop of Rome. 9. Upon the authority of these facts, it is doubtless, with the greatest propriety, that some have referred to this period, the rise of the ten horns of Daniel's fourth beast, and also of the first beast mentioned by John, who came up out of the sea. 10. This beast, as it appeared to Daniel, dreadful and terri- ble, was a figure of the Roman empire, in its tyrannical and per- secuting power, under the Pagan emperors. To John, the same tyrannical power appeared as a beast coming up out of the sea, which was evidently fulfilled in that motley change of the em- pire, which took place under Constantiae the Great. 11. Here the monster, still more dreadful ^indi terrible, and B. Y REIGN OF ANTICHRIST. 189 more unlike any thing that had ever been before it, rose up out chap, i. of the sea of troubles, commotions and conflicts among diflferent Rev. xiii. kindreds, tongues, and people. Notwithstanding, through the ■^"^^' whole reign of Constcmtine and his immediate successors, this beast exhibited a plurality of heads, and these heads inspired to the most beastly conduct. 12. Yet the monster was not complete in all his parts ; and it was not till the period of which we are speaking, that his ten horns appeared, which the angel expressly interpreted to be ten kings, or rather kingdoms : and it was not till these ten horns appeared, that the little horn could rise up among them. 13. Now observe, this last horn, which had eyes like the eyes Dan. vii. 8. of a man, and a mouth speaking great things, was little at first, but increased in greatness, until his look beGame more stout ibid. 20-22. than his fellows ; and the same horn " made war xoith the saints, and prevailed against them, until the Ancie7it of days came, and judgment loas give7i to the saints of the Most High.'''' 14. Then, as this last horn, which was a figure of the Papal hierarchy, was little va. its rise, and afterwards waxed great, it answered to the power of the Roman pontift", which in its rise, was scarcely visible among the ten ruling powers, which at firet loaded him with benefits and honors, but over which the pon- tiffs afterwards exercised unlimited authority. 15. But however imperceptible in the beginning, he was cer- tainly known and distinguished among the ten kings, and posses- sed a degree of power, in his very rising up, by which he might, with as great propriety be said to reign, as any of the other kings. 16. When a prince or governor can pursue his own measures, without any real obstruction, he may properly be said to reign. What then remained after the death of Marcianics, that was any obstruction to the growing influence and dignity of Leo the Great? ' 17. Before this period, the bishops were continually rivalling each other ; different systems and parties clashing, and emperors and ecclesiastics standing in each other's way, rendered it doubt- ful which or who should be raised to the highest degree of pro- motion. But after the rise of Leo, all the strife and contention that abounded, only contributed the more to augment his power, and raise to higher degrees of respect his growing authority. 18. The fact is, that no object or pursuit was, at this time, of so public and influential a nature as that in which the priesthood were engaged ; and no revolution, either in civil or ecclesiastical aflTairs, was considered of any great importance, further than as it related to the afi"airs of that church, in which the bishop of Rome filled the highest seat. And this is doubtless sufiicient to establish his supremacy, at this period ; how much soever inferior 190 THE BEGINNING OP THE B. V. CHAP. I. Eccl. His. tory, vol. i. p 398, 309. Dan. riii. 24. t or, the ■people of the holy ones. See Mar. Bib. Watson's AVesley, p. 106. incidents may be magnified by the ingenuity of designing men, and urged as arguments to the contrary. 19. We shall now consider the nature of this dominion of an- tichrist, in its first beginning ; and if every thing begets its own likeness, it can present nothing to view essentially different from the spii'it and works of Constantine, 20. The doctrine of Three persons in one God, " which, (says Mosheim,) in the three preceding centuries, had happily escaped the vain curiosity of human researches," was introduced as the fundamental faith and gospel of the Catholic church under Con- stantine the Great. And something as mysterious remained to be introduced as the Catholic Grospel, by Leo the (xREAt, namely. Two distinct natures in 07ie Christ. And this Catholic doctrine, (as observed in the preceding chapter,) was established in the council of Chalcedon, assembled by the emperor Marcia- NUS, upon Leo's demand.* 21. And when this great fundamental doctrine was established, could there be anything too mysterious to make a test of ortho- doxy, or too contradictory to reconcile ? Well might the Lion and the Lamb be united. Pagan and Christian, saint and sinner, yea, heaven and hell, be blended together without change, mix- ture or confusion. 22. Therefore it was well said of the little horn, or last king, of fierce countenance, that he should understand dark se7itences, and practise and prosper, and destroy the mighty and the holy people. '\ All of which was a true figure of the horn or power of antichrist, which overthrew the primitive Church, — trod under foot the holy Sanctuary, took away the daily spiritual sacrifice, — scattered the pov)er of the holy people; and set up the abomi- nation of desolation in its stead. 23. It is observable, that although this king o1 fierce counte- nance was mighty, yet it was iiot by his oion power ; hence, all that is said of him in the figure, applies to the work of antichrist, through the Koman pontiffs; for it was 7iot of his own poiver ; but through the supine indolence of the emperors, the transgres- sions of the patriarchs and people, and the favor of the Barbarian kings, that he was exalted. * The reader is here presented with the opinion of John Wesley, on reading " Baxter's History of the Councils,-' which assumed the right, above all that is called God, to control the consciences of the human race, as far as they could ex- tend their power. "It is," says Wesley, "utterly astonishing, and would be wholly incredible, but that his vouchers are beyond all exception. What a company of execrable wretches have they been, (one cannot give them a milder title, ) who have almost in every age, since St. Cyprian, taken upon them to govern the Church! How has one council been perpetually cursing another; and delivering all over to Satan, whether predecessors or cotemporaries, who did not implicitly receive their deter- minations, though generally trifling, sometimes false, and frequently unintelligible, or self-contradictory ! Surely Mahomedanism was let loose to reform tke Chris- tians !" B. V. REIGN OP ANTICHRIST. 191 24. And by such means, he waxed great, even against, the chap, i. host of heaven; and cast down some of the host, and of the Dhu viii. stars to the ground; [such as had the brightest reflections of lo-^'-- the true light,] and magnified himself against the prince of the host. 25. He even magnified himself in the character and stead of (j^x'x^ty and from him the daily sacrifice was taken away, and the place of his sanctuary laas cast down. Every occasion, either of sacrificing sin, or sacrificing for sin, was removed, as soon as the two dis/inct natures could be united without any change ; and the very place of the sanctuary, or order of distinction between the holy and profane, was cast down, to be trodden under foot of Rev. xi. i, the Gentiles forty-two months. ^• 26. Therefore an host [of evil powers] toas given him against the daily sacrifice, by reason of the proneness of the people to transgress ; every rank of church officers, and civil rulers, reposed their power and confidence in him, that by his ghostly authority, they might be furnished with power to crush and debase their inferiors to the lowest degree of wretchedness. And thus, by making peace with the great, and receiving them under his Cath- olic authority, he encouraged them to destroy many. 27. The Roman empire, the bloody dragon, now grown old. in Uev.xiii.s. wickedness, bloodshed and cruelty, and under a mortal declen- sion, overrun with Barbarians, and no further life to be derived from supine and indolent emperors, gave up the ancient seat of Pagan power to the ghostly bishop of that city, together with as great authority as emperors had ever possessed. 28. And under his sanctimonious influence, the same beastly superstitions were pushed on, under the name of religion, with numberless additions, and with increasing authority. Mosheim Ecci. His- says, "To enumerate the rites and institutions that were added, p°'53.^"'"' in this century, — would require a volume of a considerable Cem. v. size." 29. Among the most noted of which, was a change in the manner of confessing sins, introduced by a permission from Leo the Great. "By this change, (says the historian,) one of the ibid.p.55. greatest restraints upon licentiousness, and the only remaining barrier of chastity, was entirely removed." 30. Then if the reign of antichrist began with a gospel and government, under which licentiousness had no restraint, and chastity no barrier of protection, how disagreeable must be the task to pursue such a beastly dominion through all its progress ? And what historian could unfold all the branches of wickedness, perpetrated therein, through a reign of one thousand two hundred and sixty years ? 31. From the variety of matter which historians have selected out of the immense mass, we shall only present a few of the out- 192 THE CATHOLIC GOSPEL PROPAGATED B. V. CHAP, n. lines of this growing hierarchy ; that by its most manifest fruit, it may be distinguished from the righteous and peaceful dominion of the Lamb. CHAPTER II. THE CATHOLIC GOSPEL PROPAGATED UNDER THE REIGN OP ANTICHRIST, FROM THE PIPTH TO THE EIGHTH CENTURY. Much has been said, by modern writers, about the beyiign religion of Jesus, and about the salutary rays of the Gospel enlightening the barbarous nations, even through the doleful ages of the Papal hierarchy ; as if the reason of man must be forever insulted with the influence of names and sounds. . 2. When we hear of the religion of Jesus, the Christian doc- trine, the light of the Gospel, the lamp of celestial ti-uth, aiid of thousands being converted, and embracing the Gospel of Christ ; what ideas are we to afiix to such words ? Must we take it for granted that they are always used ;n their original sense ? 3. Or, shall we not rather examine the naked objects, to which these dignified names are given, and denominate them according to what, in reality, they are ? And what is this victo- rious gospel, this celestial light, and benign religion, but at best a vain philosophy, and a motley spectacle of super stitio7i ? 4. Long have the mere inventions of carnal and wicked men been imposed upon the ignorant for the light of truth — long have mankind been deceived with their senseless jargon about God, and Christ ; the origin of the world ; the destiny of human souls ; the resurrection of the body; — about death, and demons ; and divine decrees, and grace, and purgatory, and penance ; — about the virtue of priestly prayers, and pilgrimages, and oil from the lamp which burned over the tombs of the martyrs — of a wooden cross, of cream and spittle, and salt and holy tcater, of vows, and relics, and monastic rules ; and whatever else might excite the blind reverence, and stupid awe of their deluded fol- lowers. 5. These inventions have served no higher purpose than to fur- nish the priesthood with sufficient authority to tyrannize over the common people, and live in luxury^ lust, and idleness, upon their E. V. UNDER THE REIGN OP ANTICHRIST. 193 property. This, in reality, was their benign gospel, which will chap, it. appear from the manner in which it was propagated. 6. The true Gospel of Christ Jesus was intended to save man- kind from their sins, by leading them into the practice of piety and virtiie. Therefore, when Christ and his followers set the example, the native excellence of their piety and virtue had the greatest authority that ever the Gospel claimed over mankind, and was the principal and most salutary means by which it was propagated. 7. But far different was the ease of antichrist. Instead of a virtuous, upright and pious example, vain philosophy, and the civil sicord were the salutary means which he employed to re- commend his celestial light, and which tended only to increase unto more ungodliness, those barbarous works, which Christ Jesus came to destroy. 8. Great numbers of the Vandals, Siteves, Goths, and Bur- gzindians, are said to have embraced Christianity, of their own accord, in the fifth century. But from what follows, it is not difiicult to judge what it was that they embraced. 9. Mosheim says, " All these fierce and warlike nations judged Eccl. His- a religion excellent, in proportion to the success which crowned p°5.'^"^'"' the arms of those that professed it, and esteemed, consequently, that doctrine the best, whose professors had gained the greatest number of victories. When therefore, they saw the i?o??2C??s pos- sessed of an empire much more extensive than that of any other people, they concluded that Christ, [or rather antichrist] their god, was of all others the most worthy of religious homage." 10. Clovis, king of the Franks, was at this period, the most famous trophy of their Catholic grace. "His conversion to the ibid. p. 6. Christian religion, is dated from the battle he fought with the Aleutians, in the year 496 — in which, when the Franks began to give ground, and their affairs seemed desperate, he implored the assistance of Christ, and solemnly engaged himself, by a vow, to worship him as his God, if he rendered him victorious over his enemies," 11. Victory ensued. Clovis was, the same year, baptized at Rheims, with three thousand of his subjects, who followed his example. It is said that Remegius, bishop of Rheims, having preached to Clovis, and those who had been baptized with him, a sermon on the sufferings and death of Jesus ; the king in hearing him, cried out " If I had been there with my Franks, that should not have happened." 12. This may serve as a specimen to show the spirit that ani- mated these bloody converts, as well as their ignorance of Christ and his harmless religion. But this is not all : wonderful mira- cles are said to have been wrought at the baptism of this first Christian king of France : which lying tales, Mosheim observes, 194 THE CATHOLIC GOSPEL PROPAGATED B. V. CHAP, ir. (£ are utterly unworthy of credit." He further adds, that, Ecci His- "Pious frauds were very commouly practised in Gaul and Spain tory, voi.ii. ^^ jj^^g time, in order to cajjtivate the minds of a rude and barba- rous people, who were scarcely susceptible of a rational convic- tion." Ibid. p. 10. 13. "The impudence of impostors, in contriving false mira- cles, was artfully proportioned to the credulity of the vulgar; while the sagacious and the wise, who perceived these cheats, were obliged to silence by the dangers that threatened their lives and fortunes, if they detected the artifice. The prudent are sileyit, the multitude believe, and impostors iriu?nph.^' Ibid. p. 91, 14. In the sixth century, the conversion of several barbarous ^'^- nations is dated. Among whom were the Abasgi, the Heruli, the Alans, the Lazi and Za)ii. Mosheim says, "The conver- sions, indeed, however pompously they may sound, were extremely superficial." 15. " All that was rec^uired of these darkened nations, amounted to an oral profession of their faith in Christ, to their abstaining from sacrificing to the gods, and their committing to memory certain forms of doctrine. So that, even after their conversion to Christianity, they retained their primitive feroe'ty and savage manners, and continued to distinguish themselves by the most horrid acts of cruelty and rapine, and the practice of all sorts of wickedness." 16. Surely, when such religion as this is called Christianity ; and such ferocious, savage, horrid, cruel, and rapacious wretches are called Christians ; it should seem that the meek, mild and harmless followers of Jesus ought to have some other name ; rather call them heretics, fanatics, wild enthusiasts, or persons diso7-dered in their brains. And must not the whole succeeding history of christianizing, co7iverting, illuminatiyig and church- ing the nations, appear as great a romance in the eyes of sensible men, as the Arabian Nights, or Fairy Tales ? 17. In this (sixth) century' also, a vast multitude of Jews Ibid. p. 94. were converted to Christianity, and added to the church. " Many (says Mosheim) were brought over to the truth, by the persuasion and influence of the emperor Justinian.^\ That these pretended Christians were converted to the darkest schemes of hypocrisy, and brought over into error worse than the first, let Mosheim himself testify. 18. "It must however be acknowledged, (says he) that of these conversions, the greatest part were owing to the liberality of Christian princes, or to the fear of punishment, rather than to the force of argument or to the love of truth. In Gaul, the Jews were compelled by Childeric to receive the ordinance of bap- tism ; and the same despotic method of converting was practised in Spahiy B. V. UNDER THE EEIGN OF ANTICHRIST. 195 19. About the same time, this Catholic gospel was propagated chap, ii. in Britain, among the Anglo-Saxons, the Ficts, and Scots ; and Ccm. vi. also in Germany, among the Bohemians, Thvringians, and Boii. 20. But it must be confessed, even by Mosheijn, " That the con- ^*'^'- ^j^r. , . -i-V r> 1 • f tory, vol.ii. verted nations, now mentioned, retained a great part of their lormer p. 92-94. impiety, superstition and licentiousness ; and that, attached to Christ by a mere outward and nominal profession, they, in effect, renounced the purity of his doctrine, and the authority of his Grospel, by their flagitious lives, and the superstitious and idolatrous rites and institutions which they continued to observe." 21. Here then, we have a fair statement of the nature of these great conversions. These barbarous nations, through the despotic power of their more barbarous conquerors, are compelled to make a mere outward and nominal profession of Christianity, without mending their lives, or quitting their former idolatries ! What can such Christianizing, be but the beastly work of Antichrist, at the head of which stood the bishop of Rome'? 22. Gregory the Great sent into Britian, A. B. 596, forty Benedictine monks with Augiistin* at their head. "After his arrival in England (says Maclaine) he converted the heathen temple's into places of Christian worship." And Gregory the Great, in his epistle to the A?iglo- Saxon converts, permits them to sacrifice to the saints, on their respective holidays, the victims which they had formerly offered to the gods. 23. The same account of the celestial light and the divine ibid, p.iso. gospel runs through the seventh century; and St. Gal, St. Kilian, and other Great Saints are said to convert Franks, Frieslanders, and other nations; to the religion of Jesus. 24. But again Mosheim confesses of these gospelizers, that ibid.p.isi. "Many of them discovered, in the course of their ministry, the most turbulent passions — arrogance and ambition — avarice and cruelty. And instead of gaining souls to Christ, they usurped a despotic dominion over their obsequious proselytes; and exer- cised a princely authority over the countries where their ministry had been successful." 25. "The conversion of the Jews seemed at a stand in this ibid. p. i52. century. Though in many places, they were barbarously com- pelled by the Cliristians, [or rather a?itichristians,] to make an outward and feigned profession of their faith in Christ." 26. "The emperor Heraclius, incensed against that miser- able people, by the insinuations, as it is said, of the Christian doctors, persecuted them in a cruel manner, and ordered multi- tudes of them to be inhumanly dragged into the Christian * This monk Augustin, on account of his labors in propagating the Catholic gospel in Britain, is styled the British Apostle, and was the first archbishop of Canterbury. 196 THE CATHOLIC GOSPEL PROPAGATED, &C. B. V. CHAP, ir. cliurclics, in order to be baptized by violence and compulsion. The same odious method of converting was practised in Spain and Gaul.^'' Eeci. His- tiT. In the eighth century, '■'■Boniface, on account of his min- ^"air''"" i^^c^i^l labors and holy exploits, was distinguished by the honor- able title of the Apostle of the Ger?na?is.^' But notwithstanding the ^'■eminent services'''' he is said to have rendered to Chris- tianity, Mosheim confesses, that he "often employed violence and terror, and sometimes artifice and fraud, in order to multiply the number of Christians." • 28. It would be endless to pursue these Catholic gospelizers through all their tyrannical movements. Charlemagne, in the same century, commenced hostilities in behalf of the church, against those Saxons who inhabited Germa7iy . "That valiant Ibid. p. 202. people, (says Mosheim,) whose love of liberty was excessive, and whose aversion to the restraints of sacerdotal authority was in- expressible." 29. Yet this valiant people, who had hitherto stood their Ibid. p. 20.3. ground against the fraud and violence of monks and bishops; at Jidels. 28. The habitable and most populous parts of the globe were the principal objects of his ravaging power ; and all whose habi- tation was upon the earth, who contended for his honors, plea- sures, an^l preferments, were obliged to worship him, whose iniqui- tous names and characteristics never were written in the book of the innocent life of the Lamb. 29. They worshipped this beast, not only by enriching him with their substance, but by conferring upon him such names and titles of blasphemy as, Ou7' Lord God the Pope — another God ,^ry,\^|*yj npon earth — Kt?ig of kings and Lord of lords — The same is the p 339. 4go. dominion of God and the Pope — Lord, of the universe, arbiter of dempt. p' the fate of kingdoms and empires — ajid supreme ruler over the luf ""^® kings and princes of the earth. 30. Agreeable to these blasphemous titles, his votaries main- tain that, " The power of the Pope is greater than all created p';'^'""' power, and extends ir self to things celestial, terrestrial, and in- ii p. 71,7a. fernal:'''' that he is not only bishop of Rome, but of the whole world, and is constituted judge in the place of God, which he fills as the vicegerent of the Most High; that he " doeth whatsoever he listeth, even things unlawful! and is more than God." 31. "Such blasphemies are not only allowed, but are even ap- proved, encouraged, and rewarded in the writers of the Church of Rome ; and they are not only the extravagances of private writers, but are the language even of public decretals and acts of councils." So says Netvton. 32. And the Mahometan party worship and honor, the beast, by conferring on Mohammed their founder, the title of the " Prophet of God,'" sent to reform the world by the sioord. Surely, a " name of blasphemy 1^'' And, under the influence of this fenatical enthusiasm, they rushed, like devouring "locusts," through a large portion of the earth; yet their povjer was of the beast, for the Mahomedan system rose from the corruptions of the Jewish and CAm^e'aw religions: the same as did the Catholic system, and they were both co-workers in extending and sup- porting the power of the beast. 33. Thus, the beast in both systems, was not only blasphe- mously worshipped, but he magnified himself against the Prince 210 THE ABOMINATIONS OF • B. V. CHAP. vr. of princes, saying, that neither princes, nor bisliops, civil go^er- j.gpi jj|g_ nors nor ecclesiastical rulers, have any lawful power in Church to'Y. vol ii or state; but what they derive from him: that both the kingdoms vol. iii. p. ' «'^^ souls of kings 2aere under his dominion, and that he had 161,304. 2)oiver to bi?id them, both in heaven ayid ufon earth. 34. Such was that combination of mutual blasphemy and wickedness that centered in the head of this last beastly king- dom ; and such was that power that was given him, not of God, but generally and successively of all the ranks and orders of men that existed upon the face of the whole earth. They gave their power to the beast, to establish the dignity, honor, power, great- ness and glory of fallen man, both in a temporal and spiritual view; in all which they expected to have a share. 35. It is no marvel, then, that such a hypocritical, blogdy, and cruel hierarchy should be represented, by the spirit of prophecy, under the figure of a scarlet colored beast, full of names of blas- phemy, on which was seated a woman arrayed in purple and scarlet color, and decked with gold and precious stones and pearls, having a golden cup in her hand, full of abominations and filthiness of her fornication : And upon her forehead a name written, MYSTERY, BABYLON THE GREAT, THE Rev.xvii. MOTHER OP HARLOTS AND ABOMINATIONS OF THE EARTH. CHAPTER VI. THE ABOMINATIONS AND PERSECUTIONS OP THE MOTHER OP HARLOTS. The kingdom of antichrist was first founded and establisbed un- der the authority of navies, and always abounded with names of blasphemy, as the principal means of deception. To spoil this corrupt Babylon of her names, would in fact be taking away her whole artillery, and divesting her of every weapon of defence. 2. By means of such specious names and alluring titles, with deep artifice, and diabolical fraud, did antichrist 'practise and prosper in deceiving the nations into a belief in the holy Cath- olic church, her holy bishops, holy monks, and holy virgins — her holy institiUions, holy ordinances, and above all, her holy wars, her holy iyiquisitions, and persecutions. B. V. THE MOTHER OF HARLOTS. 211 3. But who is the Pope? and what is the Catholic Church? ciiap.vi. that they should be ornamented with vain titles, under pretence of their conveying to later ages a religion of which they were in every respect destitute ! 4. And what are we to think of those modern writers, who, to preserve their dying authority, and maintain their unjust titles, and offices of dignity and profit, have imposed upon the ignorant by their smooth words ? and although almost all Protestant wri- ters have declared the Church of Rome to be a sink of corrup- tion, and many of her own. writers have admitted the same, how, we ask, can those writers pretend that such a Church could spread the light of the glorious Gospel of Christ among the nations ? 5. Are we to believe that such a corrupt church was able to purge even herself from errors and heresies ? much less are wc to believe that she could exclude from the kingdom of heaven dan- gerous fanatics, schismatics, and enthusiasts ; and transmit the undefiled truth to her latest posterity. And is the superstitious authority of names and titles, popish decretals, and Catholic dog- mas sufficient to bind reason and conscience, and every principle of humanity and justice, and hold them forever upon the rack ? 6. If the Catholic church contained such enormities as are stated, which her candid children do not pretend to deny, then where can either she or her offspring find the least shadow of pre- tence for calling their religion by the name of Jesus Christ ? Surely, of all their abominations, this must be the greatest, and most provoking in the eyes of a just and righteous Grod. 7. But seeing her pretensions to sanctity have been so high, and her resemblance to the true Church of Christ so strenuously insisted upon, we shall notice some of the most essential points in which this supposed resemblance consisted, and see how far the pretensions will hold good. 8. It is said that the chief bishop in the Catholic church was Grounds of the representative of Jesus : and that inferior bishops represented p'^gs' 4a"' the Apostles, who renounced the bands and fetters of a carnal nature, did not marry nor live after the flesh, but devoted them- selves wholly to the service of God, to labor for the salvation of souls. Wherein then consisted the resemblance ? 9. Bishop Newton observes that, "As long ago as the year Diss. on S86, Siricius held a council of eighty bishops at Rome, and for- ii.p.99. bade the clergy to cohabit with their wives. This decree was confirmed by Innocent at the beginning of the fifth century; and the celibacy of the clergy was fully decreed by Gregory VII, in the eleventh century ; and this has been the universal law and practice ever since." 10. Siricius was not, however, the first who perceived the absurdity of the professed ministers of Christ living in the works 212 THE ABOMINATIONS OF B. V. CHAP. VI. Eccl. iJist. vol. i. p. 405. Eccl. Re- searches, p. 05. note. [2] Ibid. p. 195. Ercl. Ui< torv. vol. ii. p. 400, 401. Ibid. p. 487. note [p.] of natural generation ; for the council of Nice had almo.st come to a resolution of imposing upon the clergy the yoke of perpetual celibacy, when Paphniitius (an old cripple, with one eye) put a stop to their proceedings. 11. CoNSTANTiNE, though he exercised no authority in the case, manifested sufficiently which side he favored, saying, "Ego plane, si moechantem episcopuin viderem, scelus obtegerem palu- damento." i.e. Sicrdy if I should see a bishop committing adidiery, I should cover the dirtij action with mij robe. This was great indulgence on the side of the emperor, which from every evidence, was by the bishops infinitely improved. 12. The Nice7ie creed was introduced into Spain in the fifth century, professedly for the sake of condemning the Priscillian- ists, in which there is a canon to allow every Catholic to keep at his choice a wife, a woman, or a concubine. S(. Augustin ex- pounded it, and distinguished the concubine of a Catholic from other concubines. 13. Where then was the great effect produced on the side of purity by their boasted councils and decrees ? Could they ren- der an adulterous bishop a fit representative of Jesus Christ, or of his holy Apostles, by covering his filthy actions with even the most spotless robe ? or by allowing him to keep a tvoman, or a concubine in place of a wife'? 14. If not, let Catholics forever cease to disgrace the sacred name of Christ or Apostle, with their sainted bishops, and monks, and their Catholic concubines. Nor can their cause appear in any better light under the permanent law of celibacy imposed by Pope Gregory, if we consider the circumstances under which that law was established, and the cflects which flowed from it. 15. The licentious and scandalous conduct of the monks and clergy was enormous, with respect to concubinage in particular. Mosheim says, " It was practised too openly to admit of any doubt. The priests, and what is still more surprising, even the sanctimonious 'monks, fell victims to the triumphant charms of the sex, and to the imperious dominion of their carnal lusts ; and, entering into the bonds of wedlock or concubinage, squan- dered away in a most luxurious manner, with their wives and mistresses, the revenues of the Church." 16. "There was a prodigious number of ecclesiastics through- out all Europe, not only of priests and canons, but also of monks, who kept, under the title of wives, mistresses, which they dismis- sed at pleasure, to enjoy a licentious variety, and who not only spent, in the most profuse and scandalous manner, the revenues and treasures of the churches and convents to which they be- longed, but even distributed a great part of them among their bastards." 17. Such were the circumstances under which Gregory, in the B, V. THE MOTHER OP HARLOTS. 213 year 1074, assembled a council at Rome, in whieli it was decreed, chap, vi. "That the sacerdotal orders should abstain from marriage; and that such of them as had already wives, or concubines, should immediately dismiss them, or quit the priestly office." 18. " But no sooner was the law concerning the celibacy of the clergy published, than those deceitful hypocrites, who were cov- Kcei His- ering over their foul actions with the robes of indulgence, and p.'^sMw!' living in their lusts with mistresses under the title of reives, and hired concubines, raised the loud complaint against their Lord God the Pope; charged him with too great severity, "and exci- ted the most dreadful tumults in the greatest part of the Euro- pean provinces." 19. Gregory and his adhei'ents were branded with the odious name oi Manicheans ; and many chose rather to abandon their ibid. p. 491. priestly honor, their religion, and their God, than their sensual pleasures ; and to quit their benefices, that they might live in the full gratification of their lusts. 20. Some contended for the right of matrimony at least, and urged the authority of St. Ambrose, but in vain; Gregory con- j'^'d-""*'* tinued obstinate ; and the fact was, that without such a revolu- tion, his Catholic priesthood must have sunk into eternal infamy, and forfeited forever, all pretensions of being the followers of the Apostles : such were the monstrous degrees of wantonness and debauchery into which that beastly order had run. 21. Yet severe as the law was, which obliged the sacerdotal orders to "abstain from marriage," and dismiss their wives and concubines, or quit the priestly office, it onl}" turned the abomi- nations of the Mother of Harlots into a more extensive channel, and opened the door for indulgences of a more secret and general kind. 22. Let it be granted, that the head bishops of Ro7ne did not marry ; and did they resemble Jesus Christ or his Apostles any the more for that ? The most beastly drunkard might abstain from drinking liquor in his own house, or liquor which he had purchased and made his own; but could he argue from this that he resembled a perfectly sober man who nevtr tasted spirituous liquor at all ? 23. But it seems the Catholic fathers and their councils were under the necessity of enacting laws of celibacy and continency, and of vising arbitrary measures to enforce obedience. Hence it is evident, that their laws and decrees, and all their transactions to support the outward appearance of sanctity, were plain and demonstrative proofs, that their pretended holy orders and holy institutions were spurious and rotten at the very core. 24. Christ Jesus and his Apostles had no necessity for any such laws, nor for any secular power to enforce obedience ; for they had that spirit of purity dwelling in them, which gave them an overcoming power over every unclean and hateful lust. 214 THE ABOMINATIONS OF, &C. B. V CHAP. VI. 25. But as the very institutions of this Mother of Harlots were false ; so her Catholic counsellors were totally destitute of that spirit which regulated the conduct of the Apostles of Christ ; and therefore they had recourse to those arbitrary laws which could neither check the ambition of deceivers from pushing into office, nor curb their lawless passions when in office : of course, their pretended institution of celibacy was, in every sense, contrary both to the convincing law of Moses, and the redeeming power of the genuine Gospel. 26. Hence their mock institutions were, eventually, produc- tive of millions of lazy, useless beings, who for ages were a com- mon pest to civil society. True these monastics and conven- tuals professed continence, and chastity, and virginity, and under this profession claimed a sumptuous living from more virtuous citizens. 27. Although doubtless many individuals entered into these orders from sincere motives, honestly maintained their integrity, and lamented the general depravity; yet, few were able to resist the growing corruptions of the times, and influence of their own natures. 28. But how abundantly was their general hypocrisy detected, and their base licentiousness exposed ! So much indeed, that a convent or nunnery is a very proverb of contempt to this day ! And not only they, but every rank of the priesthood, even to the Pope himself, bore the same general character, and gave the most unlawful reins to secret debauchery, which has rendered the very name of coniinence and chastity odious to the sense of a long deceived world. 29. If the Catholic church had been truly convinced of the abominations of a carnal nature, and had possessed the power of salvation, there would never have been occasion for those indul- gences, which the bold blasphemers dared to dispense through the pretended virtue of Christ's blood. History of 30. But such was the degree of presumption and wickedness Redemp. p. in this Mother of Harlots, that she could fix her fees of absolu- tion, license, and indulgence for the perpetration of the riost horrid crimes ; and publish, so much for defiling a virgin — for lying with mother or sister — for a priest who keeps a concubine — for lying with a woman in the Church — for perjury — forgery — robbery, and even for murder; and this presumptuous mer- chandize she carried on imder the pretended seal of the court of heaven. 31. Could then, any crime be too enormous to be committed, when money could discharge the guilt ? And could money be wanting while orthodoxy marked out the more frugal, industrious and virtuous part of mankind as objects of destruction, of prey and spoil, to their persecutors ? 4.34. note [m,] B. V. BLOODY CRUELTIES OF THE, &C. 215 32. Had this sink of corruflion let the rest of mankind alone, her abominations would have been more tolerable ; but how deeply tinged are the crimes of this scarlet colored whore, when her thirst for blood is as insatiable as her love of pleasure ! 33. And I saw the woman drunken with the blood of the saints, and ivith the blood of the martyrs of Jesus. This was evidently the most prominent feature of her character, as attested by the most authentic history of those dark ages. CHAP. VII. Rev. xvii. 6. CHAPTER VII. THE BLOODY CRUELTIES OF THE BEASTLY POWER OF ANTICHRIST. Paul of Samosata, in the third century, had been condemned and deposed by a council of Catholic fathers, for his wrong no- tions about God and Christ; nevertheless he left behind him a numerous train of followers, called Paulicians, who greatly troubled the Church. Constans, Justinian II. and Leo the Isaurian, exerted their zeal, in the seventh and eighth centuries, against the Paulicians with a peculiar degree of bitterness and fury. 2. The cruel rage of persecution, which had been for some years suspended under the reign of the emperor Nicephorus, broke forth with redoubled violence in the ninth century, under the reigns of Curopalates, and Leo the Ar7ne7iia7i, who caused the strictest search to be made after those heretics in all the Grrecian pro- vinces; and death was the certain doom of all such as refused to conform to the abominable superstition of the times. 3.' But the cruelty of these bloody heresy -hunters surpassed all bounds, under the furious zeal of the empress Theodora. In one campaign into Armenia, these relentless persecutors, after confiscating the goods of above a hundred thousand Pauliciaiis, put their possessors to death in the most barbarous manner, and made them expire slowly in a variety of the most exquisite tortures. 4. Such as escaped were driven to madness, and finally into the most desperate measures of defence, after escaping to the more humane Saracens, by whom they were protected against the rage of their Catholic persecutors. Eccl. Hist, tory, vol i. p. 298. Ibid. vol. ii, p. 354. Ibid. vol. ii. p. 355. 216 BLOODY CRUELTIES OF THE B. V. CHAP. VII. Eecl. His- tory, vol. i. p. 3'JO. Eccl. Re- searches, p. 16a. Eccl. His- torv, vol. i. p. 390. Ibid, note [c] Ibid. p. .398. & vol. ii. p. 55. Cent. IV. Ibid. p. 80. 5. The Ma7iicheans, in the fourth century, are said to have increased above the other denominations of heretics in their in- fluence and progress. During the time of their existence, "The civil and canon laws of those times (says Rohinson,) mention seventy or eighty sorts of heretics " of whom the penal statutes say, "The Donatists and Maiiicheaiis were the worst." 6. St. Aagustin, that Catholic oracle of Africa, had once himself been a professed Manlchean, and had he remained a heretic, he might have continued a stranger to the diabolical work of persecuting others for their sentiments, and been ex- empted from the just and highly merited chai*ge of insulting the reason and abusing the rights of mankind. 7. But when he " returned from his errors,^'' (as Mosheirn is pleased to express it,) and became a true orthodox Catholic, then indeed, the whole force of his much admired genius, and flowing eloquence, was employed to stir up persecution against the heretics, and he, and other such godly men, endeavored to inflame the passions of those in power, to extirpate the root of this "horrible disease," which so much troubled their Catholic peace. 8. Through the influence of such imperious and bloody saints as Augustiii, severe laws were enacted by the emperors against the JManicheans. Their assemblies loere prohibited ; heavy 2)enalties were imposed on their teachers ; they were branded ivith infamy, and deprived, of all the rights and privileges of citizens: besides many edicts more dreadful, which are said to be recorded in the ancient histories of those times. 9. The Donatists also suffered immense cruelties; numbers were sent into banishment, and many of them were persecuted with brutal barbarity, until they enjoyed some peace under the reign of the Pagafi emperor Jidian, who permitted the exiles to return to their country, and restored them to the enjoyment of their former liberty. 10. But no sooner did the self-styled orthodox ecclesiastics recover the dominion, than the scene changed: and who more fit to heighten the crimson dye of the scarlet bea.st in causing the blood of heretics to be .shed than St. Augustin? "He '(says Mosheirn,) animated against them, not only the province of Africa, but also the whole Christian world, and the imperial court." 11. The Mother of Harlots could not, at that age of apostacy, have conceived and brought forth a more genuine offspring, to help fill up the cup of her abominations, than that "learned and ingenious prelate,'' St. Augustin, a divine oracle to her adulterous seed ; but the most contemptible tool in the eyes of the virtuous. He sent a Spayush presbyter into Palestine to accuse Pelagius, who was favored by the bishop of Jerusalem. And he it was, B. V. BEASTLY POWER OF ANTICHRIST, 217 who, at the head of the African bishops, inflamed the Gazih, ^^^^' Britons, and Africans, by their councils, and the emperors, by ■ — their edicts and penal laws, to demolish the Pclagia?is. 12. The Donatists had expressly remonstrated against appeals to the civil power in cases of religion. " The implacable Austin Ecci. Re- (says Robinson) had spent almost half a century in banishing, 104. ' butchering, and driving all dissenters into corners ; and there he stood, crowing to hail the return of day." But the Donatists recovered their former liberty and tranquility by the protection they received from the Vandals, who invaded Africa ; but as the Vandal kingdom was brought to a period in the year 534 ; hence, "Orthodoxy and persecution once more overwhelmed ibid.p.iio, that ill-fated country, Africa. Councils, canons, edicts and all imaginable instruments of oppression, came rolling in like a tide?' 13. " One name given to the Bonatists was Montenses, be- ibid. p. 112. cause in the caves of the mountains, in times of oppression, they held their religious assemblies. About the beginning of the sev- enth century, pope Gregory wrote to two African bishops to exert themselves to suppress them. Marked out thus for ven- geance they disappeared — and the presumption is (says Robi?iso7i) that they went among the Pagans for a liberty which the pre- tended followers of Jesus refused to grant them." 14. Robinson says of Gregory, who sent Augustin the monk to preach his Catholic gospel in Britain, "In spite of his title, ibid. p. 16S. St. Gregory the Great, the blood of more than two thousand British Christians, whom he, a foreigner, had the impudence to condemn, and the brutality to cause to be butchered, cries to heaven against him, and his accomplice Augusti'a the monk." It appears that St. Gregory had studied the great African ora- cle— Thou shalt not revile the gods, that is, says Gregory, the priests. 15. This Augustin was the first archbishop of Canterhiry, con- secrated by the authority of the Roman pontiff, Gregory, about the close of the sixth century. And the consecration of the spiritual head of the Church of England, has continued in the same liue, to the present day. Thus, through the medium of the Christianity of Pope Gregory, in the same line of succession and ordination, the Church of England to this day, is proved to be the true oiTspring and legitimate daughter of the old "mother church of Rome.'''' 16. And all the dissenters from this church, who continued to maintain the doctrine of the Trinity, with their consecrations and ordinations derived from her, are but the legitimate grand-daugh- ters of the same old '■'■mother church.'''' VI. The history of the seventh century contains little more than accounts of schisms in the Catholic church, controversies 15 Century VI. 218 BLOODY CRUELTIES OP THE, &0. B. y. CHAP. VII. Eccl. His. p. 178. vol. Eccl. Re- searches, p. 113. Ibid. p. 157. Ibid. p. 183. vol. i.i. Century vni. Jones His. p. 243. Ibid. p. 215. about the worship of images, horrible assassinations, bloody wars between professed christian princes, and cruel persecutions of heretics, and all dissenters from the ruling party. Also, in this century first began the wars between the Catholic and Mahome- tan powers. 18. "In this century," says Mosheim, "were sown the seeds of those fatal discords, which rent asunder the bonds of Christian communion, between the Greek and Latin churches. See how these professed Christians hate one another! (This was doubt- less a remark often made by the Mahometans.) What a con- trast, to the words of Christ ' By this shall all men know that ye are my disciples, if ye have love one to another.'" 19. " Arabs, and others called infidels, never persecuted till the orthodox taught them. It is allowed by all, that the infernal cruelties of the pretendedly orthodox, both in the eastern and wes- tern empires, had rendered the name of Christianity hateful." 20. " The Scrace725 persecuted nobody. Jetvs and Christians of all parties lived happy among them." Of course, those infer- nal cruelties, together with "the bitter dissensions and cruel animosities that reigned among the Christian sects " — dissensions that filled a great part of the east with carnage and assassina- tions, may be ranked among the causes that contributed to the rapid progress of the more mild and rational religion of Ma- homet. 21. There is yet extant a testamentary Diploma o/ Mahomet, in which he promises and bequeaths to the Christians in his do- minions, the quiet and undisturbed enjoyment of their religion, together with their temporal advantages and possessions." Or- thodox writers have assigned various causes for the rapid spread of the Mahometan religion ; but here is one cause clearly set forth. 22. The persecution of the Paulicians, and other heretics, raged with fury in the eighth and ninth centuries. Near the close of the seventh century, a new sect arose in the East, under the name of Paulicians. During a period of 150 years, the Pauli- cians seem to have been almost incessantly subjected to persecu- tion. There were always real or reputed heretics enough to '■'■trouble the Chirch,'''' as ecclesiastical writers term it. There were Montajiists, Manicheans, and Paulicians. 23. But by whatever name they were called, according to the various sense of ecclesiastical writers, they were, by the domi- nant and self-styled orthodox party, counted heretics, and sub- jected to dreadful persecutions through the three following cen- turies. 24. The empress Theodora, exerted herself against them, beyond all her predecessors. She sent inquisitors throughout Asia Minor, in search of these sectaries, and is computed to have B. V. CRUELTIES AND PERSECUTING, &C. 219 killed by the gibbet, and by fire and sword, one hundred thousand ^ym^" persons, about the middle of the ninth century. '■ — 25. Pope Nicholas highly approves of Theodora's condu*ct, and admired her for her implicit obedience to the Holy See ; and commends her for the manly vigor she exerted ; the Lord co-ope- rating against obstinate and incorrigible heretics. During tho tenth century, violent persecutions of heretics continued to rage. Such then was the progress of persecution in the eighth, ninth, and tenth centuries. This is a specimen of the infernal spirit, which ruled this beastly kingdom, through all the dark ages. CHAPTER VIII. THE INCREASING CRUELTIES AND PERSECUTING WARS OF THE ANTICHRISTIAN BEAST. In the eleventh century, Europe was greatly infested with kc7-e- tics. They spread through man}^ provinces. They were reputed Maiiicheans : In Italy they were called Paterini or Cathari, that is, the pure: In France they were called AIbige?iscs, Bid- garians, and other names, sometimes according to the names of the country in which they resided. 2. Their dangerous doctrine was first discovered by a certain eccI. Hia. priest named Herihert, and a Norman nohleman, upon which ^"'- "• p- KoBERT, king of France, assembled a council at Orleans, to devise methods for reclaiming those harmless people, not, truly, from the error, but, from the innocence of their ways ; but they remaining obstinate, were at length condemned to he burnt alive. 3. Their enemies acknowledge the sincerity of their piety ; and ibid, r- 566. say, they were blackened by accusations which were evidently false. But they were deemed unsound in their speculations con- cerning God, the Trinity, and the human sotd. Such also were the heretics of the succeeding centuries called. Brethren and Sisters of the free spirit, that is, free from the law of sin and death; the Massalians and Euchites, i.e. the people who pray; the Bogomilans, i.e. such as call for mercy. In some countries the same class of heretics were called Beghards. 4. Catholic writers have tried to enumerate the errors of these heretics, but they were considered too numerous ; the fact is, their 220 CRUELTIES AND PERSECUTING B. V. CHAP. VIII. Mil. Hist, p. 607. vol. Eccl. Hist, vol. iii p. 106. See Robin- son. Ibid. p. 112. faith and practice were contrary to the Catholic establishment in every thing ; of course it would be endiess to calculate their sup- posed errors concerning baptism, the eucharist, the sanctity of churches, altars, incense, consecrated oil, hells, heads, hishops, funeral rites, marriages, indulgences, and the wood of the cross. 5. In the year 1017, heretics were discovered in France, whose doctrines were diametrically opposed to the doctrines of the ruling Church. " On their refusing to recant, before a council, held at Orleans, thirteen of them were burnt alive." Doubtless these thii'teen were the principal leaders, and that their followers suffered proportionable cruelties. Milner says, "It is certain that they opposed the then reigning superstitions." No doubt of this ; — and he should also, with the same candor, have said that, they were equally opposed to the wicked lives of these false professors of the Christian name. 6. " Sometime after there appeared, in Flanders, another sect, which was condemned in a synod held at Arras, in 1025. These heretics, according to the account of their enemies, held the fol- lowing doctrine: '■'■This,^'' said they, '■'■ is our doctrine, to re- nounce the world, to bridle the lusts of the flesh, to maintain oyirselves by the labor of our own hand.s, to do violence to no man, to lore the brethren.'''' 7. If this plan of righteousness be observed, there is no need of [water] baptism ; if it be neglected, baptism [by water] is of no avail." If they lived to these principles, (and their enemies have given no proof to the contrary,) what lover of virtue, can be at a loss, to know to which the name Christian truly belongs, to those reputed heretics, or their persecutors? 8. Basilius was a reputed Manichea7i, and founder of the sect called Bogomilans. This aged and venerable man, being trea- cherously induced to unfold his doctrine to the bloody emperor Alexias, was condemned as a heretic, and barbarously burnt at Constantinople, which was but the beginning of sorrows to his harmless followers. 9. Peter de Bruys was another who, in the twelfth century, troubled the Catholic peace, and supplied the heresy-hunters with fresh blood. They say "he attempted to remove the supersti- tions that disfigured the beautiful simplicity of the Gospel." He would baptize onlj- such as were come to the full use of their reason. 10. He rejected the notions of the real body and blood of Christ in the eucharist, the virtue of the wooden cross, and other instru- ments of superstition. He was followed by great numbers, and after a laborious ministry of twenty years, was burnt at St. Giles's in the year 1130, by an enraged populace set on by the clergy. 11. The next public disturbance arose from Henry, from whom B. V. WARS OF THE BEAST. 221 came the Henricians. He travelled from place to place declaim- ^yui' inir, it is said, with the greatest vehemeuce and fervor agaiust the vices of the clergy ; at length, being seized by a certain ^^J^j^' •i^^'*'' bishop, and condemned before pope Eugeiiius, he was committed ii3. to a close prison in the year 1148, where he soon after ended his days; leaving a train of heretics behind him in France, to sup- ply the ravenous priesthood with blood and carnage. 12. In Brabant similar commotions were excited by the illite- Ibid.p.ii4. rate Tatiquelfnus, " who drew after him a numerous sect." Some of his enemies speak the worst things of him ; others say, these infamous charges are " absolutely incredible — that these blas- phemies were falsely charged upon him by a vindictive priest- hood." They say he treated with contempt the external wor- ship of God, and the sacraments, held clandestine meetings, and, like other heretics, inveighed against the clergy; for which "he was assassinated by an ecclesiastic in a cruel manner." 13. Arnold, a man of extensive learning, and remarkable aus- Ibi(i.p.ii5 terity, excited new troubles in Ttahj. By his instigations, it is said, the people even insulted the persons of the clergy in a dis- orderly manner. He was, however, seized in the year 1155, publicly crucified, and afterwards burnt to ashes ; leaving behind him a great number of disciples, to perplex the priesthood about their overgrown opulence, papal revenues, and ungodly authority. 14. Spain had long been teeming with heresy ; even from the time that Mark the disciple of Hierax went into that kingdom. Sometimes these heretics were called Gnostics, sometimes Mani- cheans, sometimes Priscillianists ; and they flom-ished here, under the last name, during a period of more than eight hundred years. 15. Robinson says, "This body of people knew no crime of Ecci. Re. heresy, they supposed very justly, that persecution was oppres- p^^g^^*' sion, that killing for the faith was murder. If ecclesiastics had never created a virtue called orthodoxy, the world would never have heard of a crime called heresy^ Councils never could sup- press heresy in Spain, but the inquisition did. Innumerable heretics resided in Spain, till they were rooted out by that iniquitous institution. 16. After this the valleys among the Pyrenean mountains, between France and Spaiti, became the sequestered habitation of heretics. To these retreats they fled from the destructive arm of persecution, and as they were persecuted and driven from thence, they spread through France, Germayiy, and other provinces of Europe, formed societies and were called by difl"erent names, such as Paterini, Cathari, Beghards, Beguincs ; but were more generally called Albigenses and Walde?ises. 17. The Manicheans. Priscillianists, and all who sprang from the same original stock, agreed in one article, and that was 222 CRUELTIES AND PERSECUTING B. V. CHAP. VIII. Eccl. Re- searches, p. 125. Eocl. HisJ. vol . ii. p. 389. Eccl. Re- searches, p. 160. Jones Chh. Hist. p. 266. baptism. They all held that the Catholic'corporation was not a church of Christ, and they therefore re-baptized such as had been baptized in that community, before they admitted them into their societies ; for this reason their most common name of distinction was Anabaptists. 18. But by whatever names they might be called in different countries, all such as renounced the papal superstition, and placed religion in the practice of virtue, were the common objects of persecution, to the Mother of Harlots. 19. It is truly astonishing how some ecclesiastical historians, under the darkest period of their Church history, have continued to style this the Christian Church., with all her train of vices and cruelties ; and on the contrary, have defamed and blackened the characters of those who bore a practical testimony against this motley spectacle of vice and superstition as schismatics^ heretics, and troublers of the Church. Instances of this kind are not uncommon with Mosheim. 20. MosJieim, and after him Hobiuson, has given a fair des- cription of what the state of this Church was at the early period of the third century. " The most respectable writers of that age, have put it out of the power of an historian to spread a veil over the enormities of ecclesiastical rulers. By a train of vices they were sunk into luxury and voluptuousness, puffed up with vanity, arrogance and ambition, possessed with a spirit of contention and discord, and addicted to many other vices. The effects of a cor- rupt ambition were spread through every rank of the sacred order." 21. This is the Church which the Manicheans, Novatians and other heretics so much troubled in the third century, and con- tinued to trouble in the succeeding centuries. And if such was her corrupt state at the early period of the third century, what must she have been in the tenth ? 22. Mosheim says, " The clergy were, for the most partj a worthless set of men, equally enslaved to sensuality and super- stition, and capable of the most abominable and flagitious deeds. The pretended chiefs and rulers of the universal church, indulged themselves in the commission of the most odious crimes, and abandoned themselves to the lawless impulse of the most licen- tious passions without reluctance or remorse, and whose spiritual empire was such a diversified scene of iniquity and violence, as never was exhibited under any of those temporal tyrants, who have been the scourges of manldnd." 23. Robinson, speaking of the supreme rulers of this universal church, the bishops oi Rome in particular, says, " Of the sinners it may truly be afl&rmed, that they were sinners of size; for it would be difficult to mention a crime which they did not commit." "All historians" says Jones, "civil and ecclesiastical, agree in B. V. WARS OF THE BEAST. 223 describing the tenth century of the Christian era, as the darkest ^|^^' epoch in the annals of mankind ^ . '. — 24. Mosheim says, " The history of the Roman pontiffs that lived in this [tenth] century, is a history of so many monsters, Ecei. Hist, and not of men, and exhibits a horrible series of the most flagiti- 390. ous, tremendous, and complicated crimes, as all writers unani- ^'^"'"■'y mously confess." The Greek church in profligacy and corruption was not far behind. 25. The same learned writer instances the example of Theophy- lact, patriarch of Constantinople. " He sold every ecclesiastical benefice, as soon as it became vacant. Had in his stable above two thousand hunting horses, which he fed with pignuts, dates, dried grapes, figs steeped in the most exquisite wines, to all which he added the richest perfumes, &c., &c." What a Chris- tian patriarch ! what a Christian leader! and what a Christian Chiirch that must be ! 26. In the year 1162, Lewis VII, the king of France, and Mii.ch iv. Henry II, king of Engla?id walked one on each side of the p- 63. vol. Pope, holding the bridle of his horse, and conducted him to his habitation, "exhibiting," says Baronius, (the papal historian) " a spectacle most grateful to God, to angels, and to men !" 27. But this truly exhibited the enormous height of that arrogant pride, and idolatrous homage to the beastly power of man, which was the distingishing characteristic of that age, of which the same writer owns, that'^t was an " 2?-ow age, barreii of all goodness; aleaden age, aboundi?ig in all wickedfiess.'^ (See book IV. ch. iii. v. 15.) Such is the glaring inconsistency of all those writers, who labor to prove that a Church of Christ ever existed amidst this horrid and abominable kingdom of antichrist. 28. Such was the power of the popes over the princes of the cartli; and such too was the power of these princes over the lives and fortunes of their fellow beings. By the cruel decrees of the aforesaid Lewis and Henry, in the latter part of this century, the heretics of France, under different names, (but commonly called Albige?ises,) "were exposed to a persecution as Mil. Hist, cruel and atrocious as any record noted in history: " thousands ^of'^j]:^*' suffered by the most reproachful and cruel tortures, by hanging, •■ burning, &c. 29. Now if this was an " iron age, barren of all goodness, and abounding in all manner of wickedness ; " if the vices and crimes, and wickedness of the popes; the bishops, and rulers of the church, in this century, were " as deep and atrocious as language can paint ; " if the ^^ whole church^'' was corrupt ; all of which, "both civil and ecclesiastical history, authentically declare" every "reasonable man" must see and be convinced that this church was not the true Church of Christ, but the church of antichrist 1 the church of Satan ! 224 CRUELTIES AND PERSECUTING B. V. CHAP. VIII. Century XIII. Mil. Hist, p G5, & 104. vol. ii. Rev. xvii. Eecl. Re- searches, p. 144. Century XIII. rbid.p.412. 30. And consequently that this church of Satan, could, by no means whatever, nor by any monks or missionaries of -what- ever name, class, or denomination, propagate the true and saving Gospel of Jesus Christ among any of the nations of the earth, either barbarous or civilized. 31. But after all those terrible persecutions, by the decrees of popes and emperors before mentioned, finding that heretics in- creased, pope Innocent, in the year 1204, instituted the bloody inquisition. "He authorized certain monks to frame the process of that court, and to deliver the supposed heretics to the secular power. 32. The beginning of thi.s thirteenth century, saw thousands of persons hanged or burned by these diabolical devices ! By bloody wars and conquests in this century, nations were forced to receive the name of Christ." And as Milner truly shows " the papal power, at this time, ruled with absolute dominion." 83. This is the description and character of that spiritual empire, that Christia?i Church, most impiously so called. It is the character of the great whore, who sat upon many waters, ruling the nations, with whom the kings of the earth committed fornication, and with whose wine of fornication the inhabitants of the earth were made drunk. Her gilded cup, her specious and alluring profession, was^w// of ahominations and Jilt hiness of her fornication. She was the MOTHER OF HARLOTS AND ABOMINATIONS OF THE*EARTH. She was drunk with the hlood of the saints, and with the blood ofihe martyrs of Jesus. 34. Yet those nonconformists , who would not be intoxicated with the wine of the filthiness of her fornication must needs be called heretics, the only fit objects of revenge and destruction. In the progress of this beastly power, " all places of worship were taken from heretics, and they punished for holding Conventicles, though they held them in forests, and dens, and eaves of the earth." 35. But in this spiritual empire of iniquity, the ruling party from the beginning, "declared themselves the oiily Christians, for the}' believed the Trinity, and all the rest were heretics, bound over to present and eternal perdition," Notwithstanding, thousands (says Robinson,) set all penalties at defiance, and lived and died, as their own understandings and consciences com- manded them, in the practice of heresy and schis?n.'' 36. "In they year 1210, these noncojiformist s had become so numerous, and so odious, that Ugo or Hugh, the old bishop of Ferrara, obtained an edict of the emperor Otho IY, for the suppression of them. Five years after, pope Innocent III, held a council at the Lateran, and denounced anathemas against heretics of all descriptions, and against the lords and their bailiflfs, who suffered them to reside on their estates." B. V. WARS OF THE BEAST. 225 37. Men of continual employment were now in quest of SJjf,^' heretics ; bound by an oath, to seek for them in towns, houses, cellars, woods, caves and fields, and to purge the provinces from Ecci.Hist. these enemies of the Catholic faith. Besides, in every city, a 201. noie council of inquisitors was erected, consisting of one priest and '•"■'■ three laymen. 38. As early as the year 1233, that bloody court called the Inquisition, had a permanent establishment in Spain and France, which in its progress heightened, to the utmost degree, the crimson color of that bloody beast, who instituted it, and the infernal rabble by whom it was executed, who made it the sole, business of life to steal, to kill, and to destroy. 30. "In the kingdom of Castile and Aragon, there were Ecei. Re- eighteen inquisitorial courts ; having each of them its counsellors, p^ 'slsi.*^*' termed apostolical inquisitors; its secretaries, Serjeants, and other officers. And besides these, there were twenty thousand familiars dispersed throughout the kingdom, who acted as spies and informers, and were employed to apprehend all suspected persons, and to commit them for trial to the prisons which be- longed to the Inquisition.''^ 40. "By these familiars, persons were seized on bare sus- picion ; and in contradiction to the common rules of law, they were put to the torture, tried and condemned by the inquisitors, without being confronted by their accusers, or with the witnesses on whose evidence they were condemned." 41. " The punishments were more or less dreadful, according to the caprice and humor of the judges. The unhappy victims were either strangled, or committed to the flames, or loaded with chains and shut up in dungeons during life. Their efi"ects were confiscated, and their families stigmatized Avith infamy." 41. "Authors of undoubted credit affirm, and without the ibi.i. p. 249. least exaggeration, that millions of persons have been ruined by this horrible court. Moors were banished, a million at a time ; six or eight hundred thousand Jetvs were driven away at once, and their immense riches seized by their accusers, and dissipated among their persecutors." 43. "Heretics of all ranks and of various denominations were imprisoned and burnt, or fled into other countries. This horri- ble court (says Robinson,) is styled by a monstrous abuse of words, '■'■The Holy aiid Apostolic court of Inquisition.''^ Newton says, " It is enough to make the blood run cold, to read j^jg^ ^^ of the horrid murders and devastations of this time ; how many Proph. vol. of these poor innocent Christians [i.e. heretics] were sacrificed to 175.' ' the blind fury and malice of their enemies ! It is computed by Mede, from good authorities, that in France alone were slain a million.'''' 44. "Against the Waldenses, (says TAcmtzz^s a popish historian,) 226 CRUELTIES AND PERSECUTING, &C. B.Y. Century XIV. CHAP, when exquisite punishments availed little, and the evil was ex- ' asperated by the remedy which had been unseasonably applied, and their number increased daily, at length complete armies were raised; and a war, of no less weight than what our people had before waged against the Saracens, was decreed against them. The event of which was, that they were rather slain, put to flight, spoiled every where of their goods and dignities, and dispersed here and there, than that convinced of their error they repented." 45. "The Waide7ises and Albige7ises heing persecuted in their own country, fled for refuge into foreign nations, some into Germany, and some into Britain. In Germany they grew and multiplied so fast, notwithstanding the rage and violence of croisaders and inquisitors, that at the beginning of this [four- teenth] century, it is computed, that there were eighty thousand of them in Boheniia, Austria, and the neighboring territories." Yet comparatively, but few escaped the rage and fury of the bloody inquisitors. Jones' chh 46. According to Jones, when the Catholic champions were His. p. 371. evidently baflied by argument in a conference which they had agreed upon with these (harmless) people, the papal armies of pope Innocent, the bloody founder of the horrible Inquisition, " advanced \ipon them, and, by fire and faggots, instantly decided all the points of controversy, and destroyed above 200,000 of them, within the short space of a few months." Such was the horrid cruelty of that monstrous wretch, who, with blasphemous efi'rontery, assumed the name of Innocent. 47. " There arose in this century, various sectaries, besides the Walde7ises and Albigenses, vrho were cruelly persecuted, both by popes and emperors." These sectaries went by various names, jviii. ch i'l difl"erent countries. "It is certain" Milner says, "that Hist. p. 103. there were many societies of persons in this century, called Beg- hards, Berguines, Lollards, Brethroi of the Free Spirit, FlageU lents, ^c, who suffered extremely from the iron hand of power." So ends the thirteenth century, and begins the fourteenth. B. V. PROXIMATE CAUSES OF THE REFORMATION. 227 CHAPTER IX. THE PROXIMATE CAUSES OF THE REFORMATION. About tlie middle of this fourteenth century, John Wickliffe began to oppose the papal religion, and the power of the pope, and gained many followers, called Lollards, who suflfered nfucli persecution from the papists. But the labors of Wickliffe, and his followers, and those cruel persecutions, began to open the eyes of rational minds, and produced divisions in the Catholic world ; hence he was called the morning star of the Reformation. 2. " In a space of scarce thirty years, the Inquisition de- stroyed, by various kinds of tortui'e, 07ie hundred and fifty thou- sand Christians;" [i.e. heretics, such as Catholics generally call fanatics, or i:>erso'ns disordered in their brains.^ Then, how many millions may we suppose it destroyed, in the course of 200 years, and more, from the period of its first institution. 3. "From the first institution of the Jesnits to the year 1580, that is, in little more than thirty years, nine hundred thousand [i-eputed heretics] were slain. In the Netherlands alone, the duke of Alva boasted, that within a few years, he had despatched to the amount of thirty-six thousand souls, and those all by the hand of the common executioner." 4. It is therefore a just remark of Newtoii, that, "If Rome Fagan hath slain her thousands of innocent Christians, [i.e. here- tics^ Rome Christian [Rome antichrist ia7i\ hath slain her ten thousands. For not to mention other outrageous slaughters and barbarities, the croisades against the Waldenses and Albigenses, the murders committed by the duke of Alva in the Netherlands, the massacres in France and Ireland., will probably amount to above ten times the number of all the Christians slain in all the ten persecutions of the Roman emperors put together." 5. Thus we see that this universal bishop, this infallible judge of all controversies, this sovereig7i of kings and disposer of kijigdoms, this vicegereyit of Christ and God upon earth, has plainly manifested his diabolical nature by his furious and infer- nal works. And thus this Mother of all abominations, has evi- dently exposed her scarlet color, by the millions whom she hath persecuted v.7ito death by every mode of torture. Is it not then astonishing beyond all measure, that any should yet be so blind as to imagine, that the pure Gospel and Spirit of Christ could be conveyed to future ages through such a medium ? 6. But these horrid enormities could no longer be endured by mankind, and hence began to alarm the more humane minds CHAP. IX. Century XIV. Mil. Chh. Hist, vol.ii. p. 121-145, (kc. Diss ou Proph vol. ii. p. 196. Ibid. p. 223. 228 PROXIMATE CAUSES OF THE REFORMATION. B. V. CHAP. IX. Mil. Chh. Hist. vol. ii. from ]), 162, to p. 196. Mil. Chh. Hist. vol. ii. p. 168. Ihid p 190, 191. among men, who thereupon set about contending for their rights : this produced bitter dissensions, and caused continual divisions and bloody wars in the Catholic dominions for many years. And so ends the fourteenth century ; but the false church, false doctrines, and tyrannical dominions of antichrist, is not here ended. 7. Early in the fifteenth century, ecclesiastical corruptions had increased to an intolerable magnitude ; and Christendom had been distracted nearly forty years, by a schism in the popedom. " Three popes, or pretenders to the chair of St. Peter, severally laid claim to iiifallibility,'''' (as Milner terms it,) "and of their vain contest there seemed no end. To settle this dispute, and to restore peace to the church, [peace to what church ?] and root out heretics, was the most urgent concern of the council of Con- stance, which was assembled in 1414. This council was compo- sed of all the dignified characters of Europe. The result was, that the three contending popes were deposed, and a new pope elected. 8. " All the dignified orders in Europe there assembled together, (says Milncr,) had not sufiicient spirit and integrity to punish crimes of the most enormous nature. Yet they could burn without mercy, those whom they deemed heretics, though men of real godliness. 9. " Previous to this period, John Huss and Jerome of Prague, had for a considerable time preached in Bohemia, against the Catholic doctrines, and the abuses oi papal power, and had gained great numbers of followers." 10. But by the decrees of this corrupt and horrible council of antichrist, "these two renowned preachers, and advocates of the rights of conscience, were condemned as heretics, and perished in ihejlames, although they had the promise of protection from the emperor of Germany, their sovereign, which he basely violated. And by the same wicked spirit, which governed the council, thou- sands upon thousands of honest, upright persons, had to suifer ignominious deaths." 11. "The sovereign aforesaid, was the emperor Sigismund, who presided in this council, and was notorious for duplicity and hypocritical profession ; he and his consort Barba, both attended the religious ceremonies of this council; both were infamous by lewdness; yet he in feigned devotion, in a deacon's habit, read the Gospel, while the pope celebrated mass." 12. Of those "dignitaries" assembled at Constance, Milner says, "Many of them practised the foulest abominations, and were ready to burn in the flames, as heretics, any person who cast a censure upon their principles and practice." 13. Now if this council, composed of the highest church digni- taries of all Europe, with all its wickedness and abominations, B. Y. PROXIMATE CAUSES OF THE REFORMATION. 229 Century XV. together with all its barbarous and unrighteous decrees, does chap, ix. not prove that antichrist had the entire dominion in the (pro- fessed) Christian world, and that the Church of Christ did not exist upon earth, then the sanctuary of the saints was never " trodden und.er foot,^^ and the testimonies of the Prophets, of Christ and his Apostles, are all egregious falsehoods.* 14. But the conduct of the emperors and council aforesaid, in putting to death the two leaders, {John Huss and Jerome,) who were characters of extraordinary talents, and whom the Bohemi- ans looked upon as true defenders of their rights and liberties, so enraged them, that they were driven to desperation, and took up arms in their own defence, against the emperor and persecu- ting power. 15. But though they were eventually overpowered by superior force, yet the schism was never healed, but continued to extend, and became one main source of the Eeformation. Similar scenes of persecuting violence and enormities were enacted, one after another, through this century. 16. So long as the leaders of this beastly and blood-stained hierarchy had the power, so long they unrelentingly used it, to persecute and destroy every person who had virtue enough to abstain from, and oppose their pernicious dogmas, and horrid and filthy abominations. 17. There was no place left for the exercise of real virtue, without facing death in its most frightful forms. About the close of this century, the Jews, to the number of a million, were banished from Spain; and the dreadful suiTerings, misery and Century destruction which they endured, can hardly be conceived by the ^^' mind of man. 18. Near the same time Jerome, an Italian monk, and zealous preacher, with two of his companions, Dominic and Sylvester, Mii.chh. though Catholics, by the influence of the pope's legate, were voT.ii. burnt for heresy at Florence, because they preached doctrines too virtuous to suit the profligate papal court. 19. Previous to this, Thomas Rheden, a Frenchman, and even •According to the aceoant given by Jones, it appears that the principles of an- tichrist iti perfidious duplicity, shameful hypocric}', and enormous unrelenting cruelty, had reached the utmost height in this C02incil of Constance which human nature is capable of exhibiting ! And its "grotesque" and ridiculous composi- tion is thus stated by Fox: "There were," says he, "archbishops and bishops 346; abbots and doctors 564: princes, dukes, earls, knights, and squires 16,000; pros- titutes 450; barbers 600; musicians, cooks, and jesters 320." What a Christian council! or rather, what an awful spectacle in the name of Christian'. No wonder that by their influence, multitudes of the most virtuous people were murdered in the most horrible manner ! And these inhuman princi- ples were followed up by their successors, and produced some of the most barbarous acts recorded in the history of mr.n. Such as to cause many innocent infants with their mothers, to be frozen to death — and of those who had fled into their caves at the tops of the mountains — 400 children were suffocated by fire and smoke, in their cradles; and thus exterminating a whole settlement of virtuous people, men, wo- men, and children. (See Jones' Chh. Hiytory, pages 432, 435, and 436.) . 10 230 PROXIMATE CAUSES OP THE REFORMATION. B. V. CHAP. IX. a Carmelite friar, wlio came to Rome, in hopes of improving his understanding in religious concerns, being surprised at the enor- mous corruptions of that '■'■venal city,^'' of which he had before no conceptions, bore an open testimony to the truth, not against the Catholic religion, but against its corruptions; but he thereby incurred the hatred of the ruling powers, and was burnt, four years after his arrival at Rome." Ecci. Re- 20. "That kind of religion (says Robinson) which the Catho- ^"^soi*^*' ^^'^^ always propagated, ought to be considered as it really is, not merely a religion, but as a species, of government, including in it a set of tyrannical maxims, injurious to the lives, liberties and properties of citizens in a free state, and all tending to render the state dependent on a faction called the Church, governed from age to age by a succession of priests." 21. And such, we may say, was that kind of priesthood by which the Catholic church was organized and ruled, from the be- Acts, viii. ginning according to their degree of power and influence. Shno7i, ^- the sorcerer, bewitched the people, giving out that himself was some great one, when therefore, under his lucrative motives, he professed to be a Christian, he was antichrist in the seed. 3 John, 9, 22. Diotrephes was a Catholic priest — antichrist in the blade — he loved to have the pre-eminence ; he could not reall}^ perse- cute, but he prated with malicious words against the heretic John and his brethren, and cast them out of the Church. Councils are but a larger growth from the same diabolical root, they are rulers without dominion, rnquisitors without an Inquisition, and may be justly called antichrist in the ear. Ecci. Re- 23. " Sijnods of three or four bishops, framing creeds or canons for conscience, and attaching to a breach of them ideas of guilt, differ from the Inquisition only as a spark of fire differs from a city in a blaze." Thus from prating they proceed to solemn anathemas, which happily, cannot yet effect the ruin of the dis- senter. Great Ones, however, go onto adopt Great Words, and as their numbers and authority increase, they grasp the effec- tual power to control the faith of mankind, and form an Inquisi- tion in their dire decrees. 24. " Their language used to be, when they could do no bet- ter, ^' If a7iy person, king, nobleman, prelate, priest, mo?iJi, or any of inferior rank, native or foreigner, shall at any time deny this creed, or disobey these canons, may he be numbered with J^c- das, Dathan and Abiram; may all his limbs be broken ; may his eyes be plucked out ; may his entrails be torn out of him ; may he be smitten loith the leprosy, and other diseases from the crovm of his head to the sole of Kis foot ; and may he suffer the pain of eternal damnation with the devil and, his angels.'''' Ibid. p.2oi. 25. " AVhen the inquisitors burnt thirty, sixty, ninety here- tics at a time: — stained the walls of their torture rooms with searches p. 250. B. V. PROXIMATE CAUSES OP THE REFORMATION. 231 liuman blood ; — while they clothed the wretched sufferers with ciiap.ix. habits and caps, on which were represented devils and fiames, what did they more than finish and color a picture of which the most ancient and sanctimonious Synods had given them a sketch ; a picture when finished, so dreadful, that even the artists shud- dered at the sight of their own work ! An inquisitor calls it, Horrendum et tremendum spectaculum ! A horrid and treviend.- ovs spectacle I but liberal men (says Robinson,) have hardly words to express their abhorrence of it." 26. Here this great fabric, which the enemy of God and man had been laboring to establish ever since the fall, seems to have attained its greatest height; and here it would seem that the councils, decrees, and prayei's of the whole Catholic priesthood had their most desirable accomplishment. 27. And what more, in reality, could their Lord God the Pope, and his subordinate legions have done, in answer to their impious wishes, than to personate the devil and his angels, in torment- ing those inoffensive heretics, with all manner of torture, as long as they had it in their power ? 28. But high as this Babel of confusion had arisen, under the reign of emperors and popes, by the labors of false teachers, vain philosophers, lordly bishops, monks, friars, and the whole infernal rabble ; yet its builders were far from being satisfied. Even in their greatest victory over heresy, and the most absolute uniformity that they could possibly attain, the lordly prelates looked upon their established hierarchy to be quite imperfect, and groaned for an opportunity of wresting the i-eins of govern- ment out of the hands of their Lord God, in order to reform and complete the work. 29. The fact was, their mock institutions of celibacy, and their numerous orders of monkery, had opened such an ocean of de- pravity and corruption, and the earth was so overrun with sanc- timonious debauchees, and hypocritical prostitutes, whose rage for orthodoxy had become so excessive, and went so effectually to extirpate every honest citizen from the earth, that it became absolutely necessary for civil rulers to interpose for the preserva- tion of mankind, and rescue the world from speedy and final ruin. 30. But without some religious pretext, the devotees of papal power would have remained forever deaf to the voice of reason ; hence the most discerning among the priesthood, who perceived the necessity of a revolution, were ready, as soon as opportunity offered, to furnish the rulers of the earth with a new scheme of religion, as the mainspring of their reforming enterprise. SI. Schisms were common in the Catholic Church. Many, at different periods, had grown weary of the superstitious, and bloody religion of the priests, had protested against it, and adopted sentiments and manners better suited to honest citizens 232 PROXIMATE CAUSES OF THE REFORMATION. B. V. CHAP IX. of the eartli. Such had laid a sufficient foundation for an appeal to patriarchal authority in favor of a revolution. 32. Sufficient matter was also furnished for an enterprizing priesthood to form a new system of orthodoxy, more rational and consistent in the eyes of a long deceived multitude, than bare- faced popery, obscene Tnonkei-y, and the barbarous inqiiisitton ; and thus to revive and continue, under a new dispensation of civil and religions government, the dark and deplorable reign of antichrnt. 33. Thus closes the fifteenth century, with a professed Catholic or universal " Church of Christ,'''' full of all the tilthiness of her fornications, replete with cruelties, and effectually crimsoned, with the blood of martyrs. 34. But, from the horrid cruelties, avarice, hitter animosities, and clashing parties, in that false and corrupt church, the materials were prepared for a grand division in the Catholic world, in the next century, by which the power and dominion of the beast, was broken in pieces, and thus was prepared the way for innumerable other divisions, whereby liberty advanced, and the human family became more free to think and act, according to the dictates of their own understanding. THE TESTIMONY CHRIST'S SECOID APPEARII&. BOOK VI. THE GRAND DIVISION IN THE KINGDOM OF ANTICHRIST, CALLED THE REFORMATION. CHAPTER I. THE CAUSE AND FIRST MEANS OP REFORMING THE CATHOLIC CHURCH. A REFORMATION of the doctrines, worship, discipline, and gov- chap. i. ernment of the corrupt body, church, or kingdom of antichrist, and a restitution of all that order and glory, which God by his holy Prophets promised to accomplish in the latter-day, are two very diiferent things. 2. It has been made manifest, that the faith, order, and power, together with the whole truth and simplicity of the true and gen- uine Church of Christ, was totally supplanted and trodden under foot by this false and corrupt church ; and no promise either of a reformation or restitution of the false was ever given ; but a full restitution of the true was promised, though not to take place until Christ should make his second appearance. 3. Therefore, what has generally passed under the name of the Reformation, implies no other alteration in the church that then existed, than a mere change of form ; and a reformation, or forming a thing over again, may either be for the better or for the worse. 4. The Protestant Reformed Church* which took its rise * We haye used tbe term Protestant Reformed Church, to include the whole of that divided and sub-divided party which separated from the Church of Rome, but did not really constitute a separate church till after its founders had entered that protest against the decrees of the Catholic party, from which protest the name Protestant originated. This numerous and divided party, are usually sub-divided into the Lutheran Church, and the Reformed Church, including all those various sects which exist, a? the fruits of the Reformation ; but, as they all admit of the general appellation of Protestants, we think it act improper to distinguish them by the above title. 16 4 234 FIRST MEANS OF REFORMING B. VI. CHAP I. early in the sixteentli century, is so denominated from its first founders 'protesting against the authority and form of govern- ment practised by the pope ; while they proceeded to build up the same people, in the same rudimental faith, upon another plan of government. 5. And from the fruitful invention of these reformers and their successors, innumerable forms of government have been contrived, sects, parties, and churches formed, all differing from, and pro- testing against their mother church., and against each other ; yet all pretending to be the one Church of Christ. 6. The protest was by no means entered against the Catholic church, nor was her orthodoxy ever called in question, tintil the division was completed, and the reforming party had gained suffi- cient strength to claim a right to the same power and authority with which the Church universal had been vested. 7. Nor even then, was it ever maintained, by the pronioters of the Protestant cause, that the Catholic church was not the true orthodox church previous to this revolution : as may appear from what is stated by Dr. Mosheim, concerning Luther, namely : Eccl. His- that, "he separated himself only from the Church of Rome, 1°''^'' g'o" which considers the pope as infallible, and not from the church, considered in a more extensive sense ; for he submitted to the decision of the universal [or Catholic] church, when that deci- sion should be given in a general council lawfully assembled." Hist, of 8. Now this general council, Luther affirmed to be the repre- Charies V. gentativc of the Catholic church ; and therefore must have con- 122'. ' sidered it, as representing the orthodox church, as much as the council of Nice had done ; so that the protest in nowise respected the church, but her head ; and hence it necessarily followed, that the only point to be decided between the reforming party and the pope, was. Who should be the head; or in other words, Which of them should be the greatest. 9. The kingdom of antichrist was full of animosities and divi- sions from the beginning ; and by those divisions, and a thirst for temporal glory and dominion, the church that was established for the domineering party, by emperors and general councils, has been sufficiently proved to be not only false, but totally corrupt in every part. 10. The first founders of the Reformation taught no new doctrine different from what had been established in the general councils of this corrupt church. Nor had they any divine autho- rity for their conduct ; but were actuated by the suggestions of their own natural sagacity and carnal wisdom, as the school phi- losophers, emperors and popes, had been before them. From whence, then, could any Reformation arise for the better, to a church manifestly false, and wholly corrupt, both in its head and members? An evil tree cannot bring forth good fruit. B. VI. THE CATHOLIC CHURCH. 235 11. Hence we see among the first fruits of the Reformation, chap, i. that, instead of putting an end to those scandalous debates and animosities, which had continued in the church for many ages, divisions and sectaries increased and multiplied from day to day. This may be seen in D?-. Mosheivi's introduction to his history Ecei. riis- on the times of the Reformation, which he very properly calls, \IP'' ^' titnes of discord. Yet this is denominated the Blessed Refor- mation. 12. It is not even pretended that the first reformers had any divine authority for their conduct. This is evident from the plain declarations of their most able defenders, who pointedly discard the very idea of their being actuated by any extraordi- nary illuminations of the Spirit of God, or claiming any other light or power than that which had all along been preserved in the church. 13. Dr. Mosheim says, "They were conducted only by the ibid. p 294, suggestions of their natural sagacity. The Lutherans were ^'^^• greatly assisted, both in correcting and illustrating the articles of their faith, partly by the controversies they were obliged to carry on with the Roman Catholic doctors, and the disciples of Zuinglc and Calvin^ and partly by the intestine divisions that reigned among themselves." If contentions and divisions are the effects of the true Gospel, then a fountain may, at the same place, send forth both salt water and fresh. 14. Dr. Maclainc, speaking of t\xQ first reformers, says, ibid. p. 14.3. "Those who especially merit that title, were Luther, Calvin, •^P^^'"^'^- Zuingle, Melancthon, Bucer, Martyr, BulWiger, Beza, Oeco- lampadius and others." And he very justly observes, " They pretended not to be called to the work they undertook by visions, or internal illuminations and impulses: — they never attempted to work miracles, nor pleaded a divine commission; — they taught no new religion, nor laid claim to any extraordinary voca- tion." 15. Then what other fruits could be expected, but such as a corrupt and aspiring hierarchy had always produced, seeing they maintained their former standing, and derived their authority from the same corrupt source with other lordly bishops ? 16. " They had recourse to reason and argument, (says the above writer,) to the rules of sound criticism, and to the autho- rity and light of history. They translated the Scriptures into the popular languages of diflFerent countries, and appealed to them as the only test of religious truth." 17. But who authorised them to set up their reason, their argument, and rules of criticism above their fellows ? or to assert that their tra7islatio7i of the Scriptures is the .only test of reli- gious truth ? For it is plainly acknowledged that they were never sent of God. Therefore, according to their own conces- 236 FIRST MEANS OP REFORMING B. VI. CHAP. I. Jer. xiv. 14. ch. xxiii. 20-23. 1 Cor. i. 20. Isa. xxix. 14. Jer. xviii. 30-32. sions, tliey rank themselves with the false prophets whom God spake of by the Prophet Jeremiah. 18. The. p7-op7iets prophesy lies in my name . I sent them not, neither have I commanded them, neither spake I unto them : they prophesy 7i7ito you a false vision and divination, and a thing of naught, and the deceit of their own heart. Again: In the latter days ye shall consider it perfectly. I have not sent these 2)rophets, yet they ran: 1 have not spoken to them, yet they pro- phesied. And again: The prophet that hath a dream, let him tell a dream.; and he that hath my word, let him speak my word faithfully. What is the chaff to the wheat? saith the Lord. 19. But these first reformers, according to the writings of their ablest defenders, had not even so much as the chaff, not even so much as a dream or a vision, or any internal illumina- tion of the Spirit ; nothing but the suggestions of their own natural sagacity, which in the sight of God is nothing more than a false vision and divination, the deceit of their own heart; and how much less then had they that eternal word which is as a fire ? 20. But "these first reformers, were all men of learning, they translated the Scriptures into the popular languages." But what then ? where is the scribe ? where is the disputer of this world ? hath not God made foolish the wisdom of this world ? hath he not determined that the wisdom of their wise men shall perish ? 21. "They maintained (says Maclaine) that the faith of Christians was to be determined by the word of God alone." And what was this word of God alone, but the scriptures which they translated.? And who authorised them to determine the faith of Christians, even by the words of the inspired writers, without having themselves any inspiration or divine commission ? The fact is, they had stolen the words from their neighbor Catholics, and they had stolen them from the Apostles and true followers of Christ. 22. Therefore, well said the Lord by Jeremiah : Behold I am against the prophets, that steal my loords every one from his neighbor. Behold I am against the prophets, saith the Lord, that use their tongues, and say, He saith : Yet I sent them not, nor commanded them. 23. That such were the first reformers, is a fact that cannot be disputed, while it is strongly urged, by their ablest defenders, that they were conducted only by the suggestions of their natural sagacity, and had no divine commission. As no true Gospel revolution ever was, or ever can be effected without divine authority, and as it is acknowledged that the first re- formers had no such authority ; therefore we must look for a very different cause from which all those mighty effects of the Reforma- tion flowed. B. VI. THE CATHOLIC CHURCH. 237 24. Even tlie Apostles were commanded to wait until they chap. i. were baptized with the Holy Spirit, before they could either AmTTZ* preach the Gospel, or build a Church. How then could any "-4.' fallen church be reclaimed and raised on the true foundation, by the natural wisdom of man, which "discerneth not tlie things of i Cor. ii. Grod" without the agency of the same holy Spirit which laid that ^^' ^*" foundation ? 25. Thus, these reformers, as they had nothing but their natural sagacity, evidently knew nothing of the true work of God, nor of the foundation upon which the true Church must stand, hence all their buildings were upon a false and rotten foundation. 26. For many centuries, the enormous power of the pope, and the horrid crimes and corruptions of every rank and order of the Catholic church, had been increasing until it became replete with tyranny and all manner of wickedness ; while every attempt to reform those open and scandalous abuses, had proved ineffectual. 27. "While the lloman pontiff slumbered in security at the Eoci. His- head of the church, (says Moshcim,) and saw nothing through- 1°"^ p 28l' out the vast extent of his dominion, but tranquility and submis- sion; an obscure and inconsiderable person arose, on a sudden, in the year 1517, and laid the foundation of this long-expected change, by opposing, with undaunted resolution, his single force to the torrent of papal ambition and despotism." 28. "This extraordinary man was Martin Luther,* a monk of the Augustinian Eremites.'''' Who also saith of himself, in the preface to his works, " At first I was all alone ; " or as Col- lier hath it in his Historical Dictionaj-y, under Martiri Luther, where he praises his magnanimity, in having, "opposed himself alone to the whole earth." 29. The beginning of the Reformation arose from the private contentions of two monks, concerning the traffic of indulgences, and the pope's power in regard to the remission of sin.t This contention was carried on with great anirnosity, between Martin Luther, and John Tetzel; the latter a Dominican monk, who by public authority preached those famous indulgeyices of pope Leo X. • The place of his birth was A isleben, in Saxony, Germany. t These indulgences [as attested by authentic history,] were dispensed on the pretended ground that Jesus Christ and certain great saints had accumulated a fund of supernumerary righteousness, which the popes had a right to dispense to the un- righteous, [Catholics of course] for a large sum of money specified, more or less, ac- cording to the various crimes by which they were absolved from their sins, even the most enormous crimes that could be committed, past, present and future. The Mil. Chh. cause of those indulgences being dispensed to an uncommon degree at that period, His. p. 20&, arose from the pride and avarice of the papal court; pope Leo X. having under- 210- vol. ii. taken to build the vast and splendid edifice, called St. Peter's Church, which cost an immense sum of money, he found that sufficient funds could not be raised by ordinary means ; hence he authorized agents to travel through the Catholic coun- tries, and make sale of these indulgencesj by which means enormous sums were thus impiously drawn from the people. 238 FIRST MEANS OF REFORMING B. VI. Hist, of Charles \ vol. ii. p. 105, 107, 108. 30. From this private quarrel, proceeded that memorable revolution, called the Blessed ReforviatAon. The causes, and first means of its promotion are briefly stated, by that noted Protestant writer Dr. Robertson, in the following words : 31. "It was from causes seemingly fortuitous, and from a source very inconsiderable, that all the mighty effects of the Reformation flowed. The princes and nobles were irritated at seeing their vassals drained of so much wealth, in order to re- plenish the treasury of a profuse pontifi". Even the most unthink- ing were shocked at the scandalous behaviour of Tetzel and his associates, who often squandered in drunkenness, gaming, and low debauchery, those sums which were piously bestowed." 32. Such then was the favorable state of afl'airs, when Luther first inveighed against the trafiic of indulgences. The princes and nobles being irritated at seeing their vassals, the common people, whom they themselves kept as slaves, drained of so much wealth, were ready to protect Luther^s cause in order to support their own tyranny. 33. Luther published ninety-five theses or propositions against indulgences; "to the whole (says Robertson,) he subjoined Ibid. p. 112. solemn protestations of his high respect for the Apostolic [i.e. the papal] see, and of his implicit submission to its authority." 34. The friars of St. Angustin, Licther^s own order, though ad- dicted to the papal see with no less ready obedience than the other monastic fraternities, gave no check to this publication. Luther had acquired extraordinary authority among his brethren ; for he, as well as they, professed the highest regard for the authority of the pope. 35. "And as a secret enmity, excited by interest or emula- tion, subsists among all the monastic orders in the Romish church, the Augusti?iians were highly pleased with his invectives against the Dominicans, and hoped to see them exposed to the hatred and scorn of the people." 36. "Nor was his sovereign, the elector of Saxony, dissatis- fied with this obstruction which Luther threw in the way of the publication of indulgences. He secretly encouraged the attempt, and flattered himself that this dispute among the ecclesiastics themselves, might give some check to the exactions of the court of Rome, which the secular princes had long, though without success, been endeavoring to oppose." Ibid. p. 120. 37. It was therefore not from religious considerations that Tetzel was the principal agent for Germany; but instead of returning the money to the pope, he and his subordinates shamefully squandered a great por- tion of it in dissipation, and the most bare-faced and shameless debauchery. This therefore produced the quarrel between him and Luther, which like a flame spread through the Catholic world I Could anything more blasphemous and sacrilegious be propagated? Ibid. p. 113. B. VI. THE CATHOLIC CHURCH. 239 Luther was countenanced by the elector ; his protection flowed chap, i. entirely from political motives. 88. " Leo regarded with the utmost indifl'erence the operations Hist, of of an obscure friar, who, in the heart of Grermany, carried on a Charles v. scholastic disputation in a barbarous style. Little did he appre- 115, iig' hend, or Luther himself dream, that the effects of this quarrel would be so fatal to the papal see. Leo imputed the whole to monastic enmity and emulation, [and such it really was,] and seemed inclined not to interpose in the contest, but to allow the Augustinians and Dominicans to wrangle about the matter with their usual animosity." So says Robertson. 39. Here then was the first cause from which the mighty effects of the Reformation flowed ; from quarrelling, lorangling, and animosity, after the usual manner of the monkish orders. The princes supported the cause from political motives, first secretly, and then openly, and at last by force of arms. 40. These contentions, being of a growing nature, became at ibid.p. iie length a matter of serious concern to the pope, who in July, ^^^' 1518, summoned Luther to appear at Rome within sixty days, and at the same time wrote to the elector of Saxo?iy, not to protect him. 41. The professors in the university of Wittemberg, after employing several pretexts to excuse Luther from appearing at Rome, intreated the pope that his doctrines might be examined by some persons of learning and authority in Germany. The elector requested the same thing of cardinal Cajetan, the pope's legate or, representative, at the diet of Augsburg. 42. And after all this quarrelling, and wrangling about indul- gences, '■'■Luther himself, who, at that time, was so far from having any intention to disclaim the papal authority, that he did not even entertain the smallest suspicion concerning its divine original, had written to Leo a most submissive letter, promising an unreserved compliance with his will." 43. A striking evidence this, that Luther had no divine com- mission ; but that he had altogether been influenced by his own natural sagacity, and his usual spirit of animosity, as the pro- moters of his cause have testified. 44. The contention was now carried on between Luther and Cajetan who was a Dominican. But as a secret enmity prevailed between the orders of St. Augustin and St. Dominic, the dispute remained undecided, and Luther secretly retreated and published an appeal from the pope to a general council ; but still continued to express no less reverence than formerly for the papal see. 45. Upon this retreat of Luther, Cajetan wrote to the elector of Saxony, to send that seditious monk a prisoner to Rome, or to banish him out of his territories. But the elector, who had secretly protected Luther^ from political motives, now with less Ibid. p. 119, 120. Ibid. p. ISl. 240 FIRST MEANS OF REFORMING, &0. B. VI. CHAP. I. reserve, but under various pretexts, and with many professions of esteem for the cardinal, as well as reverence for the pope, not only declined complying with either of his requests, but openly discovered great concern for Luther^ s safety. Ecci. His- 46. A new legate was now appointed by the court of Rome. iv!^p'.3s.' '^^^s was Miltitz, who held three conferences with Luther, two in the year 1519, and one in 1520. In these conferences, Lu- ther manifestly discovered the gross darkness and superstition under which he still lay, and that his conduct was influenced by a spirit of animosity and resentment against the Dominicans., with whom he had the quarrel. . .p. 41. 47. " For he not only off'ered to observe a profound silence for the future, with respect to indulgences, provided the same con- ditions were imposed on his adversaries, but he went still further; he proposed writing an humble and submissive letter to the pope, [which he accordingly did,] acknowledging that he had carried his zeal and animosity too far." 48. "He even consented to publish a circular letter, exhort- ing all his disciples and followers to reverence and obey the dic- tates of the holy Rommi Church. He declared, that his only intention, in the writings that he had composed, was to brand with infamy those emissaries who abused its authority, and em- ployed its protection as a mask to cover their abominable and impious frauds." Ibid. p. 42. 49. " Had the court of Rome been prudent enough to have accepted of the submission made by Luther, they would have almost nipped in the bud the cause of the Reformation, or would, at least, have considerably retarded its growth and pro- gress." 50. "But the flaming and excessive zeal [or animosity] of some inconsiderate bigots, renewed the divisions, which were so near being healed, and, by animating both Luther and his fol- lowers— promoted the principles, and augmented the spirit, which produced, at length, the blessed Reformation." Such is the tes- timony of our historian. 51. But the fact was, that the jlaining and excessive zeal or animosity, of those inconsiderate bigots who animated Luther and his followers, promoted the principles and augmented the spirit, which produced, at length, an innumerable spawn of heresies, seditions, tumults, blood and carnage, and every evil work. 52. Thus the first means of reforming the Church went on, and was promoted from one degree of animosity and contention to another, until the Reformation was completed by a grand division between papists and protestants. B. VI. DIVISION BETWEEN PAPISTS, &C. 241 CHAPTER II. THE PINAL DIVISION BETWEEN PAPISTS AND PROTESTANTS. One of the circumstances that contributed, principally, to render the conferences of Miltitz with Luther ineiFectual, was a famous controversy carried on at Leipsic, several weeks successively, in the year 1519, between a Catholic doctor named Eckzus, and Luther and Carlostadt his colleague and companion. 2. "The military genius of our ancestors (says Mosheim) had 80 far infected the schools of learning, that diflerences in point of religion or literature, when they grew to a certain degree of warmth and animosity, were decided, like the quarrels of valiant knights, by a single combat. Some famous university was pitched upon as the field of battle, while the rector and profes- sors beheld the contest, and proclaimed the victory." 3. " £cA-m5, therefore, incompliance with the spirit of this figliting age, challenged Carlostadt and Luther to try the force of his theological arms. The challenge was accepted, the day appointed, and the three champions appeared in the field. 4. Carlostadt disputed with Eckius concerning the powers and freedom of the human will. Luther disputed concerning the Church of Rome ; that in earlier ages it was not superior toother churches, and combated his antagonist from the authority of the fathers, and from the decrees of the Nicene council. 5. These disputes were carried on from the 25th of June, to the 15th of July following. Licther^s cause was left undecided, both were confirmed in their own opinions, and both parties boasted of having obtained the victory. 6. In the mean time, the dissensions increased, instead of diminished. For while Miltitz was treating with Luther in Saxo7iy, and the fairest prospect of accommodation was oflFered, as has been observed, Eckius hastened to Rome, and entered into a league with the Dominicans, who were in high credit at the papal court, and entreated Leo to excommunicate Luther from the communion of the Church. 7. The Dominicans, desirous of revenging the affront which their order had received by Luther^s treatment of Tetzel, used their utmost endeavors to have the request of Eckius granted. 8. The request was granted; and the Roman pontifi" issued out a bull against Luther, dated the 15th of June, 1520, in which all persons are forbidden to read his writings, and he is again summoned to confess and retract his errors within the space of sixty days ; and if he did not, is pronounced an obstinate her- CIIAP. II. Eecl. His- tory, vol. iv. p. 43. Ibid. p. 44. Note [e]. Ibid. p. 43. Note [b] . Ilist. of Charles V. vol. ii. p. 125. Eccl. His- tory, vol. iv. p. 49. Ibid. p. 50. Hist, of Charles V. vol. ii. p. 127. 242 DIVISION BETWEEN B. IV. CHAP. ri. qI[q . is excommunicated, and delivered unto Satan for the des- traction of Lis flesh. Hisi. of 9. In some cities, the people violently obstructed the promul- voi.'iLp. gation of the bull; in others, the persons who attempted to pub- i^'^- lish it were insulted, and the bull itself was torn in pieces, and trodden under foot. 10. Luther, who, but a little while before, had declared that his only intention in the writings he had composed, was to brand with infamy those emissaries, who abused the authority of the holy Roman ahurch, now boldly declared the pope to be that man of sip, or antichrist, whose appearance was foretold in the New Testament. He declaimed against his tyranny and usurpa- tions with greater violence than ever, and exhorted the princes to shake off that ignominious yoke. Ibid. p. 123. !!• Leo having, in execution of the bull, appointed Luther^ s books to be burnt at Rome, he, by way of retaliation, (being evi- dently actuated by the same spirit of fury and resentment which influenced his adversaries) assembled all the professors and stu- dents of the university of Witteviherg, on the 10th of December, 1520, without the walls of the city, and with great pomp, in pre- sence of a vast multitude of spectators, cast the volumes of the canon law, together with the bull of excommunication into the flames ; and his example was imitated in several cities in Germany. Ecci. His- 12. On the 6th of January, 1521, a second bull was issued \v\l 5->' ^^^ against Luther, by which he was expelled from the commu- uion of the church. Thus Luther furiously opposed the power of the pope, and as furiously did the pope expel him from the communion of the church. Ibid. p.5i. 13, " It is not improbable, (says Mosheim,) that Luther was directed, in this critical measure, by persons skilled, [not in the Grospel, but] in the law, who are generally dextrous in furnishing a perplexed client with nice distinctions and plausible evasions. Be that as it may, (contiiiues the doctor,) he separated himself only from the church of Ro?/ie, which considers the pope as in- fallible, and not from the church, considered in a more extensive sense ; for he submitted to the decision of the universal [or Cath- olic] church." 14. Therefore he still belonged, and professed to belong to that corrupt church established by Constantine, from which the papists originated, and to which the protestants have uniformly with them, claimed an equal relation. 15. Here then was at length effected, that grand division in the Catholic or universal church, first between Luther an Leo, and consequently between the parties who espoused the cause of each. 16. It now remained to be decided who should have the pre- eminence ; for each had his claim, the first under a pretence of B. VI. PAPISTS AND PROTESTANTS, 243 reforviing tlie corruptions of the Cliurch, and reclaiming its chap, ii. members from a preposterous hierarcliy ; and the second under pretence of holding, by a lawful succession, the keys of St. Peter, as Chrisfs vicar upon earth. 17. The true and genuine Gospel of Jesus Christ was never preached with qiiarrelUrig and im-angling and animosity, nor protected in shedding blood with the sword ; but with tlie Holy Spirit sent doimi from heaven; and the fruits of that Spirit are love, joy, peace, long-suffervig, gentleness, meekness, goodness, and such like; to the whole of which, every proceeding of the Reformation, stood in direct opposition from the beginning. 18. Nay more, the first reformers had sufficient reason for not pretending to be influenced by that Spirit of goodness, for other- wise their conduct would immediately have discovered to the eyes of every beholder, the falsity of their pretensions.* 19. But Luther being now expelled from the good old mother Ecci. His- churchy (as Mosheim calls her) instead of being intimidated by iv'^p.'26. the laws which she enacted against him, "they led him to form ^^'^2, and the project of founding a church upon principles entirely oppo- site to those of Rome.^'' And this is not all, they led him to establish in it, a system of doctrines and ecclesiastical discipline, agreeable to the suggestions of his own natural sagacity. 20. For to urge that the first reformers had no divine com- vHssion, and were conducted only by the suggestions of their natural sagacity, as Protestant writers have done, and at the same time to pretend that they conducted agreeable to the spirit and, precepts of the Gospel of truth, is a palpable contradiction, and only acting the hypocrite under the sacred names of God and Christ. 21. The true primitive Christians professed to have, and in truth had the Spirit of Christ, by which they were led ; and love was the bond of their union. Whatever they suiFered by cruel persecutions, and the most ignominious deaths, they sought for no civil powers to defend their cause, at the expense of the blood of their fellow creatures. * Every wise and candid person will feel it a matter of the first importance to examine, with the utmost care and attention, that foundation on which he is called to build his hope of happiness hereafter. Let such view the effects of that system produced by the first reformers ; let bim carefully examine that foundation upon which all the protestant sectaries throughout the world have built their jarring edifices, from which they have drawn their clashing creeds, and let him judge the work by its effects. On a fair examination of their proceedings, there appears scarcely room for a plea of sincerity in their favor; but granting that they were even sincere, the best apology that can be made in their behalf is, that the dark power of antichrist had covered the earth, and gross darkness had blinded the eyes of the most sincere among them. While they were united to that kingdom whose Works were contention and strife, they must have been grossly deceived to imagine that they were the subjects of the Prince of Peace. As the fruit is the best evidence of the nature of the tree which produced it ; so the ungodly practices of the divided and contentious protestant sectaries are the true witnesses of the source from whence they sprung. 244 DIVISION BETWEEN B. VI, CHAP. II. 22. But after the Alexa7idrian priesthood liad corrupted the truth and simplicity of the Gospel, and these dregs of Jewish and Pagan superstition were converted into the pretended oracles of God, and set up as a religious test of orthodoxy, then it became highly necessary that civil rulers should assume the supremacy in this ecclesiastical hierarchy, in order, by the power of the sword, to defend its test and preserve it from losing ground. 23. The cause of Luther stood in evident need of such help to prevent it from falling ; and the project which he formed of founding a church, upon principles opposite to those of Rome, was nothing less than to secure the aid of secular princes : par- ticularly of John, elector of Saxony^ and successor to Frede- rick, the elector before mentioned. Ecci. Hi3- 24. The elector John, "convinced of the truth of Luther'' s tory, vol. doctrine, and persuaded that it must lose ground and be soon sup- pressed, if the despotic authority of the Roman pontiff remained undisputed and entire, without hesitation or delay, assumed to himself that supremacy in ecclesiastical matters that is the natural right of every lawful sovereign." So says Moshehn. 25. That this sovereign had as good a right to be the supreme head of the Catholic church as Constantine or the pope, is not disputed, but a supremacy over the Church of Christ, or any part of it, was never given him. Like the kings of the Gentiles, he might exercise lordship, create churches and priesthoods, or reform part of the old church over again, and defend it by the sword, and when he had done all, he could only prove by so doing that Christ had never given him either precepts or example for his conduct. Ibid p 67, ^^- '^^^ elector John ordered a body of laws, relating to the form of ecclesiastical government, the method of public worship, the rank, offices, and revenues of the priesthood, to be drawn up by Luther and Melancthon, and promulgated by heralds through- out his dominions in the year 1527. 27. The example of this elector was followed by all the princes and states of German]/^ who renounced the papal S2cpre?nacy. Now they had a supreinacy of their own, a secular prince to per- form the functions of spiritual supremacy in the church. 28. And who now could tell the difference between setting up a religious test of supremacy at Constantinople, at Rome, or in Saxony? If there was any difference it was in quantity only, and not in nature ; for all blended the spirit of violence and the sword, with the pretended Gospel of Jesus. Likewise this reformed supremacy and coalition of civil and ecclesiastical powers, like the decrees of Constantine, very soon discovered the fruits of that spirit by which Luther formed his projects. Ibid. p.67. 29. Mosheim says, "From that time, the i-eligious differences between the German princes, which had been hitherto kept with- B. VI. PAPISTS AND PROTESTANTS. 245 in the bounds of moderation, broke out into a violent and lasting chap, ii. flame." 30. Well, therefore, said the prophet Isaiah, Wickedness ^^^'^^:\^- hurjieth as the fire: and James; Behold how great a matter a "^' ' little fire kindltth! and setteth on fire the course of nature; and is set on fire of hell. Such was the fire of discord, which heated the spirits of the reforming party, and produced, at length, what they call the Blessed Reformation ! 31. So Dr. Moshcivi goes on, "The timorousness, of Frede- Ecci. iiis- RICK the Wise, who avoided every resolute measure that might iv'^p.G7-69. be adapted to kindle the fire of discord, had preserved a sort of external union and concord among these princes. But as soon as his successor made it glaringly evident, that he designed to withdraw the chvirches in his dominions from the jurisdiction of Rome, and to reform the doctrine, discipline, and worship that had been hitherto established, then indeed the scene changed." 32. Their specious union was dissolved of a sudden, the spirits ii.id.p.GO, heated and divided, and an open rupture formed between the '^^• princes, of whom one party adhered to the superstitions of their forefathers, and the other embraced the project of reforming their mother. But the fruits of this Reformation continued to be such as to reduce the state of things to violence and trouble, the natural consequence of civil and ecclesiastical combinations. 33. "Thousands of volumes, (says Robinson,) ancient and Ecci. Re- modern, have been written to assort and conciliate this kind of ^^^■''^hes, p. government; but it never can be exonerated of the charge of inconvenience to two parties, and injustice to a third, whose in- terests are unnaturally separated from those of the other two." 34. " There is not an evil that can blast society, which is not ibid. p. 139. contained in this fatal coalition. Out of these two absolute powers in one kingdom, rise new crimes, new claims, new dis- putes, a new order of men to investigate them, new canons of law, new officers, new courts, new taxes, new punishments, a new world all in arms, animated with a fury that never slept, and never cooled till one party subdued the other into silence. There was no peace in any kingdom where this ^iystem was adopted till either the prince disarmed the priest, or the priest dethroned the prince." 35. Such were the blessings to mankind for which the Alex- andrian priesthood had paved the way when Covstaidine assumed the supremacy in the church ; and the diabolical farce would seem to have been completed when the popes assumed the reins of civil and ecclesiastical government, had not Luther ap- peared to act the same tragedy over again by his projects with the princes. 36. By a diet or assembly of princes, held at Spire, in 1526, Ecei. ms- under the emperor Charles V, who was a Roman Catholic, Ivfp.cg'' 246 DIVISION BETWEEN PAPISTS, &C. B. VI. CHAP. II. after long debates the reforming party gained the majority for a general council to settle their controversies. It was unanimously agreed to present a solemn address to the emperor, beseeching him to assemble, without delay, this general council; and it was also agreed, that, in the mean time, the princes and states of the empire should, in their respective dominions, be at liberty to manage ecclesiastical matters as they should think proper; yet so as to be able to give to Grod and to the emperor an account of their administration. Ecci. His- 37. But in another diet held at Spire, in 1529, the liberty of iv"^^' 7i'' *^^ reforming party was interrupted ; for by a majority of votes 72. ' the former agreement was revoked, and every change declared unlawful, that should be introduced into the established religion, until the determination of a general council was known. 38. The elector of Saxony, who had assumed the supremacy in the church, considered this decree as iniquitous and intolerable ; as did also the landgrave of Hesse, and the other members of the diet, who were persuaded of the necessity of a reformation in the church. Therefore they entered a protest against this decree, and still appealed to the emperor and to a general council. Hence arose the denomination of Protestants. Therefore, from this period, the church must be considered as divided between the Papists and P^-ot est ants. 39. In the year 1530, a diet was held at Augsbur'], and a confession of faith drawn up by Luther and Melanctho7i, called the Augsburg Confessio7i, was read and presented to the em- peror. Ibid. p. 91. 40. "The creatures of the Roman pontiff, (says Mosheim,) who were present at this diet, employed John Faber, Eckius, and another doctor named CochlcBus, to draw up a refutation of this famous confession. The emperor demanded of the Protes- tant members that they would acquiesce in it, and put an end to their religious debates." 41. The Protestants, or creatures of Luther, declared, on the contrary, that they were by no means satisfied with the reply of their adversaries, and desired a copy of it to demonstrate its weakness. " This reasonable request (says Mosheim) was refused by the emperor." 42. Yet this was the emperor to whom they had appealed; and all their appeals to princes and councils were of a like kind, and produced the like fruits of more violent contentions and dis- cord : as opposite to the nature and effects of the true Gospel, as midnight darkness is opposite to the meridian sun. B. VI. EFFECTS OF THE PROTESTANT GOSPEL. 247 CHAPTER III. FRUITS AND EFFECTS OF THE PROTESTANT GOSPEL. According to Mosheim, the votaries of Rome, had recourse to chap. in. measures suited to the iniquity of the times, though they were „. ., equally disavowed by the dictates of reason and the precepts of tory, vol. the Gospel. These measures were, the force of the secular arm, 90'''^^' and the authority of imperial edicts. 2. The Protestants, to show that they were evidently actuated by the self-same spirit of iniquity, left no means unemployed, however contrary to the precepts of the Gospel, that might corro- borate to form a league for the purpose of repelling force by force. 3. An alliance with papists against other papists, nay, with the wickedest of popish princes, was not deemed too base, pro- vided it was likely to answer their purposes. And instead of imperial edicts, Luther supplied this place, by exhorting the princes, not to abandon those truths which they had lately as- serted with such boldness. 4. After the diet of Augsburg, in 1530, the Protestant princes Hist, of assembled at Smalcald. " There they concluded a league against voK^i'rZ' all aggressors, by which they formed the Protestant states ot the si- empire into one regular body, and beginning already to consider themselves as such, they resolved to apply to the kings of France and England, and implore them to patronize and assist their new confederacy." So says Robert so7i. 5. The king of England was Henry VIII, the most licentious EccI. His- and wretched character of that age. And the king of France 1""^^,' g^ " was Francis I, a professed papist, a blood-thirsty and cruel 87, 101.' tyrant, who, as his own private and personal views required, in order to foment sedition and rebellion, could enter into a league with the Protestants, and at other times, when he had no more occasion for their services, could commit them daily to the flames.* The Protestant historians have themselves given these two princes this character. 6. This confirms what has been just now stated, that a con- federacy would be entered into by Protestants with any, however base or wicked, provided by it, they had a prospect of answering their own purposes against their former brethren. • He was indeed, the most iiiliuman, implacable and cruel tyrant, who could de- clare, " that if he thought the blood in his arm was tainted with the Lutheran heresy, he would have it cut off; and that he would not spare even his own chil- dren, if they entertained sentiments contrary to those of the Catholic church." Mosheim's Eccl. Hist. Vol. IV, p. 87, Note [z.] 248 EFFECTS OF THE PROTESTANT GOSPEL. B.VI. CHAP. III. Eccl. His- tory, vol. iv. p. 96. Nota [h]. Hist, of Charles V. vol. iii. p. 336, & 343- 347, Jc Ecc. Hist. vol. iv. p. 109. Hist, of Charles V. vol. iii. p. 353, 354. Ibid.p.35S. 7. And what still more eminently discovered an antichristian spirit of division, of enmity, and a sordid thirst for pre-eminence, in the reforming party, was Luther''s refusing to comprehend in this league, the followers of Zui?igle, and those who had adopted the sentiments and confession of Bucer, although they were his brethren, in the present necessary work of reforming the church. 8. Time and contentions roll on, and more violent and iniqui- tous measures ensue. The emperor, confederate with the pope, raised an army of thirty-six thousand men in order to reduce the Protestants to obedience. The Protestants, far superior in num- ber, amounting to eighty-five thousand, pushed forward their armies, and cannonaded the camp of the emperor at Ingolstadt, but their long fomented divisions, jealousies, and spirit of con- tention among themselves, prevented their success. 9. Had the Reformation been carried on under the name of a political revolution, on the side of freedom, things might have been kept in their proper order; but when divisions, perfidy, war, and bloodshed, make up the greatest part of their transac- tions, and all carried on under the name of the Prince of Peaee, and the pretext of maintaining his religion, the truth was dis- torted into falsehood, the precepts of the Gospel trodden under foot, and the reason of mankind insulted. 10. Whatever credit may be due to the princes in the defence of their natural and civil rights, the peaceable religion of Jesus is manifestly put out of the question by their conduct: and whatever deception there be in the case under religious pretexts, the honor of this deception is due to Luther and the rest of the Protestant priesthood. 11. From the year 1517, in which the Reformation commenced, until the year 1546, in which Luther died, nothing but the fruits of corrupt ambition are manifest from the whole face of history, during that period of more than twenty-eight years. Endless controversies, debates about diets and councils, violence and wars, are the distinguishing marks of those times of discord. And even the means by which the Reformation was finally estab- lished, were as opposite to the precepts of the Grospel, as blood- shed and robbery are opposite to peace and good will. 12. While the Papists and Protestants, and their armies, were concerting plans to subdue each other by the sword, Maurice, duke of Saxony, a professed protestant, and a perfect master in the art of dissimulation, perfidiously makes a league with the emperor, and engages to take up arms against his father-in-law, and to strip his nearest relation of his honors and dominions. John Frederick, elector of Saxony, was his uncle, and his father-in-law was Philip, landgrave of Hesse. 13. Accordingly, Maurice having assembled about twelve thousand men, defeated the troops which the elector had left to B. VI. EFFECTS OF THE PROTESTANT GOSPEL. 249 guard his country, and took possession of lais dominions. The chap, in. news of these conquests soon reached the camps, and filled the Papists with joy. and the Protestants with terror. 14. The maxims of the princes, with regard to the conduct of History of the war, differed as widely as those by which they were influenced voi'^ii? p." in preparing for it. Perpetual contrariety, jealousy, and a spirit s-is. of contention prevailed. These multiplied dissensions flowing from the inconsistency of their natural tempers, rendered them more violent. 15. It was but a little while before Maurice took possession of ibid. p. 330. his uncle's dominions, that the confederated Protestants, " de- clared their own resolution to risk every thing in maintenance of their religimis 7-ights. " But a spirit of discord and anxiety for their temporal interest and safety, manifestly prevailed to put re- ligion out of the question. 16. The elector returned with an army towards Sa.ro???/, and ibid. p. 304. the greater part returned with their respective leaders into their own countries, and dispercsed there. All the princes in person, and the cities by their deputies, were compelled to implore mercy of the emperor in the humble posture of supplicants. City after city, even those who had been the most highly distinguished for Ibid. p. 365. their zeal in their way of reformation, now submitted to such con- ditions as the emperor was pleased to give them. 17. For no sooner was the example set of deserting the com- mon cause, than the rest of the members became impatient to follow it, "and seemed afraid (says Robertson,) lest others, by ii)idp. 303, getting the start of them in returning to their duty, should, on ■"'^''• that account, obtain more favorable terms. Thus a confederacy, lately so powerful as to shake the imperial throne, fell to pieces, and was dissolved in the space of a few weeks. " 18. After these things the emperor passes on to Saxojiy, and ibid. p. 405, the elector and landgrave, the two most powerful protectors of '^^^-'^'■^^• the Protestant cause, are made prisoners, with the most humiliat- . ., ing and aggravating terms of submission ; and the perfidious 447. Maurice becomes elector of Saxony. 19. Finally, the emperor entered Augsburg, and with great ibid.p 431. pomp, re-established the rites of the Ptouiish worship. And a creed was drawn up containing the essential doctrines of the Komish Church. 20. "The greatest part of those (says Mosheim,) who had the Eoci. ms- resolution to dispute the authority of this imperial creed, were iv!^p.i°3. obliged to submit to it by the force of arms, and hence arose de- plorable scenes of violence and bloodshed, which involved the empire in the greatest calamities. " Thus the Protestant power was reduced to its lowest extremity, while the Papal power seemed to recover its usual strength. 21. The landgrave of Hesse, through the counsel of histreach- 17 .250 EFFECTS OP THE PROTESTANT GOSPEL. B. VI. CHAP. III. Eccl. Ilis- lory, vol iv. p. 109, 110, and note [y ] Ibid. p. 110. Ibid. p. 117 118 ti 274. History of Charles V. vol. iii. p. 353. Ibid. p. 358. Eccl. Hi.s- tory, vol. iv. p. 353 ; ajid Grounds of C. Doc. p. 53. erous son-in-law Maurice, and under the promise of liberty, liad submitted to the unjust demands of the emperor ; but contrary to the most solemn treaty, he was perfidiously imprisoned, and kept for several years in a close and severe confinement ; and many entreaties were made for his liberty from time to time, by many European princes, particularly by Maurice, but without effect. 22. Maurice, perceiving at length that he was duped by the emperor, entered secretly into a league with the king of France, and several Gtrvian princes, for the maintenance of their rights and liberties ; and by secret intrigue, marched a powerful army against the emperor, and surprised him unawares at Inspruk, where he lay with a handful of troops, and without the least ap- prehension of danger. 2.3. By this sudden and unforeseen event, was that powerful emperor brought to conclude a treaty of peace with the Protest- ants, which was done at Pasaau in the year 1552. This they call the Bulwark of peace and liberty ! And thus, by the sword of a traitor and a base usurper, did the beastly power of papal hierachy receive a deadly wound. 24. It was well said, by Dr. Robertson, concerning Maurice and his perfidious treaty with the emperor, that " History hardly records any treaty that can be considered as a more manifest vio- lation of the most powerful principles which ought to influence human actions. " 25. Yet that same artful dissembler, the treacherous Maurice, who entered into a league with the Papists against the Protestant — who perfidiously and inhumanly stripped his nearest relation of his honor and dominions and usurped his place — whom the Protest- ants branded as an apostate from religion, a betrayer of liberty, a contemner of the most sacred and natural ties ; that same perfidious monster, according to the projects of huther, must, of necessity, be the supreme head of the church ! 26. Maurice, however, did not live to see the effects of all his inglorious and treacherous conduct, for he died the following year, of a wound received, while he was fighting against Albert, of Brandenburg. Such were the means used in Germany by Luther and his followers, in reforming a corrupt church, and in establishing what they call religious peace. 27. In Stvitzerla7id the Reformation was also carried on by means diametrically opposite to the precepts of the Gospel. Zuiiigle (who was cotemporary with Luther) fell in a battle, in the year 1530, while he was defending his reformed gospel, sword in hand, against the Papists. 28. The Reformation in England, took its rise from a rupture between the Pope and Henry VIII, concerning a divorce which the Pope refused to grant this licentious monarch. "A prince B. VI. EFFECTS OF THE PROTESTANT GOSPEL. 251 (says Mosheim,) who in vices and abilities was surpassed by none who swayed the sceptre in this age." 29. "The English nation was delivered from the tyranny of Rome, by Henry's renouncing the jurisdiction and supremacy of its imperious pontiff." And what next? "Soon after this, Henry was declared by the parliament and people supreme head, on earth, of the church of England, the monasteries were sup- pressed, and their revenues applied to other purposes." 30. But this is not all, he extended his supremacy as far as his power permitted. In the year 1555, George Broicn, a monk of the order of St. Augustin, he created archbishop of Dublin, who caused the king's supremacrj to be acknowledged in that nation. "Henry shewed soon after, that this supremacy was not a vain title ; for he banished the monks out of that kingdom, confiscated their revenues, and destroyed their convents." 31. Thus the same means that had been used by the bloody Constantine and his successors, in abolishing Paganism, and in promoting their pretended gospel, were also used by the Re- formers, under a pretence of abolishing superstition, and restoring pure religion. As their fathers did, so did they. 32. From Diotrephes to Constantine, and from Constantine to Leo, and from Leo to Luther, and so along down through the Reformation, one and the same spirit of antichristian tyranny is manifest from the vrhole tenor of orthodox history ; a sordid thirst for dominion and supremacy, accompanied with a cool barbarity towards all who differ from the ruling party. 33. To the above words of Br. Mosheiin may be added the following from bishop Challoner, "The foundations of the Reformation of England were laid by manifold sacrileges, in pulling down monasteries, and other houses dedicated to God, [upon the principles of their own acknowledged ancestors] rifling and pillaging churches, alienating church lands, &c. ; as may be seen in the history of the Reformation by Dr. Heylin." 34. "Wheresoever the reformed gospel was preached, it brought forth seditions, tumults, rebellions, &c., as appears from all the histories of those times. Insomuch that in France alone, the reformed gospellers, besides innumerable other outrages, are said to have destroyed no less than twenty thousand churches.* How little does such a Reformation resemble the first establish- ment of the Church of Christ ! " 35. The Protestants of France were Calvinists, the disciples and followers of John Calvin, whose principles were to defend his reformed religion by the sword, and put heretics to death. In the year 1560, the riotous Calvinists were called Huguenots ; [i.e. confederates] and it was but natural for the disciples to be as their lord. Mosheim observes concerning their commotions in that country, that, "both the contending parties committed CHAP. HI, Eccl . His. tory, vol. iv. p. 101. IbiU. p. 103. Ibid. p. 124. Grouiuls C. Doc. p. 55. * Jeru. and Babel, p. 10.3. Grounds of C. Doc. p. 5G. Eccl. His- tory, vol. iv. p. 373. 252 EFFECTS OF THE PROTESTANT GOSPEL. B. VI. CHAP. III. such deeds as are yet, and always will be, remembered with horror.' 36. These outrages, however, were calmed by Henry IV, king of France, who renounced Protestantism and made a public profession of Popery. Nothwithstanding, by an edict, drawn up in the year 1598, called the edict of Nantes, he gave the Pro- ibid.p. 373. testants liberty of conscience, and "a full security (says Mo- sheim,) for the enjoyment of their civil rights and privileges, without persecution or molestation from any quarter." 37. The honor, therefore, of this religious liberty, is due to the Papists, and not to the Protestants. But it must be observed, that this liberty proceeded from political and sinister motives : as the religious peace, of Passau, flowed from Maurice's treacheries. 38. Such then, as have been stated, were the first means which the Protestants used, in reforming a base and superstitious church ; and ?-e-form it they did, into as many different shapes and forms, as have been sufficient to keep the whole world in perplexity, and which would require the labor of a life to expose to full view. 39. But if such means, as those by which the Reformation commenced, and was promoted, and finally established, under the name of Christ, were contrary to the precepts and example of Christ, it still remained an incontestible truth, that the whole work, from beginning to end, was the work of antichrist. 40. Seeing that such false and deceitful terms as the blessed Reformation, a religions peace, a glorious cause, ^-c, are applied to quarrelli7ig, lorangling, animosity, endless dissensions, 'perfidy, frauds, usurpations, fightings, ivars and bloodshed, with all of which the Reformation was replete ; and seeing that the promoters of such a cause called themselves the ininisters of Christ ; then with the strictest justice and propriety may also the following titles be applied to such. 2 Cor, xi. 41. For such are false apostles, deceitful workers, trans- 13-15. forming themselves into the Apostles of Christ. A?id no marvel ; for Satan himself is transformed into an angel of light. There- fore it is no great thing if his r/miisters also be trajisformed as the ministers of righteousness ; lohose end shall be according to their v;orks. B. VI. REFORMED CHURCUES ESTABLISHED BY, &C. 253 CHAPTER IV. REFORMED CHURCHES ESTABLISHED BY THE WORKS OF ANTICHRIST. The reformed churches sprang immediately out of the papal chap.iv. hierarchy ; and being separated, founded, and established, and their ' doctrines, discipline, and government, reformed by works contrary to, and without the example, precepts or commandments of Christ, are properly called the works of antichrist. 2. Christ and antichrist could never sit together on one throne, nor rule in one kingdom ; therefore, while antichrist had the dominion, Christ had it not. Antichrist, in the time of his do- minion, could exercise his authority over the subjects of his own dark kingdom, but such as never claimed any relation to his or- thodoxy ; but rather suffered death under his tyranny, were never his subjects, but were always branded as heretics. 3. Catholic despotism, under the same orthodoxy, was invented by the Alexandrian ])riesthood, in the second century, and from thence, like the torrent of one mighty river, it came rolling along down to the Reformation, through emperors and popes ; and this despotic hierarchy, through all its progress, by Protestant as well as Popish writers, is called the Christian church! 4. At the Reformation this one great church is divided, and soon after subdivided ; and so it continued to divide and subdivide until numerous churches were formed and re-formed, full of clashing principles, sectary against sectary, each claiming the greatest evidence of orthodoxy. 5. And what is still more remarkable, all those divided churches still continue to make up the one great body of christians, the one great Catholic or Universal church, very properly called the Church militant, that is, i\iQ fighting church. 6. The papal hierarchy naturally arose out of that huge mass of corruption and matley spectacle of superstition, established by CoNSTANTiNE, and called the Church; which, from the setting up of the school at Alexandria, until the time of Leo the Great, is by all her conduct, most manifestly proved to be the church of antichrist. Over this self-styled Catholic church, the bishops of Rome took the supremacy. 7. From about the year 756, the time the pope began to be a Redemp? temporal prince, the Protestants have, generally, dated the begin- p- ''•^'■ ning of the reign of antichrist, and have taken great pains to prove, Di?s on that the papal power was antichrist — that the church of Rome \\"^n\(^5'^' was the mother of Harlots, by whom the kings and inhabitants of siy. 254 REFORMED CHURCHES ESTABLISHED BY B. VI. CHAP IV. the eartli were made drunk with the wine of her fornication — and that the papal hierarchy, church, or kingdom, over which the popes had the supremacy, was the wicked antichristiaii kmgdom. 8. Yet from this complicated source, this self-styled holy and ever orthodox church, this kingdom of antichrist and mother of Harlots, the reformed churches immediately proceeded, and took with them, the same doctrines, sacraments, manner of worship, discipline, and government, together with a vast increase of ill '.nature against each other, and an unmerciful spirit of persecution, as will yet more fully appear. 9. The first reformers, at the commencement of the Reforma- tion, particularly Martin Luther, had no intention of separating from what they called the holy Roman church, as has been ob- served ; his only intention was to brand with infamy those emis- saries who abused its authority. A reformation of the same cor- rupt church of antichrist, was the highest that was even pretended. 10. But when Luther and his associates were expelled from the communion of the church, projects were formed with the princes, who thereupon withdrew the churches in their dominions from under the papal hierarchy. These churches in all parts, were the same which had, for many ages, professedly belonged to the jur- isdiction of the popes of Rome. 11. And as it is strongly urged, by modern protestant writers, that the first reformers, Luther, Calvin, and the rest who merited that title, pleaded no divine commission; that they taught no new religion, nor laid claim to any extraordinary vo- cation ; it therefore, consequently and inevitably follows, that these churches were, and continued to remain the churches of an- tichrist; and that they still retained the same religion, doctrines, discipline, and government, which they had been taught by their mother, the Mother op Harlots. 12. The church of antichrist, in truth, never had the doctrine, discipline, and government of Christ in possession ; but had stolen the words and institutions of the saints, and clothed herself with their profession. Her doctrine was a monstrous abuse of sacred words ; her discipline was written with the blood of the innocent ; and her government was the grossest insult upon the rights and consciences of mankind. As was the mother, so were her daugh- ters ; they were open prostitutes, who could show no true descent, but from the same Mother of harlots. 13. A late Protestant writer, speaking on the various states of Chrisiian the church, very justly says of the Reformation, "It remained p. 333?°^' imperfect, which is mostly discernible, in the discipline and go- vernment of the church, as likewise in morals. For, with the re- formed, the true government of the church was changed, apostolic discipline laid aside, and the whole authority engrossed by poli- ticians ; so that, at present, the most grievous abuses are flagrant B. VI. THE WORKS OP ANTICHRIST. 255 ■with respect to the vocation of ministers, the exercise of discipline, chap, iv. the use of sacraments, &c. " 14. Then surely, where churches were established without a divine commission, and without any extraordinary vocation ; where apostolic discipline was laid aside ; and where the whole authority was engrossed by earthly politicians, it is no marvel that the most grievous abuses should become flagrant. 15. The church of Rome never was uniform in her doctrines ; the monastic orders held sentiments directly contrary to each other, about which they were perpetually quarrelling aud wrang- ling ; yet all were held in a kind of subordinate union, so long as they professed their subjection to one infallible head. 16. But, when the reformers cast off the pope's supremacy, and still retained the same contentious doctrines, and the same sordid thirst for pre-eminence, they had nothing to prevent them from showing out their divisions to the utmost extent. 17. The Scriptures, which they adopted as the Word of God, and ovhj test of religious truth, suffered them not only to retain their former respective and contradictory doctrines, but to wran- gle and dispute about them in the most shameful and scandalous manner, and to give the most positive judgment against each other, followed by banishments, imprisonments, and even death. If such is the only test of truth, it is indeed a strange mystery, and mankind might forever content themselves to remain in darkness, 18. Through the whole progress of the Reformation, the same doctrines and disputes were kept up, which for many ages had existed in the Romish church, concerning The Eucharist — The Trinity The Decrees of God — The Vica7-ious Aio7ieme7it — hn- puted Righteousness, &c., etc., &c. 19. So that in all their divisions and controversies, the con- tending parties could appeal to the same fathers and general coun- cils with the papists, and alternately boast of having on their side, the decrees of the council of Nice, of Chalcedon, or Constantino- ple; or the ancient writings of Origen, St. Ambrose or St. Augustin.* 20. And while each made their appeal to their blind and dumb test of truth for the orthodoxy of their sentiments, and labored hard to determine what the faith of another should be, an impartial spectator, might appeal to the judgment of common sense, to prove that their systems and practices were all a perfect labyrinth of senseless jargon. 21. The antichristian contentions and bitter animosities, that were carried on, first by the Papists, and then by the Protestants, co7icer7iing the 7nanner in which the body and blood of Christ * By the writings of this " bitter and bloody fanatic of Africa" (from whom proceeded 232 pamphlets) did Luther, Occolampadius, and other reformers, ex- pound scripture. See Eccl. Researches, p. 102. 256 REFORMED CHURCHES ESTABLISHED BY B. VI. CHAP. IV. ii^Qj-Q present in tlie euckarist, make up a great part of the history ~ of the llefoniiation. 22. These contentions, conceryiing the hodij and blood of Christ, were carried on by the Protestants for many years, which finally terminated in a grand division between the reforming parties, one of which claimed Martin Luther, as the established founder of their church, and the other JoHN Calvin; and with all the natural sagacity of their divines, and all the force of their earthly princes and civil magistrates, they have never been able to heal the division from that day to this. 23. It is well known by all who are acquainted with the con- duct of the first reformers, that about this one particular doctrine, (concerning Christ^s body a)id blood,) there have been more con- tentions, bitter animosities, and bloodshed, than about any other. 24. In order that these superstitious debates about their eucharist, may appear in their true colors, it will not be improper to take some notice of their rise and progress, which may serve as a further evidence that the first reformers taught no new reli- gion, but the same that was taught by the corrupt church of Rome. Ecci. His- 25. The controversy concerning the inanner in lohich the body '^"■^^o' ^''^ blood of Christ ivere present in the eucharist, was first set on foot by one Radbert, a monk. He, in a treatise, maintained, "that, after the consecration of the bread and wine in the Lord's supper, nothing remained of these symbols but the outward figure, under which tJie body aiid blood of Christ ivere really and locally present ; and that the body of Christ thus present — was the same body that u-as born of the virgin, that suffered, upon the cross, and was raised from the dead. " 26. This treatise was composed in the year 831, at a time when universal history declares the church of Rome to have been the most abominable sink of corruption, and her rites and cere- monies a motley spectacle of superstitio?i, when, as protestant writers say, the papal power is proved to be a?itichrist, and the church the mother of abominations. 27. Until about the middle of the eleventh century, these jar- ring opinions were proposed on both sides, unrestrained by the Ibid. p. 331. despotic voice of authority. The emperor, Charles the Bald, ordered Hatramn and Scotus to draw up a clear explication of that important doctrine which Radbert seemed to have so cgre- giously corrupted. Ibid. p. 332. 28. " It is remarkable (says Mosheim,) that in this controversy each of the contending parties were almost as much divided among themselves as they were at variance with their adversaries. " Ibid. p. 333. Scotus, from his philosojjhical genius, declared plainly that the bread and wine were the signs and symbols of the absent body and blood of Christ. The disputants mutually charged each other B. VI. THE WORKS OF ANTICHRIST. 257 in tlieir turns with the most odious doctrines : and so it went chap, iv. on. 29. Berenger, a scholastic disputer, and afterwards archbishop Ecci. His- ol Angers, and a subtle genius, maintained publicly the doctrine ill'^^.'sTs' of Scotus, in the year 1045, and opposed the doctrine of Radbert. ^44. No sooner was the doctrine of Scotus published by Berenger, than it was opposed by certain doctors in France and Germany ; and pope Leo IX, attacked it with vehemence and fury in the yeai- 1050; and in two councils had the doctrine of Berenger con- demned, and the book of Scotus, from which it was drawn, com- mitted to the flames. oO. This example was followed by the council of Paris, and one party, for a while, reduced the other to silence, by throat- nings and deprivations of revenues, and fines, and synodical decrees. But after the death of Leo IX, the flame of their ibid. p.545. religious discord rekindled, and the popes strove in vain to put an end to their antichristian debates. 31. Pope Innocent III, in the year 1215, had the honor of v..i. iu. p. introducing the term transuhstaniiation. That is, in the ~ eucharist there is a conversion (or change) of the whole substance of the bread and wi7ie ; so that it is trtdy, really and sub- Grounds of stantially, the very body and blood, soul and divinity of Jesus 24. Christ. 32. The grand dispute, however, continued. For, although eccI. iiis- the pope had placed transnbsta?itiatiou among the avowed iii. p. 251. doctrines of the church, yet the authority of this decree was called in question by many. Some adopting the doctrine of Berenger, considered the bread and wine as signs or symbols of the absent body a?id blood of Christ. Others thought it sufii- ^^^'^•p 25^- cient to acknowledge, what was termed a real presence, and ex- plained the inayiner of this presence quite otherwise than the pope had defined it. Among these was one Piaigcns AsiJivs, a subtle doctor of the university of Paris, who towards the close of the thirteenth century, had the honor of substituting consub- stantiation in the place of transuhst antiation. 33. Thus we see where, and when, and in whom, that super- stitious rite and pernicious error took its rise, invented by subtle philosophers, and scholastic disputants, and brought forth from the prolific womb of the Mother of Harlots, the sink of every abomination and all sorts of wickedness. 34. Luther and his followers, it is said, rejected this mo7istrox(S vol. iv. p. doctrine of the church of Rome with respect to the transuh- ggj^" ^' stantiation, but were nevertheless of opinion, that the partakers of the Lord's supper received, along with the bread and wine, the real body and blood of Christ. " This, (says Mosheim,) in their judgment, was a mystery, which they did not pretend to explain." 258 REFORMED CHURCHES ESTABLISHED BY, &C. B. VI. CHAP. IV. Ibid. p. 300. note [h.] Ibid. p. 02. Ibid. p. 63. 1 Cor. X. 16, 17. 35. But Maclaine says, '■'■Luther was not so modest as Dr. Mosheim liere represents him. He pretended to explain his doctrine of the real presence, absurd and contradictory as it was, and uttered much senseless jargon on this subject. As in red hot iron, said he, two distinct substances, viz : iron and fire, are united, so is the body of Christ joined with the bread in the eucharist." This, Maclaine ^^rj properly calls the " nonsensical doctrine of consubstantiatioii, ' which was first in\'Bnted by that subtle popish doctor Pungeiis Asimis. 36. Wherein then lay the diiference ? It can be found only in a slight variation of high sounding words, calculated to impose upon the credulity of a blinded multitude, and to add the greatest number to the party .who could use the most cunning deception, in explaining the most pompous sounds of nonsense. 37. Carlostadt, who was Luther^s colleague and companion, and whose doctrine was afterwards confirmed by Zuingle, main- tained, " That the body and blood of Christ was not really pre- sent in the eucharist ; and that the bread and wine were no more than external signs or symbols ^ This was the doctrine of Scotus just mentioned, who had invented it by the special order of the emperor, who was then under the dominion of antichrist : for so the Protestants call the pope. 38. This opinion of Zuingle was received by all the friends of the lleformation in Switzerland, and by a number of its votaries in Germany. But Mosheim says, ^^ Luther maintained his doc- trine, in relation to this point, with the utmost obstinacy; and hence arose, in the year 1524, a tedious and vehement controversy, which terminated, at length, in a fatal division. " 39. Was Christ ever divided ? He was the bread of life that came down from heaven, and the church, his true followers, by their fellowship, union and communion, became that one bread, and were partakers of that one body, and one blood ; which anti- christ, with all his learning and philosophy, could never yet discern. B. VI. CONTROVERSIES BETWEEN, &.C. 259 CHAPTER V. VEHEMENT CONTROVERSIES BETWEEN THE FIRST REFORMERS. Those vehement controversies among the first reformers, which chap. v. finally terminated in a fatal dicisionhetvfecn them, were the ef- fects that naturally flowed from a corrupt ambition. Diotrephes- like, a sordid thirst for pre-eminence, and works directly contrary to the precepts of the Gospel, were distinguishing characteristics in those great ones upon whose jarring systems the reformed churches were finally established. 2. Carlostadt, in the year 1522, carried on the Ecformation eccI. His- by taking down some images, while Luther concealed himself '°''y' ™'- •J ^ , IV. p. Ob, from the rage of the pope, in the castle of Warte7iberg, But no ami soe. sooner did he hear of it, than he flew from his retreat, and had Carlostadt banished. 3. "It is evident (says Maclaine,) from several passages in ibw. p. 58. the writings of Luther, that he was by no means averse to the "°'^ '^'■^ use of images. But perhaps the true reason of Luther's dis- pleasure at the proceedings of Carlostadt, was, that he could not bear to see another crowned with the glory of executing a plan which he had laid, and that he was ambitious of appearing the principal, if not the only conductor of this great work. This is not a mere conjecture. Luther himself has not taken the least pains to conceal this instance of his ambition." 4. But the violent rupture between these two first reformers, ibid.p. 306. who had been expelled from the communion of the church together, first arose from a more important point. Carlostadt could not believe as Luther did, that the body of Christ icas in the bread of the eucharist as fire was in red-hot iron. 5. Such were the divisions and animosities among the reform- ers, concerning the eucharist, that to terminate this controversy, Philip, landgrave of Hesse, invited, in the year 1529, to a eon- i,,ij_ -3 ference at Marpurg, Luther and Zuingle, together with some of 74. the more eminent doctors, who adhered to the respective parties of these eontending chiefs. Here they disputed during four days, and their dissension still remained; " nor could either of the con- tending parties (says iUosAez'??^) be persuaded to abandon, or even to modify, their opinion of that matter. " 6. Pitiful reformers these, who needed earthly princes to ex- hort them to peace, and who would neither reform themselves, nor sufi"er others to reform them ! Well said the Apostle, evil men and. seducers shall wax worse and worse, deceiving and being deceived. p. 355. and note 260 CONTROVERSIES BETWEEN B. VI. # CHAP. V. 7_ u jn ii^Q year 1544, Luther published his co/ifession of faith Ecci. His- ^^ relation to the sacrament of the Lord's supper, which was di- tory, yoj^ rcctlj opposite to the doctrine of Zuiiigle and his followers. The doctors of Zurich pleaded their cause publicly against the Saxon reformer. " And so it went on. ibid.p.soG, 8, John Calvin,* professor of divinity at Geneva, proposed an explication of the point in debate, and made use of all his credit and authority among the Swiss in order to obtain their assent to it. He denied the doctrine of Christ's bodily presence in the eucharist, and at the same time expressed it in almost the same terms which the LutJterans employed in inculcating their doctrine of Christ's real presence, and " talked of really eating by fait J l the body, and drinking the blood of Christ. " 9. Wherein then is the difference between the doctrine of the pope, and that of Luther and Calvin ? The pope says, that the bread and wine are changed into the very substance of that same body, flesh and blood of Christ that was born of a virgin, and cru- cified of the Jews, so that it is no more bread. 10. Luther says, that the body of Christ is in, and 7vith and under the bread, as fire is in a red-hot iron ; so that both the sub- stance of the bread, and of the body, flesh and blood of Christ, are there present. 11. Calvin says, that the body of Christ is not really or cor- porally there, and yet, that by faith, t\\e body of Christ is really eaten I If therefore the first })& monstrous, Viwdi the second 7ion- sensicdl, what is the third ? And how by faith or any other way, could they really eat that which was not really there ? 12. Thus it appears that Calvin put the cap-stone upon the fabric of superstition, when he persisted in denying Christ's real presence, and yet would have it that his body was really eaten, although it was really absent from the eater. 13. The truth is, they were blind guides, who knew nothing about the body of Christ; and how could they describe it to others ? But how to wrangle about the stolen words of the saints, mixed up and confused with their own inventions, and how to hate one another, they understood and practised in a very extraordinary manner, as their works abundantly testify. 14. The real presence of the body of Christ was not to be dis- cerned by their natural sagacity, it was far beyond their human comprehension. This they confess, and well they might, for their systems have fixed him a local body, and a local heaven, far be- yond the starry regions. Ecci.His- 1,5. Moshcim says, '■'Luther maintained, that the body and 'v"^? 351. blood of Christ Avere really present in the eucharist, and were ex- hibited together with the bread and loine, though in a manner far beyond human comprehension. " ' Calvin was a native of Noyon, in France. B. VI. THE FIRST REFORMERS. 261 16. Robert Barclay remarks, that Calvin, "after he hath much labored in overturning and refuting the two former opinions, Barclay's plainly confesseth, that he knows not what to affirm instead of ''^'^"55^^' them. For after he hath spoken much, and at last concluded, inst. lib. 4. J^hat the body of Christ is there, and that tJie saints must 7teeds JjiJP- '•''^«'=- partake thereof; at last he lands in these words: "But if it be asked me, how it is ? I shall not be ashamed to coif ess, that it is a secret too high for mc to comprehend in my spirit, or explain in words. " 17. "A little before, in the same chapter,* he accuseth the *Sec. 15. schoolmen among the papists. In that they neither understand itor explain to others, how Christ is in the eucharist : which shortly after he confesseth himself he cannot do." How justly do those sayings apply to such. But lohy dost thou judge thy Rom. xw. brother? Or v)hy dost thou set at naught thy brother? Thoti ]^J^"- 'f.'- which teacheth another, tcacheth thou not thyself? Thou hypo- crite I first casi out thebeam out of thine own eye; and then shalt thou see clearly to pull out the mote out of thy brotJiei^s eye. IS. Yet these reformers, who neither understood what they Krim.i. «. said, nor comprehended the tilings whereof they afjlrmed, must needs kindle the flames of discord, foment divisions, seditions, and tumults among the multitude, and breathe the most virulent spirit of persecution against all who would not receive their con- tradictory systems of senseless jargon, which they themselves could not iniderstand. 19. Cahifi, however, effected his purposes so far, that an act Ecci.His- of uniformity took place, by which the churches of Geneva and J"/'!' ^3^7 Zurich, declared their agreement concerning the doctrine of the eucharist, 20. By the industry of Calvin, the schools and churches of Eng- ibid. p. 3G3, land also, became the oracles of Calvinism, and Geneva was af„V375^' acknowledged as a sister church ; and the system there established by Calvin was rendered the public rule of faith in England, without any change in the form of their episcopal government. Thus John Calvin became the principal and established founder of the Calvinistic reformed churches in opposition to those of Luther. 21. The flames of discord, however, between the Lutherans and Calvinists, were perpetuated with greater violence and fury than ever. They labored hard to bring about peace and establish a union; but the difficulty was, it could not be efi'ected upon the sordid and antichristian principles of Diotrephes, who loved to have the pre-emineiice, and therefore, peace was not for them. 22. In the year 15.52, Westphal, pastor at Hamburg, renewed ibiii.p. 357, with greater vehemence than ever, this deplorable controversy ; ["hj. """* he was an obstinate defender of the opinions of Luther. He pub- 262 CONTROVERSIES BETWEEN B. VI. CHAP. V. Eccl . Hi=- tory, p. aw, ami 1 lote [k.] Eccl. His- tory, vol. iv.'p.aay. Ibid. p. 330, 334-336. Ibiil. p. 330, 331. Ibid. p. 330. note [r.] p. 332, note [u.] and 333. lished a book against the forementioned act of uniformity , which, says Maclaine, " breathes the most virulent spirit of persecution." 23. "This (says Mosheim,) engaged Calvin to enter the lists with Westphal, whom he treated with as little lenity and for- bearance, as the rigid Lutheran had showed towards the Helvetic churches. Calvin and Westphal had each their zealous defend- ers and patrons ; hence the breach widened, the spirits were heated, and the flame of controversy was kindled anew with violence and fury." These disputes were augmented, and tumults excited by the controversy concerning the Decrees of God, set on foot by Calvin. 24. Is it possible, that such violent, furious and aspiring men could have any relation to the peaceable, meek and humble fol- lowers of Jesus Christ? Is it possible, that such ambitious priests as were perpetually blowing the flames of discord, and stirring up strifes and contentions among each other, could re- form any thing for the better ? It could not be. From their own confession, princes, earthly politicians, and civil rulers were perpetually under the necessity of trying to put a stop to their enormities. 25. Augustus, elector of Saxony, and John William, duke of Saxe- Weimar, summoned the most eminent doctors of both the contending parties to meet at Altenburgh, in the year 1568, that it might be seen how far a reconciliation was possible. But such were the furious and antichristian spirits of those reforming parties, as blasted the fruits that were expected from this con- ference. 26. The princes now undertook another method, and ordered a form of doctrine to be composed, in order to terminate the controversies which divided the Lutheran church, and to pre- serve that church against the opinions of the Calvinists. This form was begun as early as the year 1569, and was completed by six doctors, about seven or eight years after. 27. In the mean time Peucer, the son-in-law of Melancthon, and other secret Calvinists in SaxoJiy, were aiming to abolish the doctrine of Luther, concerning the eucharist, and the per- son of Christ, with a design to substitute the doctrine of Calvin in its place, and published their opinions in the year 1571, which produced more commotions and debates. 28. Augustus, elector of Saxony, first favored those secret Calvinists, who were the disciples of Melancthon; next he changed sides, and committed some of them to prison, and sent others into banishment, and engaged others, by the force of the secular arm, to change their sentiments. Peucer, on account of denying the corporal preserice of Christ in the eucharist, was cast into prison, where he lay in confinement ten years, accom- panied with all possible circumstances of severity. B. VI. THE FIRST REFORMERS. 263 29. In this manner the princes shook off the ignominious yoke chap, v. of tyranny, according to the former exhortations and projects of Luther. It would be endless, and indeed unnecessary, to enu- merate all the cruelties which the Protestants practised against each other. Severe laws and punishments, violent tumults and f-ccI. Hi3- seditions, imprisonments, banishments, and death, were the fruits iv'^p'341", of that spirit by which both the contending parties of the Re- 342. formation were actuated. Such works were carried on in Germany, and Switzerland, where the Reformation first began, and also in England and France, as will appear more fully hereafter. 30. The /or?;z of doctrine just mentioned, which was intended H'l'i- p-336 to promote peace, when finished was called the form of concord ; yet, like all the rest of antichrist's specious and deceitful glosses, the title was found to be false, for it proved to be a form of dis- cord, and a source of new tumults, and furnished matter for the most violent dissensions and contests, even among those who in- stituted it. 31. This /or??z of concord, which condemned the sentiments of the Calvinists, was received by the greatest part of the Lu- therans, as one of the articles of their religion; and "hence ibW.p.sco. (says Mosheim,) arises an insuperable obstacle to all schemes of reconciliation and concord." 32. Here then was effected that fatal divisloyi, upon which the reformed churches of Luther and Calvin were established in opposition to each other, after many years of furious contests and antichristian works of violence, and this division still subsists between these two Protestant parties, and each still claims rela- tion to its first founder. 33. The /orm of concord, falsely so called, consists of tico ibid.p. 335. parts. "In the. first (says Madame,) is contained a system of doctrine drawn up according to the fancy of the six doctors,^' who had received their orders from, and were under the protec- tion of the princes ; for those earthly princes were clothed with ^^e p- 278 the dignity of ecclesiastical, as well as civil sii/premacy, accord- [C] ing to the established principles of the Reformation. 34. "In the second is exhibited one of the strongest instances of that persecuting and tyrannical spirit, which the Protestants complained of in the church of Rome, even a formal condemna- tion of all those who differed from these six doctors.'''' 35. "This condemnation branded with the denomination of heretics, and excluded from the communion of the church, all Christians, of all nations, who refused to subscribe these doc- trines. More particularly, in Germany, the terrors of the sword were solicited against these pretended heretics, as may be seen in the famous testament of Brentius.^' 36. A modern Protestant divine, speaking concerning the 264 CONTROVERSIES BETWEEN B. VI. CHAP. V. Da vies ser- mons, vol iii p 403. Ser. 6-2. Ibid. p. 41-4. Ser. 03. Ibid.p 415. Doddr. in Loc. New- loii on Propii. Diss xiv. IIi,sl. of Rcdemp. p. 431. American French war, and referring to the war of the beast against tlie Lamb, spoken of in the book of Revelation, says, "Now who can tell, but the present war is the commencement of this grand decisive conflict between the Lamb and the beast, that is, between the Protestant and Popish powers?" 37. The same divine, in a succeeding sermon to the militia, makes the following remarkable profession of the Protestant religion: '■'■Follow peace ivith all men, is one of the principal precepts of our holy religion. And the great Prince of Peace has solemnly pronounced. Blessed are the peacemakers.'''' But what follows nest? The sound of "wars and fightings." Plausible reasonings. "The God of peace proclaims 'To arms ! ' Blessed is the brave soldier ! Cursed is he that heepeth back his sword from blood !'^ 38. This may serve as a specimen of the whole Protestant religion from beginning to end. Alluring names and titles, confessions o{ faith, and for 7ns of co/zcor^f, manifestly false; specious professions of the religion of the Prince of Peace, the holy religion, of the peaceable Lamb; all contradicted by prac- tice, maintained by violence, and mingled with blood. 39. Children naturally follow the example of their parents in faith and practice. It is truly painful to a feeling mind to see the contradictory professions of Protestant divines, so called. While on one page of their works you see their plausible pro- fessions of the pure, the peaceable, the holy, the meek and mer- ciful Gospel of the Lamb of God, with a solemn declaration that bloodshed is not the pattern for imitation under the Gospel; on the next you may see the "important duty of shedding human blood, upon the penalty of falling under the tremendous curse of God." Such is the deceitfulness and contradiction of a false religion. 40. The Protestants have stated, and that very justly, that the papal poiver, m being supported by a regular clergy and secular princes, was according to prophetic language, a beast. Names and titles without matters of fact to support them, are shadows without substance. 41. It was the beastly and tyrannical conduct of Const ant ine and his successors which supported the Catholic power, arising out of the commotions of the peoples, and multitudes, and nations, and tongues, that constituted the beast that came up out of the sea : and it was the cruelty and insatiable thirst for blood, that constituted the same a scarlet colored (or bloody) beast under the papal poiver. 42. But there was another beast, which came up out of the earth. Then, as the papal poioer constituted a beast, in being supported by the unnatural combination of the regular clergy and secular principles ; so the Protestant power as evidently consti- B. yi. PARTICULAR CHANGES EFFECTED, &C. 265 tuted this least, in being supported by the like unnatural combina- chap. vi. tion of secular princes and a regular clergy, 43. The Reformation was divided into two principal and con- tending powers, each professing the pure and peaceable Gospel of the Lamb of God, and supported their cause by shedding blood; and, while they practised imprisonments, banishments, and putting men to death for their sentiments, and presented the terrors of the sword against those who differed from them, wherein did they differ from the Papists ? 44, And what, then, was the Protestant lioiver, by which they established their divided and contentious churches, but a fulfil- ment of that prophecy, And I beheld another beast coming up Rev xiii. out of the earth; a?id he had tzvo horns like a lamb, and he ii> 12. spake as a dragon? And he exercised all the power of the first beast. CHAPTER VI. PARTICULAR CHANGES EFFECTED BY THE REFORMATION. The first change of importance which the Protestant reformers established, was that which went to supply the office of the pope ; without which the Reformation must have appeared essentially deficient, 2, Universal experience and observation had confirmed the ne- cessity of a common head of influence. A body without a head is a monster in nature, and no less so in civil or religious society. The titles, offices, and power of the pope, or universal father, were never called in question ; but it was professedly for the per- version of the sacred office, the abuse of power, and the false ap- plication of titles, that the reformers protested against, and sepa- rated from the church of Rome, 3, Doubtless all parties agreed that the church ought to have a hord God, a God on earth, Vi, judge of all controversies, &c., but the Protestants denied that this dignity belonged to the bishop of Rome ; it therefore remained for them to point out, to whom it did belong, 4, It must be a matter of the utmost importance, for a nation to change their God. The high pretensions of the Roman pontiff, as the vicegerent 0^ Ch-^iit on earth, were not to be supplanted 18 266 PARTICULAR CHANGES EFFECTED B. VI, CHAP. VI. i,j trifles. He had too long bewitched the people, giving out that himself was some great one, and had gained too deep an in- terest in the faith of the multitude, to be rivalled, at once, by a 7no7ik or vl friar. 5. The powerful and superstitious empire had, for ages, been accustomed to receive the word of God, as they supposed, from their 'prime bishop, their apostolic vicar, by whom kings reigned, and princes decreed judgment ; of course, when his authority was disannulled by men of an inferior rank, it behooved them to furnish the people with the true judge of all controversies, the true God on earth, who should deliver the true vjord instead of the oldyizZse one. 6. And what could the natural sagacity of man devise, so suitable for the purpose as those sacred and adorable words, which the most ancient Catholic churches received from the pens of the learned/fli^/icrs, and which Augustin and other great saints denominated the canon of Sciipture?* Ecci. Re. 7. When the Reformation commenced, it is said, "the igno- searches, rance of the priests was extreme. Numbers could not read — and thevery best seldom saw the bible. Many doctors of the So;- Z»ow?ie declared, and confirmed it by an oath, that though they were above fifty years of age, yet they had never known what a New Testament Avas." 8. '■'■Lather never saw a bible till after he was twenty-one years of age, and had taken a degree in arts. Carlostadt had been a doctor of divinity eight years before he read the Scriptures." Now when these very learned and sagacious doctors had found those inestimable records of truth, it is not easy to imagine how great a field of reformation they would naturally present to view, in their conflicting circumstances. 9. And what could there be within the comprehension of human reason, that might so justly fill the papal chair, as that which both Papists and Protestants called the word of God. This most plausible rival of the Roman pontiff" did not long elude the notice of the reformers ; therefore their appealing to a general council, was but a mere evasion to serve their purpose, for a time ; their * The Catholic Fathers were the first who had the misguided confidence to change, and corrupt, and curtail the Scriptures, in order to satisfy their sordid thirst for honor and dominion. Ihey made use of such of the sacred writings as were likely to support them in their carnal reasonings and vain philosophj-, and rejected the rest, which have perished under their usurped dominion The Fathers tliemselves declare, That they wrote not what they found, but ivhat they under- stood— and some they blotted out, fearing lest heretics should have abused it. " Our Fathers also declare, (siys Barclay) That whole verses were taken out of Mark, because of the Manicheans . But Luther far surpassed the zeal and con- fidence of his fathers, in changing and corrupting every thing sacred. In order to maintain his inconsistent and pernicious solijidian system of Imputed Righte- otisness, he rejected the whole epistle of Ja?7ies, and called it "an epistle of straio." See the beginning of Ldither^s Works, Barclay's Ap. p. SO, Si. Armin. Mag. vol. ii. p. 283. B. VI. BY THE REFORMATION. 267 grand appeal is, more emphatically, said to have been, to the ch.ap. vi. zvord of God. 10. And as the icord of fhe pope had heen heretofore respected as the infallible ivord of God, and he from whom this word came, "was called another God on earth ; in order therefore, to stand iipon equal ground with the Papists, the Protestants must re- ceive the canon of Scripture as another God npon earth, seeing that from it they receive the infallible word of God, and must ascribe to their Bible, every office and title which the Papists ascribe to their prime bishop. 11. The Scriptures had all along been preserved in the Catholic church, according to the edition formed in the Alexandrian school, and never, as yet, had claimed any authority, but as they were expounded and applied by those who were called church guides ; but in the hands of the reformers, they were destined to a place and a name above every name in heaven or upon earth, for the purpose of exalting the Protestant priesthood above all that had gone before them, the pope himself not excepted. 12. So important an office could never have been assigned to a book, which had for hundreds of years been in use, and at the discretion of men, without its being very much reformed; hence the Scriptures had to undergo a new translation, which Luther Ecci.His- commenced in the year 1521, and being afterwards assisted by ^^^p^m Aurogallus, a profane author, it was but a little while before all the Protestant states were furnished with this new vicar of St. Peter, this infallible judge of all controversies. 13. But whether a translation of the Scriptures, by an apostate monk, and a profane writer, could claim any greater authority than the former head of the Catholic church, any person of sense may judge from the following assertions of bishop Challoner. 14. He affirms that, " the first Protestants corrupted the Grounds of Scriptures, in all their translations, to make it chime with their ^'"''- ^°'^' errors" — that "they are forced to appeal to a tribunal, at which it is not possible that any sectary should ever be condemned. Such a tribunal is the Scripture, interpreted, not by church guides, but by every one's own private judgment ; for this is in effect making every one's private judgment the supreme judge, both of the Scriptures, and all controversies in religion, and authorizing him to prefer his own whimsies before the judgment of the whole church." 15. Here, then, stands the controversy between the Papists and Protestants ; the latter, upon the authority of the word of God, as they say, anathematize the whole popish hierarchy, and their God, the pope, as antichrist, and the mother of harlots, and every thing abominable and reprobate; while on the other hand, the living God of the Papists, with his old Rhemish and Douay translations of the Scriptures in his hand, rejects the reformers, 268 PARTICULAR CHANGES EFFECTED B. yi. CHAP. VI Eccl. His- tory, vol. ii p. 90. note [k], p.lll fc p. 475. ♦ Scotch Confes. An. XX- and their translation, and condemns them and their whole pos- terity, as an endless spawn of heretics. And who is to be the in- fallible judge between them? 16. The Protestants sneer at the infallibility of the pope, when they find two of these earthly Gods consecrated at once, by two jarring factions, or when papal decrees stand in direct opposition to each other. And with no less propriety do the Papists sneer at the pretended infallibility of the Protestant translation of the Scriptures, when they see this vifalUlle j^idge formed and rc- formed into a thousand shapes, with as many supplies, mistrans- lations, notes, references, comments, paraphrases, and other ap- pendages, as the doctors, with their natural sagacity, think proper to put into it. 17. But more especially is their mirth excited to see the Pro- testants divided into a thousand parties, no two of them perfectly agreed, ever at war ; and yet each goes into the combat with his infallible judge, his eternal word of God, in his hand or in his pocket. 18. It will be proper here to notice some of the first exploits of this infallible judge, or what they are pleased to call, "The voice of our only Grod,"* — and sei how he arose to so high a de- gree of credit among the kings and priests of the reforming party. 19. King Henry VIII. had taken to wife, Catharine of Arragon, his brother's widow, the mother of Mary, afterwards queen ; but growing weary of so aged a consort, he applied to the pope for a divorce, which the reverend father refused to grant. Henry wasmuch perplexed, and hearing of the great wisdom of bishop Cranmer, he sent for him to help him out of the difficulty. 20. Cran'nier had luckily become acquainted with Luther''s vjord of God, and by its power, in the hands of the dexterous bishop, Henry was released from Catharine, and launched into a sea of licentious pleasure; Cranmer had him also created su- preme head of the church of England, and himself lord-archbishop of Ca7iterbury, Cranmer, after his second marriage, had the honor of martyrdom conferred on him by the Protestants, having been put to death in the reign of queen Mary, by the Papists, •'for what they accounted the most impious acts of wickedness. 21. Cranmer, on his trial, being accused of perjury, retorted the same charge upon his judge, the bishop of Gloucester. " And you, for your part, my lord, are perjui-ed, for you sit judge for the pope, and yet you did receive your bishopric from the king, you have taken an oath to be adversary to the realm." To which his lord and his judge replied: "You are the cause that I did forsake the pope, and did swear that he ought not to be supreme head, and gave to king Henry VIII. that he ought to be, and this you made me do." B. VI. BY THE EEPORMATION. 269 22. Cranmer retorted: "You report me ill, and say not the chap, vi. truth, and I will prove it here before you all. The truth is, that AVn>ht's my predecessor, arch-bishop Wai-ham gave the supremacy to ^rariyroio- king Henry the eighth, and said that he ought to have it before p. '792. the bishop of Rome, and that God's word would agree therewith. And upon the same was there sent to both the universities of Oxford and Cambridge, to know what the word of God would do touching the supremacy, and it was reasoned upon, and argued at length. So at the last both the universities agreed, and set to their seals, and sent to king Henry the eighth, to the court, that he ought to be supreme head, and not the pope." 23. Thus the Protestant icord of God introduced the Reforma- tion into Englayid. But could there have been a more pre- sumptuous abuse of the name of God and of his word, than to be used by such licentious and deceitful workers, as a pretext for carrying on their political intrigues ? How glaringly do they ex- pose their deceitful and false foundation, when they acknowledge that they had to send to their universities, to know what the word of God would do ! 24. And after they had "reasoned upon it, and argued at length," and found which side of the argument had the most votes, then they could impiously set to their seal what the word of God would do ! This is an exact picture of the whole Protes- tant government, from first to last; and upon this plan their reformations have come down, with an uninterrupted career, to the present day : their word of God still allowing them to do just what they please. 25. Whoever had natural sagacity enough to propose a subject, and influence enough to engage the attention of the priest, after their ungodly reasoning upon it, and arguing at length, could presumptuously say, they had found what the word of God would do in that matter ! Hence every thing sacred has been dtedistor into the last degree of confusion, by their reforming power. A few of the most material points, however, will be sufl&cient to show the absolute deception of all the rest. 270 THE CROSS OP CHRIST KEJECTED B. VI. CHAPTER VII. THE CROSS OP CHRIST REJECTED BY THE PROTESTANT REFORMERS. CHAP. Nothing could furnish the Protestant doctors with a more "*""• popular objection against the pope, than his universal law con- cerning the celibacy of the clergy, and the corruption of manners which flowed from that papal establishment. 2. Though this law recognized the holy example of Christ Jesus and his Apostles, and was thereby intended to check the licentiousness of the priesthood, and to serve as an example of pious restraint to the extravagant corruptions of the multitude ; yet, for want of the real spirit of Christ, it became an intoler- able yoke of bondage ; and therefore, to get clear of the incon- sistency of professing to follow Christ, and not doing it, the reformers renounced every institution that had the least appear- ance of that evangelical purity. 3. And after reasoning upon it, and arguing the matter at length, in their carnal libertine sense, they set to their seal that it was more consistent to follow the carnal Corinthians openly, than to pretend to be followers of St. Paul, while living in the gratification of their lusts. In short, that it was better for them to marry than to hur7i; and this has been their universal law and practice ever since, in opposition to the decree of Gregory and their mother church* 4. In this debate, the Protestant priesthood charge their ancestors, the popish clergy, with the vilest hypocrisy, and main- tain that they are the very ones who " departed from the faith, giving heed to seducing spirits and doctrines of devils, speaking lies in hypocrisy, having their conscience seared with a hot iron, forbidding to marry, and commanding to abstain from meats;" that they are the false Christs and false prophets, the wolves in sheep's clothing, the dogs and sorcerers, and whoremongers, and hypocritical liars, and all the base characters spoken of in the New Testament : In fine, that the papal hierarchy is the " horri- ble harlot, the kirk malignant.^'' 5. On the other hand, the popish doctors, who, from a pre- tended Apostolic succession, antiquity, and universal authority, claim the pre-eminence, after very plausibly denying that they forbid to marry, and showing that marriage is held in the highest respect by the church of Rome, as one of her seven sacraments, "a conjunction made and sanctified by God himself," retort back upon the reformers, the same charge of apostasy, with all its base and licentious fruits. •See the 39 articles. Art 32. Scot. Prot. Coiifes. Art. xviii. B. VI. BY PROTESTANT REFORMERS. 271 6. And indeed, unless the Protestants can prove that dogs and chap. wolves can beget harmless sheep, and the true Christ spring out '■ — of a false one, and chaste daughters from a mother of harlots, they have no reason to refuse taking to themselves every base and abominable character which they have given the popish doctors, by whom they were consecrated. 7. Therefore it must be with the utmost propriety, even upon their own principles, that they are charged, by the Papists, with producing an endless spawn of heresies. Bishop Taylor himself acknowledges in favor of the church of Home, "the piety and the austerity of their religious orders of men and women. The single-life of their priests aud bishops. AH which (says Chal- lo7ier,) the good natured Reformation has laid aside." 8. How feir the first reformers renounced both law and gospel, and every obligation professedly held sacred by their mothe-r church, in relation to chastity, and how wide a door they opened for licentiousness, is sufficiently manifest from their own his- tories. 9. When Dr. Carlostadt broke his solemn oath of perpetual continence which he had made to God, what kind of a reforming spirit did Luther manifest ? In his letter to Amsdorff he very „. plainly shows what his hypocritical soul was most intent on pro- f.rv Voi. ' moting, as appears from the following words: " The nwptiais of Jj^Jj^'r^?^' Co^rlostadj. please vie wonderfully : Ihacek7iown the girl: The Lord strengthen him in the good example of restraiiwig and lessening popish lust.'^* 10. Here this excommunicated monk, let loose from his monastic restraint, expresses his wonderful pleasure at the good example of his companion. And what was it ? Surely not the good example of Jesus Christ, nor any of his Apostles, for they knew neither girl nor woman after the flesh. But the religious pretext was, that his marriage had a tendency to restrain or lessen his popish lust ; yet how grossly did he err even in this. 11. Lust is lust, and under whatever ceremony or pretext it is gratified, its nature is not altered, restrained nor diminished thereby ; nor is there any difference between the Papist and the Protestant, the monk and the married bishop, as to their motive, or first moving cause ; neither have they but one example to follow, and that is the example of their first father Adam. 12. But as Carlostadt put off his veil of popish hypocrisy, and made a regular and bold provision for the works of the flesh, it * The original extract of this letter, in Luther's own words, mns thus : " Car- lostadii nuptise mire placent : novi puellam : comfortet eum Dominus in bonum exemplum inhibendae et minuendae papisticfe libidiris." Shameful as it may ap- pear, Luther's expression ' inhibendse &c.," seems plainly to imply that his satisfaction arose from the consideration that his friend had obtained a decent de- pository for his popish lust, by which means he could dispose of it with more con- venience, and less remorse of conscience than formerly. 272 THE CROSS OP CHRIST REJECTED. B. VI. CHAP, -^as counted a good example, and Luther himself soon after fol- lowed it. He married a vun whose name was Catharine a Bora, whereby both of them broke their solemn vows of continency which they had made before God. Mai. iii. 5. 13. Well Said the Lord, by the prophet Malachi : I will come near to you to judgment ; and I loill be a sicift witness against the sorcerers, and against the adulterers, and agai7ist false sivearers. Thus antichrist began his work by Simon and other sorcerers, continued it by an endless train of adulterers, and it remained to be completed by perjured persons, or false swearers. Grounds of 14. Bishop Challoner, after stating Luther'' s general character, p^54' ^°'^' '^^ry properly adds : " But what was the most scandalous in a pretended restorer of the purity of religion, was his marrying a nun, after the most solemn vows, by which both he and she had consecrated themselves to God, in the state of perpetual conti- nency. In which he was imitated by a great part of the first re- formed ministers." Hisioryof 15. "Eveuhis most devoted followers (says Dr. Robertson) Charles V. thought this Step indecent, at a time when his country was 340. involved in so many calamities ; while his enemies never men- tioned it with any softer appellation than that of incestuous or profane." 16. Some might try to excuse Luther, by pleading his former ignorance, while under the reign of superstition ; however, that can furnish but a mean excuse, while they represent him as a man of such uncommon parts. Had he been forced to take such a vow, it might have materially altered the case, but he had done it deliberately, from his own free choice, and that from the most solemn considerations. Ibid. p. 109. 17. " The death of a companion killed by lightning at his side in a violent thunder-storm, made such an impression on his mind, as co-operated with his natural temper, in inducing him to retire into a convent of Augustinian friars, where, without suffering the entreaties of his parents to divert him from what he thought his duty to God, he assumed the habit of that order." So says Dr. Robertson. 18. And is a popish vow or solemn oath so far inferior to the oath of a Protestant, that, for the gratification of Protestant lust, it can be broken with impunity ? Where is that court of justice on earth that would make such a distinction, and would not deem it perjury in one as much as the other, to violate what they had solemnly confirmed by an oath ? or that would not, forever after, reject the testimony of such a false swearer? 19. Yet this same perjured Luther was not only believed as a translator of the sacred Scriptures, but in the most momentous points of doctrine, his creeds were adopted as rules of faith; and he was also practically followed in his example of rejecting con- B. VI. BY PROTESTANT REFORMERS. 'J.i6 tinency and true gospel purity as the doctrine of devils, and of reforming the oki works of the flesh under the false pretext of an ordinance of Grod, and that without regarding even so much as the restrictions which the law of Moses had laid on the corrupt and beastly passions of man. 20. "John Calvin was originally designed for the church, and had actually obtained a benefice;" of course he must have come under the common oath of continency ; yet it seems that he was not subject even to the law which saith concerning tJie high priest among his brethren, that a ividoiv shall he not take, but he shall take a virgin of his oivn people to wife. 21. Nor was he subject to the example of Jesus Christ, nor to his own solemn oath; for " he married the widow of an anaba.p- tist at Strasburgy And thus, according to the law, he profaned his seed in the highest degree, by mixing with a people who were condemned, both by Papists and Protestants, as heretics, and counted by Luther himself, no better than mad dogs. 22. Theodore Beza, Calvin's companion and successor, con- tributed not a little to this part of the Reformation, both by his practice, and his writings. Robinson says that, thirteen years after his conversion, "he pviblished a collection of Latin poems, the most lascivious that can be imagined. There is one epigram which, in licentiousness, surpasses any thing that the most un- guarded debauchees have ever ventured to offer to the public eye."* 23. From such reforming priests we may descend to the princes, and see how far their popish lusts were restrained or lessened by their reformed gospel. It has been observed that, Henry the eighth obtained a divorce from Catharine, his brother's old widow, whereupon he married Anne Boleyn, a woman of respectable family and connexions. 24. Her he afterwards beheaded under pretence of adultery, though there appears no proof of her guilt. t Next he married Jane Seymotir, who died in child-bed. Again, he married Anne of Cleves, whom he also divorced, and married Katharine Hov:- ard. She was beheaded. And his sixth and last wife was Katharine Parr. 25. Such were the fruits of that good example whjch the first reformers set their followers, with which Luther was so wonder- fully pleased, and which was sanctioned by their universities, who set to their seal that this same Henry should be the su- CHAP. VII. Eccl. His tory, vol. iv. p. 87. note [a] . Lev. xxi. 13, 14. Eocl. Re- searches, p. 341. Ibid. p. 344. Hume's History of Eng. * Eeza's Candida was not his wife, for Ms wife was never with child, and there are some verses on the pregnancy of Candida in the poems. — Robinson's Eccl. Researches, p. 344. I Henry had been for some time enamonred with Jane Seymour, and his marry- ing her the next day after the execution of his queen, is considered as a presump- tive evidence, not only of the queen's innocence, but of the cause which led to her execation. 274 THE CROSS OF CHRIST REJECTED, &C. B. VI. CHAP, preme head of the Church, instead of the Pope; and such was ' the example of lawless lust and butchery, which this Protestant supreme head openly manifested, which was never equalled by any who supported the title before him. 26. This does not complete the portrait of the enormous ty- rannical cruelty of this great and bloody reformer. It is generally known (says Blackivood) that Henry the VIII. put seventy-two thousatid persons of all religious persuasions to death, on the scaf- fold, during his single reign I ! This implacable tyrant would admit of no nonconformity to his sentiments ; although he was first a zealous Catholic, then a Protestant, and also successively espoused the cause of the different parties, into which they were split. Yet, all who differed from him, and would not submit their own judgment to his dictation, let him be then of whatever persuasion, were doomed to death. 27. Can the human mind conceive of a more horrid, cruel and blood-stained character, than this first founder and supreme head of the Protestant national Church of England? These horrid butcheries of Henry are confirmed by Cobbett, who says: "Amongst his tenets, there were such as neither Catholics nor Protestants could, consistently with their creeds, adopt. He therefore sent both to the stake, and, in order to add mental pangs to those of the body, he dragged them to the fire on the same hurdle, tied together in pairs, back to back, each pair containing a Catholic and a Protestant. 28. " Was this the way that St. Austin and St. Patric pro- pagated their religions? Yet, such is the malignity of Burnet and of many, many others called Protestant " divines," that they apologize for, if they do not absolutely applaud this execrable tyrant, at the very moment that they are compelled to confess C"^l"="'^- that he soaked the earth with Protestant blood, and filled the air 103. ' with the fumes of their roasting flesh ! I " B. VI. PROTESTANT DOCTRINES, &C. 2^95 CHAPTER VIII. PROTESTANT DOCTRINES CONCERNING MARRIAGE AND CONTINENCE. In tracing the effects of the Reformation in 'Enolaml, we find chap. bishop Cranmer making a conspicuous appearance. This ambi- ^ '^^- tious primate, instead of promoting purity and truth, began his reforming career by paving the way for a flood of licentiousness, injustice, and corruption. When his crimes are considered, we need not wonder that the Papists accused him with treason and perjury, in giving the supremacy to such a profane and wicked prince as Henry VIII. and for his hypocritical and treacherous conduct in other respects. 2. This great reformer, on his trial, was charged by Martin, a Popish doctor, that, "being yet free, and before he entered into holy orders, he married one Joan Black, or Broivn, of Cambridge. That he married there one Joan, he granted. That after the death of the aforesaid wife, he entered into holy orders, and after that was made archbishop by the pope." 3. " That he, being in holy orders, married another woman as his second wife, named Anne, and so was twice married. That in the time of king Henry VIII, he kept the said wife secretly, and had children by her.* Hereto he also granted, affii-ming that it was better for him to have his own, than to do like other priests, holding and keeping other men's wives." 4. Martin. " Did you swear obedience to the see of Rome V Granmer. " Indeed I did once swear unto the same. Martin. " Yea, that you did twice, as appeareth from records and writings here ready to be showed. At your consecration you took two solemn oaths for your due obedience to be given to the see of Rome, to become a true preacher or pastor of his flock ; yet, con- trary to your oath and allegiance, for unity, you have sowed dis- cord; for chastity, marriage and adultery; for obedience, con- tention; and for faith, you have been the author of all mischief." 5. "What doctrine taught you when you condemned Lai7ibert, the sacramentary, in the king's presence at Whitehall?''^ Cranmer. " I maintained then the Papist doctrine." Martin. " Then from a Lutheran you became a Zuinglian — and for the same heresy, you will help to burn Lambert, the sacramentary, which you now call the Catholic faith and God's word." •The criminality of this charge is founded on the violation of his oath of con- tinency, which he had taken as an ecclesiastic; but this reforming archbishop manifested on this as well as on other occasions, that the violation of a solemn oath was but a small matter with him. 276 PROTESTANT DOCTRINES B. VI. *^f\P- 6. From these sliort hints it is easy to perceive, who bore the '■ — . highest marks of antichrist, and most evidently filled the character of those entire apostates from the faith and practice of Christ, spoken of in the Scriptures. Therefore, Martin, with the highest Catholic authority, addresses Cranmer, as follows. 7. " Christ foretold there should come against his Church, ravening wolves, and false apostles. But how shall we know them ? Why, Christ teacheth us, saying, ' By their fruits ye shall knoio them. What are their fruits ? St. Paul declareth, after the flesh they walk in concupiscence, and uncleanness, they contemn power.' " 8 "Again: in the latter days there shall be perilous times. Then shall there be men loving themselves, covetous, proud, disobedient to parents, treason-workers. Whether these be not the fruits of your gospel, I refer to this audience; whether the said gospel began not with perjury, proceeded with adultery, and ended in conspiracy." 9. So much then have the Protestants gained, by endeavoring to prove that the Papists forbid to marry, in order that they might be released from every obligation to chastity, and take full liberty in their incestuous and beastly works; so that, in this respect, they evidently reformed from bad to worse. 10. Likewise their charging the pope with forbidding to marry in order to excuse themselves, will be but weakly supported, if *See Dod- ^c consider that their translation of 1 Tim. iv. 1, 2, 3, is, ac- Loc^' '" cording to their own critics, much to be disputed.* 11. But, admitting their translation to be never so correct, it is a question whether the Papists, from a comparison of their ♦See Rom- doctrines with those of the Protestants on that subject, have not 2Cor xr'2 ^^^^ greatest right to charge the latter with forbidding to marry, according to the Apostle's use of the term.* 12. It is most certain that the people of God always did con- sider marriage to be something very difterent from what the lost and corrupt nations of the earth conceived it to be ; then, from such a plain distinction, the question would naturally arise, whether those apostates in the latter times would forbid what was called marriage by the people of Grod, or that which went under that name among the nations of the earth ; and no one need to doubt that the Apostle meant they would forbid marriage in its true order and sense, and not in the corrupt sense of the world: for the world loveth its own, and apostates love the same. 13. Although it is evident enough that the papal hierarchy did, by law, oblige their clergy to abstain from marriage, ac- cording to the sense in which the Grentiles consider marriage, which is a plain evidence that their institution of celibacy was a spurious institution ; yet there is not the smallest proof that they forbade marriage, as it was instituted in the innocent state of B. VI. CONCERNING CONTINENCE. 277 man, nor (according to their creeds) did they forbid it as it was considered by the followers of Christ, relative to their spiritual union in the Lord, and with one another. This is manifest from the Grounds of the Catholic Doctrine^ as follows. 14. " Q. When was matrimony instituted ? Ans. It was first instituted by Grod Almighty in Paradise, between our first parents; and this institution was confirmed by Christ in the new law. Matt. xix. 4, 5, 6. where he concludes, What God hath joined together, let not man put asunder." 15. " Q. How do you prove that matrimony is a sacrament? Ans. Because it is a conjunction made and sanctified by God himself, and not to be dissolved by any power of man, as being a sacred sign, or mysterious representation of the indissoluble union of Christ and his Church. Eph. v. 31, 32. For this cause shall a man leave his father and mother, and shall be joined to his wife, and they two shall be one flesh. This is a great mystery, (jxugrjpiov, a sacrament^) &c. 16. Now in the Protestant articles of faith it is expressly asserted to the contrary. "Matrimony, &c., are not to be counted for sacraments, for that they have not any visible sign or ceremony ordained of God." With this the Protestant con- fessions universally agree. They scofi" at the popish sacrament of marriage, and call it, "a bastard sacrament," and affirm that marriage is no sacrament or sacred rite at all, but equally per- tains to all sorts of people who are able with judgment to give their consent. 17. The Jews' bible or book was very different from a book that was common among all sorts of people, and as diflerent was their law of marriage, from marriage so called among the profane Gentiles. The same distinction, will hold good between that marriage which the followers of Christ called a mystery, and that civil contract which was common among all sorts. 18. Then if the Protestants did, in any sense, impede, hinder, prohibit or forbid such marriage as God instituted in Paradise, or prescribed by the ministry of angels to the Jews, or that in- nocent, pure, and chaste union in Christ, which implies a state of contineney, and is spiritually called a marriage, or being married in the Lord, then it evidently follows, that they are the ones who forbid to marry, in a more important sense than the Papists. 19. As far as both the Pepes^s and Protestants y^ere. unani- mous in persecuting those who bore a practical testimony con- cerning the faith of Christ, and the spiritual union of the saints, so far they jointly fill up the character of those apostates of the latter times spoken of by the Apostle. 20. It is evident, from the Scriptures of truth that this spiritual union in Christ, and in his Church, is the last marriage that was CHAP. VIII. Grouiids of C. Due. p. 23. Gr. muste- rioii. xxxix Ar- ticles. National Covenant. Conf. of Fuilli. 278 PROTESTANT DOCTRINES B. VL CHAP. YIII. Geneva Coiif. p. 21, 2-2. 1st Book of Bis. Doc. Lst. * Churches, Confes. Sec. iv. Book of Common Prayer. sanctioned of God ; and under tbat name it was held as the most sacred institution, in support of which thousands in the primitive Church were willing to be tortured to death ; and as it was the last order or kind of marriage which was sanctioned by Almighty Clod, it was this that was in a peculiar manner, forbidden by the apostates of later times. 21. The Geneva and Scotch confessions of faith pointedly maintain, that "A politic magistrate belongs to the church; to whom (say they) it appertaineth to root out all doctrines of devils and men, (among which are ranked) free-will vows of single life, ^c. The punishment whereof, although God often- times deferreth in this life, yet, after the general resurrection, when our souls and bodies rise again to immortality, they shall be damned to unquenchable fire." 22. Among other things which they say are to be utterly sup- pressed, and abolished, are, I'ows of chastity, and difference of 'meats for conscience sake, and affirm that "All maintainers of such abominations should be punished with the civil sword." 23. This was the faith established at Geneva, and received and approved by the church of Scotland, in the beginning of the Reformation. Could there possibly be a more pointed forhid- ding of the sacred mystery of being joiiied to the Lord in one spirit? And further, what they forbade, they were able to execute by their politic magistrate, so that their kirks* and king- doms should be wholly purged, as they express it, "from all idolators and heretics, as Papists, Anabaptists, and such like limbs of antichrist," as would not receive their reformed doctrine of matrimony, which was common to all sorts. 24. To this Protestant confession of faith may be added their public form of prayer. "Almighty God, from whom all power is derived, we humbly beseech thee to bless thy servant the Lorrf-Lieutenant of this kingdom, and grant that he may use the sivord, which our Sovereign (or dread sovereign) Lord, the Kiyig, hath committed into his hand for the protection of the true religion established amongst us." 25. This true religion, as it is called, most positively forbids every obligation to chastity, and all distinction between clean and unclean beasts, under the terrors of the sword, and all pains, civil and ecclesiastical, as will more fully appear. And what these reformers established under the name of marriage, in the place of all that had been called sacred, is manifest from their own confessions. 26. In that part of their creed which respects marriage, the name of God is not even mentioned, (except in the negative,) and it is only when they speak of divorce, that the stolen words of scripture, or the name of God is used ; which is a plain evidence that they consider marriage as a thing common, and not as a B. VI. CONCERNING CONTINENCE. 279 sacred institution. This is manifest in their latest creeds,* which shows that their faith has been uniform, on that suLject, from the beginning. 27. "Marriage (say they) is to be between one man and one woman." No account here of that being dead wherein we were held, or of becoming dead to the law by the body of Christ; that we might be vtarried to another, even to him that was raised from the dead, that we might bring forth fruit unto God. 28. Again they say, "Marriage was ordained for the mutual help of husband and wife ; for the increase of mankind with a legitimate issue, and of the church with an holy seed ; and for preventing of uncleanness. It is lawful for all sorts of people to marry, &c." "Bishops, priests and deacons are not com- manded by God's law either to vow the estate of single life, or to abstain from marriage ; therefore it is lawful for them to marry at their own discretion." 29. If l)y marriage, they mean that outward sign or ceremony, which they say was never ordained of God, but -^diich they in- vented to ratify the contract of man and wife, then marriage, in their account, is but a civil rite, with which the true followers of Christ never had any thing to do. 30. And this will appear most evidently to be the fact, if we advert to the form of marriage, " ratified, rehearsed, allowed, approved, and executed within the realm, by the assent and con- sent of [their] Sovereign Lady Elizabeth, by the grace of God, of England, France, and Ireland, Queen, defender of the faith, (^c." 31. In this lascivious ceremony, after the parties have re- peated much senseless jargon after the priest, the man shall put a ring upon the fourth finger of the woman's left hand, and hold- ing it there, and taught by the priest, shall say, " With this ring I thee wed, with my body I thee worship, and loith all my loordly goods I thee endoiv: In the name of the Father, and of the Sm, and of the Holy Ghost. Amen.'''' 32. The late American Presbyterian Confession says, "Such as profess the true reformed religion should not marry with infidels. Papists, or other idolaters." An idolater is one who worships an idol, a false god, or a plurality of gods. And are the reformed Protestants no idolaters? Do they worship one God? Yea truly, and the above form of matrimony, without either veil or fig-leaf, shows who it is — [C?° Woman, ivith my body I thee worship! and with all my worldly goods I thee endow.'''' 33. " The godly (they say) should not be unequally yoked with such as maintain damnable heresies." Then, according to their creed, it behooves the worshipper, forsooth, to worship the Lord his God with all his heart, soul, strength and might; and to this kind of worship all kinds of people enjoy an equal right. CHAP. VI 11. ^•^ee Am. Coiif. of F. of Pu. Ch. xxiv. Rom. vii. 4. xxxix Ar- ticles. Book of Common Prayer. Book of Ciimmon Praj'er. 280 PROTESTANT DOCTRINES B. VI. CHAP. VIII. *Sce Gal. iii. 28. Westm. Conf. and Amer. Edit. 34. They talk of solemnizing holy marriage ; but so awful a profanation of words, and so glaring a prostitution of common sense, never was presented to the human ear, through all the superstition and idolatry of pagan and popish priests ; and there- fore this finishing work of antichrist, not only forbade the pure spiritual marriage of the saints, but remitted and disannulled every restraint that had ever been laid on the carnal lust of man, and thereby corrupted the sacred institution to its very source. 35. The very idea of solemnizing the matrimonial contract, implies that the Protestants considered it, in itself, void of any sacred or spiritual sanction ; which is plain from their own words. "We judge it expedient (say they) that marriage be solemnized by a lawful minister of the word — that he may pray for a blessing upon them — entreat the Lord to own and accept them in Christ [*] who are to be joined in the honorable estate of marriage, the covenant of their God. That the Lord would be pleased to ac- company his own ordinance with his blessing, particularly with the comforts anad fruits of marriage." 36. Hence they hypocritically pretend that their motive in marrying is, '■'•to increase the church with an holy seed." But their confession, in the posicript of their creed, is, that they " beget children and. heep families, merely for the world and the flesh:" and the same confession says, that their masters of fa??iilies, raoreoYer, ^^ educate their children for the tcorld and the flesh — betraying the souls of their childre7i to the devil." 37. Lastly, the end of their holy marriage, they say, is " for preventing of uncleanness : and may be performed at any time except on a day of public humiliation. And we advise that it be not on the Lord's day." Which is a further evidence that they conceive nothing either sacred or solemn in it. Then it only re- mains to enquire, what uncleanness it is instituted to prevent ? 38. The reformers have not left in the dark, what they mean by uncleanness in general ; it is the same that Luther called popish lust, or those lawless gratifications of the flesh which have no kind of respect to a posterity. And does the Protestant mar- riage prevent all such uncleanness ? 39. Does that solemn ordinance (as they call it) bind them to such times and seasons as nature prescribes for conceiving seed ? If it does not, have they sufiicient authority to count that clean- ness, which both law and gospel call %incleannessl Are the de- crees of their most dread sovereign, or of their sovereign Lady, and all their church guides sufficient to forbid and disannul that sacred light of heaven, which excludes from the kingdom of Christ, every lustful and lawless propensity? Is there no uncleanness committed between the Protestant man and wife ? B. VI. CONOERNINQ MARRIAGE. 281 40. The fact is, the Reformation opened the very last and most ^vrt/'' effectual door for the unrestrained and full gratification of every '— unclean, and worse than brutal lust, both in man and woman, under the name of a holy ordinance, by making the woman a proper object of worship, or setting herup, openly and avowedly, above all that is truly called Grod. 41. Therefore, according to the Protestant faith and practice, every sacred rule of chastity, every degree of light, tending to continency, or Gospel purity, has been anathematized out of coun- tenance, and driven from their kirks and realms with the most furious zeal. 42. They have enjoined it upon all, as a solemn duty to marry, in their ways, and have established marriage in a way which in- dulges the licentious prospect of living in the full gratification of their lusts, with full liberty to defile and abuse each other in the most scandalous, incestuous and debauching manner, without any * respect to times or seasons ; not even regarding the dictates of modesty and prudence, and much less those interposing com- mands of heaven, which, under the law of Moses, exempted the woman from every such lawless abuse, while in a state of preg- nancy, and throughout the days of her separation. 43. Then what have the Protestants to charge upon the Papists ? Was it not they themselves that increased unto more ungodliness, and whose words have eaten out the very marrow of the Gospel, as doth a canker; among whom is Hymeneus or 27^ Hymen, i.e. the defender of nuptiah, and Philctus, the carnal lover ? 44. And who can be so justly charged with "departing (or standing off) from the faith, giving heed to seducing spirits and doctrines of devils, speaking lies in hypocrisy," &c., as those very false swearers, those perjured apostates, who not only renounced the profession of chastity and continence, but publicly declaimed against that innocent manner of life ? 45. In the heat of their reformed lust, they went on pulling down and destroying those buildings, which both they, and their respected forefathers, and good old mother church had deemed most sacred, and which had been professedly erected, and, in their way, solemnly dedicated for the accommodation of such as chose to adopt the profession of continency. And lastly, to fill up the measure of their character, they have forbidden holy marriage in truth, and out of manifest contempt to everything sacred, have contemned continency, and given the title of holy marriage to their lascivious and vain ceremony. 46. These charges cannot apply to any civil government, in itself considered ; for the members of such never were, nor ever can be forbidden to marry in their way, by the followers of Christ ; nor have such ever prohibited the marriage and spiritual 19 2 Tim. ii. 282 PROTESTANT DOCTRINES, &C. B. YI. CHAP. vm. Wilber- fiircc on Re i!■"'• 33-44. he was a murderer from the beginning, and abode not in the, truth, because there is no truth in him. 46. Yet, by all these most horrid cruelties and abominable works, they established, what is called the Christian World, upon the principles of false teachers, corrupted priests, bloody emperors, imperious popes, and diabolical persecutors, including the ecclesiastical tyrants of every age, from Constantine down to John Norto7i, and the rest of the Protestant priesthood, under Governor Endicot. 47. But their diabolical works unmask their Christianity, and by the light of the sun of righteousness, the foundations of their world are discovered, which have been long kept in store, reserved 2 Peter, iii, unto fire, against the day of judgment, and perdition of ungodly '^' men. 316 PERSECUTION OP THE QUAKERS. B. VI. c^-^P- 48. Candid reader, let it be engraven on your heart, never to be erased ; let it be impressed on your mind, never to be forgot- ten; that the true church, the true followers of Christ never persecuted any ! 49. After tracing the long line of succession, through the per- secuting and corrupt hierarchy, from Constantine to the Popes, and from the Popes to Luther and Calvin, and from them down to John Norton, and the rest of the persecuting crew under governor John E7idicot, what rational mind can believe that true Christianity can, or ever could be propagated, or any true church ever descend from such a horrible and corrupt source ? Nay, never. As well might we believe that Satan can propagate holiness, mercy, arid love; and that the peaceable kingdom of Christ can be established by hypocrisy, falsehood, and blood. THE TESTIMONY CHRIST'S SECOID APPEARING. BOOK VII. THE EXTENT AND DURATION OF "WHAT IS CALLED THE CHRISTIAN WORLD. CHAPTER I. "WORLDLY CHRISTIANS CONTRASTED WITH VIRTUOUS BE- LIEVERS IN CHRIST. The disciples of Jesus Christ, or learners of the Gospel, were first chap. i. called Christians at Antioch. Under this name all were, in pro- cess of time included, who professed to believe that Jesus was the promised Messiah. But when antichrist arose, and assumed the name and authority of Christ, he was properly & false Christ, and his disciples of course must be false Christians ; therefore the Christian ivorld must mean that world of Christians who are the followers of a false Christ, and who " wondered after the beast;" while such as retained a measure of the true Christian faith and practice, must be called by some other name. 2. From what has been already stated, concerning the rise and progress of antichrist's dominion, it appears that after the days of the Apostles, there remained but little room for the pure and undefiled religion of Jesus, on earth, 3. How far the fire of truth was extinguished, by those floods of error, which early began to be disgorged hy false apostles and deceitful workers, and how extensively the influence of antichris- tian corruption prevailed, is particularly worthy of reflection, in order to discover the real distinction between the multitude who assumed the name of Christ, and called him Lord, Lord, and the virtuous few who were careful to do the things that he taught. 4. All that the false spirit could engage in his service, from his first rise, he did engage, and all that he engaged in his ser- vice he did corrupt, in the highest degree ; so that in the pro- 318 WORLDLY CHRISTIANS CONTRASTED WITH B. VII. CHAP. I. gress of his dominion, as far as his influence extended, both vien and things were most efl"ectually changed for the worse. 5. Emperors, kings, and every class of civil rulers, became more tyrannical ; laws and maxims of civil policy more cruel and oppressive ; soldiers more barbarous ; every kind of craftsmen more addicted to deception and fraud ; and every art and science * more perverted to the purposes of pride, luxury, and unrighteous gain. 6. All orders of priesthood were more corrupted, and learned gre^-ter arts of imposition and deceit; the sacred Scriptures were corrupted from beginning to end, both in the sense and applica- tion, especially the doctrines of Christ and his Apostles. In a word, everything that antichrist could get hold of, or in any wise attach to his corrupt kingdom, whether it related to soul or body, to faith or practice, to time or eternity, he so corrupted, that the whole creation was, in a moral sense, removed to a much greater distance from God. 7. Every age improved upon the corruptions of the past, and prepared a greater degree of corruption lor the following ; and thus it continued and increased, until all the nations of the earth were corrupted ; and, as far as antichrist's claim extended, nothing escaped his poisonous and corrupting influence, save those few enlightened souls who were willing to face death in all its most frightful forms, rather than come under his dominion. 8. Amidst all the presumptuous claims and high pretensions of the false spirit, by which the world was deceived, God did re- serve the spirit of faith and of true virtue in his own power, and whenever it was poured out upon any people, the life and sub- stance of that spirit was out of the deceiver's reach. 9. True, he could torture the bodies, corrupt and pervert the words, and maliciously misrepresent the actions of those who possessed that spirit ; but the spirit itself, by which they spake and were actuated, remained uncorrupted and undefiled through the whole of his pernicious reign, and is to this day, wherever it is found, a swift witness against all his deceitful claims to or- thodoxy, and all his beastly works. 10. Yet it will not be denied that a false Christ often had power to corrupt by flatteries, and draw into his communion, many who had, for a time, been actuated by the spirit of truth, and bore a swift testimony against error and vice. Whole socie- ties of such were frequently overcome by the beast, and swal- lowed up in the general mass of corruption. 11. But the spirit of truth never could he overcome, nor led captive with them ; but would again raise up others of the same description, separate from the catholic kingdom; and thus a measure of the true work of God, and the fruits of the spirit of truth, from time to time appeared, and stood as a monument, to B. VII. VIRTUOUS BELIEVERS IN CHRIST. . 319 condemn the universal corruptions of a false religion, wbich over- ^h^p. i. spread the earth under the name of Ch?istiamty. 12. Therefore, for the truth's sake, we are bound to distin- guish between that spirit which ruled the motley mixture of Pagans, Jews, and pretended Christians, and that very different spirit which, in a separate and distinct people, was all along dis- tinguished by the fruits of mortification and abstinence, piety, ' virtue, innocence, and simplicity of manners. 13 Cerdoii, Marcion, Mani, Novatian, Hierax, Priscilh'an, and those who followed their example, would doubtless furnish a very different history from that of the contending philosophers, emperors, and popes, were their sentiments, their lives, and their actions justly recorded. Even the small traces of virtue, that have been transmitted down through the writings of their adver- saries, are sufficient to show the striking contrast that existed between them and the great Christian hierarchy. 14. Under the various names of Mardonites, Mmiicheans, PrisciUiaiiists, Bogoiiiilans, Cathari, Beghards, Picards, Wul- denses, Albigenses, Anabaptists, ^-c, there appeared, at differ- ent periods, a people who bore a striking resemblance to each other, both in their faith and manners. 15. They considered Jesus Christ not as the founder of a tem- poral hierarchy, but as a pattern of piety and virtue : hence they placed religion not so much in doctrines and outAvard forms of worship, as in purity of heart and a virtuous practice ; and therefore they bore a uniform testimony against vice, and the established orthodoxy of the standing priesthood. 16. Many of them chose a life of continence, others did not: they allowed each other liberty of conscience, that each might live according to their own faith, and they persecuted none who differed from them. They took no oaths, bore no arms, and patiently endured persecution for the testimoiiy which they held. 17. And what was all this, but a standing memorial of the nature and tendency of the true Gospel, and a witness against the corrupt religion established by human authority ? Not that either the doc- trine or manners of those virtuous people were formed into any sys- tem, or conveyed, by any external authority, from one to another ; but being influenced by the same invisible Spirit, however discon- nected they might have been, as to external things, their faith and practice were essentially the same in nature, though not always in degree, 18. "Wherever such a faith and practice were manifested, they never failed to reprove and condemn that which was of a contrary nature ; and such was then the true work of God for that pur- pose; therefore, as vice and wickedness increased among the professed orthodox Christians, virtue was elsewhere practised, 320 WORLDLY CHRISTIANS CONTRASTED WITH B. VII. CHAP. I. Eccl. Re- searches, p. 127. Ibid. p. 194. under some other name, sufficient in degree to expose tte king- dom of the beast in its proper colors. 19. Thus, while the door of the Catholic church stood open to all characters, and the universal depravity of priests and people destroyed every real distinction between virtue and vice in that apartment, the people taught by Novatian, stood as a living re- proof of their libertine government. Some exclaimed, " It is a barbarous discipline to refuse to re-admit people into Christian communion because they have lapsed into idolatry and vice." Others, finding the inconvenience of such a lax discipline, re- quired a repentance of five, ten, or fifteen years. 20. But the Novatians said, "If you be a virtuous believer, and will accede to our confederacy against sin, you may be admitted among us by baptism, or if any Catholic has baptized you before, by re-baptism. But mark this, if you violate the contract by lapsing into idolatry and vice, we shall separate you from our community, and, do what you will, we shall never re- admit you. Grod forbid we should either injure your person, your property, or your character, or even judge of the truth of your repentance and your future state : But you can never be re-admitted to our community without our giving up the best and only coercive guardian we have of the purity of our morals."* 21. This Novatian discipline, Euscbius says, '■'rent the unity of the church.^'' Truly it showed that the Church of Christ and a wicked idolatrous world could never be united. But when antichrist had completed the union between the civil and eccle- siastical powers, and a whole empire was Christianized at once, by a mere change of human government, the state of the ivorld, thus united to the church, might have appeared unspeakably glorious to the worldly-minded, had not God reserved a people, whose virtuous practice should expose the universal deception of the self-styled Catholics 22. "Certain it is, (says Robinso7i,) the virtuous Manicheans thought they were only Pagan schismatics, acting vice in the name of the most virtuous of beings, Jesus Christ, whose char- acter must sink in proportion as theirs rose." 23. Thus Fatistus, the Manichean, said to Samt Augustin: "How dare you call me a Pagan schismatic? The Pagans honor God, they think, by building temples, by erecting altars and images, and by offering sacrifices and incense. I have quite other notions. I consider myself, if I be worthy, a rational temple of God. I honor Jesus Christ, his Son, as his express image. A well instructed mind is his altar, and pure and simple adoration the acceptable sacrifice to God." •According to Jones, in a work written by Novatian, he shows that it was Christ who appeared to the Patriarchs. Abraham, Jacob, Moses, py. Having, therefore, (adds he) loeathered all the storms, and sustained without injury, all the assaults of 18U0 years, what has she now to fear V 40. She, even she, who for more than a thousand years, was an open public harlot to the kings of the earth, even in the judg- ment of all her Protestant daughters ! She who now saith in Rev. xviii. her heart, I sit a queen, ayid am no widoio, and shall see no "[^^ ^^"" sorrow ! What has she to fear ? but that the same national pow- ers, that supported her, shall hate the ivhore, and shall make her desolate, and naked, and shall eat her flesh, and burn her vrith fire; for strong is the Lord God ivho jvdgeth her. 41. In point of doctrine, of government, and morals, this true Catholic Christianity is all of a kind. Examine it from begin- ning to end, from bottom to top, and from side to side, in all its branches, it contains the same tnystery of iniquity ; and in various degrees, keeps its subjects in bondage to corruption, and under the dominion of their own lusts. 42. As Christian has descended from Christian by ordinary generation, and the consecrated fathers have christened their children with their own hands, as the certain heirs of a future church; and one bishop (though corrupt and abominable) has ministered to another, with his defiled hands, his supposed autho- rity, it is evident that the whole are still under the darkness and deception of antichrist, and in as deplorable a state of corruption at this day as ever.* * " Who are more wofully lost as to all true godliness ; who are more deeply sunk into sensuality and brutishness, than the generality of so-called Christians ? Nay, among what sort of men are all manner of abominable wickednessesand villainies to be found to rise, so much as among them ? upon which account the naiue of Chris- tian stinks in the nostrils of the very Jeivs, Turks, and Pagans. Beastly in- tempBraEces amd uncleanness of all sorts ; the most sordid covetousness ; wretched 336 PROTESTANTISM, THE SYSTEM B. VII. CHAPTER IV. PROTESTANTISM THE SYSTEM OF THE SECOND BEAST WHICH " CAME UP OUT OF THE EARTH." CHAP. IV. It may seem a hard saying, that Protestantism, which has been ' established above two hundred years, is the beast of the Apoca- lypse that " came up out of the earth ; " but can it be more surpri- sing or more grating, than it was to affirm, that Popery, which for more than a thousand years was deemed the only true reli- gion, was the beast that " came up out of the sea ? " 2. This the Protestants have not only asserted, but abundantly proved; and no less evidently do the marks of the second beast, and the number of his name, apply to Lutherism and Calvinism, T/hich more or less extend their influence to every dissenting j);irty.* injustice; oppressions and cruelties; the most devilish malice, envy and pride ; the deadliest animosities, the most outrageous feuds, dissensions and rebellions; the plainest and grossest idolatry ; highest blasphemies, and most horrid impieties of all kinds, are in no part of the world more observable than they are in Chris- tendom ; nor most of them anywhere so observable. [And we may add, this Christianity has for ages, been the propagator of the most unjust wars and bloody massacres, far exceeding Turks and Heathens-I Nor can there be an easier task undertaken than to show, that not a few mere Heathens have behaved themselves incomparably better towards God, their neighbors, and themselves, than the ge- nerality of those who are called Christians.'^ Fowler's Design of Christianity, p. 143, 144. * The beast which came up out of the earth had two horns like a lamb. The Protestant power was divided into two powers, which had each a separate influ- ence. The power and influence of the beast was in his horns. A horn, in the style of the prophets, signifies any power, civil or religious. Tivo horns like a lamb, therefore, signify two religious powers into which the beast was divided. But to whom or to what do these horns apply ? Not indiscriminately to any man, or set of men; but tg» the reigning influence of those powers which were propheti- cally represented by two horns. The Gospel of Christ is the power of Go unto salration, to every one that believeth; yet this Gospel cannot be indiscriminately applied to Jesus Christ, but to that certain power and influence of which he was the beginning, and which is transmitted to all who believe ; and in proportion as the gospel directs the mind of a believer, so it influences his will, and leads him into action, and the first moving cause becomes a real and certain power in his soul, vrhich saves hirn from sin, and leads him on in the way of righteousness. Hence the title of horn is justly applied to the power and influence of the Gospel; not a, persecuting horn, buta horn of salvation. Again : The little horn of antichrist which waxed great, cannot be indiscriminately applied to Leo the Great, but to that certain power and influence which extended down through the line of popes, and which in pope Leo the first, had its beginning. So the two horns like a lamb cannot be indiscriminately applied to Luther and Calvin, but to ihose certain powers and that religious influence which began in them, and of which they were the acknowledged fourders and promoters- As far then as Lutherism and Cal- vinism, separately influenced the mind and led the subject into action, so far they separately became real and certain powers. And as far as Ihe subjects of these powers professed to maintain the Gospel of the meek and lowly Jesus, so far the beast made his appearance with two horns like a lamb, and being blended with civil government, and supported by the sword, the beast spake as a. dragon. Thus, f Lutherism and Calvinism constitute, and verily are what is signified by St- John's vision of the beast which had two horns like a lamb, and spake as a dragon. B. YII. OF THE SECOND BEAST. 337 3. The second beast was to cause an image of the first to be chap, iv. made ; to give life to the image^ and cause that as many as Rev. xiii. would not worship the image of the beast, should be killed. This ^''"^^" did Luther and Calvin, and their followers, by the energy of the sword; of which their Form of Concord, their creeds and history of the extirpation of heretics, are an evidence to this day. • 4. The second least was to do great wonders, and to deceive them that dwell on the earth by reason of the ivonders which he had power to do. And what was the Reformation from the time that Luther biumt the laws of his sovereign, but a scene of won- ders ? a late Protestant writer says, in relation to their defending their cause by the sword, '■'■They deter mined not to renounce History of those rells'ious truths, to the knowledge of tvhich theii had at- !?!f ■'®°\7' 'J ' ^ ij> J ./ vol HI. p. tained by means so wonderful, ' i. e. full of woJiders* 33i. 5. But how were these wonders and miracles wrought? Ob- serve, it was in the ^'^ sight of men,"" that he '■'■ maketh fire to come down from heaven on the earth ;" that is to their xieiv and sense, who were in the nature of the beast, so as to see loith his sight ; for it was those who dwell on the earth, in the earthly fallen nature, and covered with the religious profession of the first beast, which under this specious and gilded cloak, made provision for all the corrupt propensities of nature. 6. To these only did it appear that the second beast made^?"e come dMW7i from hear en on the earth, — first by claiming to restore true Christianity, which came down from heaven by divine fire; and thereby whole nations and people, who were under the dominion of the first beast, were deceived, to make an image, that is, to form organizations, which they called by the specious name of Christian churches. 7. But though these names were thus delusive, yet it was false, for each of these organizations, was but an image of the universal organization of the first beast, for they all made the same provision for every property of the corrupt beastly nature, as did the first or Catholic beast. Hence his subjects were the more easily drawn into those images, by the delusive flattery, that according to Scripture evidence, which was given by revela- tion, or '■'■fire from heaven,^'' they could, without any additional cross, obtain that salvation which they had learned by experience they could not find under the Catholic beastly image. 8. " And he had power to give life unto the image of the beast." This was effected, as before stated, first by laying claim * Wonders indeed must have greatly abounded, when hlood and fire,, dispensed in the name of the Father, Son, and Holy Ghost, were the wonderful means by which religious truths were to be maintained, defended and propagated! Well might it be said of the beast, that he maketh fire come down from heaven on the earth, in the sight of men. Surely such miraculous wonders were never in he power of Pharaoh's magicians ! 338 PROTESTANTISM, THE SYSTE3I B. VII. See Rev. ch. xiii. CHAP. IV. to all former revelation, as contained in the Scriptures, which their leaders interpreted according to their own " natural sagacity''^ of course in, or according to the sight, and in the life, of the beast. 9. Second. By causing great excitements in the religious feel- ings of the minds of men, and thereby producing what is termed revivah of religion; and when souls are awakened to sense the need of their being saved from sin, then the influence of this heast is brought forth, to persuade them that salvation can be obtained by joining their churches, and believing in their creeds, which, with an outward profession, cover all the corrupt propen- sities of nature. Thus this religion is the life of the. beast. 10. Therefore, by the means of these operations, those images have been endowed with the living properties of the beast, that is, a religion adapted to 'nature; and thereby have propagated their own likeness, and perpetuated their names to this day. 11. Thus they are proved to be the true descendants of iho, first heast, and the legitimate daughters of the great rchore of Babylon. But those " whose names are written in the Lamb's book of life ;" that is, such as have light to see and live Ithe ife of the Lamb, are not deceived bij this ddusicefire, but they are cut off, or killed, to all the enjoyment of the world, of which the beast can de- prive them. 12. He was also, to cause all, both small and great, rich and poor, free and bond, to receive a mark in their right hand or in t\\e\v foreJieads : and that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name. 13. By sprinkling a little water or making a sign of a cross on the forehead, whole Protestant states and kingdoms Avere christianized ; and by taking a solemn oath with their right hand lifted up (the oath or sacrament) they were sealed to full mem- bership in the national covenant ; and without these distinguish- ing marks in the forehead, or in the right hand, it is evident, from all their creeds and confessions, that no one was entitled to any religious privilege. 14. The anaha'ptists, for renouncing the mark on the forehead, were decreed to be rooted out of the Protestant dominions. Moreover, the civil and ecclesiastical powers ordain and command, their said confession of faith, ^-c, " to be subscribed by all his ma- jesty^ s subjects, of ivhat rank and quality soever, under all civil pai7is.^'' They caused all to receive the oath, " all masters of universities, colleges, and schools; all scholars at the passing of their degrees, — and finally all members of the kirk and kingdom." Thus comprehending under their mark, both small and great, rich and poor, free and bo?id. 15. The Protestant mark, [xapa/fJ^'a] character of a Christian, Common Prayer and Confession. W. Conf. F. Acts of Assembly Se.^s. 26" 1639. B. VII. OF THE SECOND BEAST. 339 was always an outM^ard ceremony, oath, or profession ; so they chap, iv. caused all, both small a7id great, to receive that Christian char- Rev. xiii. acter or mark. All masters, and scholars, and ministers, such i'') i"- as made merchandise of their Gospel, as well as merchants in burgh, and all who paid rent to the kirk, must have the true Christian character, the sealing ordinance, the only mark of God's true religio7i administered and received. 16. And however formed or reformed, these outward marks, so long as the dispositions and actions of man are beastly, his assuming a Christian character, and claiming a relation to Christ, only distinguishes him, as a wolf in sheep's clothing is distin- guished from other beasts. 17. Protestants never would admit that man in the present life, could rise to any thing higher than his own fallen nature, or be so united to Christ as to become one with him, he must con- tinue to be fallen man, viere man, a daily transgressor of the commands of God, and to this they must all covenant and swear, and the seal of this character is their distinguishing point of communion. 18. Hereis loisdom. Let him that hath understanding count Rev. xiii. the nu?nber of the beast: and this is easily done, for it is the ^^' number [Gr. av^pw^s, anthropoit] of man ; not (as many suppose) particular man, as an individual ; but Man in his common gender, including male and female. Then, as the number of the beast is the number of man, so the character of the beast is the character of man, even beastly man in his natural human depravity, which he established, supported, and ap- plauded, under a profession of the name of Christ; and his name, under this profession, in his common gender, is simply, in the original Greek, -^^g, i.e. Chxist ; and his number six hundred and sixty-six* * The ancient Greeks as well as Romans, used the characters of their alphabet instead of figures to represent numbers. Thus : The 1st. character X is in number, 600, in the letters of our alphabet, Ch. The 2d. character g is in number, 60, in the letters of our alphabet, xi. The 3d. character S is in number, 6, in the letters of our alphabet, st. Then by putting these characters together they make CHXIST. A very specious, but false resemblance of the true CHRIST. And by adding the numbers together they make 666. Thus we see that Chxist is the name of the beast, and 666 the number of his name. Let Mm that hath understanding to compute his pernicious doctrines, horrid blasphemies, and abom- inable cruelties, make the application. Here we see that man under the domin- ion of the beast, is reckoned by sixes. The five physical senses, seeing, hearing tasting, smelling, and feeling, together with language, which make the six natu- Kcd. jji. ral powers that form the organization of all Tifliw/Y/Z bci?igs. In this state "man 19. has no pre-eminence above a beast."' In this state the sacred number seven being left out, signifies that in that state he is not governed by intelligent understanding, which is the seventh and high- est property of his nature, the only recipient of revelation, and that which di.-^tin- guishes him from a beast: And he must be numbered with the beast till b9 overcomes that beastly nature by the power of revelation. 340 PROTESTANTISSr, THE SYSTEM, &C. B. VII. CHAP. IV. 19, Thus fallen man, in his most reformed state, is found want- Geii. vi. 5- ing. When Grod saw the wickedness of man that it was great, 7- it repented him that he had made man, and he said, I will destroy man. His eyes, in a former beastly appearance, are said to have 2 Pet ii,i2; been like, the eyex of man. And last of all, the number of the 1*- heast is the immher of man, and his name is almost like the name of Christ, but it is not Christ, and however near the re- semblance, justice forbids that he should be heir to the promise of everlasting life. 20. Likewise this beast begins with a great number, and ends with a small ; so the Protestants began with christening whole nations, causing all, both small and great to receive a mark, and name, to the letters of which they added naught. Their kirk it is true had, in a nominal profession, some appearance ; but the never could keep the commandments of Chi-ist ; like the Jufjges, xii. E phraiuaites and their Sihboleth, for Shibboleth, they never ^- could frame to pronounce it right. 21. While they and their kings and nobles, and ministers of the Grospel, professed to bear the cross of Christ, (at least the mark of it in the forehead,) they unhappily betrayed their attach- ment and likeness to the rebellious children of Israel, who had their distinguishing mark only in the flesh of the foreskin ; but the Protestant mark on the skin of the forehead, was neither so deep, nor so dangerous to the beast. 22. The Protestants and their descendants, like the uncircum- cised Israelites, glory much in their outward marks, but more in their number; but though the number of these children of Israel be as the sand of the sea, it is only the number of the beast, the number of fallen man, such as Christ called, serpejits, a generation of vipers. 2.3. As the Jews confined the favor of Grod to their mark and their number, so did the Protestants, and so do all the Christian world; therefore the character, and doom of both are well de- isa,ixv.ii, scribed by the Prophets : Bid ye are they that forsake the Lord, ^'■^' ^^' that forget my holy mountain, that prepare a table for that troop, and that furnish the driyik offering unto that number. Tliereforc will I number you to tJie sword, and ye shall all bow doivn to the slaughter : for the Lord God shall slay thee and call his servants by anotlicr name. 24. To sum up the whole matter, the Christian world, in its present state, is so universally corrupt, that every orthodox Christian must needs be marked with a significant mark or sign of human depravity, and bound by every obligation that ever was given to restrain vice. 25. The sexes cannot live together in any order, without a ceremonial covenant ratified and solemnized by a consecrated priest, or civil magistrate; they cannot be governed without the B. VII. REMARKS ON THE PRESENT STATE OF, &C. 341 compulsive energy of arms and human laws ; they cannot be chap, v. credited without the sanction of a solemn oath, nor ao:ree amono; themselves without the interference of the civil magistrate to keep them in order ; none of which pertains to the true kingdom of Christ ; and therefore, after the appearance of the Lamb on mount Zion, the angel so justly proclaims with a loud voice : 26. If any man icoyship the beast and his image, and receive Rev.xiv. 9, his mark in his forehead, or in his hand, the same shall drink of the loijie of the wrath of God, which is poiircd out toithout mixture, into the cup of his indignation; and he shall he tor- mented with fire and brimstone, in the presence of the holy angels, and in the presence of the Lamb. 10. CHAPTER V. REMARKS ON THE PAST AND PRESENT STATE OF THE WIT- NESSES OF TRUTH. The natural state of man being a state of probation, it became necessary that he should be brought in to judgment, and render an account of all the deeds done in the body ; and as wickedness can- not go unpunished, so it cannot be condemned without witnesses; for this cause, God selected from amongst mankind, men of like passions with the rest ; and endowed them with the light and gifts of his Spirit, to stand as witnesses against the general corrup- tions and abounding wickedness of the world ; and no age has been without such, from the beginning to the present day. 1. " Even Enoch, the seventh from Adam, prophesied against the wicked, saying. Behold, the Lord cometh in* ten thousands »Gr. sv. of his saints, to execute judgment upon all, and to convince all Jude, 14, that are ungodly among them, of all their utigodltj deeds which they have ungodly committed, and of all their hard speeches, which ungodly sinners have spoken against him. 3. Noah was a true witness against the antediluvian world, Abraham, Isaac, Jacob, Moses, and Samuel, all bore a swift testimony against sin. The prophets, Isaiah, Jeremiah, Ezekiel, and Daniel, with the lesser prophets, and thousands who received the same Spirit, were witnesses for God, against the growing corruptions of human nature. 4. Next follows John the Baptist, by whom was introduced 342 KEMARKS ON THE PRESENT STATE OF B. VII. CHAP. V. Jesus, the true and faithful witness, who, having finished his ' " testimony, gave the same authority to his disciples, Apostles, and true followers, thousands of whom by the inspiration of the Holy Spirit, knew what was in man, and testified against his depravity, for which they suff"ered all kinds of hardships and torture, even to the laying down of their lives. 5. We have seen also, from the most approved records, that through the darkest ages of antichristian apostasy, God had a people who bore witness to the truth; a people ivho taught the 2)rinciphs of virtue, and practised ivhat they taught ; who took no oaths, hove no arms, and held the reins of spiritual govern- ment in the strictness of their morals; which, according to their degree of light, rendered their communion inaccessible to the unrighteous and wicked, and who testified, that, the church of Chris*, could be composed only of the hohj and the just. 6. We have stated from the authority of some of the most noted ecclesiastical writers, the general faith and manners of the Mar- cionites, Hierachites, Manicheans, Novatians, Priscilliaiiists, Basilians, Bogornilans, Catharists, Paterijies, Albigtnses, Ana- baptists, Picards, Waldenses, and lastly of thepeople called Quakers. Thousands and millions of whom, evenfrom the begin- See Dan. mug of the falling away, to the time of the persecution in New XI. 33. England, fell by the sword, and by fire, and by captivity, and by spoil, many days. 7. The testimony of truth, which stood against vice through the reign of antichrist, had for its authority both the First and Second appearing of Christ, that which was past, and that which was to come; and besides, it had for its object the corruption of human nature, both in male and female, so women, as well as men, were authorized to bear testimony to the truth, against vice and corruption ; and as two witnesses were always counted ne- cessary to establish a fact, therefore they are said to be two Rev. xi. 4. witnesses, tv;o olive trees, and tivo candlesticks, standing before ZeeiNiv.s, the Lord of the whole earth. ' " 8. According to the time of antichrist's reign, which was to be a time, times, and an lialf time, which is understood to mean one Rev. xi 9, thousand tioo-hund.red and sixty years; so were the sufferings and death of the witnesses. 9. Yet those bodies or communities of virtuous believers, although dead to the world, cut off from any free exercise in the kingdom of antichrist, devoted to destruction, and banished by oppression to the sequestered valleys, to the mountains, and to the dens and caves of the earth, were not suffered to be buried out of sight, but were continually sought out, reproached, and harrassed by their rapacious persecutors, although the fire of their testimony continued, from age to age, to torment them that dwelt upon the earth. 11. B. VII. THE WITNESSES OP TRUTH. 343 10. These had the only keys of Divine influence, "and power chap, v. to shut heaven that it rain not," that the real gifts of the Holy .. Spirit should be withheld from the church of antichrist, in the days of their prophecy, " and to smite the earth with plagues and troubles as often as they would," by letting loose the tor- menting truth. among them. 11. Their testimony caused the plagues of bitter dissentions and bloody tumults, among their persecutors. Also terrible judgments and plagues followed the persecution of the loitnesses, as all history attests. And every discerning mind may see that in the convulsions and bloody revolutions that have rolled through '■^ Chjzstendom'^ during ages past, those nations who have persecuted most, have suffered most ; and the land which has drunk the most blood of martyrs, has also drunk the most blood of its inhabitants by means of those terrible visitations. 12. Yet, it seems that mankind will learn but little wisdom by all these evident facts, but still continue to nurse the deadly serpent of persecuting venom, ready to be let loose whenever their own views are thwarted. 13. Can any arguments for the exercise of this pernicious practice cover its naked deformity ? Nay, but in its advocates the scripture is fulfilled: "They hatch cockatrice eggs, and weave the spider's web ; he that eateth of their eggs dieth, and is. ils 5,6' that which is crushed breaketh out into a viper," &c. Such as partake of this spirit die to virtue, and if they are disappointed in their object, or crush their opponent, it produces » viperous enmity, ready to break out on all occasions, and the spider's web cannot cover their naked deformity. 14. The slaying of the witnesses was peculiar to the reign of antichrist. In former ages, before antichrist had the dominion, witnesses were in some measure tolerated, respected, and believed, among the nations ; but in the corrupt, de])auched, and tyrannical kingdom of the beast, they were not suffered to live, and were perpetually misrepresented, blackened, and anathematized, as the most odious of all beings, and persecuted unto death : There- fore the slaying of the witnesses was to end with the tyranny of antichrist. 15. For three days and a half their dead bodies were to lie in the street of the great city, which spiritually is called Sodom SiTxd Egypt, vfhere also our Lord was crucified; that is, in a Catholic hierarchy, where politicians are ruled by priests, and where the opp?-essio7i of Egypt, and the si?i of Sodom abounds. 16. And as this great Babylon was constructed by the obse- quious Marcianus, the imperious Leo the Great, and the bar- barous kings, vipon the plan of Jewish priests and Pagan rulers ; so in the street of the same did those dead bodies lie, clothed in sackcloth, under a state of spiritual mourning, and held in the Rev. xi. 8. 344 REMARKS ON THE PRESENT STATE OF B. VII. CHAP. V. utmost contempt and derision, while the whole Christian loorld were rejoicing over them. 17. And thus it continued until about the beginning of the seventeenth century, when the bloody priesthood lost their bal- ance of power, and politicians, in the order of Providence, began to assume the right of civil government, according to the long neglected dictates of reason ; at which period the power of the beast began gradually to decline. 18. And from this period it might be said, that the " witnesses arose and stood upon their feet," in point of credit and divine au- ity: and while fearfulness took hold of the antichristian powers, the spirit of the witnesses in the French prophets, arose in a cloud to heaven, in answer to the great voice of eternal truth, which began to be uttered; and they were '■•heard, and received > 7vi!h reverence and awe.'^ And clouds of witnesses have ever since been rising up to testify plainly against the spirit and tyranny of antichrist, and the darkness that fills his kingdom, as well as against the general abominations that overspread the eai-th. \ 19. So that, to this day, light and conviction has been increasing in the earth, and there are many souls on earth, who are both tolerated and credited among the people, as God's witnesses had usually been, before the beastly power of antichrist arose. These have, in a greater or lesser degree, the light and spirit of the true witnesses, and are able to discover and bear testimony against the fraud and inconsistency of those false systems invented by men of corrupt minds, who, for so many ages, have corrupted the earth, and perverted the rights of man. 20. As long as such witnesses are honest and faithful to testify what is given them of God, they are justified and accepted, and no longer ; this is according to God's manner of dealing in every age. The Spirit of Christ was never committed to man to be at his disposal ; God always required that man should be subject, in all things, to the dictates of the Spirit. 21. Hence it has often happened with many, who have had a good degree of light, and possessed the spirit and power of a living testimony, that whenever they had gained sufiicient credit and authority among the people, the self-exalting spirit of man has risen up against God. and perverted the most precious gifts of God to the purposes of building up their own honor : and this has been the procuring cause of so many divided sectaries now on the earth. 22. The witnesses of God in every age, while they stood in the pure light, testified impartially against the depravity of all nations, and more especially against their own ; but whenever they became attached to their own people, so far as to favor and wink at their corruptions, and build them up with an imagination B. VII. THE WITNESSES OF TRUTH. 345 that they were better than others, then the whole became cor- chap, v. rupted together, and the true gift was taken from them and committed to others. And it is to be observed, that the former have generally persecuted the latter, as far as circumstances would admit. 23. The true witnesses, during the reign of antichrist, received not their testimony by a line of succession from the Apostles, but by revelation; they had the spirit and power of Prophets to hear testimo7iy, but not of Apostles to build. All such as went to forming systems, to build up separate parties, or to unite with any establishments, in order to shun persecution or gain worldly honor, were deceived by the influence of antichrist, and lost their testimony, and fell under the dominion of the beast. 24. But such as were neither warped by fear, favor, interest nor afiection, and continued to the end, retained their testimony, and were owned and accepted of God as true witnesses, and their reward was with the souls of those under the altar, ivho loere Rev. vi. 9. beheaded for the tvord of God, and for the testitjwny which they held. 25. The testimony of the witnesses continued to be received by revelation, after the Apostles' days, and through the succeeding ages, down to the Quakers; after which none, of the preceding sectaries who had lost their testimony, could be accepted.* 26. George Fox came forth with a testimony against all those "thieves and robbers," who had undertaken to defend their cause by written creeds, and outward forms of doctrine and worship, and who, for the purpose of making a covering for themselves, had stolen the good words of the Apostles, or their forefathers, whose testimony had stood equally against all flesh, and who had sufi"ered for righteousness sake. 27. All agree that George Fox did not receive his senti- ecci. His- ments from Origen, nor the schools. '^ His ig)iorant and. in- p°758^°^'^' elegant simplicity, says one, places him beyond the reach of suspicion in this matter.'''' God generally chose such ignorant and inelegant teachers to deliver his messages, of which the fol- lowing is an example. 28. "These (the professors of Christianity, says Fox,) paint fox'sJou. themselves with the Prophets', and with Christ's and with the \^q^'^' * The authority of a present living witness, must, of necessity, supercede the authority of all preceding witnesses, even admitting the preceding to have been faithful in their day. This is so plain a truth, that it is surprising that mankind should blunder at it, and blindly reject a present testimony, while they profess to believe in the past. No one will dispute that the present authority of a foreign ambassador, clothed with the powers of his government, supersedes the authority of all former ambassadors whose powers have ceased, or who, through unfaithful- ness, have forfeited their authority : and it would readily be acknowledged, that one who, without authority, should assume the name, and demand audience as a foreign ambassador, would meet with contempt from any nation. So wise and discerning is man in things that respect the affairs of this life ; and yet so grossly blind in things spiritual and eternal ! 23 346 REMARKS ON THE PRESENT STATE OF B. VII. CHAP. V. Apostles' words most fair. Whited walls, painted sepulclires, murderers of the just you are. Your eyes are double, your minds are double, your hearts are double. Ye flatterers, repent and turn from your carnal ends, who are full of mischief; pretending Grod and godliness, taking him for your cloak ; but he will un- cover you; and he hath uncovered you to his children." 29. "He will make you bare, discover your secrets, take off your crown, take away your mantle and your veil, and strip you of your clothing ; that your nakedness may appear, and how you sit deceiving the nations. Your abomination and your falsehood is now made manifest to those who are of God ; who in his power triumph over you, rejoice over you, the beast, the dragon, the false prophet, the seducer, the hypocrite, the mother of all har- Fox'sJou. lots. This is the generation which God is not well pleased with; m ' ^" ^°^ their eyes are full of adultery, who cannot cease from evil. These be they that live in pleasure upon earth ; who glory not in the Lord, but in the flesh." 30. George Fox bore a plain and living testimony of truth, according to the will of God at that time. But, unhappily for the Friends, the testimony of truth was exchanged for the illus- trations and comments of great men, to suit the taste of the great and popular ones of the earth : hence the wise and learned of this world have had occasion to make the following distinction. Ecci. His- 31. "The tenets which this blunt and illiterate man [Foa;] '°759'"''^' expressed in a rude, confused, and ambiguous manner, were dressed up and presented under a different form, by the masterly hands of Barclay, Keith, Fisher, and Penn, who digested them with such sagacity and art, that they assumed the aspect of a regular system." And hence it is, that the writings of Barclay and Penn, are more recommended than those of Fox or Burrough, because the former were more conformable to the spirit and government of this world. 32. And what was all this digesting and regulating, but lay- ing another foundation for those very ivhited walls and paiyited sepulchres, against which their testimony first came forth? Jesus of Nazareth might have been called a blunt and illiterate man, when among his own nation the Jews, he denounced judgment against both them and their most solemn place of worship. His Apostles were blunt illiterate fishermen ; and such were generally the principal instruments by which God promoted the best of causes ; and the true witnesses never attempted to soften the matter, or to suit their testimony to the taste of the great ones of the earth. 83. The truth is, the Friends were led astray from the power of a living testimony by popularity ; in this case they were de- ceived ; and while they clothed themselves with the words of their ancients, they came under the condemnation of those who B. VII. THE WITNESSES OP TRUTH. 347 had clothed themselves with the words of Christ and his Apostles, against whom their ancients testified. 34. Popularity and persecution could never abide with each other. When the Frie)ids became numerous and popular, and the life and power of their testimony was on the decline, then they were prepared to sue for an establishment as a true Chris- tian sect, worthy of protection under the power of the secular arm ; and here ended both their power, and their extraordinary sufierings. 35. Many of the petitions, which they presented to King James II. and also to King William III. and Queen Ann, now stand on record, William, Prince of Orange, first estab- lished liberty of conscience by law in England, about the year 1689. To his honor, the Friends partook of that righteous grant, but to their shame, as the witnesses of God, it was granted to them, in particular, upon their humble request, and their re- ligion established by act of parliament. 30. In the year 1702, William died, princess Ann was pro- claimed queen. To her, also, the Friends sent many addresses. Thus their petitions for the redress of their grievances, were mixed with addresses of applause to the great ones of the earth, until they were placed upon equal ground of respectability with other Protestants ; and thus the oflFence of the cross ceased, the glory of their ancients passed away, and left another people in the outward form, but destitute of the power ; so that chosen witnesses were raised up, among themselves, to testify of their fall and apostacy from their original spirit. 87. The spirit and power of eternal truth confirmed the testi- mony of George Fox, and many of those who were cotem- porary with him, that they were sent of God as true witnesses, But there is decided proof that a people of the same name followed after, who, as a people, were not the true witnesses : for as God never did raise up one true witness to testify against another; therefore the testimony of John Griffith, whom they acknowledge to have been sent of God, stands as an undeniable proof that their power, as a people, was gone, in about sixty years from the time of their addresses to the queen. 38. From the many lamentations of this faithful laborer, over a backsliding people, it will be sufiicient to notice the following : " Many under our religious profession (says he) resting in the profession only, is the principal reason that we find divers under our name more insensible, harder to be reached unto, and awakened by a living powerful ministry, than any other religious persuasion. This may seem strange to some, but I know it is lamentably true." 39. On his visiting the Friends in America, he makes this re- flection: "When I have considered the low, indifferent, languid CHAP. V. Sewel's History, p. 562, 5S5, 593, 599. Ibid. p. 646. Griffith's Journal, p. 56. Ibid. p. 103. 348 REMARKS ON THE PRESENT STATE OF B. VII. CHAP. V. state of those under our name, in many places, both in thi? and other nations, chiefly occasioned by an inordinate love of the world, and the things thereof, my soul has been deeply humbled in awful prostration." Griffith's 40. In speaking of the meetings managed by unsanctified spir- jouriiai, p. .^g^ j^g says: "The seed of God, which should have dominion in all our meetings, is depressed. This spirit, getting in amongst us, in every part of the body or society, cannot fail of laying waste ; therefore let all consider what spirit rules them. It is a mournful truth (adds he) that among the many thousands of Israel, there are but few, in comparison, who really stand quite upright ; who cannot be at all warped by fear, interest, favor, or affection." 41. How far this character falls below the testimony and ex- pectations of the first true witnesses called Quakers, it is evident from all their writings, especially from those oi Edward Bur- rough. The truth is, those blu)it and illiterate men, as they are called, who first broke out Avith such rude and ambiguous expressions, were never commissioned to found a church, nor to build up any people upon the authority of their extraordinary testimony : for no church or people could be established till the reign of antichrist was at an end. 42. But while they testified against all the false churches, and false systems that existed on earth, they were commissioned from heaven to announce their certain downfall, and the setting up of that church or kingdom which should stand forever; but the work was not given them to do ; their commission extended no further than to declare that God was about to effect it, and would, by means of his own choosing, most certainly accomplish it in his own time. 43. This will appear most strikingly evident from the writings of Edivard Burroughs who was cotemporary with George Fox, and who, in the year 1662, in the 28th year of his age, died a prisoner in Nezogate, London, for the word of God, and for the testimony which he held. The following short extracts, from his own writings, may show the nature of that testimony for which he patiently suffered unto death. Burrough's 44. "All ye inhabitants of the earth, in all nations throughout «oi"^24-^ the world ; hearken and give ear, the word of the Lord God, that made heaven and earth is toward you; he is coming to set up his kingdom and his dominion, which never shall have an end ; and the kingdoms of this world shall be changed, and shall become the kingdom of the Son of God. The kingdom of Christ is near to come, and the kingdoms of this world shall be changed, and none shall have any part therein, but they that are redeemed out of kindreds, tongues, and people: this we believe; he that can receive it let him." B. VII. THE WITNESSES OF TRUTH. 349 45. " This is the time in Avhich all the men of this generation chap, v. are fallen, and the Scripture is fulfilled ; the night wherein no Burmush's man can work is upon the world ; and further, this is the time of H^'jQi ^' antichrist's dominion. And also we know, the time is now ap- proaching, that the dominion of the beast is near an end, and the holy city shall the saints possess, and the Gentiles shall be driven out of it, aecoi'ding as John said. I say, the time is well nigh expired, and finished, and the Lord God Almighty, and the Lamb is risen to make war against the beast and his image, who hath reigned over the kingdoms of the world. But now the mighty day of the Lord, and the judgment of the whore is ap- proaching, wherein she shall be rewarded according to her works." 46. " This I have received from God, I say the holy city shall ibid. p.i95, be measured, and she shall be adorned, and as a bride for her ^''*^" husband she shall be prepared; and God's tabernacle shall be with men. The kingdom of the beast must down, and the princely power of darkness must be overthrown, and laws, and times, and things, and powers of men shall be overthrown, and overturned, till he come to reign in the earth, whose right it is to reign over nations and people." 47. " This is written as moved of the Lord, to go abroad through the nations, that all may understand concerning the times, and the changing of times, and how the beast hath reigned in domi- nion— and the kingdom of Christ hath not been known upon the earth for many generations ; but the beast hath been established in his throne of rebellion against Christ Jesus." 48. " All this traditional worship, and false imitations which ibid p.437. have been set up since the Apostles' days, shall be overthrown and confounded ; the Lord is risen and will dash down, and over- throw all this idolatry now practised amongst Christians: and a great shaking and confounding shall suddenly come among Christians ; for the Lord will break down that which hath been builded, because it is polluted ; and he will pluck up that which hath been planted, because it is defiled ; and a mighty work will the Lord work in the earth. And for this state, all that fear God, and love him, are to wait, for this shall come to pass in the world." 49. "Concerning the things whereof we have testified, these ibid. p. 766. divers years, I am no way doubtful but our God will fulfill them, neither can my confidence be shaken, by what is or can come to pass ; for antichrist must fall, /a/sc ministry and worship, false ways and doctrines God will confound, false power and false church the Lord will lay low ; and truth and righteousness must reign. These things have we prophesied fi'om day to day ; and my faith is constant and immovable, that God will effect these things in his season." 350 REMARKS ON THE PRESENT STATE OF, &C. B. VII. CHAP. V. 50. The epistles and warnings of this faithful witness of ' Christ, are left as a standing monument of the testimony of truth at that day; as a controversy of Grod ivith all the inhabitayits of the earth, directed rnito all sorts of people ; as a trumpet of the Lord, and " a true noise of a fearful earthquake at hand, which shall shake the whole fabrick of the earth, and the pillars of its standing shall fall, and never more he set zip again. Declared and loritten by a son of thunder, as a warning to all the i7ihabitants of the earth. By order and authority given unto me by the Spirit of the living God.^' So testified Edivard Biirrough, in the year 1655. 51. Beginning at the head of the nation, he delivers his mes- sage to Oliver Cromwell, and all his council — to all judges and lawyers — to all astrologers, soothsayers, and wise men — to all generals, colonels, commanders, officers, and soldiers, in Eng- land, Scotland, and Irelaiul — to all the priests, and prophets, and teachers of the people — to all the Papists, their whole body and head at Rome — to all Protestants of the eldest sort — to all Presbyterians and Independents — to all Anabaptists — to all free willers — to all Ranters — to all seekers and waiters. And lastly, to those who were in the light of eternal life. And two years after, he delivered ten solemn warnings to Frie7ids.* 52. Those testimonies, which were then delivered from time to time, breathe the most evident spirit of prophecy, in regard to the end of a corrupt Christian world, and the setting up of the pure and everlasting kingdom of Christ. 53. Now certain it is, that the many complaints of worldly mi7idedness, of deadness and inseoisibility, of resting on a mere profession, and of receiving a false spirit, which stand against the general body of the Friends, by their own writers, are suffi- cient evidences that they are not that pure, spiritual and heavenly church, of which those witnesses prophesied, whose name they now bear. • These addresses may be seen at large in Burrough's Works, p. 96 to 114. B. YII CONCERNING QUAKERS, &C. 351 CHAPTER VI. REMARKS CONCERNING QUAKERS, FRENCH PROPHETS, AND OTHER MODERN SECTS. The Church of Christ in the latter day, was not to be composed chap vr. of the worldly minded — the dead and insensible — or of such as would be led away by a false spirit. Nevertheless, such a dead and insensible state had been foretold by the spirit of prophecy, through the witnesses of God, together with a declaration of its final overthrow; all of which will in due time be accomplished. 2. Therefore the dissolution of the Christian tvorld, with all its false establishments, was an event as certain as any that had ever been marked out by the spirit of prophecy ; and the jarring materials of which it was composed, lost the centre of their at- traction and bands of uniformity, within forty years after the testimony of George Fox, Edward Burrough, and the rest, was delivered ; when civil rulers caused the persecuting sword to be put up into its sheath, and began to proclaim liberty for every one to enjoy his own faith unmolested. 3. The whole chain of prophecies, that relate to the heavens and the earth that then were, have been evidently fulfilling ever since liberty of conscience was granted ; sects and parties have not only been dissolving asunder, and removing more distant from the mother church, and from each other, but the most fun- damental points of doctrine, discipline, and government, and even whole creeds, confessions, common prayer books, &c., are, in many parts of Christendom, passing "away with a great noise," "and the elements" in which they were composed, are melting "with fervent heat." 4. So that every attempt to reform, repair, and unite together the difi"erent parts of the great Christian world, can onl}' widen the breach, and hasten the final dissolution of the whole. 5. But again, when the Friends, in the declining state of their power, applied to an arm of flesh for protection, and had their religion established by law, and become allied to the government of this world, they united with the remaining power of the beast, through the influence of which they became a dead, lifeless body, as a people. '■ 6. And, in setting out to build another old heaven church upon the principles of their former light and testimony, before the time had arrived for-their testimony to be accomplished, they only exposed themselves, equally with others, to suffer the loss of all their superfluous labor, in the general wreck of false buildings. 352 [concerning Quakers, B. VII. CHAP. VI. 7, It is true they were very cautious as to adopting those forms and ceremonies of worship which pertained to the kingdom of antichrist; so that in this they are a very distinguished people. Nevertheless, the root and foundation of all false religion, and the very source of this general deadness and insensibility, they did not touch. They spared Agag and the best of the flock. 8. The lawless works and fruits of the flesh they lopped off in a good degree ; but the flesh itself they carefully preserved and transplanted over into their new soil. So that, when that power failed, by which God is able, of stones, to raise up children unto Abraham, their numbers might still increase by the works of natural generation, and their children be taught by tradition, to say over the words of their forefathers, while totally ignorant of their spirit and power. Fox's Jou. 9. " Their loay of marriage (says William Pe7in) is peculiar vol^T^' ?o them, and is a distingnishiyig practice from all other socie- XIX. ties jyrofessing Christianity. They say that marriage is an ordinance of God, and that God only can rightly join man and ivoman in marriage.'''' But instead of showing how God joins them, they give a lengthy detail of their own proceedings, which are as formal and ceremonial as those of any other professj ing Christians : and they do not state any thing peculiar in their manner or motive of copulation to distinguish their natural pos- terity as the peculiar people of God more than others. 10. We appeal to the light of Christ within them, whether their secret motive or manner, in the ground work of this matter, is any thing peculiar and distinguishing from the practice of other professing Christians. And until the Friends can give evidence that they are a peculiar and distinct people in this respect, they must be numbered with that generation, with which their ancients testified, God was not well pleased. 11. They cannot be numbered with the true followers of the Lamb, because they do not follow him in the Regeneratio7i ; and if they ever enter that kingdom of which their ancients so abundantly prophesied, it must be in the same straight and narrow way of complete self-denial with others of the same cor- rupt nature ; otherwise they never will see that kingdom while the earth endureth. 12. God never intended that the real gifts of the Holy Spirit should be conveyed from one to another by the works of natural generation ; but he intended (and it was so) that every succeed- ing age should be dependent on him for their present gifts and calling. 13. Admitting that the first witnesses among the Friends had no special command from God, either in regard to natural or spiritual marriage, (as was the case) this can be no reason why the matter should be overlooked in them, by those who now stand B. VII. FRENCH PROPHETS, &C. 353 in the spirit and power of that work of which their ancients chap, vr. prophesied. 14. It may here be particularly observed, that God raised up witnesses in different ages, and in divers manners, to effect certain purposes ; and what was sometimes the testimony or practice of one witness, was not always of another; neither was the testi- mony or practice of one witness to be always the standing rule of faith or practice to a nation or people. 15. The Friends, according to their account, were charged in open court, that, '•'■they went together like brute beasts,'" because they would not have their marriages solemnized by a priest, or civil oificer. So might the Jewish lawyers have fox's jnu. charged the Prophet and his spouse with coming together like Y^oi.ii. p5. whoremongers ; and, admitting the charge in either case to be i. ever so well founded, neither of them could be charged with criminality in fulfiling what might have been commanded them in particular. 16. But to take that which might have been given as a reproof, or at best merely tolerated, and turn it into an example, or precedent, because lawyers or judges pretended to prove it both lawful and Christian, must surely be a grand deception, and very foreign from any thing dictated by the spirit of truth. And therefore the Friends lie under this deception, if they suppose that this outward ceremony or civil rite of marriage, was given as a standing ordinance of God, to the first witnesses, whose name they bear. 17. The truth is, that George Fox, Edward Bxtrrongh, and many of the same spirit, cotemporary with them, were the true witnesses of the Most High God, possessed of his Spirit and power ; and on account of the power in which they stood, and the near approach of that kingdom of which they testified, they were the greatest witnesses that had been since the Apostles. Not- withstanding, there were those, after the Apostles' days, who had greater light and testimony in regard to the hidden works of the flesh, and who suffered more numerous tortures, and ignominious deaths for the practical testimony which they held. 18. But the first witnesses called Quakers, were not required to bear a full testimony concerning the root of human depravity, but the testimony that was given them of God, most of them delivered faithfully, as true witnesses, and finished their testimony through many sufferings. 19. And it is also a truth that their natural descendants, as a people, have turned aside in their hearts and practice after the weak and beggarly elements of the world, have made shipwreck of true faith, and are living upon the words and good speeches of their ancients, while destitute of their life and power ; and from true and spiritual worshippers, they have become open and 354 CONCERNING QUAKERS, B. VII CHAP. VI. secret idolaters.* And therefore, the remaining few, who still ♦ See breathe the spirit of uprightness under this fallen condition, are jouniai'^ but suffering witnesses clothed in sackcloth. 61. ' 20. It is evident that the Quakers, as a body, have continued to grow more and more into union with the principles and cus- toms of the world, to the present time ; so that now they have honorable stations in the government ; they can be legislators and members of Congress, and take affirmations to support the constitution and laws, which make provision for bondage, wars, and bloodshed. Thus they become more and more of the world, an honorable, dead body, " lying in the streets of spiritual Sodom Rev.xi, 8. and EgyjJf,'^ called the Christian ivorld. 21. Surely, then, they cannot be that kingdom of Christ, of John xviii. which their ancestors prophesied ; for his kingdom " is not of this 36- world;" neither can his followers ever have a part in a kingdom that is supported by war and bondage. But the kingdom of which they prophesied, was to be an increasing kingdom, growing more and more separate from the world. 22. But this is not the case with those who now claim to be their descendants — themselves being witnesses. Hence they are dividing and subdividing like the other dead professing Christian Mark.iii. bodies. One party testifying against the other. Therefore, they 2*1 2-5. cannot keep their ground, their house cannot stand, but must fall, amidst the general w^eck of all such buildings. 23. On this point we shall only observe further, that soon after the Honorable William Pcmi became governor of Pennsylvania, by a grant from king Charles II. the spirit and testimony of truth was given, in power, to another people, called French Prophets, who formed no systems, nor left any advocates behind them to defend their cause. We shall here add a short account of these people, taken from the records of those who could only judge of them according to outward appearance. View of '-^4. "The French Prophets first appeared in D«7/j9/«'?i7/ and Reii-nons Vivaruis. In the year 1688, five or six hundred Protest- Propheis& ants of both sexes gave themselves out to be prophets, and Worki'voi. inspired by the Holy Spirit. They soon became so numerous, iii. p 2,' 3, that there were many thousands of them inspired. They had ' °' strange fits, which came upon them with tremblings and faintings, as in a swoon, which made them stretch out their arms and legs, and stagger several times before they dropped down." 25. " They struck themselves with their hands; they fell on their backs, shut their eyes, and heaved with their breasts. They remained a while in trances, and coming out of them with twitchinirs, uttered all which came into their mouths. They said they saw the heavens open, angels, paradise, and hell." 26. "Those who were just on the point of receiving the spirit of prophecy, dropped down, not only in the assemblies, crying out B. VII. FRENCH PROPHETS, &C. 355 mere]/, but in the fields, and in tlieir own houses. The least of chap, vi. their assemblies made up four or five hundred, and some of them amounted to even three or four thousand persons. When the prophets had, for a while, been under agitations of body ,they began to prophesy." 27. "The burden of their prophesies. Amend your lives; repent ye ; the end of all things draivs nigh. The hills re- sounded with their loud cries for mercy, and with imprecations against the priests, the church, the pope, and against the anti- christian dominion, with predictions of the approaching fall of popery. All they said at these times, was heard and received with reverence and awe." 28. " In the year 1706, three or four of these prophets came over into E?igla7id, and brought their prophetic spirit along with them ; which discovered itself in the same ways and manners, by ecstacies and agitations, and inspirations under them, as it had done in France. And they propagated the lilce spirit to others ; so that before the year was out, there were two or three hundred of these prophets in and about Londofi, of both sexes, of all ages, men, women and children; and they had delivered, under pro- phetic inspiration, four or five hundred prophetic warnings." 29. " The great things they pretended by the Spirit, was to give warning of the near approach of the kingdom of God, the happy times of the church, the Millennial state. Their mes- sage was, that the grand jubilee ; the acceptable year of the Lord; the accomplishment of those numerous scriptures, con- cerning the 7iew heavois and the 7iew earth ; the kingdom of the Messiah; the marriage of the Lamb ; the first resiirrec- tion ; or thenew JeriLsalem descending from above, \f ore nota even at the door." 80. " That this great operation was to be wrought on the part of man, by spiritual arms only, proceeding from the mouths* of * compare those, who should by inspiration, or the mighty gift of the Spirit, }^*='^- :^''- be sent forth in great numbers to labor in the vineyard : that xix. 15. this mission of his servants should be witnessed to, by signs and "wonders from heaven, by a deluge of judgments on the wicked universally throughout the world, as famine, pestilence, earth- quakes, &c." 31. " That the exterminating angels shall root out the tares, and there shall remain upon earth only good corn ; and the ■works of men being thrown down, there shall be but one Lord, one faith, one heart, and one voice among mankind. They de- clared that all the great things they spoke of, would be manifest over the whole earth within the term of three years. "t St. t See Jo- John stated the reign of antichrist at forty two months. Who "^'^' '"' *' can assert that both these times were not in the same order of tRev. xi. reckoning ? | ' " 356 CONCERNING QUAKERS, B. VII. CHAP, vr. oo_ a These Prophets also pretended to the gift of languages ; of discerning the secrets of the heart ; the gift of ministration of the same spirit to other?, by the laying on of hands ; and the gift of healing. To prove they were really inspired by the Holy Spirit they alleged the complete joy and satisfaction they ex- perienced ; the spirit of prayer which was poured forth upon them; and the answer of their prayers to God." 33. The particular testimony of the two witnesses closed with the French Prophets, inasmuch as the things whereof they testi- .ned, followed in order according to their prophecy. A measure, however, of the same spirit has never since been wanting, but has wrought either internally or by more extei'nal appearances in divers places. Nor has it been confined to any particular sect of people, but has been a spirit of prophecy in many of different names, who have earnestly looked for the appearing of Christ in the latter day. 34. This is manifest, not only from the many revivals of religion, both in Europe and America, since the middle of the eighteenth century, but more particularly from the extraordinary See "Ken out-pouriug of the Spirit of God in the states of Kentucky, Ohio, vivai." Tennessee, and many other places. 35. And for several years past, wonderful spiritual operations and prophetic inspirations have been increasing in the world, foretelling a new era of the work of God on earth and that the last dispensation was at hand. But it should be understood that the work of the last dispensation, is always future to those that are not in it. 36. But it is to be particularly remarked, that, until the things prophesied of were accomplished, and the real work of Redemp- tion wrought, the purposes of God could be revealed only through men of like passions with the rest, who were in themselves as much lost as others ; and liable, through their own corruptions, to run into wild extremes and groundless imaginations of their own framing. 37. For the want of true judgment, and a real spiritual dis- cernment, between the testimony of truth and the exalted sensa- tions of depraved human nature, seemingly blended with it, men of natural abilities, and even of upright intentions, have been led to defend that which in the main, was indefensible. And in the final failure of a fiilse prophecy, in some cases, the blind and in- credulous have been left to oppose the truth in others. Occasions of this nature may be seen in a book entitled, " The World's Doo?n, or the Cabinet of Fate unloched.'''' 38. But certain it is, that no human errors, mixtures, and false applications, can ever alter the purpose of God, or prevent the main substance of prophecy from taking place : nor can any wild extremes into which the prophet may run, destroy the force B. VII. FRENCH PROPHETS, &C. 357 CHAP. VI. of the prophecy, in the judgment of the wise ; because the fulfil- ment depends not on him that delivers it ; nor is the truth of it founded on his wisdom or prudence: witness Balaam, the Prophet Jonah, and others. 39. The Meno7utes and Moravians of the present day, claim their descent from the ancient heretics ; however, by mixing with the spirit of antichristian reformers, and embracing their human creeds, they have degenerated into a formal state without the power ; yet, in many particulars, they retain some shadow of the ancient virtue, in regard to civil officers, arms, oaths, &c. But the purest descendants, and present remains of the ancient witnesses, are the people called Dunkers ; some among this people, in a great degree, retain the uprightness, and simplicity of their predecessors. 40. Under the names of Quahera, Methodists, New-light Presbyteriaiis, and others, even under the most permanent forms that have been established during the dominion of antichrist, it is undoubtedly certain, that there are many souls sincerely look- ing for redemption from sin ; and who, according to their light, are laboring to do the best they can. 41. And such have always been particularly noticed of God, as much as the penitent Jews were in their captivity; and such, with those of the same spirit of honesty and love of truth, God will hide in his pavilion, in the day of visitation, and in the secret of his tabernacle shall they be covered in the day of trouble ; while the kings and great ones of the earth shall cnj to the rocks and mozmtains to fall tipon them ; and while the king- doms and nations of the earth are breaking each other in pieces, even as the vessel of a potter is broken. 42. God will not cast off those who truly fear him. He will not reward the righteous according to the works of the wicked : neither will he reward the wicked according to the doings of the just. But each shall have the portion of their own choice, as it is written: He that is u?ijust, let him be unjust still; and he p,^^;„""' that is filthy, let him be filthy still; and he that is righteoxis, let hivi be righteous still ; and he that is holy, let him be holy still. And behold, I come quickly ; and my reward is with me, to give every man according as his work shall be. 11, 12. THE TESTIMONY CHRIST'S SECOND APPEARING. BOOK VIII. TUE DISPENSATION OF THE SECOND APPEARING OF CHRIST j THE FINISHING WORK OF THE NEW CREATION. CHAPTER I. REMARKS ON THE SPIRIT OP PROPHECY, RESPECTING THE TIME OP Christ's second appearing. According to the predictions of the Prophets, many have been chap. i. long looking for the commencement of what is called the Mil- ■ lennium, or latter day of glory, when the kingdom of Christ shall be set up and established on earth ; in which all tyrannical and oppressive governments shall be overthrown and destroyed, and mankind enjoy just and equal rights in all matters, civil and religious ; when all wars shall cease, and universal peace be en- joyed by the nations of the earth. 2. That such a day has long been foretold, and must necessarily take place, is clear from the whole tenor of scripture prophecy; but the time, and circumstances of that day, have been matter of reasoning and debate for many ages ; while it was, in reality, out of sight of the most penetrating part of mankind, and was intended to remain so, until the work of the day should declare it. 3. But let it be understood, that these things cannot be instan- taneously effected ; and that they are the work of the principles which will operate in this Millennial day, progressively bringing forth increasing degrees of perfection, according to the order of the work, providentially and spiritually, until the whole purpose of God is accomplished. 4. This has been the manner of God's work, in all dispensa- tions ; it has ever begun small, and progressively increased to j^j^^.^ . maturity, like the parable of " //jc seed cast into the ground, 20,29'. 360 REMARKS ON B. VIII. /^^^^P- ^- tvhich springs up a7id is brought forth, first the blade, then the car, after that the full corn in the eary 5. Therefore, the '■'■great chain'''' loith vjhich Satan was bound, signifies a long and important series of events, operating providentially in the natural and spiritual orders, by which the tj^rannical and persecuting power of the dragon will be more and more bound, in such a manner, that his power (which has de- ceived the nations, by established antichristian and persecuting religions, by which the saints were swept from the earth, or scattered ; so that they were not suffered to build any church according to the oi'der of Christianity) will be gradually taken away. Thus, the liberty of conscience, and the rights of man, Rev.xiv.G. '^^^ become progressively established; so that all will be left &xxii. 17. free to choose the everlasting Gospel. 6. Nevertheless, although the saints shall live and reign a thousand years, yet, it is evident that they will not then cease to live and reign, any more than Christ will cease to live and reign, when fcTio^io.''' " ^^^ enemies shall be put under his feet." But, during this period, 1 Cor. XV, the " camp of the saints'''' will be formed, which is the Church 23, 25. built up in the Millennium, by the true Christian principles, re- vealed in Christ's first and second appearing. And when all nations led by Satan, shall compass this ca^np, and become overthrown, then will the saints live and reign, in triumphant power, with Christ, in his everlasting kingdom, which shall stand for ever. Acts, xvii. y^ God, who made the tvorld and all things therein, de- termined the times before appointed, and fixed the bounds of man''s habitation, ruled the heavens and the earth as he pleased, Dan. IV. 17. ^j^g^ down, or exalted the nations according to his own wisdom, and permitted the basest of men to rule over them, until the times determined were accomplished, ivhich he had reserved in his own poiver. 8. It was, therefore, impossible in the nature of things, for the most upright men living, in their natural state, to comprehend, in its real and true nature, that which belonged to a future state of things. This belonged to God alone, and therefore could only be revealed to man, by such sensible signs, figures, and simili- tudes, as were adapted to his natural capacity, to excite his rational belief in what was yet to appear. 9. To say nothing here, particularly, on the difierent parts which compose the Scriptures; it is certain that, if any history of past events is to be credited, the historical part of the sacred writings claims the first and highest authority. 10. And it is equally certain, that many future events were revealed to those who were chosen of God for that purpose, under many and various similitudes, figures, and shadows, while the substances themselves were concealed from the penetration even of those unto whom the shadows were given. B. VIII, THE SPIRIT OP PROPHECY, &C. 361 11, But as many future events have been revealed by tbe Holy chap, i. Spirit, under mysterious figures or natural appearances, the natural man must naturally form some ideas in his mind concerning them. The question then is, whether his ideas are true or false ? 12, This matter may be at once decided ; for if his ideas are fixed upon natural objects, because the similitudes are familiar to his natural senses, his ideas must be false; and it is evident, that, until the substances themselves are actually manifested, he can have nothing to contemplate them by, but natural similitudes, 13, And, although the Spirit of Kevelation is true, yet, the natural man's ideas concerning the real substances of the things, can be no other than false ; and whether the similitudes are to fee literally, or spiritually fulfilled, it is not for him to know or determine, seeing that God has reserved to himself alone, the times and seasons, and of course, the manner of their accomplish- ment, 14, The whole Jewish state, was, as it were, converted into natural similitudes and shadows of good things to coiiie, which were confirmed to the heirs of promise from time to time, by the most evincing evidences ; yet, how long has that nation persevered in the fatal delusion, that they are the only people of God, and true seed of promise ; while bondage, captivity, death, and the curse of being scattered among the nations, are their most dis- tinguishing evidences ! 15, And how many hundreds of years has the name Christian, bound whole nations under the same strange delusion, and fur- nished them with a pretext for filling the earth with the most horrid crimes ! 16, Thousands, no better by nature or practice than others, by virtue of this distinguishing name, have assumed the character of God's children, laid claim to the earth as their lawful inheri- tance, taken up arms against every other name and character, as usurpers ; and, by such acts of cruelty and outrage as are shocking to nature itself, have given their fellow creatures the greatest occasion to blaspheme the God of heaven, for sending into the world such a person as Jesus Christ, *17, These fatal mistakes among mankind, evidently arose from their taking the shadow for the substance ; claiming a right to ReveloMon, the spirit of which they possessed not ; proposing the manner of God's work, and limiting or extending the times and seasons, which Divine Power and Wisdom had reserved from the Acts, i. 7. knowledge of mortals, until revealed in their own time ; and fixing their own natural and carnal ideas to the language of the Holy Ghost, by virtue of stolen words ; to the true sense of which, consequently, they could never agree, 18, Hence came confusion, contentions, and debates without number; an incontestable evidence that the Holy Spirit never 24 362 REMARKS ON B. VIII. CHAP. I. gave them this authority to construe her language : therefore it can be no reasonable objection agunst the spirit of prophecy, that the substances of what is revealed, was incomprehensible, and could not be known or understood in their true nature, until they were brought forth and exhibited in their season ; seeing it was impossible in the nature of things, considering their dark state, that it should be otherwise. 19. The error of deception, therefore, is not in the mysterious language of inspiration, nor in those who were simply moved to foretell, under sublime figures, what God would bring to pas ; in future days; but in the minds of natural and carnal men, who take upon themselves to limit or extend those times and seasons, which, in the mind of wisdom, were determined to be out of their reach until the times appointed. 20. Nor could those sublime figures in prophetic language, ever be really and truly understood, or explained, until the very times of their fulfilment ; and even then, by those only, who come into the very spirit of the work, at the day in which it is wrought. 21. Whatever may be said in opposition to divine revelation, or the spirit of prophecy, certain it is, that fallen man never could have had any sense of his future existence, or the prospects of immortality, but through this medium, whether he received it by tradition or otherwise. 22. And it is equally certain, that nothing else has ever kept the world in awe, or given any lasting energy to the impulse of human laws: and nothing but that religion, which contemplates the objects and scenes of the present life, as the prolonged shadows of a never ending eternity, could ever have exhibited them to the mind, and prolonged those shadows to so great an extent. 23. It must, therefore, be ascribed to the wisdom of Grod, in revealing a future state, successive to the present, that man has been excited to that degree of natural virtue, through which his natural state has continued to such a length of time, as to over- take that new creation, which the divine counsel had determined. For if the lawless passions of Cain and the Canaanites, had universally prevailed, no flesh could have been saved ; this world isa. i. 9. would long ago, have been like Sodom and Gomorrah, and the cities round about. 24. Much was said by the witnesses of truth, particularly in later ages, concerning that day in which the mystery of God was to be finished in relation to man ; but after all those prophecies, and all the reasonings of natural men, concerning their accom- Mai. xxiv. plishment, the words of Jesus Christ comprehend the whole : But 56- of that day and hour knoweth 7io man, 7io, not the angels of heaven, but my Father only. 25. Previous to the commencement of that day, there were B. VIII. THE SPIRIT OF PROPHECY, &C. 363 three things respecting it, which mankind could not possibly <^h-^P- ^- know. First, the time ; secorid, the place ; third, the manner in which it was to commence. 26. First. The time could not possibly be ascertained, except by Divine wisdom, although it was fixed in definite numbers, by various Prophets. As nothing inferior to man can know the i Cor. a. things of man, save by the spirit of man; so no man can know ^^' the things of God, but by the Spirit of God, by which the prophecies were given. 27. Man, as a rational creature, has fixed the times and seasons, according to the changes of this globe, in relation to the sun and moon, and has thereby established the day, the month, and the year ; but inferior beings are not confined to those calculations of man ; much less beings of a superior rank. 28. Again, man has been accustomed to calculate times by a variety of objects in nature, and to distinguish those calculations by various names, as generations, ages, years, months, weeks, days, hours, and seasons ; but what can he certainly know beyond the limits of his own age ? Nothing at all. Yet the Spirit spake of ages of ages ; he may call this eternity, or what .he pleases, it alters it not ; he is certainly lost in the thought, because it ex- ceeds his narrow limits. 29. Again, in the language of the Spirit, A thousand years 2 Pet. iii. s. are with the Lord as one day. I have appointed thee each day jeT.xlv.^' for a year. A?id these nations shall serve the king of Babylon ^^■ seventy years. 30. Therefore, the natural man may calculate the times to suit his own pleasure ; he may comprise the greatest numbers in a few hours of the natural day, and prove the time of the promise to have been past thousands of years ago. Or if he chooses to continue in his sins during life, he may put far away the evil day, even to a future period of twenty-five millions of common years ; by either of which he will also prove himself to be totally ignorant of the matter, and altogether in nature's darkness. 31. Again, an angel set the time for cleansing the sanctuary, Dan.viii. at two thousand three hundred days. But can the natural man certainly tell whether the Spirit meant the days of man, or of the Lord ; or a medium between, that is, two thousand three hundred of his natural years ? * 32. Which ever way he may take, it can profit him little. He may out-live the first period of six or seven years, and all the good it may bring. The second is entirely out of his reach ; nor can he tell where it began, or where it will end : and the third is infinitely beyond his comprehension, being not less than two million, or twenty-three hundred thousand years. * There can be no consistent data for this periodj but the date when given : all other calculations mil fail. 364 REMARKS ON THE SPIRIT OF, &C. B. VIII. Dan. ix 25. CHAP. I. 33, The natural man, or the inspired man (if he chooses to ' denominate himself so because he has the Scriptures before his eyes) may acknowledge that he knows nothing about the time, because the spirit of prophecy, by express declarations, obliges him so to do ; yet he imagines that he can tell the event whenever it shall appear ; but in this he is equally mistaken. 34. To whom were the prophecies first given ? To whom were given the types and shadows of the Law and the Prophets ? Was Rom. iii. 2. it not to the Jews ? Much every loay they had the advantage, says the Apostle. 35. What then ? The Prophet Daniel, had told them that it should be seven weeks, and threescore and two weeks unto Messiah, the Prince. But how would the Scripture-inspired Jew calculate this ? Would he call it four hundred and eighty-three natural days ? or four hundred and eighty-three years ? or four hundred and eighty-three thousand years ? Without the very same Spirit which dictated those numbers, and that in the time of their accomplishment, either way, darkness must be his portion. 36. Upon the first calculation, he finds nothing to satisfy his mind ; his natural senses comprehend all he beholds. The second calculation, he thinks, will bring the Messiah ; and the plan which he has laid out by his understanding, he thinks, will determine the event whenever it comes to pass. 37. But instead of the Messiah, and the great event he looks for, there comes one Jesus of Nazareth, whom they know, and who is more like a beggar than a prince ; who called them a gen- eration or brood of vipers, denounced woes upon them, foretold the destruction of their city and temple, the abolition of their vhole religious system, and their final extinction as a nation. 38. Thus the events of his most reasonable calculations take place, and he knows them not ; and beyond this, the calculation of the sixty-nine or seventy weeks must out-run the most distant conception of either Jew or Grentile. 39. The truth is, natural men could never calculate Grod's times and seasons, they either come too soon or too late ; and thus, in all their calculations, they have always placed Grod at a great distance from the calculator, either in the past or future tense ; at so great a distance at least, that there remained no probability of his seeing the day of God's power; and the world have been best satisfied to have it so. 40. They shrink from the thought of their days being num- bered, and their enjoyments in nature, being included within the small compass of a generation ; and yet, upon their own calcula- tion, themselves being judges, men in a state of nature cannot know the day of God's power; it is out of their sight, as far as eternity is out of sight of time. 41. They cannot see that to which the prophecy alludes, and See Mat. xxiii. and xxiv. B. VIII. PLACE OF Christ's kingdom. 365 therefore cannot interpret it. The vision of all is to them like chap, ii a book that is sealed, which men deliver to one that is learned, isa. xxiv. saying. Read this, I pray thee; and he saith, / cannot, for it is ^^■ sealed. And the unlearned cannot read it because they are not learned. 42. It is therefore justly observed by Newton, "It is no Diss. xiv. wonder that the fathers, nor indeed that any one should mistake [74/' ^' in particularly applying prophecies, which had not then received their completion. The fathers might understand the prophecies so far as they were fulfilled, but when they ventured farther, they plunged out of their depth, and were lost in the abyss of error. Such prophecies can be explained only by the events." 43. All this is strictly true; to which may be added, that when the prophecies received their completion, none could make the just application but such as were in the spirit and truth of their fulfilment. 44. The prophecy came not in old time by the ivill of man, Se* 2. Pet. neither can it be accomplished by his will, nor agreeable to it ; ^^^ ^^^ and consequently the time of its accomplishment cannot be dated 10. by man's wisdom, nor interpreted to serve his private views ; but must be ascertained first of all by the event, and then understood by those who are in it. CHAPTER II. THE PLACE OF CHRIST'S KINGDOM, AND MANNER OF HIS WORK. Secondly. The place, in which the work of Christ's kingdom was to be exhibited, is also entirely out of sight of men in a state Ezek. xiiii. of nature, and in its real and full sense cannot possibly be com- ^' municated to the natural understanding, even by the spirit of prophecy, any faster than they become truly enlightened by the Spirit. 2. The Prophets spoke of the Lord's descending from heaven ; but natural men cannot call Jesus, Lord, because his kingdom is not of this world ; for no man, in truth, can say that Jesus isj Lord, but by the Holy Spirit. 3. Again, they spake of Jerusalem, as being the place where the kingdom of God was to appear ; and of a descendant from 1 Cor. xii. 866 PLACE OF Christ's kingdom. B. VIII. Acts, i. 6, 10, 21. CHAP. II. David sitting there upon his throne; but these prophecies, according to the sense of a natural Jew, could not apply to Christ Jesus, nor to his day. 4. He was not descended as a prince of David, nor born in the palace of any of their princes ; but begotten out of the ordinary course of nature, and brought forth in a stable ; Jerusalem was also in bondage with her children; the sceptre was departed from Judah; and the throne of David laid waste; nor did he ever restore or sit upon thai throne ; how, then, according to the sense of the Jews, could he be the Messiah? 5. The city and temple of Grod had been particularly described by the prophet Ezekiel, and all the bounds and limits of the Holy Land round about ; and the natural man supposed all those things would be literally established in the land of Canaan, and on the natural mount Zion. But the appearing of Christ Jesus, and the work of God, went directly against all such views ; there- fore natural men, were, in that instance, wholly mistaken as to the ylace ; and why not again ? 6. Since that mistake has been discovered, and the natural Canaan put out of the reach of Abraham's natural posterity, some have become a little more spiritual in their understanding, concerning the place of God's throne and kingdom, and have stated it to be the Church. 7. But the churches have become so numerous since this principle was discovered, tha,t in this particular, natural men are more divided and bewildered than ever ; and the enquiry, ivhere Lord? is more than ever out of their reach to determine. 8. If Christ should appear in one church, all the rest would of course reject him, because he came not where they looked for him. This difficulty was very evident in his first appearing: John, i.46. They object. Can there a7iy good thing come out of Nazareth ? 9. The prejudices of nations, kingdoms, churches, and indi- viduals, are such against each other, that unless God should act I contrary to them all, he could not open his kingdom or manifest his work of redemption impartially. For were it opened and revealed, according to the ideas and expectations of any natural man, church, or nation, all the rest would be ofi"ended, because they had not been favored with the first discovery. Such is the very nature of proud man. 10. Therefore the throne of God, and the place of the soles of his feet, are, to the natural man, neither at Jerusalem^ nor in this mountain; neither in the desert, nor secret chamber ; neither here, nor there. It is absolutely hid from the ivise and prudent, who sought it by their human wisdom, and revealed imto spiritual bales. 11. The powers of nature, in relation to God's spiritual work, are as far short of ascertaining where, as how long. Man, by John, iv. 21. Mat. xxiv 26, & xi. 25,27. B. VIII. PLACE OF Christ's kingdom. 3G7 searching, may find out where he himself is, in relation to time chap. ii. and things; whether he is in sickness or disgrace; in poverty or "• debt ; whether he is in a healthy country, in a kingdom, common- wealth or republic ; whether he is in subjection to the laws of his country, or in secret or open violation of them ; whether he is in war or in peace ; in his own house or in prison. 12. He may also ascertain the position of other objects in relation to each other. He may know where this earth is, and measure its distance from the sun, and find out all the motions and distances of the moon and planets. The natural heavens and earth are within the compass of his knowledge ; here he may have his god, his favorite object of love, his virtues and vices, his good and evil. 13. But beyond this what doth he know ? Can he tell where his soul is, in relation to the true God, and eternal life? Has he any certain knowledge either of the one or the other? What place or thing doth he comprehend beyond the use of his natural senses ? Deprive him of seeing, hearing, feeling, and where is he? In a pavilion of profound darkness ! 14. By the use of sensible objects, he may form a thousand places and things in his imagination, which never had, nor can have any reality in them. He may imagine a material heaven beyond the fixed stars, and contemplate its coming to this earth at some certain period far distant. 15. He may imagine a resurrection of material bodies, and fancy a union to be formed between that remote heaven and this earth. And when his imagination has been stretched to the utmost, he may correct his own errors, and reject revelation, because he supposed it led him into such unreasonable opinions. 16. Yet after all his fantastic ideas, and consequent disap- pointments, he will find that the error was not in revelation, because he never had it ; but arose out of his own weakness, in trying to bring the sublime things of God within the limits of his own dark and sensual capacity. 17. If then, a material heaven cannot pass down to this earth, through the sphere of the fixed stars, the sun, moon and planets, nor a material body ascend thither ; is this any reason why the promise of God should be void, and of no eflfect ? 18. " Let God be true, and every man a liar ; " let man deceive Rom. iii. 4. and be deceived, while he imagines that the things of the Spirit, are such as he can see with his natural eyes, and handle with his natural hands. 19. While he is willing to put far away the day of God, and abuse the scripture words and numbers, by his carnal reason, let him try to ascertain by his human wisdom, whether Christ will come first to old Jerusalem, or to some of the churches ; whether in an army of natural troops, or of rational arguments ; and 368 PLACE OP CHRIST S KINGDOM. B. VIII. CHAP. II. Luke, xvii. 37. 1 Cor. ^i. 12. Job, xxviii. 20, 31. Amos, V. 18. Isa. Ix. 1, 2. Tsa. liii . 3. whether his kingdom will most resemble that of king Solomon, the Pope, Bonaparte, or that of the Word. 20. He may fix it either way, but very little depends on the conclusion of his carnal mind ; the purpose of God remains un- changeable in all the operations of his work, and he will do his pleasure. 21. When Christ spake to his disciples of his second coming, they asked him, where Lord ? Jesus did not answer. In Jeru- salem, or among such a body of nominal Christians, or lo here, or lo there ; but. Wheresoever the body is. For as the body is one, and hath many members, and all the members of that one body, being many, are one body ; so also is Christ. 22. Neither did Jesus expressly tell them ivhat, or tvhere that body should be. Whence then cometh wisdom ? and where is the place of understanding ? seeing it is hid from the eyes of all living. 23. Thirdly. The manner of the work of God in the latter days, was also to remain concealed from the comprehension of mankind, until the event should declare it, being promised under prophetic figures and similitudes, as opposite to each other as fire and water, light and darkness. 24. The natural figures which were used to describe the day of the Lord, after holding forth the future prospects, were more calculated to blind than to enlighten the natural sense. This the Prophet knew, when he said. Woe unto yoii that desire the day of the Lord ! the day of the Lord is darkness a7id not light. 25. And again, when Zion shall arise and shine, and the Lord shall be her everlasting light, and her God her glory ; then darkness shall cover the earth, and gross darkness the people. 26. Natural men could look for natural appearances of great- ness and glory, while both the similitudes of future events, and the events themselves, confounded their human wisdom. Thus, Jesus Christ was denominated a King ; but his appearance in reality was as mean as that of a beggar, " without form or comeli- ness, that any one should desire him.'''' 27. Here the natural man fell short in looking for a king, like the great ones of the earth, when the work of this " King of kings," was to humble himself and become obedient unto death ; and by his self-denying example, lay a foundation for supplanting all the kings and kingdoms of the earth. 28. This the natural man could not comprehend, however plainly substantiated ; still he looked for a king higher than all the kings of the earth, sitting upon some visible throne, such as his carnal eyes could behold, while, in the purpose of God, there was nothing for his carnal reasonings but eternal disappointment. 29. The ruling elements of the day of God he could not un- derstand from natural figures. The Holy Spirit was compared B. VIII. PLACE OP Christ's kingdom. 369 to fire : and the same was often compared to water. Is not my chap, it. word like a fire, saith the Lord. The disciples of Jesus wanted to call down real fire from heaven ; but they mistook the figure for Luke, is.. the substance, and knew not what manner of spirit they were of. 30. And the same mistake remains with all natural men, while they look for a natural Jesus to descend from the natural heavens, in flames of natural fire, taking vengeance on their natural enemies : but their natural eyes shall never see it. 31. The loind hloioeth where it listeth — a dry wind — a full John, iii. 3. wind shall come — he shall comewp as clouds — and the icind shall -{^ \^' ^^' carry them all away — / icill your water upon him that is thirsty, '^a. xii. 16. and floods wpoyi the dry ground: I will pour my Spirit upon Mai. iii. 2. thy seed, and my blessing upon thine offspring — ]ie is like a re- gQ*"' *^'^* Jiner^sjire — he shall come in the clouds. 32. In these, and many other places, the same thing is denomi- nated by opposite elements, and the same elements made use of to denominate opposite things ; how, then, could the natural man comprehend it? If the Spirit that was to be poured out, was both fire and water, both hot and cold, it could not, to his sense, possibly be one ; and how could he know it ? He might be look- ing for water, and behold fire cometh ; or he might be looking for fire, and there cometh water ; so that he could not possibly tell which to expect. 33. But he thinks he verily believes the Scriptures, which cannot be broken, and these testify, that "when they shall say, 1 Thes. v. peace and safety, then sudden dest7-7ictio?i cometh." So contrary '^' are the imaginations of men to the things of Grod in futurity. But, to the candid and spiritually minded, there is a clear and consistent meaning in all these figures. 370 MANNER OF B. VIII. CHAPTER III. THE MANNER OF CHRIST's SECOND APPEARING. CHAP. nr. The signs given by the spirit of prophecy, are also out of sight of the natural man ; such as the visible changes in the things of Joel ii. 31. nature. The siai shall be turned irito daj-kness, and the moon 29^' '^'^" into blood. The stars shall fall from heaven, ajid the powers of the heavens shall be shaken. 2. These things were, in a certain sense, fulfilled on the day of Pentecost ; but was the natural sun really turned into dark- ness ? was the moon converted into blood ? or did the natural stars fall from the natural heavens? No such events ever did take place ; and who can say they ever will ? * 3. Then the natural man may say. This spirit of prophecy is a lying spirit ! This by no means follows ; for the same spirit in the Apostles, testifies concerning the Prophets, that not unto themselves, but unto us they did minister the things that were then reported, by the Holy Spirit sent down from heaven. 4. Men of different occupations, call very different things by the same name; as a wheel among clock-makers, a wheel among coachmakers, a wheel among mill-wrights ; all of which are denominated wheels, though very different in their use, appear- ance, and manner of operation, 5. The human body, a political bodij, a body of troops ; the society, the church, the nation, have each their particular head. The light of the sun, the light of reason, the light of revelation, are very different objects, yet each is called light. Adam jTeZ^ from a state of innocence, Judas fell from the Apostleship, Eutychus/eZ/ from the third loft; each is denominated 2k fall. 6. Eutychus was raised up, so was Lazarus, and so was Christ Jesus ; but their rising was very different. Eutychus was raised up by the power of others, from where he fell; Lazarus was raised up by Jesus, from where the buriers had laid him, and was subject to be laid in the same place again : but Christ SeeEph. Jesus arose from the lower parts of the earth, where he had iv. 9, 10. descended, and that by his own power ; wherefore his rising was very different from all others. 7. If the spirit of prophecy, did beforehand, minister to those who were heirs of salvation, in words, which at the time the minis- • The sun may be said to be darkened, when its light is excluded from the earth by a cloud or an eclipse, or by any supernatural means, as the darkness over the land of Egypt in the time of Moses, and the darkness at the crucifixion of Jesus ; yet no person can reasonably suppose that the sun itself was ever turned into darkness ; and whether it ever will be, is entirely unknown to man. B. VIII. Christ's second appearing. 371 tration was given, represented other objects, those heirs of salva- tion, when they received the true substance of the thing signified, could then bear witness that the ministering Spirit was a Spirit of truth. And natural men, who had not received the same Spirit, but had deceived themselves, by falsely using the words of prophecy in a natural sense, could have neither understanding nor right to interfere in the matter. 8. An ignorant man may use and pervert the words of philoso- phers ; he may call the light of the sun, the light of reason ; he may use the words of mechanics, and call the crown wheel of a clock, the hind wheel of a coach, or the rag wheel of a saw-mill; or he may use the words of divines and politicians, and call a body of divinity, a corporate body, or a body of troops. 9. But as the light of the sun is not the light of reason ; so neither is the light of reason the light of revelation. And the heavens and the earth, used in the figurative language of the Prophets, are in substance, no more the natural heavens and earth, than a body of religious doctrines is a body of national troops. 10. And if the Prophet Joel, and others, had used the words sun, moon, and stars, blood, fire, and vapours of smoke, to de- scribe certain characters, things, and operations, that were to appear and take place in a future day ; it belonged to Peter, who had received the Holy Spirit, to say whether it was natural stars that were to fall from the natural heavens, or whether the falling respected another species of lights ; and whether the dark- ness, trembling and quaking, spoken of, respected another kind of heavens and earth. 11. But natural men have always '■^ erred, not knowing the Scriptures nor the power of God;^' and deceived themselves, by fixing their own natural ideas of natural things to the letter of the Scriptures, while they are wholly ignorant of the Spirit who dictated them; and hence the endless debates concerning their true meaning. 12. Even the disciples of Jesus themselves, until they received the Holy Spirit, could not be made sensible of spiritual things : How is it, said Christ that ye do not understand? O fools, and slow of heart to believe! They marvelled at his sayings, and were afraid to ask him. Yet, proud, natural men, tenfold darker than they, presume that they can understand all about it ; although they have fixed the living Saviour at a greater distance from them, than the most distant regions of the fixed stars. So foolish is the wisdom of this world ! 13. How little did the disciples of Christ Jesus comprehend from his words, the design of his death, the nature of his resur- rection and future glory! He told them that "the Son of man should be delivered up to the Gentiles, that he should be mocked. CHAP. HI. Mat. xxii. 29. Luke xxiv. 25. Luke xviii. 32-34. 372 MANNER OP B. YIII. CHAP. III. jjQ(j clespitefully entreated, and spit npon — that tliey should scourge him, and put him to death, and that he should rise again." 14. But they did not understand him, although his words were as plain as words could be. And what was the reason ? Did they not know who the Gentiles were ? Had they never known of any who were put to death ? Had they not been in- formed of numbers who had been raised from the dead before ? Had they not, with their own eyes, seen Lazarus and others, raised from the dead ? Did they not know what it was to be spitefully entreated, to be mocked, and scourged? Did they not know what it was for one man to spit upon another ? 15. They were undoubtedly men of common sense, and knew as well as other natural men, what these things naturally signi- fied. But as to the true spiritual meaning, they were at a loss. The thing was hid from them ; they questioned among themselves Mark,ix. what the rising from the dead should mean. Nay, more, they ^^' 2i7iderstood none of these things — neither kneio they the things that were spoken. 16. Then if the disciples themselves, from the living testimony of the Spirit, could not understand this rising from the dead, nor any of these things when the}^ were so near, how should natural men understand them from the letter, at so great a distance ? Nay, it cannot be, any more than they can span the heavens, or find out the bounds of a never ending eternity. 17. But after the Holy Spirit was given to the Apostles, theyi indeed, what they knew, they knew in reality and truth, although they knew but in part ; for they still prophesied of things to come, having not received the fulness. Hence, said the Apostle 1 Cor. xiii. Paul : We know in part, and loe prophesy in part. But v:hen ^' ^^' that lohich is perfect is come, then that which is in part shall he done away. 2 Pet. iii. 18. The Apostles still spoke of the coming of Christ, as future ; ^^' ^^' and of their " looking for, and hastening unto the coming of that day, in which the heavens being on fire, should be dissolved, and the elements melt with fervent heat, and when the earth and the works thereof should be burnt up." 1 Thess. iv. 19. In the same prophetic manner, they testified that "the Lord himself should descend from heaven with a shout, with the voice of the archangel, and with the trump of God; that the dead in Christ should rise first ; and that those who were alive and remained, should be caught up together to meet the Lord in the air."* 20. Here the same figures are still continued to describe his coming, that had been, used by the Jewish Prophets, although * This air according to the original, signifies spirit, or spiritual element. 16, 17. B. VIII. CHRIST'S SECOND APPEARING. 373 they had testified that he had come, and they had seen him after chap. hi. he had finished the work that was given him to do. 21. But in all that they had testified, how they had seen, and learned, and heard, and known, what was there that could open the matter, in its true light, to the natural man? Chiist told them that he came to bring fire on earth ; but who ever saw any material fire in the case ? 22. What changes in the material world were visible to the natural eyes? What blood or fire or pillars of smoke had they to show ? They saw in part, but what had they to show to others ? what part of a new heaven or a new earth ? what other sun was in part risen ? or what new stars created ? or what natural body was in part risen, so that the natural eyes of man icor.xv. could behold a kind of first fruits of them that slept ^ 23. They neither had, nor pretended to have, any thing of the kind to show. The same earth, air, fire, and water, continued just as they had been from the beginning ; no burning, nor drowning, nor sweeping away by windy hurricanes, or any thing of the kind. 24. But after bringing certain strange things to the ears of mankind, concerning "oMfi Jesus, who was dead, and whom they See Acts, afjirvied to he alive,'''' their writings were enlarged upon the same ^^' prophetic subject, and in the same prophetic language they pre- dicted the great day of the Lord yet to come. 25. Then, from what has been said, it may appear evident, that neither the time, place, nor manner of Christ's coming can possibly be fully known or understood by any, until it is declared by the event itself, and that even then, it cannot be really and truly known and declared, but by and through those who have received the same spirit, which first foretold the event, and are in the very light and work of the day. 26. For there is a path icldch no fowl Icnovjeth, and which Job, xxviii. the vulture's eye hath not seen: The lion''s whelps have not ''"" trodden it, 7ior zhe fierce lion passed it. And that path which no fowl knoweth, cannot be in the natural heavens ; therefore, the way of Christ's coming cannot be through the natural heavens ; neither can it be from the desert, the paths of which have not eluded the feet of the lion. 27. Whence then cometh true wisdom'? and where is t]ie place v. 20,21, & of 2inder standing'? seeing it is hid from the eyes of all living, 30^°"^" '' *^'*' and kept close from the fowls of the air. The same path is equally hid from the carnally wise and cruel. No philosopher hath discovered it ; nor bloody tyrant trodden it. It remains unknown to those eager pursuers of natural wisdom and human power, of whom the fowls of the air, and the lions of the desert, are but a figure. 28. In vain then is the path of wisdom, or the way of Christ, 374 MANNER OF, &C. B. VIII. CHAP.iii. sought for, until his Divine Spirit declares it; and to this pur- ^~j^^~~ pose his own words stand recorded. / kriow lohence I came, and 14, 42. ivhither I go. But ye cannot tell whence I come, or lohither I go. Mat.xi. 27. I proceeded and, came forth from God. No man knoweth the So?i but the Father ; 'neither Jaioiceth any man the Father, save the So?i, and he to tohomsoever the So7i icill reveal him. 29. Is then Christ revealed in the atmosphere, to the birds of the air ? Is he revealed in the secret chambers ? or is he revealed in the desert, to the beasts of the forests ? Nay, in no wise. 30. He therefore, that would learn and know whence Christ Cometh, and where he is revealed, let him seek for him where he is to be found, and where he has promised to set up his tabernacle, and to establish his throne and abide forever. 31. That is, in his body, the true Church, which, by its mani- fest fruits, gives evidence that Christ is the life of its membei'S ; this is a sure criterion, given by Jesus Christ himself, which cannot be mistaken, even by the natural man, if he exercise his rational understanding, 32. But, in order to have just views upon the all important subject of Christ's Second Appearing, let the following facts be John,xiv. -well understood. Jesus Christ testified: " Yet, a little tohile, 19 and the loorld seeth me no more ; but ye see me ; because I live, ye shall live also.^^ 33. This effectually destroys the doctrine of a carnal resurrec- tion of the natural body ; for, if the natural body of Jesus Christ did arise from the tomb, and did ascend into heaven, then did the disciples, with their natural eyes, see him go up ; and, if he comes again with the same body, all men may see him with their natural eyes ; this would contradict the testimony of Christ Jesus, that the world should see him no more. Then it conclusively follows, that his personal presence will never more be seen by the world. 34. Again, when he ascended into heaven, the angels declared, Acts, i. 11. "that this savie Jesus (that is. Saviour) which is taken up from you into heaven, shall so come, in like manner as ye have seen him go into heaven!" The Apostles, with their spiritual eyes, saw his spiritual body ascend into heaven ; but, certain it is, that the world never saw him go into heaven, hence, if he comes, in like manner, in his Second Appearance, he can never be seen by the eyes of the world, except, through the medium of his saints. 35. And as the world never knew that he had ascended to heaven, except through the medium of his witnesses, so, in like manner, he must descend, and be known, when he comes again to earth. Therefore, it is evident that the Second Appearing of Christ can only be the manifestatio7i of the same Divine Spirit in his saints ; and the world will never know that he has de- B. VIII. THE TRUE CHARACTER, &C. 375 scended from heaven to earth, but by the testimony of his wit- chap, iv. nesses, who live in him and he in them, and that the promised Heb. vU. Saviour is there with his saints as his true body. "By their ^■ fruits the world shall know them." 36. And, as in all the dispensations of the work of God, the increasing revelation always began in one chosen agent, and the first agent through whom every succeeding dispensation has begun, has always exceeded, in divine light and heavenly glory, all that ever came before ; hence, Jesus far exceeded all that ever came before him. Therefore, if the second manifestation of See Jno. x. Christ were through the male order, that male agent, must in- contestably exceed Jesus in greatness and glory. 37. But, if the second appearance of the Divine Spirit of Christ, commences through the order of i\ie female, though the work should be seven times greater, and more glorious in its re- Seeisa. suit than that of his first coming, yet, this would not make the ^vUch. evi- fcmale agent greater than the first preceding male agent in |'^'='"'>' ^'• Christ. For the man is the head of the woman in Christ, as ChrmsSe- well as in nature. From these premises it is evident, that the pganng''' second coming of Christ, must commence in the line of the fe- Jiee i Cor. male. And, that this all important period, which has, in this manner, been ushered into the world, has commenced, is clearly proved, by incontestable evidence. CHAPTER lY. THE TRUE CHARACTER OP THE CHURCH OF CHRIST. The Church of Christ is composed of such as are called and chosen of God out of the spirit and practice of the world. And in obedience to that call, they are separated from all the rest of mankind, and united in one body, constituted a holy and peculiar people, actuated by one holy Spirit, and are devoted to the cause of truth and virtue. 2. The Church of Christ is called the kingdom of heaven, because it is under the government of heaven, and is a state, habitation, or society, necessary to prepare mankind for the hap- piness of heaven itself ; and such is that line of order and dispo- sition of things in the spiritual world, extending from the source of true happiness, to this world, that no soul can enter heaven, but throusrh that kingdom, or Church of Christ. 376 THE TRUE CHARACTER OP B, VIII. CHAP. IV. 3, Hence, the Church is called the light of the world, Mat. V. 13, inasmuch as the men of the world can receive no true saving ■^*- light, but in and through the Church. It is also the salt of the earth, as none upon earth can be saved but by the Church: It is See_^Mat. therefore plainly, the saviour of all who are truly united with that body. 4. The Church is properly the house or habitation of Grod on earth, whioh signifies that Grod is not to be found any where else Ezek. xiiii. on earth. * As it is written : Son of man, the 'place of my iii. lo!"" throne, and the place of the soles of viy feet, where I will dwell in the midst of the children of Israel forever. Grreat is the mystery of godliness : God manifested in the flesh. 5. The essential properties of the Church of Christ are 'giirity and unity. The Church is one in faith and practice ; one in doctrine, discipline, and government ; and one in the mutual and equal enjoyment of all things, both spiritual and temporal. And where this oneness doth not exist, there is neither fruit nor evi- dence of the true Church of Christ; for Christ is not, nor can he be divided. 6. The Church has but 07ie faith, and that is the faith of Christ, the faith of the Son of God, which overcomes the nature and spirit of the world, enlightens the understanding, influences the will, and purifies the heart. It is o?ie in doctrine, which is, according to godliness, sound, pure, wholesome, and free from error ; inasmuch as it makes no provision for the flesh or any evil, or any sin great or small, and leads only to the practice of ^ev. XXI. ^^^g godliness, unspotted piety, and sound virtue. There shall, in no ivise, enter into it, any thing that defileth. 7. The Church has but o7ie government, because all the mem- bers are governed and influenced by o7ie Spirit, which is the Spirit of Christ, who is the Head of the body, and the centre of isa. lii. 8. influence to the members. They shall lift up their voices together Ibid. chap. ' — they shall see eye to eye: It is o?ie in practice, which is righte- ix. 21 ousness and peace. Thy people also, shall be all righteous. 7. ' He that doeth righteousness, is righteous. It is therefore by doing right, that the Church is righteous : and of the Church all must learn righteousness, who will be righteous. Let your light so shine before men. 8. The Church is of 07ie U7iited i?iterest, as the children of one fa7nily, enjoying equal rights and privileges in things spiritual and temporal, because they are influenced and led by one Spi7-it, Acts, ii. 44. and love is the only bond of their union. All that believed were IV. 32. together, and had all thi7igs co7n7iion — aiid were of one heart, and of 07ie soul. * God may be seen in the order and works of his creation and providence ; yet he can be found for the salvation and redemption of mankind, ordy where he has revealed himself for that purpose, and that is in his Church. B. VIII. THE CHURCH OF CHRIST. 377 9. And therefore, in the sense of an aspiring and selfish chap, iv. nature, there is neither Jew nor Greek, high nor low, rich nor Gai. iu.as. poor, bond nor free, male nor female ; for they are all one in Christ Jesus. But the Church claims no relation to that which is the most highly esteemed, as the common interest and princi- ple, and common enjoyment to the children of this world ; namely, to the works of the flesh. 10. In this respect, the Church is perfectly united — they have one common cross, which is the cross of Christ Josus — they cru- cify one root of evil, Avhich is the flesh with all its afi"ections and lusts ; and hence they possess one common salvation from all sin. Where there is not a common salvation from all sin, there is neither Christ nor his Chifrch ; for his name was called Jesus, i.e. Mat. i.2i. a Saoiour, because he saves his people from their sins. 11. As all have sinned, and none can be fully saved from their sins out of the Church ■; so all that come to the Church must needs come in their sins; and by bringing their deeds to the light, that is, by confessing and forsaking all their sins, they may find their relation to the Church, according to the degree of their faith and obedience to the light which they receive. 12. But they cannot hold that relation, nor become as " pillars, in the temple of God, to go no more out," in any other way, than by receiving a ministration of that gift and power of God, which abides in the Church, and in obedience thereto, resisting and overcoming evil, and growing up in all things into Christ, who is the Head. ■ Therefore, all are not the Church, who at first find their relation to the Church, until their souls become purified in obeying the truth. For the te7n]]le of God is holy. 13. But persons may, for a time, receive faith and light, and the gifts of God through the Church, and by being unfaithful and disobedient, may fall away ; but the Church itself can never fall, nor be shaken ; because the foundation thereof is everlasting, being laid by the revelation of God, in the unchangeable nature and order of his own eternal power and Divine majesty ; and the building itself has been raised according to the unchangeable purpose of God, which he purposed in wisdom, to accomplish in the fulness of times. 14. And although there was a true Church, according to the light in the days of the Apostles, yet it was supplanted and trodden under foot ; because the order in the foundation of the building, was not completed, according to the purpose of Godiin the fulness of times, nor could it be, until Christ made his second appearing. 15. And if there were in the succeeding ages, after the Apostles, false and divided churches, it was because they sprang from false-hearted and divided men. And if there is one church now on earth, faithful, holy, and righteous, it is most certainly 25 378 THE TRTTE CHARACTER OP, &C. B. VIII. CHAP. iv. the offspring of a faithful, holy, and righteous Grod, who created J. jj_ jjj 9 the Church and all things therein, both visible and invisible, by !"• . Jesus Christ. 16. And as certain as the only true God did promise to estab- lish a holy Church, in the latter day, in which He would dwell, so certain that Church is brought forth, and contains the principles of all that was promised, as pertaining 'to the Church, temple, tabernacle, house or habitation of Grod, in the latter day. 17. A house or habitation is built to contain the property and furniture, as well as the person of the builder: so the Church of God contains all the unsearchable riches, and treasures of wisdom and knowledge, pertaining to the x*edemption of man, which God Col. i. 17 hsiih treasured up in Christ, who is the head of the Church, and 18- who is before all things therein, and by whom all things therein consist-. 18. The Holy Spirit was promised, and dwells in the Church, with all her gifts, powers, and diversities of operations. The gifts of faith, wisdom, knowledge, discerning of spirits, gifts of healing, miracles, prophecy, tongues, and so on. All which gifts of the Holy Spirit are given to the Church, for the manifestation Eph. iv. 11. of the spirit — for the perfecting of the saints — for the work of 12, 13. tijg ministry — and the edifying of the body of Christ, till they all come into the unity of the faith — unto the measure of the stature of the fulness of Christ. 19. Thus by his Holy Spirit, God has sanctified and cleansed obap. V. 27. ^^s Church, that he might present it to Jwnself a glorious Church, not having spot, or wrinkle, or any such thing ; but that it should be holy, and icithout blemish. 20. The law and the covenant were promised, and are in the lin. ii. 3. Church. The laio shall go forth out of Zioii. Christ is the head of his body, the Church, which is the light of the world. / chap. xiii. ^oill give him for a covenayit of the people, for a light of the ^- Gentiles. The word of God was promised and is in the Church Heb.iv.i2. — *^^* word lohich is quick and poiverful, a discerner of the thoughts and intents of the heart — and liveth and abideth forever. 21. Repentance jand remission of sins were promised, and are Acts, V. 31. in the Church. Him hath God exalted — a Prince and Saviour, for to give repentance to Israel, and forgiveness of sins. The son of man hath potoer on earth to forgive si7is. This power is John, XX. given to the Church: Whose soever si7is ye remit, they are re- mitted unto them; and whose soever sins ye retai?i, they are re- tained. 22. Salvation and redemption are in the Church, and no where isa. xivi. else. Iiuill place salvation in Zionfor Israel, my glory. The Redeemer shall come to Zion, a7id imto them that turn from trans £[ressio7i in Jacob. 23 13. lix. 20. B. VIII. THE FOUNDATION PILLARS OF, &C. 379 23. In a word, the whole mystery of God, and of the Father, chap, v. and of Christ, and all that pertains to eternal life and godliness, are, in and through the Church, revealed and progressively mani- fested, and according to the order of Grod in the fulness of times, acre to be received and acknowledged for the purposes of Re- demption, and the perfection of the dispensation of the fulness of Eph. i. io. the times. CHAPTER V. THE FOUNDATION PILLARS OF THE CHURCH OF CHRIST. The Church of Christ has its foundation in the revelation of God, and that foundation is Christ. But who, or what is Christ? The name Christ Jesus signifies aiiointed Saviour. Mat. i. 21 Thou shalt call his navie Jesus ; for he shall save his 'people from their sins. And as the man Jesus was, for that very pur- pose, endowed with the spiritual unction or anointing power of the Holy Spirit of Christ, which proceeded forth and came from God ; therefore being baptized into the divine nature he was 1 Cor. xii. called Jesus Christ, i.e. the anointed. 2. Hence the Church is called the body of Christ, which signifies the body of the anointed, or the body of those who have received the Holy Spirit, and have been baptized into the one spiritual body ; therefore the Church of Christ is the Church of the anointed. Christ Jesus was not the body of the anointed, but the Head; and as the body hath many members, so also is Christ, or the anointed. These members are those human beings in which the ajiointing spirit hath its abode. And hence it is 1 John, ii. written : The anointiiig lohieh ye have received of him abideth ^^^ j .,7. in you — ivhich is Christ in you, the hope of glory. 3. Therefore, Christ or the divine anointiyig in the body, or Church, is not a man or woman, but the unction or anointing of his Holy Spirit, of which the anointing oil with which the Jew- ish kings and prophets were formerly anointed, was a figure. Neither is the anointed one member, but many : not a particular person only, but a body of people. And as every thing must have a foundation or first cause, so the body of the anointed originated from one, and this one must be considered as the foundation pillar or first father of all who constitute that body. 380 THE FOUNDATION PILLARS OF B. VIII. CHAP. V. 4. The world is not one person, but many ; yet all the world sprang from one man, who is therefore considered as the founda- tion pillar or first father of the human race. But as the first man was not alone in the foundation of the old creation; so neither did Christ Jesus, in his single person, complete the order in the foundation of the new creation. 5. Had there never been any written account of the founda- tion of human society, or the constitutent order of the world, the world itself would be a standing monument of the essential parts of which it is composed, namely of man and woman ; the father and mother of all living. And as every individual in the world sprang from a father and mother, the conclusion is self-evident, that the whole sprang from one joint parentage, or first father and mother, as the foundation pillars of human society. 6. And upon the same principle might the foundation pillars of the anointed be discovered, were there no written or verbal account of the beginning of such an order ; for no efl'ect can exist without a cause, and by the effect, the cause which pro- duced it is made manifest : and this truth is still more evident since the pointed predictions of the ancient prophets are recorded, and fulfilled in the Church of Christ in the present day. 7. Then first, as the Church is constituted of mankind, who are anointed with the Holy Spirit, and separated from the world, it follows that man, anointed with the Holy Spirit, was the first foundation pillar of the Church. And second, as the Church is not composed of the man without the woman, but both are united in the Lord by an inseparable bond of spiritual union, it follows of course that such a union and relation sprang from a first man and woman who were thus united. 8. And this man and woman, united in the bond of an ever- lasting covenant, and anointed with the same spirit, must be the foundation pillars of all who are thus united by the same anoint- ing. And whether they are immediately and personally known or not, yet, by the spirit of harmony and union flowing through the anointed, there is a relative knowledge of their nature and union ; as much as the world relatively know, by experience, the nature and union of their first foundation pillars, or parentage, whose image they bear. 9. And as the order in the foundation of the old creation could not be complete by the first man without the first woman ; so the order in the foundation of the new creation could not be complete 1 Cor. XV. in the man alone ; for the man is not without the woman in the **• Lord, nor the woman without the man. 10. In the natural creation, the man was first formed, and afterwards the woman, who was the mother of all living ; and the man was not of the woman, but the woman of the man, and by the woman, was the order in the creation of man completed ; B. VIII. THE CHUBCH OF CHRIST. 881 and th^ first covenant was between them both, for the increasing chap, v. glory of the natural creation. 11. Christ Jesus, that is the anointed Jesus, was the second man, the begvining of a neio creation of God : but, as has been observed, no order in the creation could be completed by one alone ; therefore, according to the invariable order and relation of things, the ultimate display of the new creation required a corresponding female, that the new covenant might stand between them both, for the increase and glory of the new creation. 12. The first man was created male and fcmiale jointly, but neither was male nor female separately, until the woman was taken out of the man ; so in the first appearing of Christ, that spirit of anointing which constituted Christ, was male and female jointly, but not separately in visible order : Nor could any abiding and perfect spiritual union and relation exist in order, between the sexes, until the woman was raised up, in her appointed season, and anointed to complete the order in the foundation of the new creation, for the redemption of both man and woman. 13. The woman was the first in the transgression, and there- fore must be the last out of it; and by her the way of deliverance must be completed. Nevertheless, by her faith, and in her sub- jection to the man, she was justified and accepted in the primitive Qhurch ; but her true order could not be gained ; but only in the line of prophecy, as relating to the second appearing of Christ, was she allowed to teach, until the time of her redemption came. 14. Before the first woman was taken out of the man, he had a work given him to do. He gave names to every beast of the field ; but among all those animals, there was not found for him a help, according to that order which teas before him : so, after Jesus was created, and his body, the Church, was anointed, every beast received from him, his name,* so that the kiiigdom of the *.See Mat. beast became full of names; but there was none among them all, ^xiii. 33. a help to the first-born in the neio creation. ^^v. xii^ 15. Nor could the real spiritual work of his kingdom be set in xxii. 15. order, until the names and characters of those beasts (i.e. every sect and denomination in the beastly nature) were filled up, which was at the end of the beast's dominion, about the middle of the eighteenth century. 16. When the persecuting power of the beast ceased, the body of the true witnesses, who had received an emanation from the Zech. xiu. spirit of the two anointed ones, fell into a deep sleep ; and out of that body was the woman taken, by the Spirit of life from God, and by the operation of his creative power she was purified, and raised up, as a foundation pillar, and the first born in her order, to stand as a help with the first born of many brethren, in the administration of the covenant of redemption. 882 THE FOUNDATION PILLARS OF B. VIII. CHAP. V. X7. From wliat hath been observed on the covenant made with Abraham ; the law of Moses ; the state of man at the first appearing of Christ ; what was wrought in the days of Christ Jesus and his Apostles ; and all that followed, through the reign of antichrist, it is evident that the covenant of eternal life was yet lacking in a very essential point. 18. For as every form, or appearance of a covenant, that ever God made with man, stood between Uvo, and required two to fulfil it ; so it is evident, not only from the nature of things, but also from every promise and prophecy, which related to the covenant of eterfdl life, that it equally required two, in order to its final accomplishment. 19. Then as the first covenant was established between the first man and woman, in the creation of man, and the order and relation of man was completed by the woman ; so, by the woman, is the order and relation of the man Christ Jesus completed, and a perfect vmion and equality according to their order established, for the purpose of full redemption, and the increase of that mutual glory and happiness, which God, according to the covenant of eternal life, promised to accomplish in the latter day. 20. This covenant relation is between them both; for as the first covenant between the male and female was broken, and the whole ci-eation was thereby marred ; so no restoration could take place without a neiv covenant relation between male and female ; and therefore it was necessary both in the purpose of God, and in the order of things, that Christ should make his first appear- ing in the man, and his second in the woman. 21. It was reasonable that the man Jesus, who became the the Lord or Christ Jesus, the beginning and first pillai: in the new creation, should not be begotten in the ordinary course of nature ; had it been otherwise, he could not have wrought any deliverance from sin in the earth, because he was alone ; and there was none before him of the human race, who had ever done it. isa. liiii. 3. I have trodden the wine press alone ; and of the people there was 7ione with me. 22. Yet, if he had not been begotten through that medium by which he partook of the nature of sin, he could not have destroyed death, which came by sin, nor established the founda- tion of man's redemption. For he would not have been of the Heb. ii. 11, human race, therefore they could not have followed his steps by i7.&iPet. suffering in and rising out of sinful flesh, nor could he have been their example, having no part in common with them. 23. By his perfect obedience to the law and counsel of his Col. ii. 10. Father, and the perfect law of righteousness and truth which he Pha ^^ 9"" established, and by off'ering up his own life a sacrifice, through 10. ' ' sufferings, he became the first born of every creature in the new creation, the first begotten from the dead. B. "VIII. THE CHURCH OF CHRIST. 383 24. Jesus was evidently born under the death of a fallen chap, v. nature, and had to be begotten and raised therefrom by the Divine Spirit of Christ. Hence he was the first that ever received the new birth,* therefore God hath highly exalted him, and * See Rev. given him a name in the new creation above every name, not only '' ' in this world, but in that which is to come, so that in all things coi. L is. he hath the 'pre-eminence. 25. And therefore, when the foundation of man's redemption was laid by the work of Christ's first appearing, the way began also to be prepared for his second appearing, to make a final end of sin, and to bring in everlasting righteousness. For, although the foundation was laid, yet there could be no complete recTemp- tion from sin, until the revelation of Christ, for its final destruc- tion, should be made where sin first took its seat. 26. As sin first took its seat in the woman, and thence entered the human race, and as Christ in taking upon him the nature of fallen man, in Jesus, to purify and redeem him, made his first appearing in the line of the male only ; therefore the mystery of iniquity or man op sin was not fully revealed, nor the mystery of Grod finished, in Christ's first appearing. 27. And therefore, it was also necessary, that Christ should make his second appearing in the line of the female, and that in one who was conceived in sin, and lost in the fulness of man's fall; because in the woman the root of sin was first planted, and its final destruction must begin where its foundation was first laid, and from whence it first entered the human race. 28. Therefore, in the fulness of time, according to the un- changeable purpose of God, that same Spirit and word of power, which created man at the beginning — which spake by all the Prophets — which dwelt in the man Jesus — which was given to the Apostles and true witnesses as the holy Spirit and word of promise, which groaned in them, waiting for the day of redemp- tion— and which was spoken of in the language of prophecy, as " a woman travailing with child, and pained to be delivered," was revealed in a Woman. 29. And that woman, in whom was manifested that Spirit and word of power, who was anointed and chosen of God, to reveal the mystery of iniquity, to stand as the first in her order, to ac- complish the purpose of God, in the restoration of that which was lost by the transgression of the first woman, and to finish the work of man's final redemption, was Ann Lee. 30. As a chosen vessel, appointed by Divine wisdom, she, by her faithful obedience to that same anointing, became the temple of the Holy Spirit, and the second heir with Jesus, in the covenant and promise of eternal life. And by her sufferings and travail for a lost world, and her union and subjection to Christ Jesus, her Lord and Head, she became the first born 384 THE FOUNDATION PILLARS OF, &C. B. VIII. CHAP. V. qJ many sisters, and tlie true Mother of all living in the new creation. 31. Thus the perfection of the revelation of God, in this latter day, excels, particularly, in that which respects the glorious part in the creation of man, namely, the woman. And herein is the most condescending goodness and mercy of God displayed, not only in redeeming that amiable part of the creation from the curse, and all the sorrows of the fall, but also in condescend- ing to the lowest estate of the loss of mankind. 32. So that hy the first and second appearing of Christ, the foundation of God* is laid and completed, for the full restoration and redemption of both the man and the woman in Christ, ac- cording to the order of the new covenant, which God has es- tablished in them for his own glory, and the mutual good and happiness of each other, and their spiritual posterity. 33. And in this covenant, both male and female, as brethren and sisters in the family of Christ, jointly united by the bond of love, find each their correspondent relation to the first cause of their existence, through the joint parentage of their redemp- tion. 34. Then the man who was called Jesus, and the woman who was called Ann, are verily the two first visible foundation pillars of the Cliurch of Christ — the two anointed ones — the two first heirs of promise, between whom the covenant of eternal life is estab- lished— the first Father and Mother of all the children of regene- ration— the two first visible Parents in the work of redemption — and in whom was revealed the invisible joint Parentage in the new creation, for the increase of that seed through which " all the families of the earth shall be blessed." B. VIII. THE PARENTAGE OF, &C. 385 CHAPTER VI. THE PARENTAGE OP THE CHURCH OP CHRIST. Every thing that exists has a correspondent relation to the chap, vi. cause of its existence. Thus, there is a correspondence between the creature and the Creator ; the redeemed and the Redeemer ; the sanctified and the Sanctifier; and if there were no creature, there could exist no such attribute as Creator. 2. He that sanctifieth, and they who are sanctified, are all Heb. ii. ii. one: that is, in the order of correspondence. In the same sense, the ruler and the ruled, the father and son, the mother and daughter, are respectively one in a correpondent relation, or in a correspondence of attributes. 3. Without which union or correspondent relation, neither can have real existence. So that the very existence o^ father depends upon S071, as much as the existence of son depends upon father. And from this correspondence in the nature and existence of things, arises every attribute of God and Christ, which are known to man. 4. And for the want of an understanding of the true nature and cause of that union and relation, which constitutes the differ- ent attributes in spiritual objects, wrong-headed men have run into the inconsistency of ascribing a Trinity, or three distinct personalities to the Divine Majesty, and thus forming a plurality of Grods. 5. This supposition has no foundation in either reason or reve- lation, for there is nothing in heaven, nor on earth, which has any corresponding analogy to it. But the existence of a Creator and the order of Deity, are clearly seen by the corresponding analogy of the visible works and order of creation, as is incon- testibly shown, both by reason and Scripture. 6. Hence, take away every created object, and all those attri- butes ascribed to Deity cease; as the attributes of greater light Gen. Lie. and lesser light would end, if the sun and moon were annihilated : for it must be from a correspondence with the lesser, that the greater, receives its attribute of greatness ; and so of the rest. 7. Therefore, if no son or daughter exist, there can be no father or mother, if no /ewaZe, then no male; destroy the exist- ence of the woman, and the attribute of the man ceases and falls into oblivion, and all the order, glory, and perfection in the visible creation of man, falls with it ; for the existence of man depends upon woman, as really as xooman's upon man. 8. Upon these plain and self-evident principles, it follows that those attributes of Trinity, Godhead, and their correspondent ap- 386 THE PARENTAGE OF B. VIII. CHAP. VI. pellations, which men have ascribed to the Deity, are not in his Divine Essence ; but they arose fi-om misconceptions of the terms used in Scriptm-e, to express the different orders of manifestations from the eternal Source of Divine intelligence, and these have been construed, according to comparisons, drawn by the human mind, between corresponding objects in time; but by reason of human depravity, and the want of true light and revelation, those objects have been perverted, and with them every true attribute of Deity. 9. As Grod is eternal, immortal and infinite ; so the Divine Job. xi. 7. Essence or Being cannot be comprehended, but by the revelation i^Tim. VI. ^£ ^^.^ Spirit, and by the things that are made, and their corres- Rom. i. 20. pondent relations. And as none of those corresponding attributes could exist but from a first cause ; so it is proper to receive the knowledge and contemplate the glory of the invisible first cause through those corresponding objects that visibly exist. 10. In the same sense that Grod received the attribute of Creator from the existence of creation; so the Creator, in the sense of mankind, received the attribute of Father, from the ex- istence of the first man, who was called the Son of God, in the Luke 111. natural creation. Nor could such an attribute as Redeemer, See Jer. ever have existed in the mind of man, had not man become a xxsi. 11. ,. , -I. captive to his enemy. 11. Then, as nothing can exist without its correspondent re- lation, and the attributes of God are so evident from the inva- riable union of things in the natural creation, and as the new and spiritual creation was intended to display the glory of God in a superior manner ; therefore, it will be proper here, to consider the union and correspondence of the different parts of the new creation, by which .the divine perfections are most eminently dis- played. 12. It hath been observed, that the perfection and glory of the natural creation was not completed until the woman was taken out of the man, and placed in her proper order. Whatever essential glory man might have possessed, yet it could not have been declarative, so long as he existed alone ; that is, it could not have been declared, revealed or manifested, without a suitable correspondent object, to increase or augment his glory. And, Mar. Bib. therefore, the Lord God said: It is not good that the man Gen. n. 18. gJiQyi^ ^g alom ; I xoHl make him a7i helv according to that help as be- i i • i • , r Z. • fore him, Order which IS before him. 13. Upon the same principle it was not good for Christ Jesus to be alone in the glory of his kingdom, and the perfection of that victory which he gained over the spirit and power of the fall. Nor could the true glory of what he gained ever have been declared, or made manifest, without a co-respondent object united to him in a joint relation. B. VIII. THE CHURCH OF CHRIST. 387 14. Therefore, as the first man was not without the woman, t^HAP. vi. nor the woman without the man in the natural creation; so neither is the man without the woman, nor the woman without the man in the Lord. Man cannot exist without woman, any more than father can exist without son. Jesus, in the first appearing, did not exist without a woman. He was "made of a woman;" and, from the natural and visible correspondence be- tween man and woman, he received the attribute of man. 15. And as no higher order of woman existed than natural, he could be known only as a natural man; but as a spiritual man, and one standing alone in the beginning of a new and spiritual creation, he could not be revealed or known, in reality, without a spiritual woman, any more than the first natural man could, in reality, have been declared as such, when God created male and female, two in one, and called their name Adam, in the day when he created them. 16. As the natural woman could not exist but from her cor- respondent union and relation to the first man ; so neither could a spiritual woman exist but in a correspondent union and relation to a spiritual man ; and each must receive the distinguishing at- tribute of man or woman from its relation to the other. 17. Then, as the natural woman was separated from the man, and placed in her distinct order before the glory and perfection of the man or the woman could be displayed ; so it was necessary in the work of redemption, that the spiritual woman should be taken out of man, and placed in her corresponding order, before the perfection and glory of the new creation could appear. 18. The man Jesus, through the medium of a woman, inherited the seed of Abraham, the nature of human depravity, with Heb. u. i6, which he entered the world, and in all things was made like unto ^^^ his brethren ; yet, by perfectly following the divine light, he was, in every sense, taken out of, separated from, and placed above john vhi. every correspondent attachment to all that was carnal in woman, 29. which came by the fall. 19. And by the energy of that eternal word, which he received from his Father, he overcame the spirit and power of human de- pravity, and was sanctified and set apart in the work of redemp- tion, as the first born in the new creation. And by that word which liveth and abideth forever, he was constituted an high priest forever over the household of Grod, after the order of Mel- Heb.vi 20. chisedec. 20. And all who came into him, that is, not into the natural body of Christ Jesus, but into his divine nature, were in him, and by him, through the energy of that same eternal word, taken out of their correspondent relation to the depravity of the fall, and constituted the spiritual body of the second Adam, compre- hending male and female, as the body of Christ. And this was 388 THE PARENTAGE OP B. VIII. CHAP. VI. tiie work of Christ in his first appearing, to make, in himself^ of twain (i.e. of man and woman) one new man; so making peace. Eph. ii. 15. 2 Thess. ii. Eph. V. ai, 32. 21. Then the Church, which was the body of Christ in his first appearing, did constitute one new man, consisting of man and woman ; but that body alone could not increase and multiply, after the order of the new covenant (any more than the body of the first male and female, while in the state in which God first created them, when he called their name Adam) until the spiritual woman was taken out of the spiritual man, and placed in her own proper order and correspondent relation to her spiritual head. 22. This was the reason why the Apostle, speaking of Christ's second appearing, and of the Church's increase in that day, says : That day shall not come, except there come a falling away first, and that man of sin he revealed, even the mystery of iniquity. Hence, it follows, beyond all contradiction, that the work of re- demption was not yet complete. 23. Therefore, the work of Grod, in the first mother of the new creation, was to reveal the mystery of iniquity where it first entered, and to separate the woman from her correspondent re- lation in the fiesh, after the order of the old covenant, and to place her in her proper order as a spiritual woman, according to the new covenant, in a correspondent relation to the first spiritual man. 24. As it was by the revelation of Christ, and the energy of that same eternal word which liveth and abideth forever, that the woman was taken out of, and separated from her correspondent relation to the fallen state of man, and made a spiritual woman ; so in her, and by her, the glory and perfection of the spiritual man, Christ Jesus was revealed. 25. It was only by the spiritual man, Christ Jesus, and her corresponding relation to him, that she could receive the attribute of spiritual woman. And it is only from the certain existence of sons and daughters, or spiritual children, that those who begat and brought them forth, can receive the attributes of father and mother, or spiritual parents. So that if the son has a correspond- ing relation in the new creation, so likewise has the daughter. 26. It is not to be understood in the spiritual work of G-od, that one natural body, either of man or woman, is either taken out of, or joined to another; but as man and woman are terms used to express the joint body and relation in the natural crea- tion of man ; so they are used in regard to the spiritual work of God. 27. To this spiritual relation the Apostle refers, and brings the natural as a figure of the spiritual, when he says. For this cause shall a man leave his father and mother, and shall he joined unto his wife, and they two shall be one flesh. And therefore, as the very essence of male implies also the female, the B. VIII. THE CHURCH OF CHRIST. 389 same applies to the woman, to leave mother and father, and be chap, vi. joined to her corresponding relation in the same spiritual work. 28. This, says the Apostle, is a great mystery ; but I speak concerning Christ and concerning the Church. To the same thiDg he refers, when he says. He that is joined to the Lord is ^ ^or. vi. one Spirit. And from such a union and correspondence, arises the substance of all those spiritual attributes in the new creation, or work of redemption, such as the bridegroom — the bride, the LamVs ivife — brethren and sisters, and the sons and daicghters of God. 29. Hence the Apostle, speaking of the final separation between Christ and Belial, light and darkness, the believer and infidel, saith. Wherefore, come out from among them, and be ye 2Cor. vi. separate, saith the Lord, and touch not the unclean thing ; and ' I will receive you, and will be a Father unto you, and ye shall he my sons and daughters, saith the Lord Almighty. 30. Then, if the Church, which is called out, and separated from the unclean, is composed of sons and daughters, they must needs have both a father and mother, and these must be the first foundation pillars, and joint parentage of the Church. 31. Therefore, as there was a natural Adam and Eve, who were the first foundation pillars of the world, and the first joint parentage of the human race ; so there is also a spiritual Adam and Eve, (manifested in Jesus and Ann^ the first joint visible Parentage) who are the first foundation pillars of the Church, and the invisible parentage of all the children of redemption. And as the world, truly and properly, proceeds from father and mother, in the line of generation ; so the Church as truly and properly proceeds from father and mother in the line of regenera- tion. 390 TYPES AND PROPHECIES FULFILLED IN B. VIII. CHAPTER VII. TYPES AND PROPHECIES FULFILLED IN THE TWO FOUNDA- TION PILLARS. CHAP. The work of Redemption, being spiritual, could not be usbered ^"' in with such ocular evidence to the natural man, as accompanies the changes in the things of nature ; neither was man formed to be influenced solely by such kind of evidence. 2. But as man is a natural creature, endowed with a spirit and rational faculties, therefore the spiritual work of Grod must be exhibited in a spiritual light ; and although the natural eyes may often be the medium through which the truth of natural things is conveyed to the mind, yet it must be the mind, and not the natural eyes, that receives the conviction of its truth and reality. o. And as the new creation was to have respect to the soul and spirit of man, it is only by the spirit that the work itself can be dis- covered in its true nature ; and therefore the evidence by which it is discovered, is addressed to the mind, and not to the bodily senses. 4. A Saviour was born for souls that were lost in their sins, and only such as were absolutely saved, could know or rightly name him ; and unto such as were waiting for redemption in the latter day, Christ was to appear the second time without sin, and none but such could possibly know him, or give him his true and just titles. 5. And nothing could possibly recommend him to the mind of man, with greater evidence, than his first giving them types, figures, prophecies, and visions, of his future appearance, and then coming in such a manner as expressly to fulfil them, and to render any other fulfilment of them absolutely impossible : this we certify has been the case, 6. And when those types and prophecies are stated, with their true accomplishment, the matter may be at once decided, that such as do not acknowledge Christ in his second appearing, must either deny the truth of the Scriptures, or they are not looking for redemption, but are in pursuit of some other object that has blinded their imderstanding. 7. We have already shown the similitude between the first and second Adam, in a number of particulars, which prove that the second Adam could not be the antetype of the first, short of ex- isting as spiritual male and female, being both male and female in a spiritual sense. B. VIII. THE TWO FOUNDATION PILLARS. 391 8. And as the Apostle expressly affirms that the first Adam is the figure of him who teas to come, it cannot be denied, that he who was to come, should be male and female, unless it be denied that he who was the figure, was male and female in the day that he was created. . 9. The same remark will apply to every other person who was chosen as a type of Christ. So that the woman must appear in Christ, in her proper order and lot ; unless the utmost violence is used in distorting the natural similitude, and forcing her out of her proper place there, and consequently from her just and equal correspondent union and relation in the work of re- demption. 10. Volumes might be written on this subject, were it neces- sary to trace out the correspondence between the shadow and the substance in every particular. However, the present work will not admit of enlarging ; and such as are in any measure acquainted with the Scriptures, and really desire the truth, will be able to make the application, from the slightest comparison. 11. As figures or similitudes come the nearest to the natural understanding, we shall first notice a few particular things, by which Christ was represented ; and next, a few leading prophecies, which may serve as a key to all the rest. 12. Abraham and Sarah (whose names signify great father, and princess of multitude) were particular figures of Christ in his first and second appearing, inasmuch as Christ the promised seed was called in Isaac, their joint issue, who was begotten by promise, in which Sarah was jointly and inseparably included with Abraham. 1.3. The same may be said of Isaac and Rebekah, Jacob and Rachel. Hence the Apostle speaks of the f^iale as well as the male, when he mentions the patriarchs as types of Christ. And had not Sarah, Rebekah, and Rachel, conceived by faith, and in the line of one promise^ the posterity of the Patriarchs, in point of figurative goodness, would not have been distinguished from the rest of mankind. 14. So that the only distinguishing goodness that ever was, or can be manifest on this earth, has first come in the natural order through woman's conceiving according to promise. And there- fore, whoever denies this, must deny the distinction between the seed of Hagar and Sarah, of Leah and Rachel, and either suppose that the Patriarch, including the/ree looman was a type of Christ, without any regard to his seed, or that he was no type at all. 15. Moses also, in his mission for Christ, was an eminent type of Christ's first and second appearing: A prophet, said he, vnll the Lord your God raise up unto you, like unto me, him shall ye hear. Many striking things wherein Moses resembled Jesus, this Prophet, have been stated by many writers. CHAP. VII. Rom. V. 43. See Gen. XXX. 23. 24. xlix. ':2-27. Ads, iii. 22. 392 TYPES AND PROPHECIES FULFILLED IN B. VIII. CHAP. VII. Heb. vii. 7. 14. Heb X, 1. Exodus, xxxi. IS, & xxxii. IG, 10. 16. But the most important similitude, was his being raised up to deliver Israel, from the bondage of Egypt; a most striking figure of Jesus Christ delivering his people from the worse than Egyptian bondage of this world. Yet Moses, in the order of his work, could not be a perfect type of Jesus Christ: but many other similitudes were necessarily shown under the Law to com- plete the typical representation of the Messiah and his work. 17. One in particular, may be mentioned, in connection with him. Zipporah, in forsaking her own people, and her father's house, and following Moses, suffering in the perils and toils of the wilderness, while journeying to the promised land, and thus becoming conjoined to him as it were a mother to Israel, was an eminent type of the chosen female, who forsook her own people and her father^ s house, and followed Jesus Christ, through the sufferings, perils, and toils of the w'ilderness of this world, for the kingdom of heaven's sake, and thus became conjoined with him, the Mother of the spiritual Israel. 18. The Lord seeth not as man seeth. Jesus, in whom Christ first appeared, " was reckoned from Judah, of which tribe Moses spake nothing concerning priesthood." Thus the priesthood was changed, and Christ came out of their sight ; and thus he went away ; and so in like manner, must he come again. 19. The truth is, Christ cometh not by observation, first nor last ; neither lo here, nor lo there, from this tribe, nor that tribe ; but by being revealed and made manifest in his true character, according to the types, promises, prophecies, and visions of his appearing, which Grod has given from age to age, and from time to time. 20. Not only typical persons, both male and female, were maiiy, but numer(j|is typical things, in the order of tioo, were exhibited throughout the law and the Prophets. The law was a shadow of good things to come ; and in the most striking particu- lars, pointed out two dispensations of the appearing of Christ. 21. The first appearing of Christ, and the great apostacy which followed, was signified by the two first tables of the cove- nant, upon which the law of Grod was written. The tables loere written ivith the finger of God — and the tables were the tuork of God, and the writing, was the ivritiiig of God, grave??, upon the tables. These prefigured the revelation and the law of God, given to Christ Jesus, who was neither begotten nor born after the flesh, nor by the will of man, but by the power of God. 22. These two tables were broken in pieces, as they approached nigh unto the camp of Israel, by reason of idolatry. So the truth was trodden under foot, and the power of the holy people scattered, by the setting up of a false worship after the Apostles' days, although the kingdom of heaven had come nigh unto them. B. VIII. THE TWO FOUNDATION PILLARS. 393 23. Then, after the first tables were broken, the Lord said ^yf^- unto Moses, Hew thee two tables like 7mto the first ; and I will write upon the tables the words that were in the first tables, Exodus, whicli thou brakest. 24. Which signified, that the revelation of God in Christ's second appearing, should be given to one who was begotten and born after the flesh, in the common course of nature. And as God wrote in the second tables, the same words that were in the^^rs?, it signified that the work of Christ's second appearing, should be built upon the foundation of his first appearing, and that the work (rf both should be united in oiie, and under the inspiration of o7ie Spirit. 25. The tabernacle also, was a striking figure of the manifes- tation of Christ, It was separated by a vail in two apartments, the holy and most holy, which is also called the sanctuary. The tabernacle was movable, and typified the tabernacle of human nature, in which Christ first appeared ; it also typified the Church of his first appearing, which was movable from place to place, and was not abiding; and the two dispensations of his work, in his first and second appearing, were signified by those two apartments. 26. " The priests went always into the first tabernacle, accom- Heb. ix. 6, plishing the service of God : but into the second went the high ^• priest alone once a year, not without blood, which he ofi'ercd for himself, and for the errors of the people : The Holy Spirit this signifying, that the way into the holiest of all was not yet made manifest, lohile the first tabernaclewas yet standing^ 27. And this further signified, that Christ could not make his second appearing, to establish his Church without spot or wrinkle, while the visible order of the then Gospel Church was yet stand- ing : and as the second temple was built after the pattern of the first, so the Church is properly the antetype of the temple in its completed order. 28. The Apostle, speaking also of those things within the vail, says, of which we cannot now speak particularly. The true Heb. ix 5. reason why the Apostle could not speak particularly of that part, was, that it had not yet received its accomplishment. 29. Jesus, in the first appearing of Christ, when anointed with his Spirit, was the true antetype of the first part of the ta- bernacle; and, when his work was finished, the vail of the second Mat. xxvii. temple was rent in twain from the top to the bottom : which sig- ?J- \^^q nified the entrance of Jesus Christ into the holiest of all, through Heb. x. 20. the vail, to prepare the way for Christ's second appearing, in which he would reveal the order of the second tabernacle, when the vail, that is to say, thefiesh, should be taken away. 30. Therefore, as Jesus Christ is revealed in the second part of his manhood, and has completed the order of God pertaining 26 394 TYPES AND PROPHECIES FULFILLED IN B. VIII. CHAP. iQ i]jQ -vvork of redemption, we may take gome further notice of ■ — those things iu the tabernacle, by which the true order of God was particularly typified. 31. The tabernacle, including the holy and most holy places, was in length thirty cubits, in breadth ten cubits, and in height ten cubits, and the vail or partition, made twenty cubits for the holy place, and ten for the viost holy. So that the first sanctuary was oblong, not perfect in its order. But the most holy was four-square ; the length and breadth, and height of it were equal. Yet the latter was only separated from the former by a vail, and the former was preparatory to the latter. 32. Within the vail, was the ark of the covenant, the length of which was two cubits and a half, the breadth one cubit and a half, and the height one cubit and a half. And upon the sides were tivo staves to bear the ark, and these staves were not to be taken away from it. 33. And in the ark were put the two tables of the covenant. And over the ark was the mercy-seat of pure gold. And upon the ends of the mercy-seat, were two cheruhims of beaten gold, and their wings were stretched on high, so that they covered the mercy-seat with their wings. Ex.xxv. 34. Thus the Lord said unto Moses, " In the arh thou shall put the testimony that I shall give thee : and there I will meet with thee, and I will communewith thee from above the mercy- seat, /y-owz hetioeen the tioo cherubims which are upon the ark of the testimony." 35. These things were patterns of things in the heavens, but they were not the heavenly things themselves : They were given of God. to show forth his unchangeable purpose, in the order and Heb.viii.5. work of man's redemption: for see, said he to Moses, that thou make all things according to the "pattern showed to thee in the mount. 36. The testimony of the covenant, being engraven by the finger of God in the txvo tables of stone, typified the new cove- nant written in the hearts of the two first Heirs of this everlasting covenant. The mercij-seat upon the ark over the testimony, and between the cherubims, typified the place of God's residence and throne, in the midst between the two, the man and woman anointed with the holy Spirit of Christ. 37. The testimony of the covenant, being written in the two tables, and concealed under the mercy-seat, typified the invisible law and revelation of God upon which the Church is built ; and the visible administration of that law and testimony by two, was typified by the two cherubims. 38. These two cherubims were of wrought gold, of beaten vjork, "beaten out of one piece," which signified that they pro- ceeded from the one pure Spirit of Christ, manifested in the order B. VIII. THE TWO FOUNDATION PILLARS. 396 of two, male SLud female, and thus representing the original order chap. of that Divine Spirit from which they proceeded, they being of ' beaten work, was figurative of the mortification and sufferings, which the two anointed ones, in Christ's first and second appear- ing, were to pass through, in order to prepare them for the work whereunto they were anointed. 39. Their being placed on the two ends of the mercy-seat, and their faces looking towards each other, and towards the mercy- seat, their wings touching each other, signified the unity of the two anointed ones, looking towards the perfection of the divine work in the merciful displays of salvation, by the laws and work seeEze. of purity and holiness among mankind. Their wings being spread chap, i Sc out 071 high, covering the mercy-seat, signified that their whole work was in mercy to raise souls heavenward. 40. As gold is tried and purified by fire, and wrought under a hammer ; so the Spirit and word of God is both a fire and a .X" "*"■ hammer, by which all things must be tried and wrought, that will ever stand in God's spiritual building. 41. Solomon's temple, which was the brightest figure of the spiritual house of God that ever was presented to the human eye, consisted of two parts, the holy and the most holy ; representing the Church of Christ in his first and second appearing, in a more striking manner than it had been represented by the tabernacle. 42. The whole length of the temple was sixty cubits, in breadth twenty cubits, and in height thirty cubits ; and the 7nost holy within the temple, was again four-square, being twenty cubits each way ; its length and breadth and height were equal. 43. The cherubims in the most holy place of the temple, were each ten cubits in height, of one measure and of one size: and the wing of the one cherub touched the wall of the house on one side, and the wing of the other touched the wall on the other side ; and their wings touched each other in the midst of the house ; and the mercy-seat was placed between the two cherubims. 44. These things represented the extent of Christ's dominion Psai uxii. on both sides, in man and woman, vlb from sea to sea, and showed ij,''!"].*^" the correspondent relation in the two anointed ones, between whom is placed the testimony and the covenant of everlasting life, where mercy and truth are met together, and righteousness and "peace kiss each other. 45. Besides these figures in the most holy place, ttoo pillars were also reared up in the porch of the temple ; the first was called Jachin, i.e. he that strengthens and makes stedfast ; and the second was called BOAZ, i.e. in strength. So that when the temple was finished, it could not be entered but between iivo. Thus, Christ in his first appearing, was a pillar, strong and iffiugs, steadfast ; and his second appearing was in the strength of the ^"' ^^' first. 390 TYPES AND PROPHECIES FULFILLED IN B. VIII. CHAP. 46. It is also attested, in ancient records, that the entrance " into the temple was by a door, on the right hand post of which, was written. Father ; and on the left hand post, Mother. So that the temple could be entered only by going between the two. 47. Thus, typical persons and typical things, in the most striking particulars, evidently show the purposes of God, in regard to the order of the spiritual work in Christ, to be in the order of two dispensations, and by two anointed ones ; which, beyond all reasonable dispute, have had the beginning of. their accomplish- ment, and have been confirmed by many infallible proofs ; first through Christ Jesus, and in the Church which he established at his first appearing; and second through Mother Ann, and in the Church which, through her, was established in this day of Christ's second appearing. 48. But to these types, no antetype can be found in the anti- christian world: for they have rendered every comparison de- fective, by excluding the woman from her proper lot and order in Christ, and from her joint and correspondent relation, and true heirship in the work of redemption. 49. This appears evident from their doctrine of three distinct personalities in the Diety, all in the masculine gender : First, the Father ; second, the Son ; and third, the Holy Ghost ; He proceeding from Father and So7i, from everlasting, without the attribute of either Mother or Daughter. To complete their heterogeneous system, they unite two distinct and contrary natures in the Son of God; and finally look for the mystery of God to be finished in the odd number of three males. 50. Where is there any similitude, which applies to this human invented scheme, among any of the works of God, either in heaven or on earth ? Where is there any type or shadow, vision or prophecy, of things animate or inanimate, that ever God gave, from the creation of the first man, through all the Law and the Prophets, down to the present day, that bears any relation to such an unnatural, unscriptural, and inconsistent proposition of attributes, without their corresponding relations? And where then is the correspondent cause of the ^oomaii's existence. 51. But we can testify of a truth, that Christ has verily ful- filled the Scripture types, in such a manner, that they can never be fulfilled by any thing else, while the world stands: And the more reasonable and unprejudiced the mind of man becomes, the more exactly, in every particular, will those figures appear to have their accomplishment in the spiritual Father and Mother of the true children of promise. 52. We might further observe, that the same things were shadowed forth under the Law by typical ceremonies; among which the two goats for the expiation of sin, is very pointed. B. VIII. THE TWO FOUNDATION TILLARS. . 397 Two goats were chosen, and presented before the Lord, to make ^^rt^' atonement for the whole congregation of Israel. " 53. The first was taken by lot and slam, and the blood of it ^'*^*^*"- taken within the vail to make an atonement, which typified Jesus Christ, who died on account of the sins of the world, having been born into its sinful nature, and by sacrificing it and dying thereto, rose out of it, and entered into the holiest of all, that is, into heaven itself, through the vail, which was his flesh ; and thus made an atonement for all who would sacrifice that nature as he had done. 54. Afterwards the high priest returned, typifying a return iTim.ii. of the spirit -power and authority of the Divine High Priest, to ^^' take away sin, in the final appearing of Christ, when all the iniquities and transgressions of the children of Israel were con- fessed over the head of the scape-goat, and taken away into a land not inhabited. 55. The Holy Spirit thus signifying, that sin could never he Heb. is. 8. Unally taken away, by all the blood that could be shed, until Christ should come in the flesh of woman, to destroy and take away sin from where it first entered ; and therefore, the full and perfect order of confessing sin, once for all, was never established until Christ's second appearing. 56. In Christ's first appearing, Jesus died for and to the sins of the world ; but there was none who remained in a joint and corresponding relation and equality with him, to receive the con- fession, and to bear them away. And therefore the first gift and revelation of God through Mother, for the final expiation of sin, was a full and final confession of sins, and a full salvation from all sin as the consequence. 57. So that in the first and second appearing of Christ, both in the man and in the woman, the figure of the two goats was perfectly fulfilled, and which never was, nor can be fulfilled in any thing else. 58. It is worthy of special remark that the last standing law given by Moses, which represented a spiritual work, was a sacri- fice in the line of the female. The waters of purification were to be made of the ashes of a red heifer "put into running water." This, after a practical confession to the priest, was to be used by him, to sprinkle and purify all persons and things whatever, that were counted unclean, under the law ; and no sacrifice, nor pass- ing through the fire, could finally cleanse any thing under the Num. ch. law without the application of this purifying water This was a ^i%3 statute to Israel forever. 59. How clearly does this prefigure that it must be by confes- sion, and the application of the same purifying sufierings, and baptism of the holy waters of life, which the first redeemed female passed through, that can finally take away sin; for the 398 TYPES AND PROPHECIES FULFILLED IN, &C. B. VIII. CHAP, heifer being red, and passing through both fire and water, signi- ' fies that it is by the fire of tribulation, the waters of repentance, and the washing of regeneration, that all this is effected; so that sin could never be finally cleansed from the soul until the Dis- pensation of the female. 60. As this was the finishing type of the figurative work of the law, to prepare the people to enter the sanctuary ; so the sub- stance is the finishing spiritual work of the Gospel, to prepare souls for the heavenly state. Num. X. 9- 61. To tbese typical things may be added the two silver trum- ^^ 'pets, wbich the Lord commanded Moses to make, of one whole piece, and which were to be used among the children of Israel on occasion of assembling themselves together in separate assemblies ; in their journeyings, and in their wars with their enemies ; on gathering together the whole congregation to the tabernacle ; and on all such important occasions they were to be a memorial before God, and an ordinance forever througho^tt their generation's. 62. These iivo trumpets were also typical of the two dis- pensations of the Gospel, or Christ's first and second appearing. The Gospel or testimojiy of Jesus is compared to a trumpet. In the first appearing of Christ, the first Gospel trumpet was sounded; and in his second appearing, the second trumpet is Joel, ii. 1. sounded, which is called the last trumpet — by which the alarm is sounded in God's holy mountain, and by which the Gospel of salvation is sounded, and the gathering together unto Christ is effected. These are also typical of the trumpets of the everlast- ing Gospel, which will be sounded to a lost world, both by male and female Gospel heralds. 63. Thus, were it necessary, it might be shown wherein the whole typical and ceremonial law has its full and final accom- isa. vui. 20. piighment in the second appearing of Christ, To the Law and to the testimony of the Prophets ; if they speak 7iot according to this word, it is because there is no light in them. B. VIII. PROMISES FULFILLED IN, &0. 399 CHAPTER VIII. PROPHECIES AND PROMISES FULFILLED IN THE PARENTAGE OF THE NEW CREATION. The prophecies concerning the two foundation pillars iu the work chap. of redemption, are, to the mind that is in any degree spiritual, ^^^^' still more plain, copious and conyineing, than the types and shadows given in the Law. "Were we to bring all that the Pro- phets have uttered on this particular subject, and to state every thing in its proper light of correspondence, a large volume would contain but a very small portion. A few particulars, however, are necessary to be noticed at this time. 2. David, by the spirit of prophecy, in the forty-fifth Psalm, speaks expressly of the male and the fern-ale, in Christ's first and second appearing, in the following words: "My heart is inditing a good matter : I speak of the things which I have made touch- ing the King : my tongue is the pen of a ready writer. Thou art fairer than the children of men : grace is poured into thy lips: therefore God hath blessed the forever." 3. " Gird thy sword upon thy thigh, 0 most Mighty, with thy glory and thy majesty. And in thy majesty ride prosperously, because of truth, and ?neehness, and righteousness ; and thy right hand shall teach thee terrible things. Thine arrows are sharp in the hearts of the King's enemies ; whereby the people fall under thee. Thy throne, O God, is forever and ever : the sceptre of Heb. i. 3. thy kingdom is a right sceptre.'''' 4. This has long been applied to Jesus Christ, the Son of God ; but this is not all : as distinct a character relating to the Daughter, as the first in the line of the female is evidently de- scribed, as follows : 5. "King'sdaughters were among thy honorable women. Upon Psai.xiv.9, thy right hand did stand the Queen in gold of Ophir. Hearken, O daughter, and consider, and incline thine ear ; forget also, thine oion people, and thy father'' s house; so shall the King greatly desire thy beauty : for he is thy Lord ; and worship thou him. And the daughter of Tyre shall be there with a gift: even the rich among the people shall entreat thy favor." 6. " The king''s datighter is all glorious within ; her clothing is of wrought gold. She shall be brought itnto the king in rai- ment of needle work : the virgins, her companions that folloio her, shall be brought unto thee ; with gladness and rejoicing shall they he brought : they shall enter into the Mng''s palace, histead of thy fathers, shall be thy children, %ohom thou mayest 400 PROMISES FULFILLED IN B. VIII. CHAP. VIII. I will make thy name to be re- therefore shall the peojile praise Isa. ix. 6. Jer. xxiii. 5,6. ch. xxxiii. 14-16. make princes in all the earth. membcred in all generations : thee for ever and ever.'''' 7. As it is sufficiently evident that tbe prophecy concerning the So?i, alluded to a particular person, and not to any collective body called the Church ; so it is as evident, that the Daughter must have as particular allusion, and so must her children, the virgins, her companions that follow her. 8. And as the one was to be a child horn, a son given, whose name should be called, the everlasting Father ; so the other was to be as expressly fulfilled in one who should be called the ever- lasting Mother : for she that hath children and companions that follow her, must be both a mother and a leader. 9. Therefore, the truth is, that the prophecy has had its com- plete fulfillment, in such a manner as entirely to exclude every other comment or application ; being first of all fulfilled in Christ Jesus, the Father, and secondly in Ami Lee, the anointed Mother of our redemption, and the followers of her example, who were begotten and brought forth by the word of life as her spiritual children, and who constitute the Church of Christ in this day of his second appearing. 10. The promise of God. through the Prophet Jeremiah, in regard to salvation by Christ, was also expressly made to be ful- filled in the order of the male and female : first distinctly to one male ; and secondly, to the male and female in their correspondent relation. 11. Of the first he saith: "Behold the days come, saith the Lord, that I toill raise unto David a righteous branch, and a king shall reign and prosper, and shall execute judgment and justice in the earth. In his days Judah shall be saved, and Israel shall dwell safely ; and this is the name whereby he shall be called. The Lord our Righteousness. 12. And of the second he says : " Behold, the days come, saith the Lord, that I icill perform that good thing which I have pro- mised unto the house of Israel, and to the house of Judah. In those days, and at that time, I will cause the branch of righteous- ness to grow up unto David ; and he (she) shall execute judgment and righteousness in the land. In those days shall Judah be saved, and Jerusalem shall dwell safely : and this is the name lohere- with she shall he called, The Lord our Righteousness. 13. Doubtless, it appeard very new and strange to the Jews, to apply the first of these prophecies to the son of a carpenter ; and no less strange it may appear to the great and wise of the present day, to apply the second to the daughter of a blacksmith. But as certain as the carpenter'' s so7i, as they called him, was the he, who set the example of righteousness for all men ; so certain the blacksmith's daughter was the she, who has set the Jen xxxi. B. VIII. THE PARENTAGE TOF THE NEW CREATION. 401 example of rigliteousness for all women ; andin her proper order, ^^uf' is the Lord our righteousness, or the manifestation of God in the '■ — flesh, according to the promise of the latter day. * 14. And, therefore, as the righteousness of the latter day was to Ibe infinite ; comprehending both he and she, male and female, it could not enter but by something new and strange : as it is written of the new creation by the same Prophet : " The Lord hath created a new thing in the earth, a ivoman shall coinpass a man.'''' 15. After the kingdom of Israel had risen to its height of tem- poral glory, and the spiritual temple, or Church of Christ's first and second appearing, had been typified by the temple at large, the people fell into idolatry, which brought on the Babylonian captivity. 16. By this was typified the spiritual captivity, or falling away from that power and order in which the primitive Church stood, as had in part been signified by the breaking of the first two tables of the covenant made with typical Israel ; and this spirit- ual captivity, and treading under foot the holy city, would con- tinue until the time for the building of the perfect GrOspel Church, which was typified by the rebuilding of the temple at Jerusalem. 17. Then, at the return from the captivity, the second temple was built upon the foundation of the first ; but not in every respect in full imitation thereof: for the substance of that was shortly to be fulfilled by the coming of Christ, to set up a spiritual temple ; but in outward imitation of the inward temple, or most holy place, which pointed to the Church of Christ in his second appearing. 18. And therefore the second temple was built more complete in its outward form, and more exten^ve in its size, being in length « sixty cubits, in breadth sixty cubits, and in height sixty cubits, in form four square, t This still pointed to God's spiritual * Whatever application may be made of these passages of Jeremiah, by natural men, whose learned sagacity is confined to the letter of Scripture, and who con- sequently confine the pronouns he and. she to the names Israel and Jerusalem as the antecedents, certain it is, that no just application can be made contrary to that which is here given : for, as the people of Israel and the city of Jerusalem were typical of God's Church and people, who are the oifspring of the male and female in the work of regeneration; so, in their salvation, they can ascribe the glory to the •parents of their redemption, knowing that, through them, the way of righteousness is made manifest ; and therefore, it is with the greatest propriety that both he and she, are called the Lord our righteousness. fit is proper here to remark, that all those extraordinary patterns, which, in the inner court of the first temple, and most holy place of the tabernacle, had pointed out the order and glory of God's spiritual building, were not in this second temple. The ark with the two tables of the covenant were lost by the captivity ; the two cherubims and cloud of glory, which overshadowed the mercy-seat; the Urim and Thummim (i.e. light and perfection) were also lost, and the fire from heaven upon the altar, was no more. This fire, it is said, was restored by Nehemiah. So in the captivity of the saints, in spiritual Babylon, (which continued during the reign • ^foloo'^ of antichrist,) the true order of the Church, and all that pertained to it, were lost '' '-^'^^' or trodden under foot. Hence their place was supplied by prophetic revelation, in the second temple. See Haggai and Zech. 402 PROMISES TFLPILLED IN B. VIII. CHAP. VIII. Hag. ii. 6,7. Zech. iv. 2, 3, 6, 9. See mar. Bible. Rev. iv. 5. t Zerubabel i.e. a strMi- ger at Bao- ylon or dis- persion of ccnfusion. Exo. XXV. 37. Rev. i, 4.V.6. building, the holy city of the latter day, as the most holy place in the tabernacle, and first temple, had done before it. Its length, and breadth, and height were equal; signifying universal justice and righteousness. 19. That the building of the second temple alluded to the building of Grod's spiritual house in the latter day, may be under- stood from the Prophet Haggai. " Thus, saith the Lord of hosts, yet once, it is a little while, and I will shake the heavens, a7id the earth, and the sea, and the dry land. Aiid I \fill shake all nations, and the desire * of all nations shall come, and I will Jill this ho2ise tvith my glory, saith the Lord of hosts." 20. Then as this temple, prefigured the spiritual house of God in the latter day, and those extraordinary patterns, which per- tained to the first temple, were now lost by the captivity, therefore they were again supplied by vision and prophecy, and other things of the same nature added, at the building of this second temple. 21. For this purpose was the remarkable vision of the Prophet Zechariah, which is particularly worthy of notice. Thus in reply to the angel he said : "I have looked, and behold a candlestick all of gold, with a howl upon the top of it, and his seven lamps (in the original, seven sevens) signifying the seven spirits of God, in the order of both male and female, united in the same work thereon, and seven pipes to the seven lamps — and tivo olive trees by it, one upon the right side of the bowl, and the other upon the left side thereof." 22. And the angel said, "This is the word of the Lord unto Zerubbabel, t saying not by might nor by power, [not by the carnal weapons of an army] ^mt by my Spirit, saith the Lord of hosts. The hands of Zerubbabel have laid the foundation of this house, his hands shall also finish it: and thou shalt know that the Lord of hosts hath sent me unto you." 23. The candlestick of gold, signified the truth and revelation of Grod, by the light of which his Church or spiritual house is built ; and supplied the place of the ark of the covenant, which contained the law of Grod, under the mercy-seat. And the bowl upon the top of the candlestick, between the two olive trees, pre- figured the Church, the receiver of the oil and life, for all souls, the same as did the mercy-seat between the two cheruhims. 24. And the seveii lamps are the seven spirits of God, which are before his throne, and answer to the seven golden candlesticks of perpetual light before the ark, by which the ministers per- formed the service of God in relation to the people. And the seven pipes to the seven lamps, signified the various gifts, through which the ministrations of the spirit should be conveyed to the • In Hebrew a noun singular of the feminine gender, as the best grammarians B. VIII. THE PARENTAGE OP THE NEW CREATION. 403 members of tlie Church, and through them in the same order ^yni^' to the world. 25. The ?wo "oZu'c if rees" answering to the " ^zfocAerz^ims," signifying the Christ, in the combined order of male and feniale. By their spirit the '■'■ tivo wit7iesses'' prophecied. And they are the foundation pillars of the Church in the divine order. 26. And besides these "two olive trees" are "<7t"o olive branches,'''' which, through ^'- tivo golden 'pipes,'''' empty the '■'■golden oil out of themselves''^ these '■'tivo olive branches,^'' represented Jesus and A'nn, who are the "two anointed ones who stand by the Lord (or Christ) of the whole earth." 27. Therefore, through these two Branches the Divine Spirit of Christ was revealed on earth, according to the true order in the heavens, as typified by the two olive trees. And the "golden pipes " through which the two olive branches emptied the golden oil out of themselves, are the two chosen 07iesm the order of male and female, which continue in the same line, to empty the pure oil into the golden bowl, or Church, to supply the lamps with the light of revelation ; and thus will ever continue to do. 28. Now that the purpose and promise of Grod, in relation to the tioo wnoinled ones, or foundation pillars of his spiritual build- ing, were to be fulfilled in the order of male and female, may be clearly understood from the following prophecies unto Joshua, the type of Jesus the Saviour. 29. "And the angel of the Lord protested unto Joshua, say- ing, Thus saith the Lord of hosts. If thou wilt walk in my ^«^^"'- ways, and if thou wilt keep my charge, then thou shalt also judge my house, and shalt also keep my courts, and I will give thee places to walk in among these that stand by." 30. The charge here given to Joshua, typically related to the Mediators of the first and second appearing of Christ, and which Jesus punctually fulfilled during his ministry on earth, accord- ing to his own words: / have kept otiy Father'' s commandments. John,viii. I do ahoays those things that please him. I have finished the ^vuV' ^° vyorli xohich thou gavest me to do. By which he laid and estab- lished the foundation of man's redemption ; and God appointed him to be the Head, and first Heir of all things to his Church, and the Judge and Ruler in his spiritual house. 31. But the promise of God in Christ Jesus, respected also another, in a joint relation with the first. " Hear now, 0 Joshua Zech. iii.s, the high priest, thou and thy fellows that sit before thee ; for they ^°* are men wondered at : for behold, / loill bring forth my servant the Branch." "In that day saith the Lord of hosts, shall ye call Micah, iv. every man his neighbor under the vine, and under the fig tree." 32. This prophecy concerning the Branch, alludes particu- larly to Christ's coming in the latter day, to set up his kingdom and complete the order in the foundation of his spiritual build- 404 PROMISES FULFILLED IN B. VIIL 9^P ing, when the promise of God should be fulfilled in both the " anointed ones. Therefore, the same charge was also to the hrajich, which was completed by the female, who punctually fulfilled it during her ministry ; and the same charge and promise will re- main to their successors forever. 33. Again, the word of the Lord came unto Zechariah, saying, 1x^x2^^ " Take silver and gold, and make crowns, and set them upon the head o/ Joshua. And speak unto him, saying: "Thus speaketh the Lord of hosts — behold the man vjhose name is the Branch ; and he shall grow up out of his place, and he shall build the temple of the Lord." So that Zerubbabel and the Branch are typically one and the same. 34., Even they shall build the temple of the Lord; and they shall bear the glory, and shall sit and rule upon his throne ; and they shall be priests upon their (this is the plain reading, accord- ing to the context) throne : and the coitneil of peace shall be Ibid. 13. BETWEEN THEM BOTH." 35. Here, then, are tivo particular and principal persons spoken of. The first is Joshua, that is, Jesus ; and to him, and in him was the promise of the second, who was called the Branch, who was to grotvup out of his place and build the temple of the Lord. 36. The^^rs^, as has been observed, is called He, the Lord OUR Righteousness; and the second, She, the Lord our BiGHTEOUSNESS. Thcse are the two olive Branches, proceed- ing from the two olive trees, through which the Church of God is nourished and supplied with the oil of life and joy, and from which the meek are beautified with salvation. 37. These are The Two Anointed Ones, who stand by the Lord of the whole earth ; and the coiinsel of peace is between THEM BOTH. And by, and through these, the male and the female find each their correspondent relation to the great First Cause, /rowz v)hom all order and perfection flows, and their joint union and relation to each other in the work of eternal redemption. 38. And through these two anointed ones, between whom the counsel of God is placed, God has promised, saying, ayid they isai. ixi. 9. ^^.at are far off shall come and bidld in the temple of the Lord. Arid their seed shall be known among the Geritiles, and their offspring among the people ; all that see them shall acknoto- ledge them, that they are the seed which the Lord hath blessed. 39. To the same spiritual union and relation alludes the prophecy of Micah : " But thou, Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall Micah v.i, he come forth unto me, that is to be Ruler in Israel. ^^ This part of the prophecy particularly alludes to Jesus, in Christ's first iPet. 1,2. appearing, through whom the going forth of the Divine Spirit into the world, was manifested for an endless i?icrease. 40. Therefore will he give them up, [i.e. they shall fall B. VIII. THE PARENTAGE OF THE NEW CREATION. 405 away] 7mtil the ihne that She which travaileth hath brought forth ; then the remnant of his brethren shall return unto the children of Israel ;" that is, those who have been faithful to keep the testimony of the two witnesses — such will gather to the true Israel of God. This part of the prophecy particularly alludes to Ann Lee, in Christ's second appearing. " And he * shall stand and feed in the strength of the Lord his God ; and Thet [that is, He and She, the Two Anointed Ones] shall abide : for iwio shall he {theij) be great unto the eiids of the earth.'''' 41. The same Prophet Micah, also speaks of the most import- ant parts of the prophecy as being fulfilled in the line of the female, which had not their accomplishment in Christ's first ap- pearing ; but are gradually and progressively accomplishing in this day of his second appearing. 42. "And thou, O tower of the flock ^ the strong hold of the daughter of Zio7i, unto thee shall it come, even the first domi- nion ; the kingdom shall coiae to the daughter of Jerusalem. Be in pain, aiid labor to bring forth, O daughter of Zion, like a looman hi travail; for now shalt thou go forth out of the city, and thou shalt dwell in the field, and thou shalt go even to Babylon ; [literally fulfilled in the Babylonian captivity, and spiritually in the dominion of antichrist ;] there the Lord shall redeem thee from the hand of thine enemies." 43. " Now, also many nations are gathered against thee, that say, let her be defiled, and let our eye look upon Zion. But they knoio 7iot the thoughts of the Lord, neither understand, they his cou?isel : for he shall gather them as the sheaves into the floor. Arise and thresh, O daughter of Zion ; for I will make thine horn iron, and I will make thy hoofs brass ; and thou shalt beat in pieces many people ; and I will consecrate their gain unto the Lord, and their substance unto the Lord of the whole earth." 44. This is a most perfect description of the work wrought through the Mother in Christ ; for many people have been beaten and broken in pieces from the ties of the flesh, from all selfish interests, and the honors and pleasures of the world, and have thus consecrated themselves, and all their gain and substance to the Lord, in a united capacity, to be enjoyed by the house- hold of faith, so that all fare alike, and there are none rich or poor ; showing, thereby, that practical love, by which all men may know that they are Christ's disciples. 45. Where this order cannot be maintained, there is no evidence of a true Church of Christ. But it has been established and maintained for more than sixty years among the spiritual children of Mother Ann. Who, then, can deny that she is the daughter here prophesied of? * This word fte, according to the context, should evidently be they, and so on n the line last. CHAP. vni. See Dan. ix. 26. xi. 31. xii 7. & 2 Thes. i. 3. Micah, iv. 2 to 13. See also Jer li. 20 to 23. com- jiared with Zech. xii. 9 lo 14. Sc Malt. xxiv. 19, 30. and Rev. i. 7. Jno, 13. 34. 406 PROMISES FULFILLED IN B. VIII. CHAP. VIII. Zeph. iii. 9, 10. Malt. xxii. 2. Luke, xxi. 34, 35. Malt. XXV. 1 to 14. 46. Also the Prophet Zephaniah: "For then will I turn to the people a pure language^ that they may all call upon the name of the Lord, to serve him with one consent. From beyond the rivers of Ethiopia, my suppliants, even the daughter of my dispersed, shall bring mine offering." 47. It is further evident, not only from the writings of the Apostles, but from the parables and testimony of Christ Jesus himself, that his second appearing was to be in the order of the female. The kingdom of heaven is like unto a certain king, lohich made a 'marriage for his son. 48. Here the Grod of heaven is likened to an earthly king, and his Son, to the son of a mortal. But wherein does this likeness consist? The similitude is so natural and pointed, that it cannot be mistaken, nor misapplied, without the greatest perversion. 49. It was Jesus Christ's usual manner to speak in parables, and to condescend to the state of mankind, and convey the nature of spiritual things by natural similitudes ; and therefore, to speak after the manner of men, had the anointed Son of Grod remained in his first capacity, without completing the order of his manhood, there could have been no similitude in the case of which , he was speaking. 50. Christ Jesus entered the world in the morning of a great day, which was a day of preparation for his marriage, and the setting up of his everlasting kingdom : and that day was to pass away before the solemn scene could commence : his oxen and fatlings were to be killed, and all things made ready. 51. Souls Avere not invited to come immediately into that kingdom ; but they were taught to pray for it to come ; and were invited to he ready, against the time when he stiould appear in his glorij. And they were warned to watch and pray, and not to be overcome with surfeiting and drunkenness, and cares of this life, lest that day should come upon them unawares, like a thief. For as a snare, said Jesus, shall it come on all them that dwell on the face of the lohole earth. 52. To the same import is also the parable of the zvise and foolish virgins, who, while the bridegroom tarried, all slumbered and slept. There was to be a going forth to a spiritual marriage, after which the door was to be shut. 53. The roiae and foolish virgins are not imaginary beings ; they are real persons, wise and foolish professors of the Christian name, who equally expect Christ to make his second appearing. 54. The wise virgins are such as know that Christ is a Spirit, Avho never was, nor ever could be seen with the natural eye, and are obedient to the Spirit ; therefore, they have oil in their ves- sels with their lamps ; their understandings being enlightened, by the spirit of G-od, to discern the bridegroom at his coming. The foolish virgins are those, who, being asleep in their dead B. VIIL THE PARENTAGE OF THE NEW CREATION, 407 CHAP. vin. professions, trust to tlieir own human wisdom, in a false hope of peeing the Bridegroom according to their own carnal expectations. 55. The Bridegroom hath been long ascertained, to wit, the Lord Jesus. But who is the Bride ? She is neither the wise nor the foolish virgins, but a peculiar object distinct from both ; an object which lay hid, until the fulness of time, when the reveal- tion of God made her manifest, at the Bridegroom's coming, 56. It may be said, that the Chvirch is the bride ; the Church is the daughter of Zion ; the Church is the daughter of Jerusa- lem ; the Church is the woman clothed with the sun, and so on. It is granted that the Prophets and Apostles frequently spake of the Church in the feminine gender. 57. " Ye also are become dead to the law by the body of Christ (says the Apostle) that ye should be married to another, 2Cor.xi!2. even to him who is raised from the dead. / have espoused you to ),^°'^- ^"• one husband, that I may present you as a chaste virgin to Christ. jj^ow ye are the body of Christ, and members in particular." 58. Then, let it be considered, that Grod never accomplished any work on the earth, but what had a beginning. And that Church, which was collectively called the body of Christ, and as a virgin espoused to one husband, had, notwithstanding, its be- ginning by a single person. 59. And therefore, as it will be granted that the Bridegroom was a single person, who contemplated a marriage or spiritual re- lation, which should be cotemporary with the setting up of his kingdom in the latter day ; so it follows, beyond any reasonable dispute, that the manifestation of his glory at his second appear- i/.^g."''*' ing, was to be in this spiritual relation with his Bride ; from whom, in a particular manner, the Church is spoken of as feminine. 60. And that this Bride was to be a peculiar object, an indivi- diTal person, and as distinct from the body, the Church collectively, as Jesus himself was distinct from his body, the Church, in his first appearing, and no more so. To this the Law and the Pro- phets all point, from beginning to end, and which is also consonant with the plainest dictates of reason. 408 REVELATIONS RELATING TO MOTHER. B. VIII. CHAPTER IX. CIIAP. IX. Rev. XIX. 6, 7. Chap. xxi. Luke, Ix. 26. 1 Cor. xi. 7. Tsai. iv. 2. * Marginal Bible. VISIONS AND REVELATIONS RELATING TO THE MOTHER OF THE NEW CREATION. The same spiritual relation of Christ in the latter day, which had been pointed out by the Law and the Prophets, was still more clearly confirmed, by the revelation of Jesus Christ, unto his servant John, and shows what should be ushered into the world, in the time of its accomplishment. " The Lord Grod Omnipotent reigneth. Let us be glad and rejoice, and give honor to him : for the marriage of the Lamb is come, and his wife hath made herself readij.''^ 2. The Spirit says not, the Church hath made herself ready, as a body collectively ; nor yet, his wives have made themselves ready. But as the Lamb is one, and is the Bridegroom ; so it is said of one which is the Bride — his wife hath made herself ready. And after this, it is spoken of the Church, or holy city collectively, " And I John, saw the holy city, new Jerusalem, coming doion from God out of heaven, prepared as a bride adorned for her husband.'''' Not that the city was the Bride, but that it was pre- pared and adorned as a bride. 3. Jesus Christ, in the first appearing of the Divine Spirit, spake much of his coming in his oiun glory and in the glory of his Father, and all the holy angels. But what was that glory, in which he was to come ? The Apostle, in the Spirit of Christ, expressly says, the woman is the glory of the man. And the Prophet, Isaiah, also, speaking of the Branch of the latter day, says, in that day shall the Branch of the Lord be beauty and GLORY.* 4. Then, as the man is the head of the woman, and the woman is the glory of the man, and as Christ did verily make his first appearing in the man, which was the first part of his manhood, it remained (according to the types and shadows of the law, and the prophecies, visions, and promises of God, given from time to time) that Christ was to make his second appearing in the woman, the second part of manhood ; and this is the glory in which he was to appear, with the glory of his Father, and all the holy angels, 5. And without this, the types are not answered, the prophe- cies are not fulfilled, and the order, glory, and perfection of the new creation, even in its external appearance, must fall short of the old. at least one half, which cannot be. And therefore, in any thing else, Christ could not be known, in his second appear- ing, as the promised Saviour of the world. B. VIII. REVELATIONS RELATING TO MOTHER. 409 6. Li him tvas the manifestation of the Divine Majesty: as chap. ix. said the Apostle, God hath in these last days spoken unto us by his Son — who being the brightness or shining forth of his glory, Coi- ii- 9- and [Grr. ■/a.^a.xTri^ rt]g xi-Koiadst^g a\>r^\ the type or character of his ^ ' '' ' lot, standing, or correspoJident relation. 7. Thus, by ascending from the less to the greater, it may appear evident, that as the woman was taken out of the man, and is the glory of the man, and as the manifestation of the Divine Majesty dwelt in Jesus Christ, who manifested the char- acter of the Father's standing or correspondent relation, and by the Holy Spirit possessed the- brightness of the Father's glory ; so Holy Wisdom was the glory and perfection in the order and correspondent relation of the Divine Majesty, and who was as 23°^'^"'" one brought up with him from everlasting. 8. And as the brightness of the Father's glory was in Christ Jesus in his first appearing, as woman was in man when God first created him male and female, in his own image, and after his own likeness; so, in order to Christ's coming in his own glory and the gloiy of his Father, it was necessary that the brightness of his glory should have its abode in the first-born woman, in the new creation, as the brightness of the Father's glory had in the first-born man. But this could not be until the fullness of times. 9. The rib, as it is called, or hinder, was first taken out of man, of which the Lord God formed woman, and brought her to the man, and set her in her corresponding relation to him, according to the order that existed in the Deity before him, and after whose image and likeness man was made. 10. So that brightness of the Father^ glory, which was in the man Christ Jesus, and which was to constitute his future glory, was given to his followers, after his departure, at the day of Pentecost, as the Spirit of Promise, which was to abide with them forever ; and by which the Church as his body, had power on earth to bring forth the truth, to remit and retain sins ; and tvhatever they bound on earth was to be bound in heaven. 11. It is evident from the testimony of Jesus Christ, that he was in the Father, and the Father in him; that the Father John, xir. spoke by and through him, and did the works which he wrought j so that through him was the manifestation of the Father. 12. And Jesus promised saying, I will pray the Father, and ibid. xvi. he will send you another Comforter — even the Spirit of truth, which should guide them into all truth, and show them things to come. This clearly implied that one Comforter had already come ; and that this other Comforter, the Spirit of truth, even the Holy Spirit, (evidently in the female order) should finish the work of Christ, and take up her abode and be manifested in and through the woman, as the Father had been mauifested in and 27 410 REVELATIONS RELATING TO MOTHER. B. VIII. CHAP. IX. through the man; or, in other words, as the Father had been manifested by the Son, so should the Mother be made manifest by the Daughter. 13. Therefore, as Christ Jesus in the first part of his man- hood, was the type, character, or representative, and filled the lot or correspondent relation of the Eternal Father, in regard to man's redemption ; so that the order of heaven might be dis- played in the second part of his manhood, the woman must be the representative, and fill the lot or correspondent relation of the Mother. And without this manifestation, the true order and perfection of the Eternal Parentage could never be known. 14. And therefore the followers of Christ, as his true body, received the Holy Spirit, "^Ae Comforter,''^ which was to them Rom. viii. a Spirit of Promise, and led them into all truth, by which they Eph.i. 13 '^^6^*6 sealed unto the day of redemption, and in which they 14- groaned in travail, waiting for the adoption, to wit, the redemp- tion of the whole body, female as well as male. 15. And as this redemption could be eflfected only in the display of Wisdom by the Holy Spirit in the fullness of times, yet future ; therefore she appeared in a vision to St. John, under R«v. lii. the similitude of a woman clothed tvith the sun, and. the moon under her feet, and upon her head a crown of tioelve stars. 16. This signified that she was clothed with the light, and glory of Grod, the Divine Majesty, as the sun is the light and glory of the universe ; that her abode was above the corruptions of an earthly fallen nature ; and that her crown and dominion was composed of the twelve virtues of true godliness — the essence of the Divine Being. 17. And although she brought forth the man-child, the first- lorn Son in the new creation, who was to rule the nations ; who was caught up to God and his throne, out of the reach and power of the dragon; yet certain it is, that in that dispensation, no greater degree of order and perfection could be gained in the Church, until i\iQ first-born Daughter should appear. 18. After the ascension of the Son, the Holy Spirit of Pro- mise, the Comforter, was in the Church ; and after the decline of the Church, in the night of apostacy, and wilderness state of the truth, the Spirit of revelation moved upon the confused chaos, called Christian, as upon the face of the waters, or great deep of depraved human nature. This, ecclesiastical historians call •' troubling the Church ! " 19. But instead of multiplying and increasing the true spiritual seed, the Woma7i is represented as fleeing into the wilderness, and abode with these persecuted witnesses, who fed her there for the space of twelve hundred and sixty days, or years, during the dominion of the beast. B. VIII. REVELATIONS RELATING TO MOTHER. 411 20. But while the Witnesses were bearing their testimony chap, ix. against the growing corruptions and vices of a false Church, and in support of virtue and righteousness, there was war in heaven : Michael [i.e. Perfect, who is like God,] and his angels fought against the dragon and his angels; that is, the perfect and united spirit of the Two Wit?iesses, having received power, began to contend for that perfect and full redemption which God bad promised in the latter day. And they overcame the dragon by the blood of the Lamb, that is, by living his life, and by the word of their testimony ; and the dragon, that old serpent was cast out of the sanctuary, which had been so long trodden under foot ; for the time of its cleansing had come. 21. And therefore, in the issue of this war the way was pre- pared, and the time had fully come, the same Holy Spirit of the woman clothed with the sun, and who brought forth the man- child, was revealed in the ^^ woman" as her daughter and repre- sentative, to whom '■'■were given two wings of a great eagle, that she might fly into the wilderness, into her place, where she was nourished for a time and times, and half a time, from the face of the serpent." 22. And this same Holy Spirit of the woman, "clothed with the sun," having now been revealed in this woman, the chosen and second " Anointed One," and having purified and redeemed her, and united her to the first spiritual man, or first '■' A7iointed One," in the work of final redemption, then and not till then, was it truly and unequivocally said, " Now is come salvation and Rev.xii. strength, and the kingdom, or the dwelling place of our God, lo. and the power of his Christ: " which never could properly and truly be said before. 23. For as the man hath not power of his own body, but the i cor. ru. woman; hence, by the woman, is the power of the man made • perfect. So Christ in man alone, could have no power of his body, the Church, for full redemption but by the Woman. 24. And therefore the woman, in the work of redemption, is strictly the power of Christ Jesus in the fullness and perfection of his order; and by this union of the Holy Spirit, between the man and the woman, the accuser of the brethren was cast down, and both male and female overcame him, and all his false and foul accusations, by jointly living the life of the Lamb, and by the word of their testimony. 25. Then, as the same Spirit and Word of life, that brought forth the first man in the new creation, brought forth also the first woman in the same divine nature ; so the enmity of the dragon was equally stirred up against the woman, as it had been against the man. Therefore, to the woman were given two Rev. xii. wings of a great eagle, that she might fly into the wilderness, ^^" into her place. This applies particularly to the woman we have 412 REVELATIONS RELATING TO MOTHER. B. VIII. CHAP. IX. *Heb. dis- tress, see Marginal Bible. Isa. liii. 7, 8. Rev. xii. 6, 14. & xxi. Rev. six. 1-8. Psal. xlv. 5. & 14. Rev. xii. 17. diescribed as the Mother of tlie 7iew creation; and in her it was fulfilled in the most clear and positive manner. 2G. When she was brought forth into the new creation, for salvation and strength, the same persecuting spirit by which Jesus was put to death, raged likewise against her — by distress, false judgment, and repeated imprisonments; but by the protec- tion of God, she was delivered from the hands of her enemies. He was brought as a lamb to the slaughter, and was taken away by distress * and false judgment. So in him, that prophecy was spiritually and literally fulfilled ; and in her, it was also fulfilled both spiritually and literally. 27. From the prison of the wicked, and from the judgment of antichrist she was taken ; and on the wings oi liberty and i?idepeu- de?ice, she flew into the wilderness oi America, where God intended to establish the foundation of this spiritual building, which he had promised to accomplish in the latter days; and there, in her appoitited place, (in a remote part of Niskeuna,) she was nourished for a time, times, arid half a time, or three years and a half, until the opening of the testimony of " i/^e everlasting gospel " in America, in the year 1780. 28. Let it be observed here, that the woman clothed with the sun, who fled into the spiritual wilderness for the space of twelve hundred and sixty days, or years, and the woman who flew into the literal wilderness for a time, times, and half a time, are distinctly two; and the periods of time also, are two distinct periods — the latter period commencing after the former closed. 29. It was at the close of the latter period, that the woman last mentioned, was called forth out of her excluded retreat from the world, and openly arrayed in her true spiritual apparel, fine linen, clean and v:hite ; which is the righteousness or [(Jixaioj- ^ara] the righteous acts of the saints. 30. And then was heard, in truth and reality, a great voice of much people in heave?i, saying. Alleluia! Salvation, and glory, and honor, and power, wnto the Lord our God — For the marri- age of the Lamb is come, and the Bride, his wife, hath made herself ready. 31. Marriage is for the purpose of multiplying seed, and rais- ing up a family ; therefore, as she was now a queen, and the mother of the king's children, it was said, She shall be brought unto the king, in glorious apparel, in clothing of wrought gold, in raiment of needle toork. And after being brought, with the virgins her companions, in robes of needle work, the angry dragon soon commenced a war of malicious words with the remnant of her seed or children, icho keep the commandments of God, and have the testimony of Jesus Christ. 32. They that are joined to the Lord are one spirit; for two, saith he, shall be one. And the two who become one spirit in B. VIII. REVELATIONS RELATING TO MOTHER. 413 the Lord, are man and woman, redeemed and purified from the chap. ix. power and influence of the fall, and these tvjo agree in one, and that in which they agree, is the one ivord of their testimony. 33. Hence there are throe that bear witness on earth, namely, the first Father and Mother of redemption, and the one word of their testimony, which liveth and abideth forever; and these three are one, and bear a perfect correspondence to the three that bear record in heaven, namely, the Father, and Wisdoni, Uohn, v. and the Holy Spirit of divine power and influence, which is the '^' word of life proceeding from the two, and by which all things were created that are created. 34. Nothing in nature can be begotten without a begetter, and nothing can be conceived without a conceiver, and nothing can be either begotten or conceived, without a corresponding influence between two; and hence there are three that hear ivitness in i John, v. earth, the spirit, the icater, and the blood: and these three ^• agree in one. And by these three, all things are begotten, con- ceived and brought forth into existence, in regard to time; this is a true type of the work of regeneration. 35. If we receive the witness of men, the witness of God is greater. If there be a correspondent relation of one thing with another, in regard to the things of time, much more so in regard to the things of eternity ; and if the primitive order and perfection of the natural and visible creation of man was glorious, the order and relation of the spiritual and invisible is much more perfect and glorious. 36. Then as the three that bear record on earth, bear a cor- respondence to the three that bear record in heaven ; so each derive their attributes from that mutual correspondence. The first spiritual Father of man's redemption, is the image and likeness of Him that was from everlasting. The first spiritual Mother is the image and likeness of Her that was icith Him from Pro''- '>^iii- everlasting, from the beginning, or ever the earth loas. 37. And the spirit of life, in the one joint testimony or word of the eternal Father and Mother, by which their spiritual children are begotten, conceived, and brought forth in the new creation, and by which all things are created anew in Christ Jesus, is the revealed glory and correspondent power and wisdom prov. i. i, of that Word which proceeded and came forth from God, which ^'^^j. ^ 54 was in the beginning with God, and which was God, and by which all things were made that were made, and without which John, i. 3. was not any thing made that vjus made. 38. Therefore, according to the tmchangeable purpose of God, which he purposed in himself before the foundation of the world, he hath brought forth the foundation pillars of the new creation ; the correspondent agents and declarative glory of the Eternal Parentage ; who have finished and completed the foundation of 414 EVIDENCES ACCOMPANYING B. VIII. CHAP. X. Grod's spiritual building in heaven and on earth ; and which spiritual building, is founded in the Divine Nature by^the most infallible evidences. 39. And therefore, until the whole order of heaven be'^sup- planted and overthrown, the foundation of the church can never be moved, nor the pillars thereof shaken ; but according to that promise, Yet once more, the work and building of Grod will go on to the final removing of those things that are shaken, as of Heb.xii. things that are made, that those things which cannot be shaken ^' may remain. CHAPTER X. evidences accompanying the second appearing op CHRIST. The work of God, in relation to the redemption of man, being beyond human comprehension, has been always mistaken by the most wise and penetrating, in their natural state ; and therefore, it is not surprising, that such should wholly mistake the nature of that evidence, by which it is confirmed to those who are actually in it. 2. In this, however, as well as in every thing else, vain man has assumed the authority of prescribing to Grod ; and, without regarding the presumptuous mistakes of former generations, every one is ready to lay out, in his own imaginations, what evidence is necessary to accompany a living testimony, in order to give it divine credit and authority. But the truth never was acceptable to sinful man, nor can any evidence, even of his own choosing, bind him to believe and obey it. 3. The greatest external wonders that ever God wrought in confirmation of his word, were followed by the greatest and most aggravated unbelief, and hardness of heart ; as is evident from the history of Noah's posterity after the flood, and the Israelites in the wilderness. 4. The greatest objection against the testimony of Christ, in John, yi. his first appearance was, want of evidence. What sign shewest ^^- thou that we maij believe ? They pretended that they would believe upon the evidence of such mighty works as their fathers had seen in the wilderness; but their hatred of the truth, and their fondness to find objections against it, proved that they had B. VIII. THE SECOND APPEARING OF CHRIST. 415 the same spirit as their fathers, who for forty years, provoked chap, x. God in the wilderness, with their objections and cavils. 5. Hence the Spirit of truth, that was then grieved, and pro- voked, by a generation of proud Pharisees, and deceitful hypo- crites, predicted by the mouth of Saint Paul, that when Christ should make his second appearance, to reveal the man of sin, even him, whose coming is in them that perish, after, or [Gr. sThes. ii. xaTol] according to the working of Satan, with all power, and ^' ^°' signs, and lying wonders, and loith all deceivabletiess of un- righteousness; because they received not the love of the truth, that they might be saved. This ma?i of sin the Lord would con- sume with the spirit of his mouth, and destroy with the bright- ness of his coming. 6. And for this cause God should send (or suffer them to choose,) strong delusion, to believe a lie, that they might be damned, who believed not the truth, but had pleasure in un- righteousness. Nothing but a principle of love to truth, and obedience flowing from that principle, ever saved any soul ; nor were any of those visible miracles and wonders, which are left on record, wrought for the immediate purpose of saving the soul. 7. Yet, in condescension to mankind, in their imprisoned state of darkness and sensuality, God has, in every dispensation of his grace, addressed their external senses with evidences of his Divine power, for the purpose of strengthening the faith of the weak believer, in that which was saving, and to stop the mouths of gainsayers. 8. And however grossly the present testimony, and work of Christ, has been misrepresented, and stigmatized, as an unfounded, and incredible invention of the worst of human characters, it has by no means been lacking in such kind of evidence, as sufficiently demonstrated its intimate and close relation to the work that was manifested in the primitive Church, even to the external senses of natural men. 9. The spirit is unchangeably one and the same at all times ; but the manifestation of the spirit may be various, by means of supernatural and extraordinary gifts. Many extraordinary gifts were in the primitive church : such as gifts of healing ; working of miracles; prophecy; discerning of spirits; divers kinds of tongues ; the interpretation of tongues, &c. ; yet all these were not for salvation, but for the outward manifestation of that in- ward spirit, by which salvation is wrought. 10. Such evidences have existed in the Church of Christ from the first opening of the Gospel to the present day ; as such out- ward gifts have been abundantly ministered through our Mother, and the first witnesses, and from them to others, and frequently used on various occasions. Mat.vii.22. 11. It is true, wicked men have often had extraordinary gifts, 416 EVIDENCES ACCOMPANYING B. VIII. CHAP X. ■v^rliieh have given occasion to their pridefand vanity, from which oifences have arisen against the true exercise of a Divine Power; and therefore such things are not to be the most earnestly coveted ; nor is the real internal saving work of the spirit thereby certainly evidenced. The Spirit is known by its fruit, and the fruits of the Spirit, which are invariably the same in all, are very different from those extraordinary gifts which are severally divided, and may exist even where the real fruits of the Spirit are not to be found. 12. However, as these gifts originally flow from the Spirit, and belong to the Church, they are of importance in their proper place, and have been abundantly used in the first opening of the Gospel in America. Therefore, it may not be improper to notice here, a few instances of that miraculous power, by which the most stubborn unbelievers were confounded, and the faith of others strengthened, who continue to be living witnesses of the truth, to the present day. 13. It has been remarked that Pharoah's wise men and sor- cerers could mimic the miracles of Moses, in such things as were productive of evil; but those evils they could not remove, which showed that the evil spirit had neither power nor disposition to do good. Hence such miracles as were of benefit to mankind, have been most generally considered as a distinguishing confirma- tion of the spirit of goodness and truth ; and upon this principle, the gift of healing has been the most universally ascribed to the Spirit of Christ. 14. Therefore, although a multitude of facts of a like extra- ordinary appearance, might have been collected from the living witnesses of the present work of Grod ; yet, to the candid and honest friend of truth, the following particulars may be sufficient to show that the same Spirit, which wrought by Christ Jesus and hjjs Apostles, was made manifest for the confirmation of the truth in this latter day.* 15. Noah Wheaten, of New-Lebanon, in the State of New- YorJc, aged sixty-four years, testifies : That shortly after he had received the faith in the testimony of Christ's second appearing, in the year 1780, near the beginning of July, (according to the hest of his remembrance,) being employed in clearing land, about forty or fifty rods from his own house, and being thirsty, he left * The manner in ivhich we have stated these miraculous gifts, is not such as would have been the most agreeable to our own feelings, were our testimony to be con- fined to our friends and those who are personally acquainted with our people. Among oui-selves, a plain and simple statement of the truth is sufficient, without the formal ceremony of an affidavit, to enforce it. But the world of mankind have become so faithless towards each other, that they cannot believe, nov be believed, without something like legal attestation ; therefore, in conformity to general practice, we have stated these evidences, after the manner of depositions, signed and witnessed ; and we are willing that any who are desirous of further informa- tion, should make personal enquiry. B. VIII. THE SECOND APPEARING OF CHRIST. 417 his work to go to a spring on the opposite side of a fence, near chap, x. by, to get some drink. That having mounted the fence, which was very high, in jumping oflF, by a mis-step, dislocated his ancle outwardly, and split or broke the outer bone of his leg, just above the ancle joint. 16. That after groaning and wallowing in this situation a while, he crawled to the spring, and back to the place' where he had been at work. That although he was una])le to go on with his work, he was yet unwilling to return to his house, or to make his case known, on account of the enmity of his unbelieving- neighbors, to whom he had often testified his faith, as he had nothing to expect from them but derision. 17. That his ancle began to swell, and the j^ain increased, yet there he continued, tumbling and rolling about, for the space of two or three houi's, in great distress of mind as well as pain of body. That at length he crawled home on his hands and knees, and although under extreme mortification of spirit for this mis- fortune, yet he was full of faith and confidence in the gift of miracles, which he had before strongly testified to his unbelieving neighbors. 18. That he felt the trial of his faith now come, and was, therefore, resolved not to mar his testimony by flinching from it, in the hour of trial ; but feeling full confidence in the gift of Grod, he refused to have a doctor called, or any attempt inade to set the bone, or even any outward application, for the mitigation of his pain. That, consequently, his ancle and leg swelled greatly, turned black, and was excessively painful. 19. That, while in this situation, numbers of his unbelieving neighbors came to see him, and also several of the believers ; but still confident in the faith of a miraculous cure, and desiring to confirm his testimony to his neighbors, he would not submit to the ordinary means of relief.* That thus he continued, from about two o'clock in the afternoon till the evening of the follow- ing day; during which time, his mind was in agonizing labor to God for a miraculous cure ; which, with his extreme pain, forced the sweat in plentiful effusions, from every pore of his body. 20. At length, as his family, consisting of ten in number, were assembled at their evening worship, in the room where he was then sitting upon a chest, the power of God came suddenly upon * To some who are strangers to Noah Wh eaten, his perseverance in rel'using the ordinary means of relief, may seem incredible ; while others may be ready to im- pute it to enthusiastic madness; it may therefore be proper to remark here, that, as a man in nature, he was well known to be a person of singular courage, and in- vincible fortitude. He was formerly a seafaring man, and employed as a captain of a vessel, mostly in the whale fishery ; and having passed through many trying scenes, he often had his courage and fortitude put to the severest test. And as his enterprising zeal was not easily frustrated, in wordly adventures ; so in his faith, he could not be readily brought to yield his testhnony to the enemies of. the cross of Christ. 418 EVIDENCES ACCOMPANYING B. VIII. CHAP. X. jjjjji^ and he was instantly hurled from his seat, and set upon his feet, and whirled swiftly round, like a top, for the space of two hours, without the least pain or inconvenience. That he then retired to rest, well and comfortable, and the next morning, arose in health, took his team and went to plowing. 21. The said Noah Wheat en further testi£es, as a remarkable fact, that his unbelieving neighbors, who were knowing to this dislocation of his ancle, hearing of his miraculous cure, came to his house and desired to see his ancle. That, accordingly, he uncovered it before them ; at this instant, a sharp pain, like the piercing of a dagger, passed through his ancle, and that this was repeated as often as he showed it, for several days afterwards. That otherwise he has suffered no inconvenience from it, from that time to this ; but that ancle has remained as sound as the other. 22. That happening afterwards to mention this circumstance to Mother, she said, It was their unbelief which pierced his ancle, and that he had no business to show it to them. Taken from the mouth of the said l>ioah Wheaten, the 21st of April, 1808. In presence of Richard Spier, Stephen Munson, Daniel Goodrich, and Seth Y. Wells. Signed, NOAH WHEATEN. 23. Sarah Kibbee, of New-Lebanon, testifies : That when a child, she was very weakly; that her weakness finally settled in her left foot. That, beside other medical attendance, she was under the care of Doctor Millard, during one whole summer, and found no relief. That her foot and leg withered, and seemed to perish. That the cords of her ham were so contracted, that she was unable to straighten her leg, or set her foot to the floor. That for the space of a year and a half, she used crutches altogether. That sometime about the middle of March, 1781, being then in the 16th year of her age, she went with Noah Wheaten from Hancock, where she then lived, to Niskeuna, (now Watervliet) where Mother and the elders resided. 24. That here she was left, though much against her will. That being a cripple, and young and bashful, she was treated with great kindness and gentleness. That she had no faith in the testimony of the people, nor any convictions of sin, although her parents had believed before. That labors were made with her, and after a few days she received faith, and confessed her sins. That the next day, being the first day of the week, as she was sitting in a chair. Elder Willia7n Lee came into the room, took hold of her foot, and stroked it with his hands, saying. According to thy faith, so be it u7ito thee. That, soon after. Mother came into the room, and bade her, put away her wooden staves, and lean upon Christ. B. VIII. THE SECOND APPEARING OP CHRIST. 419 25. Thkt she immediately received strength, laid away her chap, x. crutches, and has never used any since, but was restored to per- fect soundness, so that her foot and leg, which before was, at least, one quarter less than the other, was, in every respect, restored equal with the other. That she went forth in the worship of Grod, afterwards to work, and has never felt the least symptom of her old infirmity from that day to this. Taken from the mouth of the said Sarah Kibbee, April 21, 1808. In the presence of Hannah Chauncey, Amos Slower, D. Goodrich, and S. Y. Wells. Signed. SARAH KIBBEE. 26. Hannah Cogswell, of New-Lebanon, testifies : that the above mentioned Sarah Kibhee's miraculous cure was wrought in her presence. Noah Wheaten also states, as a remarkable instance of obstinate unbelief and determined opposition in the world of mankind against the truth, that having often labored with two men, his neighbors, (by name, Gideon and Simeon Martin,) to convict them of the truth of the testimony which he had received. And that they, knowing that the people professed faith in the gift of miracles, had said that, if the Shakers would cure Sarah Kibbee, they would believe in them. 27. That, accordingly, after her miraculous cure, these men having seen her, he reminded them of their promise, as they must now be convinced that Sarah Kibbee was restored. That they replied, that if they should see the Shakers cut a man in two, and put him together again, and heal him, they would not believe. 28. Phebe Spencer, of Neio-Lebanon, aged seventy-three, years, testifies : That in the year 1781, in the month of November, (according to the best of her remembrance,) having been in the faith about two months, and living then in Stephentown, she went in company with her husband Jabesh Spencer, (since deceased) to see a young woman, about fifteen miles distant, and that on their return home, (being the first day of the week) in crossing a bridge, within about twenty rods of their own house, a part of the bridge gave way, her horse fell through, and she falling backwards, came with her right side upon one of the string-pieces of the bridge, was taken up senseless, and carried into the house by Jabesh and others, who assembled at the place. 29. That, soon after, she came to herself, and perceived that her ribs were broken in such a manner that she was unable to speak, or breathe without screeching. That she could sensibly feel and hear the broken ends of her ribs grate against each other, at every breath she drew. That her neighbors, who had assembled on the occasion, urged her to send for a doctor to let blood, or to do something for her; but although she was in extreme pain and distress, she could not feel freedom of mind to do it. 420 EVIDENCES ACCOMPANYING B. VIII. CHAP. X. 30. That Jahesh was also urged to get a doctor ; which, on account of her feelings, he also declined. That this unwilling- ness in her, was considered by her neighbors as obstinate wilful- ness, and they said that, because she was a Shaker, she had set herself against receiving help from doctors, and earnestly pressed her to send for one ; but she still refused, and thus continued, without any mitigation of distress, till the Tuesday following, when Jahesh came into the room, and reminded her of the Jas. V. 14. Apostle James' advice. Is any sick aviong yo7i, let him call for the elders of the Church, cf-c. ; he proposed to send for Hezekiah Hammond, and others of the Believers, That she immediately consented. Accordingly, Hezekiah Hammond and Joel Pratt were sent for, and came about sunset. 31. That they entered the room, where she sat bolstered up in her bed; that Hezekiah came and took hold of her hand, and bade her labor for the power of God, and take faith. That she was immediately seized with a shaking, like one in a strong fit of the ague, which so far released her, that she was able to speak and breathe without difficulty ; but that her pain still continued, and she was yet unable to move or help herself; that she, how- ever, rested some that night. That the next morning, after breakfast, Hezekiah C9,me again in the room and assembled all the family, that were then at home, consisting of her husband, two sons, and seven daughters, and desired them all to kneel down with him. 32. That they accordingly kneeled, which was very contrary to the feelings of her children, as they were all in opposition to the faith. That after continuing on their knees a few minutes, they arose, and Hezekiah came to the bed side, took her by the hand, and desired her to get up. That, with some difficulty, she got up and sat in a chair. That they again kneeled in a circle round her, after which Hezekiah bade her stand up ; which she accord- ingly did. That he then put one hand upon her head, and the other upon her side, at which she felt such a glow of the power of God, as she was unable to describe, which first struck her head, and then ran down her right side ; instantly she felt her ribs sensibly press outward against his hand, and her side was immediately healed. 33. That he then led her several times across the floor; but having taken no nourishment since her fall, she was weak. That he bade her sit down and take food, which she did. That after- wards he bade her walk herself, and she walked, and felt well and comfortable. That after some salutary advice he left her. That, at evening, a number of the believers came to the house, and she assembled with them, and went forth in the worship of God with greater power than she had ever done before. 34. That she has continued from that day to this, without the B. VIII. THE SECOND APPEARING OP CHRIST. 421 least symptom of pain or inconvenience, arising from her fall ; chap, x. and that this miraculous gift of God struck conviction all around, and was a means of bringing her whole family, and many others into the faith. Taken from the mouth of the said Phehe Spencer, April 22, 1808. In presence of Sarah Slossoii, Amos Stower, B. Good- rich, and, Sclh Y. Wells. Signed, PHEBE SPENCER. N. B. Mary and Salome Spencer, daughters of the said Phehe Spencer, testify to the truth of the above account ; and that it was the means of bringing them into the faith, and also many others. 35. Richard Treat, oi Neio-Lehanon, testifies: That in the year 1781, sometime in July, (according to the best of his re- membrance,) his son Truman, then about fifteen months old, having been, for about ten days, violently sick, appeared to be perfectly senseless and near dying. That being distressed in his mind for the child, he went over the mountain to Hancock, to see Elder John Hocknell, and requested of him that he would home and lay his hand upon the child ; for he had faith that he could heal the child. 36. That Elder Hocknell, having labored in his mind a few minutes, was seized with the power of God in outward operations, came up to him, and struck him on the hand several times, then bade him go home, nothing doubting, and. lay his hand upon the child, and he should see the glory of God. That this threw him into great tribulation, fearing lest his faith should fail him, and he should not be able to heal the child. That he returned home, praying every step of the way, that God would strengthen his faith. 37. That he came into the house, and walking the floor in great tribulation, was suddenly seized with the power of God, in the same manner that Elder Hocknell had been; and going to the child, who then lay in his mother's lap, he first laid his hand upon the child, then took him from his mother, placed him upon his arm, and holding him with his other hand, carried him several times around the room. That the child immediately came to his senses, laughed, and appeared bright and lively. That he then returned him to his mother, lively and well ; and that he con- tinued so, without any return of his disorder. Taken from the mouth of the said Richard Treat, April 22, 1808. In the presence of John Farrington, Daniel Goodrich, and Seth Y. Wells. Signed, RICHARD TREAT. N. B. Sarah Treat, the mother of the child, gives the same account of this miraculous cure, which was wrought in her pre- sence, and in the presence of several of the family. 422 EVIDENCES ACCOMPANYING B. VIII. CHAP. X. 38. John Farrington, of New-Lehancm, testifies : That at the age of four or five years, being at school, about two miles from home, he had his left ancle put out of joint, and was carried home in great pain and distress. That two or three days after- wards, he was carried to Dr. Thompson's in Somers, State of Connecticut. That the doctor being absent, his wife (who also professed some skill in bone-setting,) undertook to set the ancle ; but it being greatly swelled, was not eff"ectually done, which occasioned a continual weakness afterwards, and was, at times, very painful. . 39. That at the age of twenty, (being the year 1780,) he heard and embraced the testimony of the Grospel ; but was still subject to lameness, and often to that degree, that his whole leg would swell up to his knee, and be very painful. That having, for some years, expected it to terminate in a fever sore, he applied to Calvin Harloto, who was then a physician among the Believers ; and that outward applications were made, from time to time, but to no effect. 40. That in the month of December, 1789, his lameness having greatly increased, he was in much tribulation about it. That both himself and the doctor had great apprehensions that he would remain a cripple during life. That his leg was greatly swelled, attended with a high fever, so that he was confined to his room for several days. 41. That as he was sitting one evening, with his leg across his knee, his hand clasping his ancle, which was then in extreme pain, {William Safford being present,) Eleazar Rand came suddenly into the room, and without speaking, placed a chair near him. Perceiving that Eleazar had a gift of God for him, he immediately removed his leg from his knee into the chair, and Eleazar, at the same time, taking another chair, sat down by him, placed his leg upon his (i.e. John's) leg, and sat in that position three or four minutes, then rose up and left the room; but soon returned, sat down and placed his leg in the same man- ner the second time. 42. That this was done seven times, without a word spoken by either of them. That the pain ceased, the swelling abated, and his leg was immediately restored whole and sound as the other, and has continued so from that day to this. , 43. William Safford, of New-Lebanon, being present, testifies to the truth of this miraculous cure. The said John Farrington and William Safford also testify. That they were afterwards informed that Elder Henry Cluff, Job Bishop and Eleazar Rand, were, at the time mentioned, sitting in silence in a room in the upper part of the meeting house, near by : that Job Bishop suddenly rose out of his seat, and bade Eleazar Rand, go and lay his leg on John's leg, without saying, what John, or where. B. YIII. THE SECOND APPEARING OF CHRIST. 423 44. That Eleazar instantly obeyed, and was led, by the power chap, x. of Grod, to the house, and into an upper room, where the said John Farringion was then sitting, as before mentioned; and that, returning to the meeting house, he was met by Job Bishop at the head of the stairs, who bade him go again till seven times, which he accordingly did.* Taken from the mouths of the said John Farrington and William Saffnrd, April 22, 1808. In presence of Da7iiel Good- rich and Seth Y. Wells. Signed, JOHN FAREINGTON, WILLIAM SAFFORD. 45. Jennet Davis, of Hancock, testifies : That in the month of May, 1783, (being then in the twenty-first year of her age,) she had a tooth extracted from her lower jar, on the right side; and it being the furthermost tooth, the jaw was much injured by the operation, and was very sore, which afterwards terminated in an issue which occasioned a very ofl*ensive breath. 46. That some time in August following, she took cold in her jaw, which occasioned it to swell very much, and was attended with a high fever and great pain. That outward applications were made for her relief, but without effect : That the swelling still increased, till her face, and neck, on that side, was swelled nearly even with her shoulder, her head turned over her opposite shoulder, and her jaws set, in such a manner, that for the space of six days, she could take no nourishment, except what she sucked through her teeth. 47. That one afternoon, about the beginning of September, Elder John Hocknell came to the house where she then lived, [in Richmond near Hancock, Berkshire county, Massachusetts,^ and tarried till evening, when the people assembled to the num- ber of forty, and went forth in the worship of Grod with great power: That she attempted to unite, but was scarcely able to move, when Elder Hocknell came up to her, put his hand upon her face, and bade her labor for the healing poioer of God; that her face immediately felt warm, and the pain left her, so that she went forth and labored in the worship of Grod with great power. 48. That after meeting, she retired to rest, and slept comfort- ably, which she had not done for many nights before. That the next morning she awoke, well and comfortably — the swelling was entirely gone, and she arose in perfect health ; and that she has had no return of the disorder from that time to this. Taken from the mouth of the said Jennet Davis, April 23d, • Since the first edition of this work was published, the testimony of Job Bishop, of Canterbury, in New-Hampshire, has been given in confirmation of these particular circumstances. 424 EVIDENCES ACCOMPANTINQ B. VIII. CHAP. X. 1808. In the presence of Mary Soutkivick, Da7iiel Cogszvell, Daiiiet Goodrich, and Seih Y. Wells, R. Clark, J. Demming, J. Southwick. Signed, JENNET DAVIS. 49. Mary Sotttiiwick, of Hancock, testifies: That about the beginning of August, 1783, (being then in the twenty-first year of her age,) she was healed of a cancer in her mouth, which had been growing two years, and which, for about three weeks, had been eating, attended with great pain and a continual running, and which occasioned great weakness and loss of appetite. 50. That she went, one afternoon to see Caloin Harlow, to get some assistance; that Mother being at the house, Calvin asked her to look at it. That she accordingly came to her, and put her finger into her mouth upon the cancer ; at which instant the pain left her, and she was restored to health, and was never afflicted with it afterwards. Taken from the mouth of the said Mary Southwick, the 23d day of April, 1808. In presence of Jennet Davis, Rebecca Clark, Daniel Cogsioell, Daiiiel Goodrich and Seth Y. Wells. Signed, MARY SOUTHWICK. 51. Jerusha Bigelow, of Hancock, in the mouth of Octo- ber, 1785, was taken suddenly sick with the canker-rash, which increased to such a degree that her life was despaired of. She was senseless for some time ; had a very high fever ; her tongue swelled and cracked open. One Friday evening, the family ex- pecting that she would die before morning, had made preparations to lay her out. 52. On Saturday morning, her father went for Anna Good- rich, who lived about a mile distant, having faith to believe that Anna could cure his daughter. Anna came, and after kneeling by the bed side, and praying to Grod for a gift of healing, which receiving, she laid her hand upon Jerusha, (who appeared to be near dying,) and her fever left her, and she felt herself im- mediately well, rose from her bed, and walked into another room, and in a short time recovered her strength. So testifies, JERUSHA BIGELOW, ELCE BIGELOW, ANNA GOODRICH. In presence of Daniel Goodrich, Seth Y. Wells, and a num- ber of other witnesses. April 23, 1808. 58. Enoch Pease, (now living at Enfield, in Connecticut ,) when about two years old, was taken very sick, and senseless, and like to die. Joseph Markham went to see the child, felt a gift to kneel down, with several of the family, by the side of th B, VIII. THE SECOND APPEARING OP CHRIST. 425 cradle where the child lay; and laying his hands upon the child, chap, x. he was immediately restored to health, and soon after went to play with the rest of the children. So testifies JEMIMA PEASE, and JOSEPH MARKHAM. In presence of D. Goodrich, S. Y. Wells, and others. Hancock, April 23d, 1808. 54. Susannah Cook, of Hancock, testifies: That in the spring of the year 1783, (according to the best of her remem- brance,) she was healed of an issue or fever sore, under which she had suffered very much for the space of seven years, and could find no relief from doctors, though much labor and pains were taken for her recovery, 55. That having faith to be healed by a gift of God, she went six miles, to Luthei' CogswelVs, where a number of the brethren and sisters were assembled. That her feelings led her to apply for a healing gift to Anna Northrnp, who was then laboring under great power of God. That she received a healing gift from Anna's hand, which instantly restored her. 56. That previous to her receiving this gift, she was not able to walk one mile without great difficulty, and greatly increasing her disorder ; but that she was never troubled with her old com- plaint afterwards. That soon after, she traveled about forty miles on foot, [to Watervliet,] and could travel any distance on foot without any inconvenience. Taken from the mouth of the said Susaiinah Cook, the 23d day of April, 1808. In presence of Daniel Goodrich, Seth Y. Wells, and others. Sig?ied, SUSANNAH COOK. 57. Mary Turner, of New-Lehanon, testifies: That her son Jonathan, (since deceased,) being about nine or ten years of age, was chopping wood, at some distance from home, and by a stroke of the ax, received a very bad wound on the top of his foot : [his father, Gideon Turner, testifies that he could lay his finger, at length, in the wound.] That he was brought home, and she see- ing it bleed excessively, was greatly troubled, not knowing what to do for it. 58. That she went into another room, kneeled down and cried to God, and soon felt the power of God run down her arm, and into her right hand — instantly her hand seemed to be filled with the power of God, accompanied with such a delicious balsamic smell, as she was unable to describe. That feeling confident that it was a gift of healing for her son, she returned directly into the room and put her hand on the wound, and it instantly 28 426 REMARKS ON THE EVIDENCE OF B. VIII. cHAP.xi. ceased bleeding. She then walked the floor; came again and laid on her hand a second time ; this she repeated seven times, gently stroking the wound, during which time, it closed up and was healed, leaving only a small seam. 59. That she then bound it up. This being Saturday after- noon, the next morning she unbound it, and found no other appearance of the wound than a small white seam, resembling a white thread ; after which he attended meeting, went forth in the worship of God, was fully restored, and found no inconvenience from the wound afterwards. 60. Gideon further testifies, that while Mary (the child's mother) was stroking the wound, he saw the flesh gradually gather and close up, leaving only a small red streak, about the size of a knitting needle ; and that he was restored as above described. Taken from the mouths of the said Mary and Gideon, April 25th, 1808. In the presence of Daniel Goodrich, Selh Y. Wells and others. Signed, MARY TURNER, GIDEON TURNER. CHAPTER XI. REMARKS ON THE EVIDENCE OP CHRIST's SECOND APPEARING. There were many instances of miraculous cures of diseases, of almost every kind, which never were published abroad, being known at the time, only among the people themselves. The in- stances inserted in the foregoing chapter, are but few out of many, which were of such a nature as could not be hid ; most of them were circumstantially known to the world, and of which there are many living witnesses to this day. 2. Yet such was the bitter opposition of the generality to the way of God, that many either impiously denied, and contradicted abroad, what they knew to be facts, or maliciously slandered what they could neither contradict nor deny. 3. This, however, was but little regarded by the Believers, as such extaordinary and occasional gifts made no essential part B. VIII. Christ's second AppEARiNa. 427 of the foundation of their faith ; and knowing, also, that such chap.xi. kind of evidence would decrease and be withdrawn from the world, in proportion as the true spiritual substance of the Gospel increased. 4. It was not that miraculous power which operates upon the body, but that which purifies and saves the soul from the nature of sin, that the truly wise and discerning believer esteemed the most ; yet for every operation of the power of God, they were thankful, and nothing which they received was in vain. 5. And doubtless the end was answered for which those miraculous gifts were given, inasmuch as they confirmed the faith of the weak, removed the prejudices of many who were doubtful, and took away every just ground of objection from the enemies of the cross of Christ. 6. Yet some might pretend to object, that the miracles wrought by Mother, and by the first elders and others, through her min- istration, were neither so numerous nor so great as those that were wrought by Jesus and his Apostles. But who is to be the judge of the nature, number, or greatness of those miracles? 7. If natural men are to judge according to their outward senses, the objection will also apply to Christ's first appearing; and upon the same rule of judging, it will apply equally to every manifestation of the power of God since the flood of Noah! 8. For in every dispensation, since that period, those visible miraculous operations, which have attended the testimony of God, have continually decreased in the esteem of natural men, and become less and less wonderful and affecting to their outward senses; insomuch that many of their wise men, while they admit the facts, deny any supernatural divine agency in the case ; but account for the most extraordinary appearances, as springing from certain causes in nature, before unknown. 9. To whatever cause natural men are pleased to ascribe the miraculous operations of the power of God, it is certain, they have always thought they had good reason to object to the p7-e- sent, from its inferiority to the past. It is granted, according to their sense, that John the Baptist, who was the greatest of all John, x 41. the Prophets did no vnracle. That in some places, Jesus him- self did not many mighty works, because of their unbelief; and Mat. xiii. that in his own country, and among his own kin, he could do no ^^■ mighty work, save that he laid his hands upon a few sick folk, 4 |^ ' ^^' and healed them. 10. That his baptism at Jordan, was not so wonderful as Joshua's dividing Jordan, and leading through the thousands of Israel dry shod ; nor the darkness at his crucifixion so aston- ishing as Joshua's stopping the sun and moon in their progress. 11. That his walking upon the sea was not so astonishing, and universally convicting to the outward senses, as the dividing of 428 REMARKS ON THE EVIDENCE OF B. VIII. CHAP. XI. the sea by Moses, in the \'iew of six hundred thousand Israelites, and all the Egyptian host; neither was his feeding five thousand, with a few loaves and fishes, to be compared with the feeding the whole nation of Israel, forty years, with bread from heaven. 12. In a word, the adversaries of Jesus could see nothing, in all- his life and ministry, so evidential of the power of Grod as what was recorded of their forefathers, i^.nd how were their forefathers affected with what they beheld ? Had they not the same ground of objection ? and did they not soon forget every wonder that they had seen, and provoke Grod with their unbelief? 13. It must be granted to these unbelievers too, that the testimony of Moses was not attended with so convincing evidence as the preaching of Lot : That drowning some of the inhabitants of Egypt with water, was not so great a miracle as the destruc- tion of the Sodomites and their cities, with a total overthrow by fire from heaven; and that all those other miracles, which were Boon withdrawn, and had no greater visible monument left than a pillar of stones, -were far inferior, in point of standing evidence, to Lot's wife, turned into a pillar of salt. 14. But how were Lot's posterity affected by all these wonders? Did the incestuous Moabites and Ammonites cease to do wickedly? By no means. Doubtless they had as good reason for rejecting their father's testimony, for want of evidence, as any other set of unbelievers : and, upon equal principles, it must be granted them, that a small eruption of fire, either from the eai-th, or clouds, was more easily accounted for, and less astonishing, than a flood of waters over the whole earth, fifteen cubits above the highest mountain ; and that the destruction of a few vSodomites was not to be compared with the total overthrow of the whole antedelu- vian world. 15. So that the only miracle that can silence the cavils or stop the objections of the unbeliever, is that which envelops him, and all his kind, in destruction. It was, and still is the language of Mat. xsiii. the wicked, If lije had been in the days of mt.?- fathers, we icould not have beeft partakers ivith them. 16. But could unbelievers of the present day have been in all the dispensations that are past, they would have taken part with the antediluvian world against Noah ; with the Sodomites against Lot;' with the rebellious [sraelites against Moses; with the Scribes and Pharisees, against Jesus and his followers ; and with the persecuting kingdom of antichrist, against the heretics, from Aew,vii. the same selfish motives, with which they DO always resist the ^- operatio7is of the Holy Spirit, and reject the counsel of God 30. ' against themselves, revealed in the present testimony of Christ, against the world, the flesh, and all evil.* • The spirit of unbelief is the same in all ages ; it never was willing to acknow- ledge the present work of God in any age ; and the power of that spirit Is strength- B. VIII. Christ's second appearing. 429 17. The believer and the unbeliever stand directly in contrast, chap. xr. let the dispensation of Grod, or the outward evidence attending it, be small or great ; and it is a noted truth, that the more spiritual and powerful the day and work of God is, for the destruction of sin, and the brighter and more glorious the evidence to the believer, the darker and more doubtful it appears to the wicked, because it is the more pointedly against them. 18. The unbeliever may be driven by fear, but the believer is drawn by love ; and hence such a striking distinction between the operations of God under the Gospel, and those under the dark dispensations that preceded it. A man can receive nothing, ex- John, iii. ceipt it he given him from heaven, was a true saying of John; 27. v.3(i. and I call of mine oion self do nothing, was as true a saying of Jesus. 19. Then as Jesus did not come into the world of himself, and it was not given him to destroy men's lives, but to save ; therefore his miracles, however small in the eyes of the great, yet, to the believer, they unspeakably surpassed any thing that had ever been wrought before. 20. His gift of power was not exercised over all winds, and seas, and fires, but over all flesh ; and therefore, as far as the john xvii body of man is more noble in its creation, than the natural ^■ elements of the globe, in their inanimate state; so much more excellent were even the gifts of healing given to Christ Jesus, than any gift that ever pertained to the dispensations that were before, though much greater in outward appearance. 21. And as much as the soul or spirit is more excellent than the body of man ; so much greater is the gift and power of God, in this day of Christ's second appearance, which is a power over all spirits, and bringeth salvation to all that believe and obey. 22. Christ Jesus had a sufficient gift of power, over all winds, and seas, and natural elements, to prove to his disciples, that he descended from that God who had wrought wonders by Moses and Elias, os Elijah ; and for a similar purpose, the same power over diseases, which Jesus and his Apostles manifested, was given to Mother, with other Apostolic gifts ; and they sufficiently proved, to all who lay open to conviction, that her commission was from no other than the God and Father of our Lord Jesus Christ. 23. But as Jesus neither wrought the same, nor so great ened and increased, in proportion to the increase of light and truth in the earth ; so that its subjects are harder to be wrought upon than they were in past ages. Jesus testified to the unbelievers of that day, that if the mighty works done among them, had been done in Sodom, Tyre, and Sidon, they would have repented; by which he plainly indicated what part they would have taken, had they lived under former dispensations. The same testimony may be applied to unbelievers of the present day ; for surely that spirit of unbelief, which can oppose the light and evelation of God in the present day, would never have yielded to the testimony of past ages. 430 REMARKS ON THE EVIDENCE OP B. VIII. CHAP. XI. miracles in the eyes of the world, as were wrought by Moses; so neither were all the same, nor so great outward miracles, wrought by Mother, as had been wrought by Jesus and his Apostles. Nothing has been exhibited in this latter day, in the opinion of the multitude, equal to raising the dead body of Lazarus from the sepulchre ; hence the unbeliever may say, like Luke xvi. *^^ Ij^^S ^'^^^ glutton in the parable, If one went unto them from 30. the dead, they will repent. 24. But if they love not the truth, and are determined not to obey it, they have their answer in the words of Abraham, or rather of Christ ; Neither ivill they be persuaded, though one rose from the dead. But the more the truth is confirmed, the more they will hate and oppose it; as did the unbelieving Jews, and as many have evidently done in the present day. 25. Whatever gifts have been, and still are, in the Church, it is certain, that the main gift of God towards mankind, in this day, is that which respects the redemption of the soul from sin, and is therefore great, in proportion as the worth and value of the soul is great, in comparison to every other created object. And as the work of redemption is a substance, and no sign, Mark, viii. therefore the substance and no sigri shall be given unto this 12- adulterous generation, as evidence of the truth and reality of the work. 26. That which established the testimony of Christ in his first appearing, is neither necessary nor proper to be repeated in con- firmation of the worli of his second appearing : but the testimony itself is a sufficient confirmation of the work; as much as the * tree is a confirmation of the fruit which it bears, and not the particular operations, by which the tree was planted and estab- lished. 27. For as the tree is known by its first fruits ; so the fruit of the second year, is known by its correspondence to the estab- lished tree, and its fruit of the first year. Therefore, whoever denies the fruits of righteousness, in this day of Christ's second appearing, must deny the doctrine and testimony of Christ in his first appearing, and every sign, wonder, and gift of Grod, by which that doctrine or testimony was established. 28. But he that doeth the works of Christ in this day, hath not only the immediate evidence of the word of Christ, but also the confirming truth of all the signs, miracles, and gifts of the Holy Spirit, that ever were given, in confirmation of that word ■ in all ages. 29. Therefore, upon the plainest principles of truth, and according to the very nature of things, it cannot be that the words of Christ are to be commended in his second appearing, by signs and wonders, for this has been sufficiently done ; but his works are commended to the acceptance of mankind, by the B. VIIL Christ's second appearing. 431 simple authority of his doctrine or testimony, already established : chap, xi. " A GOOD TREE CANNOT BRING FORTH EVIL FRUIT." Mat.vii. 30. Plence it is, that the signs and wonders of Christ, among ^^• his followers, in this day, are not immediately to the world ; but his words are to the world, and each of his followers can say. Though ye believe not me, believe the works : or else believe me, John, x. FOR THE VERY work's SAKE ; a work which has been pro- ^ *'^' ^^' ductive of righteousness, justice and goodness, with every fruit of eternal life, by which it has been evidenced or shown out, with a continual increase from the first visible appearance of the Church, till the present day. 31. Neither has God ever left the Church without sufficient icor. ch. evidence to convince any candid mind that the Divine Spirit con- *"• tinned to work among his people, by " diversities of o'perations.'''' For, in all stages of their travel, there have been more or less manifestations of Divine and heavenly gifts, operating internally and externally, to enlighten the understanding, to strengthen the feeble, confirm the weak in faith, and to comfort and edify the faithful ; which has enabled the Church as a body, progressively, to grow in grace, and treasure up the knowledge and power of the Grospel, for themselves and other souls. 32. In the year 1837, the fiftieth after the gathering of the Church commenced, a remarkable Divine manifestation, as had been previously predicted, began, and shortly spread through all the societies of Believers in the land. 33. This work was attended with marvelous operations of divine power, accompanied with many extraordinary signs and wonders. Many were exercised in visions of the spiritual world, and of the beautiful order and glories of the heavens ; also with revelations and discerning of spirits. Many were endowed with the gift to hear the melodious songs of the angels, and spirits of the just ; many beautiful songs were given in this way. Others were exercised by inspired gifts of instruction, warning, reproof, and encouragement, &c. 34. These heavenly gifts were adapted to all states and circum- stances, whereby much new light was revealed on many import- ant subjects ; and many principles which were not fully under- stood before, were clearly revealed. 35. Many prophetic gifts were given, fortelling future events, which would take place among Believers, and also in the politi- cal, providential, and spiritual orders of the world ; and likewise many wonderful phenomena and convulsions of nature, which have taken place, were clearly predicted. So that the discern- ing mind may see that these prophetic revelations were truly emanations from the Divine prescience. 36. It was frequently foretold, that when the extraordinary flowings of those spiritual gifts should in a great measure cease 432 REMARKS ON THE EVIDENCE OF, &C. B. VIII. CHAP. XI. among Believers, those same manifestations would go into the world, and operate among them in a manner adapted to their state. The manner of those spirit manifestations, which have been operating, and so rapidly spreading in the world, during the last few years, was clearly foretold : " that it would spring up in places where, and in manners and ways that no mortals could foresee, nor account for.'''' 37. That it would confound all natural philosophy and wisdom of man; also that it would progressively spread through all nations, and produce the most extraordinary revolution in the religious and moral state of mankind, that had ever been effected since the creation of man. And although much that was errone- ous would be brought forth, yet much good would be finally accomplished to the human race. 38. To gain a proper understanding of the nature and design of this spiritual work, let it be realized, that in all the dispensa- tions of God's work, when by the operations of his Spirit, any people were called and raised up as subjects and witnesses of a higher order of light and power, than was previously operating in the world, among their cotemporaries, so long as that people maintained the principles revealed to them by the light which they had received, the work among them was supported by suc- cessive inspired gifts and revelations. 39. But, when any such order of people began to deviate from the duties required of them, and to flinch from the cross, then the spirit would warn them of their danger, but if they refused to heed the warning, the spirit would withdraw, and spiritual gifts would cease. And in all ages when inspired revelations and spiritual gifts have ceased, among any people, and they depended upon the letter ; however great their former light, and whatever written rules they may have formed ; that people would certainly lose their former light and power, and fall back into the dark- ness and elements of the corrupt world : such are liable to fall into utter infidelity. 40. These premises are fully verified by the dead and formal state of Christian professors ; and by the rapid increase of in- fidelity in the world for ages past, which has been more and more extending in the present age. The professors of religion having shut out all belief in present inspired revelations, and spiritual communications, they have in their dogmas, confined all spiritual knowledge to the records of what was revealed in former ages. 2 Cot iii. Therefore, as "the letter killeth " and the believers therein are ^ constantly clashing, as to its meaning, it fails to convince the soul, and give it that light and power it feels the need of, to know and do the will of God. 41. On this ground, many fall back, in despair of knowing spiritual truth, and become infidels. Thus verifying the Scrip- Prov. XXIX. 16. B. VIII. PROGRESS OF THE CHURCH, &0. 433 tures, "where there is no vision, the people perish." That is, ^xu^' where there is no present spiritual manifestations and gifts, whatever light the people may have had,ithey perish from spiritu- ality, and fall under the power of the natural earthly principles of this fallen world. 42. Witness the awful fall and destruction of the Jews, when they were no more worthy of revelation. Also, the primitive Church fell to " the earth, " when the light of the sun of revela- Rev. vi. 12, tion was covered from them. On the same ground all revivals, up to the dispensation of Christ's second appearing have failed. 43. For these reasons, God in his own way and time, in mercy and condescension to the human race, has opened the doors of spiritual communications and gifts, in this day, in a marvelous manner, adapted more and more to all orders and states of man- kind. And we confidently believe that these manifestations will continue to spread in various ways, until they shall extend through all nations, to rescue mankind from their deplorable infidelity; and ultimately prepare the way for the increasing growth of the EVERLASTING KINGDOM OF GoD. CHAPTER XII. PROGRESS OP THE CHURCH IN GOSPEL ORDER. As Christ Jesus came into the world, not to condemn the world, but to redeem and save the world from the nature and efl'ects of the fall, by which their whole life and practice, stood in direct enmity against God ; consequently, and of unavoidable necessity, his whole life and testimony, stood in opposition to the life and practice of the world. 2. And hence the words of Christ, "The world hateth me, john, vii. because I testify of it, that theivorks thereof are evil^ And as 'Iq^^q^''' the second appearing of Christ was to complete that which was begun in his first appearing, it could not, in the nature of it, be different from the first. 3. It was hard to the disordered senses of a lost and corrupt world, to bear the light of the divine nature manifested in Jesua, who, in a certain sense, stood remote from all mankind, having descended out of the ordinary course of natural generation ; and 434 PROGRESS OF THE CHURCH B, VIII. CHAP, -^yiio contrary to their exalted expectations of the Messiah, made '. his appearance in the form of a servant. And so trying was the manifestation, that Diviue Wisdom saw it would not be received, without a preparatory work of the Spirit, to make ready a people prepared for the Lord. 4. But how much more painful must it be to the disordered senses of a lost world, and how much more contrary to the ex- alted expectations of mankind, when the same fulness of this divine nature is manifested through a woman, of like passions with others, and that in the form of a handmaid, for the dis- covery of man's total depravity, and for bringing him into judg- ment for every secret action of his life. 5. A manifestation of God, so near, so deep and piercing to the pride of fallen man, that nothing could seem to be left remain- ing, of what Grod had promised by the mouth of his Prophets, to accomplish in the latter day, for the destruction of iniquity, and for the salvation of his people. 6. And herein may be understood the following express isa. ii 11. declarations : The lofty looks of man shall he humbled, and the xxiij. 9. haughtiness of men shall be bowed down. For the day of the Lord of hosts shall be upon every one that is proud and lofty, and upon every one that is lifted up, and he shall be brought loio. The Lord of hosts hath purposed it, to stain the pride of all glory, a7id to bring into coiitempt all the honorable of the earth. 7. And upon the same principle that a work of preparation was necessary, in order to the manifestation of Christ in his first appearing, it was required in a more extraordinary manner in his second, to convict mankind of their sins; to break and humble them ; to enlighten and encourage them to look for salvation ; and to bring them under a sacred obligation, from their own prayers and solemn vows, to accept of salvation in the order of God, through whatever means he would please to send it. 8. Therefore it was, that soon after our blessed Mother, and her companions, came over into America, with the treasures of the everlasting Gospel, the spirit of Elijah was sent forth, and began, in a remarkable manner, to prepare the way of the Lord. 9. The work of preparation in America first began at ISew- Lehanon, in the county of Columbia, and State of Neiv-York, and at Hancock, in Berkshire county. State of Massachusetts, in the year 1779, with the operations of a remarkable revival of religion, or outpouring of the Divine Spirit, (as has preceded the planting of the Gospel in every other place.) 10. Preachers and people were generally awakened under the mighty power of God, and multitudes flocked to their assemblies, from the adjacent parts around, and were struck with conviction of their sins. Many received the gift of visions and prophecies, B. VIII. IN GOSPEL ORDER. 435 by whicli they saw and testified that the day of full redemption ^^^f ' was at hand. '■ — 11. Their testimony was against all sin, and was attended with great power; and the various exercises and gifts of the Spirit among the people, manifested the most convincing evidences of a real work of Grod. Some, under deep conviction of their sins, were crying for mercy; others, filled with unspeakable joy, were carried out in visions and revelations of the glory of the latter day ; of the coming of Christ ; the setting up of his kingdom, and the nature of his government, which was to put an end to wars and fightings, and restore peace to the earth ; make an end of sin; bring in everlasting righteousness, and gather the saints into one harmonious communion. 12. The subjects of this work testified, that all their former experience in religion had left them short of real salvation, that is, it had never saved them from their sins, and that nothing short of full salvation could constitute a true follower of Christ ; and further, that the day of judgment, the day of full redemption, and the coming of Christ were nigh, even at the door. 13. The work among this people was powerful and swift; yet, as to outward appearance, it was of short duration. In about eight months time, their visions and prophecies ceased, and the extraordinary power of their testimony seemed to be at an end, and none of those things whereof they had testified, as yet appeared. While in this situation, they were in great distress, and applied to their leaders for help, who, being in the same con- dition, candidly confessed that they were unable to lead them any further. 14. Notwithstanding, the people retained their integrity ; and in full confidence of seeing their earnest desires accomplished, they continued their assemblies ; and from time to time, by such as were moved thereto, received mild and encouraging exhorta- tions to hope and wait, with earnest expectation, for the day of their redemption, which was near at hand. Their cries and prayers were incessant to God for deliverance, beseeching that he would raise up instruments to lead them out of all sin; in this situation they continued about four months. 15. This was the state of the people in the spring of the year 1780, when, having heard a report by Talinage Bishop, a sub- ject of the revival, and others, concerning a very strange people who lived in an obscure place, in the wilderness, northwest of the city of Alba7iy, they appointed Calviii Harlow to go and make dilligent search, who and what these people were, and report accordingly. 16. Calvin Harloto went, and returned ; but neither the people nor himself being fully satisfied, he went again, in company with Joseph Meacham, Amos Hammond and Aaron Kibbee. The two 436 PROGRESS OF THE CHURCH B. VIII. CHAP, former were preachers of the Baptist order, to which belonged '. the greater part of the people in the revival. 17. These four persons returned, being now fully convinced, and established in their own minds, that what they had seen and heard was the work and truth of Grod. Whereupon the people at large were also encouraged to go and examine for themselves, as these had done, and each one to conduct in relation to those strange people and their testimony, as they thought proper, 18. Accordingly, during the latter part of the spring, and in the course of the ensuing summer and fall, great crowds, both of men and women, from different parts, resorted to the place (then called Niskeuna,) to see and hear, and judge for them- selves. And it was found, beyond all doubt or contradiction, to every candid inquirer after truth, that God had verily raised him- self up witnesses, and endowed them with all those gifts of the Holy Spirit that were given to the Apostles and primitive Church, in the day of Christ's first appearing. 19. The light and power, and gifts of the Holy Spirit were so great, especially in the Mother, attended with the word of pro- phecy, in so marvelous a manner, that every heart was searched, and every rein of them that heard, was tried. The loss of man was opened from its foundation ; and the way of salvation by Christ, as a straight and narrow way, a way of self-denial and the cross, was opened by a testimony accompanied with the most convincing evidence. 20. Many believed with all their hearts, and according to the requirement of Grod, manifested to them through the Mother, confessed their sins one hj one, and showed their former deeds, and made restitution of all things wherein they had wronged any one in times past, and set out, once for all, to become a harmless, just, and upright people. 21. Many who believed from the heart, and were obedient to the light and revelation of Grod, made known unto them through the witnesses, received the gifts of the Holy Spirit; such as tongues, and revelation, and visions, and prophecies, and many extraordinary gifts of healing. And all that were honest hearted, without exception, received the internal power of salvation from all sin. 22. These were the gifts and evidences accompanying the testimony, at the first opening of the Gospel in America. And from this small beginning at Niskeuna, (now WafervUet,) the work of God increased and spread to different parts in the States of Massachusetts, Co7niectiait, New- Hampshire, and Maine. And the multitude of all who believed and were faithful, were filled with great joy and gladness; increased in faith, in power, and in wisdom; and being led by one Spirit, they became of one heart, and of one soul. B. VIII. IN GOSPEL ORDER. 437 23. The opening of the testimony continued about four years ^^f^' successively ; after which it was closed, and withdrawn from the • world, and a work of preparation continued among the Believers, under the ministry of Elder James Whit taker, and others, for about three years longer, by which they were prepared to come together, as a united body, in Grospel order. 24. As the kingdom of heaven is compared to a net that was j^^^ ^j^ cast into the sea, which gathered of every kind ; so the testimony 47. of the Gospel was open and free to all, without exception. It took souls as it found them, all in their sins, of various disposi- tions and intentions, some honest hearted, faithful and true to their own salvation, others insincere, rotten hearted and deceitful. 25. And as, when the net is full and brought to shore, there is a separation made between the good and bad, and the bad are cast away, and the good cleansed and gathered into vessels and saved ; so in the internal and increasing work of the Gospel, there was a constant separation between good and evil, sin and holi- ness ; and while the evil was purged away, the good remained. Like the shaking of a fan, when the chaff" is shaken out and carried away with the wind, and there remains only good wheat. In this the words of Christ were fulfilled, that he would gather jviat. xjii. Old of his kingdom all things that offend, and them which do 41- iniquity. 26. Every thing that has life and growth, from a law initself, hath its beginning from a seed planted in its proper season ; so the word and testimony of Christ is the seed of God, by which the Church is begotten, conceived and brought forth; and as many as receive the word and testimony of Christ, and are thus begotten and conceived, in any opening of the testimony, are the seed of one distinct body, to be born in due season, in their pro- per order, as members of Christ. 27. The Church is compared to the human body, which has a head and many members united therewith ; or to a tree, which hath many branches united to the root : as every part of the tree is first formed under ground, and the body has all its parts in the womb of her that is with child ; so the Church is first formed out of sight, by the invisible operations of the word and testi- mony proceeding from the Diviiie spiritual Parentage, and the joint and corresponding influence of the two first-born in the new creation. And as there is a travailing and bringing forth, in the natural case ; so there is also in the spiritual. 28. No individual member of the human body can be bom separate and distinct from the rest ; therefore it is not by uniting members that are separately born, at sundry times, that the human body is formed. But as the whole body is brought forth at one birth, and in order, with all its corresponding parts, so also is the birth of the Church brought forth in its original order, 438 PROGRESS OF THE CHURCH B. VIII. CHAP, by the unity of the Spirit ia all its members. And this is ^^^ effected in and by the joint power and influence of the two first- 1 Cor. xii. born, which is the word of their testimony. 29. By this the Church, as the visible body of Christ, is jointly and invisibly begotten and conceived, and visibly brought forth, one body, perfect in its order, and in all its corresponding parts, as the offspring of God, coming forth from the order of heaven ; rooted, settled, and grounded in the Divine nature; sound and unshaken in her faith ; pure and exemplary in her morals ; un- polluted and unstained by the flesh ; and separated and unspotted from the world and from all sin. And in the same manner must every individual be born again, who is ever born in the Church, for the Church is perpetuated by souls being born in her, through the Mother Spirit. 30. Hence the work of regeneration and salvation, respects souls in a united capacity ; for no individual can be regenerated nor saved in any other capacity than in a Church relation, any more than a hand or foot can be born separate or distinct from the human body, and united to some other body after it is sepa- 11, Ts."" rately born; for no soul can be saved out of the body of Christ. iJohn i ^^' V ^^^ locilk in the light, as Grod is in the light, we have 5, 7. ' felloivship o?ie with another, and the blood (or life) of Jesus Christ his Son clea7iseth us from all sin. And without this light and fellowship there can be no salvation. Therefore, the first work of the Spirit of preparation, in this day of Christ's second appear- ing, was to convince those who committed sin, that they were 18. ' not born of Grod ; for lohosoever is born of God sinneth not. 32. And as many as were thus convinced, and were willing and desirous to confess and forsake their sins, and to find salva- tion from them, came into the testimony, confessed their sins, and set out to travel in the work of regeneration and redemp- tion. ,So that all who were faithful, gradually, and progres- sively, traveled out of an evil nature, by mortification and the cross of Christ; and became separate from the world, and in their spiritual relation, as much out of sight of the world as is the seed of a plant under ground, or the infant in the womb. 33. And after having gained a suflacient degree of deliverance from the nature of lust, covetousness, selfishness, and the various branches of an evil nature ; and having that growth and maturity Gal. V. 22, in the principles and " fruits of the Spirit, which are love, peace, ^^- meekness, gentleness, long-suffering, faithfulness, goodness, temperance," benevolence and such like ; they were then enabled, practically, to come forth in outward visible order, proceeding from the order of that which is invisible. 34. Accordingly, in the month of September, in the year ^ 1787, the Believers began to gather together with one con- sent; first at New-Lebanon, and shortly after in other places, B. VIII. IN GOSPEL ORDER. 439 for the purpose of supportiug one joint union and interest in all ^xn^' things, spiritual and temporal, for the mutual benefit and com- ' fort of each other, and for other pious and charitable uses, according to the light of God they had received, and their under- standing of a Church in the true order of the Grospel. 35. And it was revealed, and manifested to the Believers at large, that first, Joseph Meacham, and afterwards Lucy Wright, were raised up, prepared and appointed, by the gift and power of God, each in their own order, to take the first lead and spiritual concern in the order and government of the Church ; and they were mutually acknowledged by all, as our beloved Parents, standing in the visible order, and relation, of the first Father and Mother of our redemption, who are the invisible first Pillars upon which the spiritual house of God is built. 36. And by these, (^Father Joseph and Mother Lucy, who were the first in spiritual relation,) with others as helps in the ministry, the Church was established, and set in that order and correspondent relation, under which every member, both male and female, as brethren and sisters of one family, and members of one united body, enjoying their free and equal rights and privileges, pertaining to the spiritual travel, increase, and up- building of the whole in all things. 37. Ministers were likewise raised up and appointed by the revelation of God, and sent forth from the Church, by the Minis- try, to labor among distant believers, in word and doctrine, to purge out iniquity, to reprove wrong, to strengthen and encourage the weak, and confirm the faithful. And by the same gift. Elders were appointed, of each sex, to stand in their proper order, as leading members of their difi"erent families, or circles of the society. 38. Deacons and Deaconesses also, in their proper gift, order, and office, in the temporal affairs of the Church, and each, ac- cording to their gift and talents for usefulness, were felt and mutually acknowledged by all, according to the order and gift of God by which they were appointed. 39. Therefore, as each member of the body is dependent on another, and as " the light of the body is the eye;" so the whole body, that came forth into visible Church order, were subject to the visible head, the joint Parentage, which stood in Christ the invisible head, as the medium through which the whole visible body is full of light. 40. And as both the eyes in one head, centre in one, and see every thing alike, and as the true watchers, when the Lord should bring again Zion, were to see eye to eye; so, according to jga. m. 8. that one light which flows from Christ the Head, through both the man and woman, all things were disposed, regulated, and set in order, in a perfect law of righteousness, justice, and truth. 440 PROGRESS OF THE CHURCH, &C. B. VIII. ^'HAP. 4i_ j\s the work of redemption is a great work, even from its '. — beginning until its final accomplishment ; so all iniquity was not purged away at once, nor was the complete order of the Church obtained in an instant. 42. In the preparatory work and building of the Church, the Believers passed through many scenes of mortification, trial, tribulation, and temptation, in which all the faithful were united from the eldest to the youngest, as the heart of one man. Sharp reproofs against the flesh, and all sin, and every band and tie of a carnal nature, were continually rolling like peals of thunder ; and the word and testimony of eternal life, like perpetual flames of fire, sat upon each of them, until a complete victory, over the nature and practice of evil, was mutually obtained. 43. And as sin and confusion was removed, and every thing contrary and offensive to the pure nature of the Gospel was pur- ged out ; so purity, oi'der, and righteousness were established. Every thing that could be sTiaken, was shaken ; and that which could neither be shaken nor moved, still remained, rooted and grounded in the foundation of eternal truth. isa. iv. 3,4. 44, In all this work was the promise of God fulfilled, relating to the work of Christ in the latter day — "And it shall come to pass, that whosoever is left in Zion, and remaineth in Jerusalem, shall be called Holy, every one written among the living in Jerusalem : when the Lord shall have washed away the filth of the daughters of Zion, and shall have purged the blood of Jeru- salem from the midst thereof, bij the spirit of judgment and by the spirit of burning.^'' Mal.iii. 2, 45. " But who may abide the day of his coming? and who shall stand when he appeareth ? for he is like a refiner'' s fire, and like fuller'' s soap: And he shall sit as a refiner and a, purifier of silver : and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. 46. Such in reality, was the nature, and spirit of the work, which was wrought in the Believers, and by which they were severally, mutually, and jointly prepared to stand as a united body, fitly joined together in all its corresponding parts, so as to form a pure and spiritual relation in the building of the Church. And thus from faith to faith, and from one attainment to another, there was a gradual and continual increase of unity, purity, and order, until the present order of the Church was fully established. B. VIII. THE CHURCH ESTABLISHED, &C. 441 CHAPTER XIII. THE CHURCH ESTABLISHED IN GOSPEL ORDER. The present Gospel order of the Church was established in the chap. year 1792, although the gathering and preparatory work began ^^^• some years sooner. Most of the members of the Church at Nevj- Lebaiion, were gathered in the year 1788. At which time they entered verbally into covenant with each other, to stand as one joint community in Church relation. 2. In this Covenant they freely devoted themselves and services, with all their temporal interest, to God, for the main- tenance of the Gospel, and the mutual support and benefit of each other, and for other charitable uses, according to the light and revelation of God which they had received, and which was there and then, and from time to time afterwards, revealed and made known, in regard to the order and building of the Church. 3. After seven years experience, the said Covenant was com- mitted to writing, in form, for the security of their just and natural rights, and for the more perfect information of all whom it might thereafter concern. And five years after this, the Cove- nant was again renewed. 4. It may therefore be proper here, for the better understand- ing of our faith and practice, in regard to the united interest and equal rights of the Church, to state the conditions and most essential particulars of this Covenant, as they are taken from the written form of the Covenant itself; they are as follows : 5. "In the year of our Lord one thousand seven hundred and eighty-eight, the year in which most of the members of the Church were gathered, the following order and Covenant, was then, and from time to time after, made known and understood, received, and entered into, by us members of the Church, agree- able to our understanding of the order and covenant of the Church in Gospel order. 6. " It then was, and still is our faith, being confirmed by our experience, that there can be no Church in complete order, according to the law of Christ, without a joint interest and union, in which all the members have equal rights and privileges, accord- ing to their calling and needs, in things spiritual and temporal. 7. "For in this we have greater privilege and opportunity of doing good to each other, as well as to the rest of mankind ; and of receiving according to our needs, jointly and equally, one with another, agreeable to the following articles of Covenant. 29 442 THE CHURCH ESTABLISHED B. VIII. CHAP. 3, << First. All, or as many of us, as were of age to act for L_ ourselves, who offered ourselves as members of the Church, were to do it freely, and voluntarily, as a religious duty, and accord- ing to our own faith and desire. 9. " Second. Youth and children, being under age, were not to be received as members, or as being under the immediate care and government of the Church, except by the request, or free consent, of both their parents, if living ; but if they were left by one of their parents to the care of the other, then by the request, or free consent, of that parent; but if the child had no parents, then by the request or free consent, of such person or persons as had just and lawful right in the care of the child, together with the child's own desire. 10. " Third. All who were received as members, being of age, who had any substance or property, and were free from debt, or any just demand from those that were without, such as creditors, or heirs, were allowed to bring in their substance, as their natural and lawful right ; and to give it as a part of the united interest of the Church, according to their own faith and desire; to be under the order and government of the Deacons or overseers of the temporal interest of the Church, for the use and support of the Church, or for any other use that the Gospel might require, according to the understanding and discretion of those members with whom it was intrusted, and who were appointed to that office and care. 11. '■'■ Fnurtk. All the members who were received into the Church, were to possess one united interest, as a religious right; that is, all were to have just and equal rights and privileges, according to their needs, in the use of all things in the Church, without any difference being made, on account of what any of us brought in, so long as we remained in obedience to the order and government of the Church, and were holden in relation as members. All the members were, likewise, equally holden, according to their abilities, to maintain and support one united interest, in union and conformity with the order and government of the Church. 12. '■'■Fifth. As it was not the duty, nor purpose of the Church, in uniting into Church order, to gather, and lay up an interest of this world's goods ; but what we became possessed of by honest industry, more than for our own support, was to be devoted to charitable uses, for the relief of the poor, and such other uses as the Gospel might require. Therefore, it was, and still is our faith, never to bring debt nor blame against the Church, or each other, for any interest, or services which we have reduced to the united interest of the Church ; but freely to give our time and talents, as brethren and sisters, for the mutual good one of another, and other charitable uses, according to the order of the Church. B. VIII. IN GOSPEL ORDER. 443 13. "The foregoing is the true sense of the Covenant of the chap. Church, in relation to the order, and manner of the possession, and uses of a joint interest, understood, and supported by us the members. 14. "And we do fully, and freely, in the most solemn manner, acknowledge and testify, in the presence of each other, (and are free and willing to do it before all men if required,) that is is thaf which we have kept and supported, according to our under- standing, from the time of our first gathering; and still mean to support, as that which we believe to be both our privilege and duty. 15. "And we have had the experience of seven years labor and travel, and having received a greater confirmation and estab- lishment in our faith, we believe that the order and coven- ant which we have solemnly entered into, is a greater privilege, and enables us to be more useful to ourselves and others, than any other state within our knowledge ; and is that which was required, and is accepted of God; and which we feel in duty bound, according to our faith and understanding, in the most conscientious manner to support and keep." 16. The foregoing are the most essential particulars of the Covenant in form, which was verbally entered into by the mem- bers of the Church, in the year 1788 ; and committed to writing, and signed by the members at large, in the year 1795; and renewed, on account of further provision in the order of Deacons, in the year 1801, and is closed in the following words: 17. "And we do, by these presents, solemnly covenant with each other, for ourselves, and assigns, never hereafter to bring debt or demand against the said Deacons, nor their successors, nor against any member of the Church, or community, jointly or severally on account of any of our services, or property, thus devoted and consecrated to the aforesaid sacred and charitable uses. 18. "And we also covenant with each other, to subject our- selves in union, as brethren and sisters, who are called to follow Christ in regeneration, in obedience to the order, rules and government of the Church : And this Covenant shall be a suffi- cient witness for us before all men, and in all cases relating to the possession, order, and use, of the united interest of the Church. 19. In testimony whereof, we have, both brethren and sisters, hereunto subscribed our names, in the presence of each other, this twenty-fourth day of June, in the year of our Lord, one thousand eight hundred and one." This covenant has been since renewed, and more fully illustrated, but according to the estab- lished principles of the original. 20. It may here be understood, that this covenant which was entered into in the year 1788, immediately respects the Church 444 THE CHURCH ESTABLISHED B. VIII: CHAP, of New-Leha7ion, as the first iu Gospel order, in this day of , Christ's second appearing. And, after the example and order of the first, the Church was shortly after established in several of the principal places where the word and testimony of the Grospel had been planted, and such of the Believers as were scattered in difi"erent parts, gathered at those places. 21. Particularly at Watervliet^ near Albany., in the State of New-York ; at Hancock, Tyri?ighain, Harvard, and Shirley, in the State of Massachusetts ; at Enfield, in the State of Con- necticut ; at Canterbury and Netv-Enjield, in the State oi Neio- Hafnpshire ; and at Alfred and Sabbath-day po'nd, (now New- Grloucester,) about 30 miles from Portland, in the State of Mai7ie. 22. Hence the whole body of Believers was placed in distinct societies or communities, and those again into large families, situated according to circumstances, for convenience in life ; each family, in their own order, having their own government in their temporal economy ; and in spiritual matters, having their imme- diate head of influence in their own order and community; and each particular community having their corresponding relation to the Church at Lebano?i, which is the centre of union to all who believe. 23. All the Believers, who came together in the full order and covenant of a Church relation, possessed all things jointly; neither said any of them that aught of the things which he pos- sessed was his own; but every thing was possessed in a perfect law of justice and equity, by all the members. 24. However, there were some, who gathered together into large families, and stood in a family relation, whose circumstances did not immediately admit of a joint union and interest in all things ; and who devoted their services, and the use and improve- ment only, of their temporal substance, for the joint support and up-building of each other ; while their real and personal estates remained in substance, as they were at the time of their coming together. 25. Such were not considered as standing in perfect Grospel order, but held a certain relation to the Church according to the order in which they stood. It may, therefore, be proper to make a few remarks on the nature of the Church Covenant, in which alone the perfect order and equality of the Gospel can be en- joyed. 26. First. As one of the most essential principles of the Church, was to maintain a perfect law of justice and equity, both in relation to themselves and others ; therefore parents, who had estates, and children under age, could not bring their substance into the united interest of the Church, after it was established, unless the inheritance of heirship was secured to them until they became of age. B. VIII. IN GOSPEL ORDER. • " 445 27. And provided the parents or children were gathered, with chap. their substance, into any family, in the like capacity, the inheri- — '- — '. — tance of the children was secured until they became of age. And it was an established principle in the Church, that children who were faithful and obedient to their parents until they became of age, were then entitled to their natural and just portion. 28. Second. As the Church was established upon the princi- ples of Gospel liberty and freedom, and as no one could bo bound contrary to their own faith and desire, having a perfect under- standing of the nature of their undertaking; therefore, children in minority, could not be fully considered as members of the Church, until they became of mature age to judge and act for themselves. 29. Nevertheless, children who had faith, and who were wrought upon by the Spirit of light from God, (of whom there were many that received faith with their parents,) enjoyed equal rights and privileges of all things in the Church, according to their needs, and the measure of their faith and understanding. 30. Third. As the gathering together of the Believers, into the order and liberty of the Gospel, immediately respected their separation from the perplexing cares and entanglements of the world ; therefore such as were under obligations to creditors or heirs, were not considered in full membership in the Church, until they were perfectly free from all just demands of those who were without. Yet, all such as were diligent in paying their just debts, and faithful in all matters according to their light and understanding, were as really owned in their order, and accepted in their relation to the Church as any others. 31. Fovrtk,, K's, the gathering of the Church, was not from any worldly motives, to lay up in store of this world's goods, but solely as a religious duty and privilege, for mutual benefit ; there- fore, all had an equal right as members, jointly, in the use of all things in the Church, and according to their several needs, whether they brought in any temporal substance or not. And in p^^^^ ^^j those who brought in substance, more or less, was that Scripture ]^- fulfilled. He that, gathered much had nothing over, and he that 15.°"^'^"'" gathered little had no lack. 32. Fifth. As all the members of the Church are equally holden, according to their abilities, to maintain and support one united interest, in union and conformity to the order and govern- ment of the Church ; therefore, all labor with their hands, to main- tain the mutual comfort and benefit of one another by honest industry and acts of kindness — not by compulsion, but of choice, from a principle of faith, justice, and equity. 33. Ministers, Elders, and Deacons, all, without exception, labor with their hands ; excepting at such times as are taken up by each in their particular gifts and callings, which all tend to the mutual increase and benefit of the whole. And lo member 446 • THE CHURCH ESTABLISHED B. VIII. CHAP, or members are required by any law or custom in the Church, to go beyond their abilities, or to act contrary to their own faith. But all are equally holden by the unity of the Spirit and their covenant, to conform to the established principles and rules of the Church, or they cannot keep their union. 34. Sixth. As the Gospel is perfectly free, and the free exer- cise of conscience can in no wise be retarded; therefore, all who believe in the Gospel of Christ's present appearing, ever remain in perfect liberty, without any breach of order, to use and improve their own temporal interest as a separate possession, or to unite with others of the same faith, in one joint union; either of which must be according to their own faith and -discretion, pro- vided they maintain the true faith of the Gospel. 35. Sevailh. The order and regulation of the Church, in all spiritual matters, is entrusted, by the unity in the gift of God, to the Ministry and Elders, or elder brethren and sisters, of each community and family. To them also is committed the charge of sending out ministers to preach the Gospel to the world of mankind. 36. None of the Ministry hold any title to lands or property, as individuals, more than any other members ; nor have they any pensions or salaTies ; but whatever they need for their support at home, or expenditure abroad, they receive at such times as they need it. 37. The concern and regulation of the temporal matters of the Church is entrusted to the Deacons, appointed to that office by the joint union of the body. To them, their assigns and suc- cessors in the Gospel, appointed to the like office, is entrusted the whole of the joint interest of the Church, to support and maintain the same in behalf of the Church, and their heirs in the Gospel forever. 38. And their office and care it is, to have the principal con- cern in dealing with those who are without; and to provide all things necessary for the comfortable support of the Church, jointly and equally, according to the number and need of each family in the Church. 39. Besides the first order of Deacons and Deaconesses, there are also Deacons and Deaconesses in each family, whose care is to see that every member in the family, from the eldest to the youngest, enjoy their just and equal rights, according to their several needs, of all temporal things possessed in the family. 40. In the order and government or regulation of the Church, no compulsion or violence is either used, appproved, or found necessary. So that, according to our faith, in the full and per- fect establishment of ChrisVs govemme?it among his people, no kind of corporal punishment is or can be exercised on any person, among those who stand in the first order of Gospel liberty. B. VIII. IN GOSPEL ORDER. 447 41. Neither Ministers, Elders, nor Deacons, nor any othpvs, *^J[j^^' either in spiritual or tempoi'al trust in the Church, are appointed — '- — '- — to their several callings by their own individual choice, nor by :i majority of votes among the people; but by a spontaneous spirit of union, which flows through the body, by which every useful talent is brought into exercise for the time being, for the benefit of all concerned. 42. Unto every member of the' body is given a jneasure of i lie i cor. xii. Spirit of Christ to j^rofit withal, in which, by a faithful improve- ''• ment of their created talents, every member becomes prepared, and thus grows up into a fitness to fill that place and order, in the spiritual house of God, for which they were created ; and their real qualifications appear and become mutually useful to the body, so that every improved talent and gift of God, given to individuals, thereby becomes a real gift of God to the whole. 43. As there can be no arbitrary appointment of members in the human body, to which the body of Christ is compared, and no one member can be appointed to fill the place or office of another, but each member fills its proper place and office, by a spontane- ous influence and a mutual concurrence of every other member ; so is the appointment of members in the Church of Christ. 44. But as the human body has a leading part, which is the head, by which all the other members of the body are directed, and as the head directs and governs by the general consent of the members, so it is with the Church or body of Christ. 45. The revelation and gift of God is given to the Ministry, as the head of the body, in relation to lots of office and trust, and other matters of importance; and through these, comujuni- cated to the other members. Yet nothing is considered as established in the Church until it receives the general consent and united approbation of the body; and thus, by the body, in union with the head, every thing important is established. 46. And each member of the body throughout, is also depend- ent on another. The eye cannot say unto the hand, I have no \ cor. xii. need of thee; nor again, the head to the feet, I have no need of ^1,52^- 7/oM. JVa?/, much more those members of the body, which stent lo be more feeble, are riecessary. 47. Such as are entrusted with the greatest care, are the greatest servants ; and such as feel care, concern, and labor for the welfare of the whole, ai"e verily the servants of all, and arc , „,. *' , II ilU' V. the more highly beloved and esteemed for their works' sake, and i7. counted worthy of double honor. 48. Those little, simple, and very comprehensive words of Christ Jesus. Whosoever will come after me, let him deny hijii- ^fark, viii. self and take up his cross and follow me, were received and l^^^^ ^iv. established among the people of God, as a foundation and lovely -", 27. 448 THE CHURCH ESTABLISHED B. VIII. CHAP. XIII. Jamef 18. principle, from the time they first heard and received the Gospel of Christ's second appearing, unto the present day. 49. Hence no true member of the body sought to obtain the pre-eminence, or to usurp authority over another; but each to build up, and support the welfare and comfort of the other, and consequently all were busy, peaceable, and happy ; and every blessing, spiritual and temporal, ensued, as naturally as rays of light flow from the sun, or the fruits of harvest from the heat and moisture of summer. 50. From the year 1780, until the present time, 1856, includ- ing a period of seventy-six years, there never has been an instance of any brother going to law with brother, in any case. Nor has there been any such thing as a general council, or even a Church meeting, to settle any difference among the members ; because there never were any differences, or debates, or divisions in the Church, that ever required any such thing. 51. The very Spirit of the Gospel, which was received from God, through Mother Ann, and through the first witnesses of her testimony, was that from the beginning, by which all the true and honest-hearted who received it, became of one faith, of one heart, and of one soul ; and which in its certain consequences, was productive of peace and good will, humility and temperance, condescension and obedience, order and harmony, with every other fruit of righteousness, aud eternal life. 52. Such in reality, is the nature and consequence of that testimony which we received and obeyed from the heart, and have, according to our understanding, carefully and conscienti- ously maintained and supported from the beginning, and in the practice of which we now live, at this present day. 53. And such is the nature of the work of God, in all its corresponding parts, both visible and invisible, and such the certain effects, which are manifest in all its fruits, that it cannot be imitated, so as to stand, by any human wisdom or power on earth, separate from the Spirit and power of the living and true God. 54. Since the testimony of the Gospel of Christ's second appearing, was first opened in America, from the year 1780, to the present period, there never has been any such thing as a Chjcrch Creed, or Confessio7i of Faith committed to writing, to liviit or bind the Church from a further increase. 55. All the aflfairS; in the order, government, or regulation of the Church, are transacted according to the present circumstances, or an immediate and present gift of God ; and everything is strictly observed from a principle of faith, implanted in the heart of every individual, jointly and severally. 56. Their Confession of Faith, if it may be so called, is to show their faith by their works, in doing justice and loving B. VIII. IN GOSPEL ORDER. 449 mercy ; being fully persuaded, that where there are no doers of ^^J^7- the very works of right eon S7iess, there is neither a true faith nor — '- a true Church, nor any fruits or evidence by which the true Church may be known or distinguished from the false, by those who are without. 57. It may be observed, that the Covenant which was entered into by the Church, was kept and maintained as an internal law, during seven years ; and it was afterwards committed to writing, in form, on account of those who were without, and to convey an understanding of the faith of the Church in relation to a united interest ; and to confirm it beyond dispute, as the mutual faith and practice of the Church, to all whom it might concern, it was signed by the members at large. 58. But this /or;« of the Covenant, is not the Covenant itself. The internal spirit and substance of the Covenant is more than ever was, or ever will be written with paper and ink, being the fulness of the law of Christ, written by the Spirit of God, in the heart, and on the mind of every true member of his Church ; and is by them kept and maintained as an internal law of liberty, justice, and equity. And although the spirit and sulstance of the Covenant is not contrary to the form, yet it is exclusive of, and entirely distinct from any written form whatever. 59. Thus the promise of God by his Prophets, concerning Christ, is fulfilled: I will give thee for a covvaant of the peoph, isa. xiii. 6. for a light of the Gentiles. Behold the daijs come, saith the 3"'33^^'" Lord, that I ivill make a ne2v covenant with the house of Israel. Heb.viii. 8. / will put my laws into their mind, and write them in their hearts ; and I loill he their God, and they shall be my people. GO. Christ, in his first and second appearing, has made mani- fest the whole spirit and substance of the law, in the two tables of the New Covenant ; and the two Anointed Ones, or two first- born in the new creation, have finished this work, between whom the covenant of eternal life is established ; hence the spirit and substance of this new Covenant, in its fulness, is written in the hearts, and on the minds of all their spiritual children. 61. And therefore, in the gathering, building, increase and establishment of God's spiritual house, all the members of the Church, both male and female, as his so7is and daughters, brethren and sisters of one family, according to their lots and several abilities, possess and enjoy one mutual interest, and one united inheritance, in regard both to the things of time and eternity. 62. However humiliating to the pride of fallen man, the pre- sent work of God may be, in disannulling their human systems, and forms of worship; yet the work has commenced, and will be accomplished. Already have we ourselves suffered the wreck of all our own carnal works and inyentions ; yet we have had, and 450 INCREASING WORK OF B. VIII. 9^^^- still have, the greatest cause of thankfulness to Almighty God, • '■ — for that work which is accompanied with the real and abiding treasures of salvation and eternal life ; and have therefore Heb. X. 31. received joyfully the spoiling of our goods, and have received, even in this life, an hundred fold, according to the promise of Christ. 63. And certain it is, that by those means which seemed fool- ish to the wisdom of this world, has Grod, according to his own unchangeable purpose, completed the foundation of his spiritual building, and established that law of order, harmony, peace and righteousness in the earth, that will stand forever ; and which, in its increasing operations, will, in the end, be an everlasting blessing to all nations. CHAPTER XIV. lia. ix. 7. PROPHECIES AND PROMISES FULFILLING IN THE PRESENT INCREASING WORK OP CHRIST's KINGDOM. Hosea, xii. 10. Mark, iv. 30. Luke, xiii. 18. ' Known unto God are all his works from the foundation of the world ; and as far as possible, invisible spiritual things have been revealed by the things that are made ; therefore said the Lord by the Prophet Hosea, / have imiltiplied v?sio?is, and used simiWvdes, by the ininistry of the Prophets. 2. Christ Jesus, the first who received the substance of the promise, seemed often at a loss for means to convey an under- standing of spiritual things to souls that were lost in their sins : and therefore he had recourse to similitudes, and compared spiritual things with natural, as the most striking means of con- veyance. " Whereunto shall we liken the kingdom of God? or with what comparison shall we compare it? Unto what is the kingdom of God like ? and whereunto shall I resemble it ? " 3. When Jesus compared the kingdom of God to a grain of mustard-seed, to leaven hid in three measures of meal, or to a net cast into the sea, he could not mean that there was any re- semblance in tlie case to the view of the natural eye. And therefore, it must be a false imagination that will look for the spiritual object to appear in the natural form, or shape of those things to which it may have been compared. B. VIII. Christ's kingdom. t 451 4. It would be very unnatural and unreasonable to look for a *, 7. inspiration from heaven. 13. All this Grod is particularly fulfilling in this latter day; for, as stone grinds and wears away iron and brass, silver and gold ; so the truth of God is superior to all the most polished systems and principles of men, and must in the end, grind and wear them away till no place be found for them. ' 14. And as monarchial and republican principles are mixed with antichristian principles in every department; so this mixed government is partly strong and partly broken, and the different parties help to weaken and break each other. And as neither are founded on the revelation and spiritual work of God; so neither can stand, but in the end must fall together ; and only by a proper relation to the spiritual work of God, can the prin- ciples of real and true freedom be finally established. 15. For neither empire, nor republic, founded in the corrup- tions and depravity of the fall, can stand in the shaking of this last and great day of God Almighty ; and therefore the perfectly just and peaceable kingdom of the Messiah, is opened as a refuge for all that would escape the promiscuous wreck and ruin of the antichristian world. 16. This was also included in the same prophecy through Dan. ii. 44. Daniel. "And in the days of these kings, [that is, in the time of the fourth empire, before the kingdom of antichrist is at an end,] shall the God of heaven set up a kingdom, which shall never be destroyed : and the kingdom shall not be left to other people, but it shall break in pieces and consume all these king- doms, and it shall stand forever." chap.vii.9, ^7. And further, says the same Prophet, "I beheld till the ' ' thrones were cast down, and the Ancient of days did sit. I saw in the night visions, and behold, the likeness of* the Son of Ma?i • The word one (as in the present version,) is not in the original, the meaning is, the likeness of the Son of man, in and with his saints. B. VIII. Christ's kingdom. 453 came with the clouds of heaven, and came to the Ancient of days, ^^^' and they brought him near before him. And there was given — '- — '■ — ■ him dominion, and glory, and a kingdom, that all people, nations and languages, should serve him ; his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed." 18. "And judgment was given to the saints of the Most Dan.vii.22, High ; and the time came that the saints possessed the kingdom. ^''• And the kingdom and dominion, and the greatness of the king- dom under the whole heaven, shall be given to the people of the saints of the Most High, whose kingdom is an everlasting king- dom, and all dominions shall serve and obey him." 19. Hence the breaking and demolishing of that which was corrupt, and the setting up of that which should stand forever, was not only promised as an event most certainly to take place ; but also the time when it should take place was revealed and pro- mised by the same Prophet. 20. " Then I heard one saint speaking, and another saint said Dan. viii. unto that certain saint which spake, how long shall be the vision ^3, 14. concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot ? And he said unto me, unto two thousand and three hundred days; then shall the sanctuary be cleansed." 21. This vision of Daniel is dated 553 years before the p-^gj^ j^ g Christian era, which taken from 2300, leaves 1747, as the year 0. for the promise to be fulfilled, counting a day for a year in the first given number, as is usual with the Prophets. 22. Man is the temple or habitation of God, in both parts of his manhood, male and female, and the female is the medium through which all enter into manhood ; but as both parts of man were defiled by sin, so that none could enter into manhood with- out partaking of a sinful nature ; therefore, in cleansing and purifying the female, the cleansing of the sanctuary Avas com- pleted, and the veil of the flesh which shuts souls from the heavenly order was taken away; thus was the way into the holiest of all fully made manifest, where God promised to dwell for ever. 23. Here began the sounding of the seventh trumpet, and thus the cleansed sanctuary of the saints was manifested, and the temple of God was opened in heaven, and the o.rk of his testi- mony ivas seen, and made accessible to man. And, from this time the lightnings of truth have been increasing in the world, and the voices from the powers above have been more and more heard, awakening souls to a sense of the oppressive and corrupt state of all the systems of men, and calling them to reform and come out from among them. 24. And, the " thunderings " of Divine power, and the " earth- Rev. xi. 19. 454 INCREASING WORK OF B. VIII. CHAP. XIV. Ua. i. 25, 26. chap. vi. 13. Joel, iii. 17. Zech. viii. 3. Isa. ii. 2-4. & Mich. iv. 1-4. * Lowth's Transla- tion. Ezek. xliii, 12. Ezekiel, xlviii. 35. Isa. Ix. 13, 14, 18, 21 quakes" of his judgments have been rolling through the earth, shaking and breaking in pieces the great image in all its branches, and will contine to increase, until all these prophecies are fulfilled. 25. Hence the promises so universally allude to the purging away of sin and uncleanuess, rooting out and destroying that which is evil in human nature, and implanting, promoting, and building up that which is virtuous, holy, and good. As the whole law is fulfilled in one word, namely, in obedie?ice; so all the promises of Grod are contained in one word, namely, in righteous?iess. 26. And hence such plain promises as the following: "I will turn my hand upon thee, and purely purge away thy dross; afterwards thou shalt be called The city of righteousness, The faithful city. As a teil-tree, and as an oak, whose substance is in them, when they cast their leaves ; so the holy seed shall be the substance thereof. Then shall Jerusalem be holy, and there shall no strangers pass through her any more. And Jeru- salem, shall be called a city of truth ; and the Moitntain of the Lord of hosts, the Holy mount ain.^'' 27. "And it shall come to pass in the last days, that the mountain [or foundation] of the Lord's house shall be established in the top of the mountains, [that is, above the power and light of every other building,] and it shall be exalted above the hills ; and people shall flow unto it. And many people shall go and say. Come ye, and let us go up to the mountain of the Lord, to the house of the Grod of Jacob ; and he will' teach us of his ways, and we will walk in his paths : for out of Zion shall go forth the law, and the word of the Lord from Jerusalem." 28. "And he shall judge among the nations, and shall ^vork co7iviciion in many peoples;* and they shall beat their swords into plow-shares, and their spears into pruning-hooks ; nation shall not lift up sword against nation, neither shall they learn war any more. But they shall sit every man under his vine, and under his fig tree: and none shall make them afraid." 29. And — [O^ " This is the laio of the house; Upon the top of the mountain, the u-hole limit thereof round about shall be most holy. And the name of the city from that day shall be, The Lord is there. The glory of Lebanon shall come unto thee ; to beautify the place of my sanctuary ; and all they that despised thee shall bow themselves down at the soles of thy feet ; and they shall call thee. The city of the Lord, The Zion of the Holy One of Israel.^'' 30. " Violence shall no more be heard in thy land, wasting nor destruction within thy borders ; but thou shalt call thy walls salvation, and thy gates praise. Thy people also shall be all righteous ; they shall inherit the land forever, the branch of my B. VIll. CHRIST'S KINGDOM. 455 planting, the work of my hands, that I may be glorified. That *^-^y^' they might be called Trees of righteousness, The planting of the Lord, that he might be glorified." isa. ixi. 6. 31. All these and such like promises, are expressly to the Church and people of God, in this latter day. If true believers are called a city, it is because they are joined and compacted together by the spirit of union and order; if they are called Jerusalem, it is because the name is expressive oi peace ; if they are called Blount Zion, which signifies high and clean, it is be- cause they are raised above the low and base corruptions of human nature; and if they are called Trees of righteuus7iess, it is because they are fruitful in every good work. 32. In a word, all the prophecies were descriptive of that state of purity and holiness, justice and righteousness, in which God would meet and dwell with his people forever ; according to what was revealed last of all to Saint Jolm. "And I saw a Rev.xxi. new heaven and a new earth, wherein (according to Saint Peter) g'p- ... dwelleth righteousness. And I John saw the holy city, new 13. Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband. And I heard a great voice out of heaven, saying. Behold the tabernacle of God is with men.'''' 33. "For ye are the temple of the living God; as God hath 2Cor. vi. said, I will dwell in them, and walk in them ; and I will be their ^^■ God, and they shall be my people. And I saw no temple there- in : for the Lord God Almighty and the Lamb are the temple of Rev. xxi. it. And there shall in no wise enter into it any thing that ^^' ^^' defileth, neither whatsoever worketh abomination, or maketh a lie ; but they which are written in the book of the life of the Lamb." 34. "And he shewed me a pure river of the water of life, clear Rev. nii. as crystal, proceeding out of the throne of God, and of the ^' Lamb: " That is, purity of life, or true righteousness, flowing from the throne of God to and through the saints. For, Prov. si. The fr2iit of the righteous is a tree of life. And out of his jo'hii. vii. belly shall flow rivers of living water. 3=*- 35. ^'' And on either side of the river, (he shewed me) the tree Rev. xxii. of life, which bare twelve manner of fruits, and jdelded her fruit ^• every month." Thus the river was represented as flowing between two trees, which were of one nature, and typified the same two as the tivo olive trees in the vision of Zechariah. 36. But here the matter is more full and plain ; and that which was represented by the golden oil, is here a river of the water of life, having two sides, relating to male and female and their respective tree of life on each side ; and that covenant by which both man and woman live the life of the Lamb, is here Tepresented as established between them both ; so that eternal life is no where to be found but in that covenant and correspon- 456 INCREASING WORK OP B. VIII. CHAP. XIV. Rev. xxii. 3. Ezekiel, xlvii 7. Isa. Ix. 22. chap. liv. 1, 5, 13, 14. Mat. xxiv. 19. Jer. xxxi. 8,9. Luke, xxiii. 29. Jer. xxxi. 12, 13. * Lowth's Transla- tion of Isa. Ixv. 20. Psal. xxii. 29-31. &, chap. Ixxxvii. dent union which flows between the two; which is like a river for multitude, made up of many drops ; for power, which cannot be stopped in its course; and for perpetual motion, which flows day and night. 37. And there shall be 7io more curse. By the disobedience of woman in and through the work of generation, the curse entered ; and so by her obedience to the cross of Christ, the antetype of the circumcising knife, which cuts her off from the work of generation, with all its uses and abuses, it is, and only can he, finally taken away ; and she become a tree of life, on her corresponding side of the river of life, answerable to the life of Jesus. The same was also signified to the Prophet Ezekiel, in his vision of the holy waters, with an increase of very many trees on the one side and on the other; which is according to the promise of God, A little one shall become a thousand, and a small one a strong nation: I the Lord, ivill hasten it in his time. 38. Therefore it is written, "Sing, 0 barren, thou didst not bear; break forth into singing, and cry aloud, thou didst not travail with child ; for more are the children of the desolate, than the children of the married wife, saith the Lord — For thy Maker is thine husband ; the Lord of hosts is his name ; and thy Redeemer is the Holy One of Israel ; the God of the whole earth, shall he be called. And all thy children shall be taught of the Lord ; and great shall be the peace of thy children. In righte- ousness shalt thou be established ; thou shalt be far from oppres- sion." 39. But, " Wo unto them that are with child, and to them that give suck in those days ! They shall come with weeping, and with supplications will I lead them : They shall say. Blessed are the barren, and the wombs that never bare, and the paps lohich never gave suck. Therefore they shall come and sing in the height of Zion, and shall flow together to the goodness of the Lord, for wheat, and for wine, and for oil, and for the young of the flock and of the herd ; and their soul shall be as a watered garden; and they shall not sorrow any more at all." 40. " Then shall the virgin rejoice in the dance, both young men and old together: for I will turn their mourning into joy, and will comfort them, and make them to rejoice from their sorrow. There shall be no more thence an infant of days, neither shall they generate a short lived race.* This evidently alluded to a spiritual generation, and a spirit work, both in this and the spirit world. 41. But I say, did not Israel hnoiv'? Did they not understand when such prophecies had gone forth into all the earth, and the words of the Prophet unto the ends of the world.? Nay, verily the sound they heard, but the sense they wholly mistook : for they B. VIII. Christ's kingdom. 457 were united to the first Adam, and multiplied after the covenant ^J?A^ of the flesh. '. 42. Therefore "Moses saith, I will provoke you to jealousy Rom.x. la by them that are no people, and by a foolish nation I will anger J^- you." And such is the Church of Christ in the present day, who claim no relation to the works of the flesh ; they are there- fore counted as no people, among the peoples and kindreds of the earth. A foolish nation; that is, a nation not founded on, or supported by human science or learning : for God hath made foolish the wisdom of this world, since it has pleased him, by the , foolishness of preaching Christ crucified, to save them that believe. 23. "^ ' ' 43. Where there is no sin, there is no curse; and where there is no curse, there is no need of any altar, atoning sacrifice, or temple service ; and therefore the Lord God Almighy and the Lamb appeared as the only temple of the New Jerusalem; which leaves no place for making atonement for the uncleanness of man or woman. "But the throne of God and of the Lamb shall be in it; and his servants shall serve him: and they shall see his Rev xxii. face, and have his name in their foreheads." "''^• 44. The servants of God are sealed unto the day of redemp- tion. "And I heard the number of them that were sealed — an hundred and forty and four thousand ; " the same number as those chap, vii.4. with the Lamb upon Mount Zion. But the first number were ^^'^ ^iv- 1- those who were sealed by their faithfulness in the first appearance of the Lamb, and reserved from the judgments which were sent upon the earth, after they were all sealed. Rev.vii. 1 • 45. The first mission of Christ, was to the remnant of Israel; hence, the faithful in that day, were numbered as the tribes of Israel, and were sealed unto the day of redemption ; thus are they united with the virgin followers of the Lamb, in his final appearance on Mount Zion. Rev.xiv. 1. 46. As the female is the mother, or bringer forth of all living into life; so all such prophecies pointed, for their accomplish- ment, to the appearing of Christ in the female. In the light of Christ's first appearing, his followers could suffer and be in pain ; but it could be only in his second appearing that any could live and reign with him on earth. 47. Hence said the Prophet, " Like as a woman with child, that draweth near the time of her delivery, is in pain, and crieth jga. xxvi. out in her pangs ; so have we been in thy sight, 0 Lord. We i^, is, 19. have been with child, we have been in pain, we have as it were brought forth wind ; we have not wrought any deliverance in the earth, neither have the inhabitants of the world fallen" by the truth. 48. And so it continued, through all generations, until the present appearing of Christ; in which it follows, that as the inhabitants of the old creation fall; so those of the new arise. 30 458 INCREASING WORK OF, &C. B. VIII. CHAP. XIV. Rev. XX. 4. 2 Pet. iii. 8. Rev. XX. 5. Psa. 1. 4, 5. See Ezek. xxxviii & xxxix. Hag. ii. 6, 7, 22. Zech.xii.4 Therefore it was said, " Thy dead men shall live, together with my dead body shall they arise. And they lived, and reigned with Christ a thousand years;" which is the year of the re- deemed, or "the great day of God Almighty." 49. Christ in this day, is the author of eternal salvation to all them that obey him ; they are quickened together with Christ, live as he lived, and reign over all that he reigned over. "But the rest of the dead lived not together until the thousand years were finished." 50. Thus, while the people of God are brought forth and imited in the life of Christ, the disobedient and gain-saying are more than ever divided, and will never find any thing into which they can gather and unite until the day of redemption and sepa- ration is over. 51. Therefore the psalmist, speaking of the second appearing of Christ, says, " He shall call to the heavens above, and to the earth, that he may judge his people. Gather my saints together unto me : those that have made a covenant with me by sacrifice. And the heavens shall declare his righteousness." The saints are first gathered to Christ in a covenant; and by thus becoming the habitation of God, the new heavens wherein dwelleth righte- ousness, they declare his righteousness. 52. And as the true and faithful are gathered unto Christ, in the covenant of righteousness and peace, by the testimony of unchangeable truth, which was designated by the voice of the archangel and the last trump of God ; so, during the voice of this trumpet, and the gathering of the saints, the devil and Satan is bound, that he cannot deceive the nations with any established system of false religion, as he has done under the reign of anti- christ. He can furnish nothing to imitate the truth, as a pre- tended revelation from God, sufiicieut to influence the nations, or unite them to one common head. 53. But when the year of the redeemed is finished, and the elect, or those who believe and obey the truth, are gathered of all nations ; then shall the wicked also be gathered, according to those figures and prophecies which respect their final doom : this however, is not the work of the present day. 54. But while the new heavens are building up, the old are dissolving, according to all that the Prophets have spoken, par- ticularly the Prophet Haggai, " I will shake the heavens, and the earth, and the sea, and the dry land. And I will shake all nations. And I will overthrow the throne of kingdoms, and I will destroy the strength of the kingdoms of the heathens ; and I will overthrow the chai-iots, and those that ride in them ; and the horses and their riders [i.e. all political and ecclesiastical institu- tions and their supporters,] shall come down, every one by the sword of his brother." B. VIII. A CALCULATION OP PROPHECIES. 459 55. This prophecy, with others of the like nature, has evidently ^^^v^' been fulfilling ever since the present order of the Church was '- — established, in the year 1792, by the increasing commotions and revolutions among the nations of the earth; which afford the strongest evidence that peace will never be restored to the earth, until every purpose of God, towards the fallen race of man, be fully executed. 56. The dissolution of the kingdom of antichrist, was also signified by all the threatnings against old Jerusalem for her abominations, and was particularly signed out by the destruction of that corrupt city, by the army of Titus Vespasian, so that not Mat. xxiv. one stone of their temple was left upon another, according to the words of Christ. 57. And as the seat of that corrupt religion which stood in opposition to Christ in his first appearing, wasted away, by slow degrees, through their own divisions, and the superior power of a foreign people ; so in the second appearing of Christ, that which lets or hinders the progress of his work, will be taken out of the way by a similar overthrow. 58. Therefore, let them which be in Judea, flee unto the mountain of the Lord's house. And Blessed are they that do Rev. xxii. his commandments, that they may have right to the tree of life, ■^*" and may enter in through the gates into the city. CHAPTEK XV. A SHORT CALCULATION OF THE PRINCIPAL PROPHECIES RELATING TO THE LATTER DAT. As the time for the fulfilment of the prophecies respecting the latter day, or Christ's second appearing, was not to be known, nor the manner of it understood, until the event itself should declare it ; and as those prophecies were given by the Spirit of inspira- tion, and can be properly understood only by the same ; there- fore, when the revelation of God is given, and the events have taken place, there the prophecies may be rightly calculated and truly understood, by those who are in the event itself, so far as the things are revealed and made known, and no further. 2. And as the time fixed in many of the principal prophecies, 460 A CALCULATION OF PROPHECIES. B. VIII. CHAP. IS certainly run out, and the principal events, as to their com- '. mencement, have taken place ; therefore the events are certainly known, by those who are in the Spirit of their fulfilment, at this present day. 3. The prophecies of Daniel include the time, and principal events, of all the other prophecies, which in their order, were to Dan.xii.7. be fulfilled at three different periods as follows: For a time, viii.']'i.^2 ti^es, and an half, he shall have accomplished to scatter the 13, & xi. 'power of the holy people: That is, three years and a half, which Mai. xxiv. contain forty and two months, or at least 1260 days, a day for a ^^' 2^ 2^ &' J^^^' *^^ same period that the woman continued in the wilder- xii. 6. ' ness. This was foretold to be the particular period of antichrist's dominion, in which the witnesses prophesied in sackcloth. Dan. viii. 4. The second period is, TJnto two thousaiid and three hun- 11 \i^ dred days ; then shall the sanctuary be cleansed. And from the time that the daily sacrifice shall be taken away, (which is at the commencement of the 1260 days) and the abovnnation of desola- tion set up, there shall be a thousand two hundred and ninety days. These two, in their expiration, refer to one and the same period. Then follows the third, Blessed is he that tvaiteth, and cometh to the thousand three hundred and five and thirty days. 5. As all the different periods have expired, and the principal events, to which all the three prophecies allude, have taken place, as they arose in the order of times ; it is therefore proper to state those numbers in order, as they arose, with their several accomplishments ; by which both the commencement and expira- tion of the most noted periods may be easily understood.* 6. The 2300 years include the reign of antichrist, as at the end of that period the sanctuary was to be cleansed ; and there- fore, by taking from that number, the 553 years before Christ. t See Mar- at which time the prophecy was given,! we have the period ginai Bible, alluded to in the Christian era, 1747, at which time the present work of Grod began in England. 7. From the setting up of the abomination of desolation, there was to be 1290 years, which period must also expire at the clean- sing of the sanctuary ; and therefore by taking 1290, from 1747, we have the time in which the reign of antichrist began, namely, • In 2300 days, or years, the sanctuary was to be cleansed. 653 years before Christ this prophecy was given. 1747 the ministry of James Wardly commenced. 1290 years of desolation. 457 the abomination of desolation set up under Leo I. 1335 years of waiting for the fullness of the promises. 1792 the Church established in Gospel order. 1747 45 years of gradual increase from 1747 to 1792. B, VIII. A CALCULATION OF PROPHECIES. 461 in the year 457, uuder Leo I. (commonly called Leo the Great,) ^^y^' bishop of Rome, at the death of the emperor Marcianus ; as has been circumstantially stated.* 8. The reign of antichrist was to continue 1260 years, which See book being added to 457, brings that period dawn to the year 1717; <^''^P'- but as there was a gradual preparation in civil government, be- fore the time of the prophecy (alluding to the beginning of anti- christ's reign,) commenced; so there was also a gradual prepara- tion in the same, by which his kingdom was weakened. 9. For several centuries, a series of the most bloody and dis- astrous wars were carried on, between the Turks, and the powers of the '■'■Christian world.,'''' in which the Turks, by their power, threatened to devour all Europe. But, near the close of the seventeenth century, the Turks were stopped in their progress, and their power was brought to a stand, and has never advanced since. These wars have been the main support of the tyrannical and persecuting power of the professed Christian rulers. 10. The people were made to believe that it was necessary to sacrifice their own rights, and submit to the exactions of their governments, in order to defend Christendom from being over- thrown by the infidel Mohammedans. But, when Christian Europe (so called) became relieved from this general fear, from that time many liberal minded men began seriously to investi- gate " the rights of man,'''' and more and more light was displayed on the subject oi freedom. So that the rights of man, and the liberty of conscience, continued to gain ground, and the tyran- nical power of the governments to grow weaker, from that period to the present. 11. Liberty of conscience, a deadly wound to antichrist, was in part established by William III, prince of Orange, in the year 1689; which gradually increased till about the year 1717. Near this time, Feter the Great, of Russia, established liberty of History of . . . . . . *^ . Peier ilie conscience in his vast empire, which was a great incentive to its Great, progressive increase in the world. His final edict, which com- pleted what he had been several years in preparing, was dated January, 1720. Hence, about this time, the kingdom of anti- christ was sufficiently weakened to establish the above period, answerable to the prophecy. 12. But as the fullness of time was not yet come for the cleavs- ing of the sanctuary, the rising of the holy people, and the setting up of the kingdom of Christ ; therefore, in another pro- phecy, 30 years more are added to the 1260, which brings the 1290 years to the year 1747. 13. By this time, in the order of Providence, the principles of • There may possibly be an error of a few years, in the period of those dates, but that would not alter the substance of these calculations, nor their length of time. 462 A CALCULATION OF PROPHECIES. B. VIII. CHAP, freedom and the rights of conscience, were so far established as " — to weaken the powers of persecution in the kingdom of antichrist, and make room for the present work and testimony of God ; in which was expressly fulfilled that prophecy, The earth helped the IG. woman. 14. Then as the true order of the primitive Church was wholly lost, and the great apostacy established as early as the year 457 ; therefore the 1335 years of waiting, and coming unto the days of blessedness, commenced at that period, and expired in the year 1792, by which time the Church was established in its pre- sent order, as the antetype of the second temple, to which the Hag. ii. 7. desire of all nations was to come. 15. So that the expiration of the 1335 years, or year 1792, was the period for the fulfilment of that prophecy, and the com- mencement of all the blessedness, spoken of by all the Prophets ; and beyond this, no given period of prophecy extends, as thence- forward unto the end, in conformity to the beginning, all things will be fulfilled, pertaining to the salvation of mankind, and all the glory and blessedness of the latter day. Acts, i. 22. 16. The work of Christ in his first appearing, is considered as 31^33 '' ^^' beginning from the baptism of John, until by his ministry, the way was prepared in the people, and one was found standing among them, whom neither John, nor the people had before known. So the second appearing of Christ is considered as beginning from the preparatory work in the people, under the ministration of James and Jane Wardley, from about the year 1747, and onward, until the Mother was baptized among them, and received the Holy Spirit, by which she was anointed, and sent forth of Grod, to bear her testimony to a lost world. 17. And therefore, by taking 1747 from 1792, there are 45 years of gradual increase, from the commencement of the pre- sent work of Grod in England, until the building and establish- ment of the Church in America; within this period all the transactions occured, relating to Mother Ann, and the work under her ministry, as they are circumstantially stated in the appendix. 18. For although the 2300 years, for the time of cleansing the sanctuary, expired in the year 1747; yet as the work was of a gradual nature, it could not be completed at once. Therefore the real blessedness, which was to flow from it, was not dated at the period when it began, but 45 years later, when the work of cleansing and purifying was to be in such a manner completed, that the way into the Holiest of all should be made manifest. 19. And therefore it was said. Blessed is he that waiteth and Cometh to the thousand three hundred and Jive and thirty days : which evidently expired about the year 1792, when the Church was established in the present order of the Gospel. 20. Much time has been spent in calculating the foregoing B. VIII. A CALCULATION OP PROPHECIES. 463 prophecies, under the dark night of apostacy, particularly in the ^5-^^- latter ages, by the learned and wise men of this world ; but as men cannot see to read in the dark, and none of the wicked were Dan. xii. to understand ; therefore the events could not be seen, nor the ^°' manner of their fulfilment searched out, until it was revealed by the light of Christ, at his second appearing, and even then only by those who received him, and who were ready and watching at Mat. xxiv. the time appointed. "^^^ 21. The most favored Prophet could not read his own pro- phetic numbers. Go thyivay, Daniel: (said the angel,) /or the Dan. xii. 9- words are closed up and sealed till the time of the end — thou shalt rest, and stand in thy lot at the end of the days. (i.e. in the real and final work of his order.) Nor were the curious in- quiries of the disciples to be answered, in regard to the times and Acts, i. 7. seaso7is, which the Father had put in his own power. 22. The present work of Grod must always be seen in and by its present light ; not through the telescopes of human wisdom, nor by the treasures of human knowledge, which the wise and prudent of this world have treasured up to themselves ; nor according to the conceptions of the proud and lofty. 23. They may discern the face of the sky ; but they will never know the signs of the times, until they come down to Christ where he is manifested, according to his own counsel: Take my Mat.xi. 29. yoke upon you, and learn of me ; for I am meek and loioly in heart ; and ye shall find rest to your souls. 24. The learned scribes and Pharisees sat in the seat of Moses, in whom they trusted ; but these hypocrites clearly manifested that they regarded neither Moses, nor the Messiah of whom he wrote ; for they disbelieved the former, and totally rejected the latter. Had ye believed Moses, said Jesus, ye would have John, v. 46. believed me ; for he wrote of me. 25. They professed great veneration for the ancient Prophets, by garnishing the sepulchres of those whom their fathers had killed, and saying, If we had been in the days of our fathers, we Mat. xxiii. would 7iot have been partakers with them in the blood of the ^y, so. Acts ill Prophets; while they themselves, denied the holy one, and the h, va. ii, just, of whom they were the betrayers and murderers ; and by y^g so doing they made a jest of the oracles of the Prophets, tram- Josephus. pled upon their prophecies, and denied both the time and manner of their fulfilment. 26. It was the manner of Jesus to teach in the synagogues of the Jews on the sabbath days. On one of these occasions, in his own country, where he had been brought up, he read the words of the Prophet Isaiah: The Spirit of the Lord (God) is upon j^^^^ j^ me, because he hath anointed me to preach the Gospel to the 16~29. poor; he hath se7it me to heal the broken hearted, to preach deliverance to the captives, and recovering of sight to the blind. 464 A CALCULATION OF PROPHECIES. B. VIII. CHAP. XV. to set at liberty them that are bruised; to preach the acceptable year of the Lord. 27. In that day, and at that time, was this scripture fulfilled in their ears. So testified Jesus. But who, of all those of the synagogue, believed that this scripture was fulfilled in him ? Or who of them believed that this was the acceptable year of the Lord, and that God had anointed and sent him to proclaim it ? Not one. 28. They scorned to stoop so low as to acknowledge such a mean character, to their sense, whom they so well knew as the son of a carpenter, brought up among them, and with whose kindred and parentage they were so well acquainted, instead of that extraordinary personage whom they expected to come in Mat. liii. great power and splendor as the Messiah. Whence, say they, 54,55. hath this man this wisdom, and these miglity works'? Is not this the carpenter'' s sonl And they were ofi"ended at him. 29. But Jesus said, " Ye will surely say unto me this proverb, Physician heal thyself: whatsoever we have heard done in Capernaum, do also here in thy oion country.'''' But he testified to them of a truth, that many widows were in Israel, in the days of Elias, when there was a great famine throughout the land ; but unto none of them was Elias sent, save unto a widow of Sidon; and that many lepers were in Israel, in the time of Elisha; and none of them was cleansed, saving Naaman, the Syrian. And the true reason why their widows were not visited, nor their lepers cleansed, was, that they were a stifi"-necked and gainsaying generation, who killed the Prophets, and stoned those who were sent unto them. 30. But what efiBct had the truth on the descendants of those unbelievers? Truly, the same eifect that it had on their stiff- Acts, vii. uecked and rebellious forefathers — they always resisted the Holy Spirit : as their fathers did, so did they : For all they of the synagogue, when they heard the truth, were filled with wrath, and rose up, and thrust him out of the city, and led him to the brow of the hill, that they might cast him down head-long. 31. This was the manner in which the Saviour of mankind was treated in his first appearing ; and there never was a time since man fell from his first rectitude to the present day, that the work of God was not objected against, and the testimony of his wit- nesses rejected by all hypocrites and unbelievers. 32. But the objectors and gainsayers of the present day, would flatter themselves that they are 7iot unbelievers, and that, if they had been in the time, and enjoyed the privilege of those wicked Jews who denied Christ, they would not have been par- takers with them in their evil deeds ; while there never were any gainsayers to the work of God, in any dispensation of his grace, but what were of that perverse and gainsaying generation, B. VIII. A CALCULATION OV PROPHECIES. 465 who do always resist the Holy Spirit, by their objections and ^xv'^' cavils. 33. The unbelieving Jews were always ready to charge Jesus 5]^'*'^"' of Nazareth with great pride and presumption, in applying to him- self, and to the time then present, the title and dignity of the Messiah, and the fulfilment of that superior power and authority of his mission, spoken of by the Prophets. 34. They objected against him on every side. They objected, " We know this man, whence he is : but when Christ cometh, no john, vii. . man knoweth whence he is. Search and look : for out of ^7, 52. Galilee ariseth no Prophet." He had not only broken the sab- chap. v. 38. bath, but said also, that God was his Father, making himself equal with God. Art thou greater than onr father Abraham? viii.53. said they ; whom makest thou thyself! For a good work we x- 33. stone thee not; but for blasphemy, and because that thou, being a man, makest thyself God. 35. Thus those gainsayers denied not only the person whom God anointed, but also denied his mission, together with the time, and place, and manner of his appearing. And while they spent their time in objecting and cavilling against the propriety of Christ's testimony, aiming to prove that this was not the appear- ance of the Saviour whom the Pi-ophets had pointed out, they wasted the day of their visitation, and only proved that they were yet servants to sin ; and that it was their choice and intention to continue such, under the hypocritical mask of professing to believe in Abraham, and Moses, and the Prophets. 36. In the same situation, and actuated by the same gain- saying spirit, are those who, at this day, would labor to prove. See Hag i. that the day of the Lord is not yet come, and that Christ has not fii^^/^'' made his second appearing, but all things conlimie as they were; because they have not allotted for themselves, that the purpose of God should be accomplished in this their day, but in some future day ; nor have they prepared their hearts to believe that the manner of God's work would be contrary to all the plans devised by their human wisdom. 37. And therefore, while they labor to prove that the time is not yet come for Christ to set up his kingdom on earth, they only eventually prove, that they are still under the dominion of antichrist, that they are the willing subjects of his kingdom, and are the scoffers of the latter days, of whom the Scriptures 2Pet. iii. 3. have testified. 38. And while they profess to believe in Christ, and in the time and manner of his first appearing, but deny this day, and reject both the time and manner of his second appearing, they evidently speak lies in hypocrisy. For had they believed in Christ's first appearing, they would believe in his second : for he testified of it. And had they believed in the Prophets, they 466 A CALCULATION OF PROPHECIES. B. VIII. CHAP. XV. Psa. Xiv U. would believe in the fulfilment of their prophecies : for they have all prophesied and written of this day. 39. The words of the prophecies were closed up and sealed till the time of the end. At the time of the end the seals were to be taken off, and the time and events were to be known by those who should then be in them. But it never was the purpose of God to reveal these things to the wise and prudent of this world, for if these had been revealed to such, they would have abused and perverted them ; but they are revealed to such only as are candid and honest hearted before God, and are willing to stoop down to the times and terms of his own appointment : for, The secrets of the Lord are with them that fear him; a7id he will shell) them his covenard. Mat.xi. 25. 40. Hence said the meek and lowly Jesus, I thank thee, O Father, Lord of heaven a7id earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babe's. Even so. Father ; for so it seemed good in thy sight. 41. And however humiliating and debasing to the pride of fallen man, the purposes of God may prove ; yet they are un- changeable and will stand; and in their appointed times and seasons, will accomplish all that whereunto they are purposed, and none can disannul or hinder it. 42. Arid, all the trees of the field shall knoio that I the Lord have brought down the high tree, have exalted the loio tree, have dried up the green tree, mid have made the dry tree to flourish ; I the Lord have spoken and have done it. Eze. xvii. 24. Isa. liv. i, &. Ivi. 3, 4 THE TESTIMONY CHRIST'S SECOID APPEARIIG. BOOK IX.— Part I. THE ORDER OF DEITY, AND THE CORRESPONDING ORDER OF CHRIST, REVEALED. CHAPTER I. THE REVELATION OF THE ETERNAL AND DIVINE SPIRIT. God, is the eternal unity — the Creator of the heavens and earth, chap. i. "and all the hosts of them," — the supreme Spirit and Intelli- " gence ; the original Prototype of all intelligent formations in their oen. i. 26- creations ; for these are declared to be the express image of this ^. eternal unity. The existence of a supreme Creator is shown by 11,23. the creation. Of all the visible works of creation, man is the Hebi. 3. superior. He alone is able to use all natural elements to sub- serve his purposes, and to conquer and govern all other creatures. Yet many other animals are superior to him in size and physical strength ; but his superior power arises from his rational intelli- gence, which is invisible, and only known by its effects. 2. But man, with all his superior powers, cannot originate a single atom of the material world. And hence it is evident that man did not create himself, nor was it ever in his power to originate that intelligence which makes him superior to all other visible beings. Therefore, man's intelligence must be derivative ; and, as no derivative can equal the original, his intelligent power must be derived from a superior intelligent power. Hence, as the intelligence of man is invisible, it is conclusive that the intelligence from which it is derived is invisible. 3. From these premises, it is evident that man is the only real representative of the supreme Intelligence in the visible world. Therefore, as man is an organized being, (otherwise he 468 THE REVELATION OF THE B. IX. CHAP. I. J 'hn, XX. 17. Gen. ixx. 53. Exod iii. 14, 15. Exod Ti.S. Luke, X. 22 could not be the repository of intelligence) it is self evident that the source from whence this organization is derived, is a supreme organization, from whence are derived all organizations in his creation. This is what we call God, or Deity. But the spiritual element, power, and intelligence of this supreme Being, extend to infinity. In this manner Grod works by agencies, and thus his name is in thein, which is clearly set forth in Exodus, xxiii. 20, 22, and other places. 4. The male and female order of this creative and superintend- ing Deity, is clearly seen by all the works, which proceed from eternal Power and Wisdom. For all the existences in the crea- tion, came forth and are propagated in the order of male and female. Hence, it is impossible that this universal order should have been derived from any other source than the supreme crea- tive Intelligence. 5. The manifestation of this order is not derived from the Scriptures, but from the works of creation; nevertheless, the Scriptures are a true and faithful witness of its reality. There- fore a few Scripture revelations are here stated, to show their harmony with the manifest works of God ; and, on succeeding pages of this work will be found, still more full and explicit statements and evidences on this interesting and important subject. 6. Jehovah, the God and Father of our Lord Jesus Christ, was known unto the Patriarchs as the God of Abraham, and the God of Isaac, and the God of Jacob ; and therefore as Jacob abode in the fear of his father, he could swear by none greater than by the fear of tiis father Isaac. But as pertaining to spiritual children, except in a comparative sense, or by promise, God was never known by the true attribute of Father until the Son revealed him. 7. Unto Moses the Lord declared saying, " Thus shalt thou say unto the children of Israel, I AM hath sent me unto you — The God of Abraham, the God of Isaac, and the God of Jacob — This is my name forever, and this is my memorial unto all gene- rations." Therefore until the genealogies of generations ceased, in the work of regeneration by Christ, none of the true attributes of Jehovah were ever fully known. 8. Hence God said unto Moses, " I appeared unto Abraham, unto Isaac, and unto Jacob, by the name of God Almighty; but by my name Jehovah was I not known unto them." Whatever names or attributes were applied to God before Christ appeared, they were only significant of the substance, which never was really known until the Father was revealed by the Son. 9. Hence said Jesus Christ, "No man knoweth who the Son is, but the Father; and who the Father is, but the Son, and he to whom the Son will reveal him. No man hath seen God at B. IX. ETERNATi SPIRIT. 469 any time ; the only begotten Son, which is in the bosom of the ^hap. i. Father, he hath declared him." John, i. is. 10. Therefore the true attribute of Father, in Deity, was never known until it was revealed by the Son; and as the mystery of iniquity was only in part revealed by the Son ; so only in part could the mystery of God be by him revealed in that day. 11. But it has been promised that in the days of the voice of the seventh angel, when he should begin to sound, the mystery of Grod should be finished ; because then should that wicked be Rev x. 7. revealed, and taken fully out of the way, and consumed by the 'y'g^'^*"' Spirit of the Lord's mouth, and destroyed by the brightness of bis coming. 12. Every thing must have a beginning before it can be finished. Hence the mystery of God began to be revealed in the days of Christ's first appearing, and will be finished in his second. When the Father was revealed in and by the Son, in whom dwelt i Timiii. the fulness of the manifestation of Deity, it was a great mystery, coi. ii.. a. Great is the mystery of Godliness, God manifested in the fltsh. The mystery of God, and of the Father, and of Christ. 13. God was named by the name of JEHOVAH, and owned as the Creator of all things, for ages before the name of Father was named ; but the true attributes of JEHOVAH, which imply the full perfections of the deity, the first and the last, began first of all to be made known by promise. Thus the Prophet Isaiah, r»a be. 6. Unto us a child is born, imto us a Son is given: his ?iame shall be called, The Mighty God, The Everlasting Father, The Prince of Peace. That is, the everlasting Father of the new creation, and the supreme manifestation of God therein, 14. This particularly alluded to Christ Jesus; and although the Word states it in the present tense, yet there were in truth and reality, no such attributes pertaining to God, whereby he was actually revealed, until the Son was actually manifested through Jesus ; but his name forever, and his memorial through all gene- rations, was God Almighty, until the work of regeneration com- menced, and the Father was actually revealed in and by the Son. 15. Christ Jesus had the Father dwelling in him, and had received the holy anointing Spirit, and as he was sent into the world; so he sent his disciples into the world; saying, " Go ye Mat.xiviii therefore, and teach all nations, baptizing them in the name of ^^'20. the Father, and of the Son, and of the Holy Spirit; teaching them to observe all things whatsoever I have commanded you." And as the Holy Spirit descended upon, and abode in Jesus, by Luke, iii. which he revealed the Father ; so the same was also given to his ^' followers. 16. As Christ Jesus was the Son of God, the first born of every creature in the new creation, and the first begotten of the 470 THE REVELATION OF THE B. IX. CHAP. I. Rev. i. 5. 1 Cor. XV. 20. James, i. 18. Rev. xiv. 4. Eze. xlvii. 12. Rev. xxii. 2. Rom. i. 20. Isa xlviii. 1-8, Jer. xvii. 9. dead, and was therefore the "first fruits of them that slept ; " so those who were, through him, begotten by the word of truth in that day, were a kind of first fruits of his creatures, or crea- tion, which was exhibited in the line of the male. 17. But when the vision of St. John came to be fulfilled, the perfect first fruits unto Grod and the Lamb appeared, completed, both in the order of the male and female ; which was included in the vision of the holy waters, with very many trees on both sides of the river, whose leaf (it was said) should not fade, neither should the fruit thereof be consumed. 18. The invisible things of Grod from the creation of the world, are clearly seen, being understood hij the things that are made, or created; even his eternal power and divinity. Therefore, although many things, from the beginning of the visible creation, were declared beforehand, and suddenly fulfilled in a figure ; yet nothing was known of the Creator, in reality, until their actual existence. 19. And although many things were seen, and spoken, and pro- phesied of, concerning the divine perfections of JEHOVAH; yet in reality and truth, those perfections could not be known, until their actual accomplishment and revelation by Christ, in the fulness of times, in his first and second appearing. For if the fulness of the perfections of JEHOVAH had been revealed in the days of Christ's first appearing, there would not have been another day spoken of; and until the fulness of time, it was in the mind of infinite wisdom to keep them concealed. 20. Hence God speaks by the Prophet Isaiah, " Hear ye this, 0 house of Jacob — which swear by the name of the Lord, and make mention of the Grod of Israel, hut not in truth, nor in righteousness. For they call themselves of the holy city, and stay themselves upon the Grod of Israel." 21. "I have declared the former things from the beginning — 1 shewed them ; I did them suddenly, and they came to pass. Because I knew that thou art obstinate, and thy neck is an iron sineiv, and thy broiv brass ; before it came to pass I shewed thee ; lest thou shouldest say, Mi7ie idol hath done theni,^'' 22. "I have shewed thee new things from this time, even hid- den things. And thou didst not knou; them. They are created now, and not from the beginning — lest thou shouldest say. Behold I knew them : for I knew that thou wouldest deal very treacherously, and wast called a transgressor from the womb.'''' 28. And because the heart of fallen man is deceitful above all things, and desperately wicked, and because he is a very treach- erous dealer, and a transgressor from the womb ; therefore it is, that the hidden things of God were not given unto man to know, any faster than in the fulness of times, appointed in the order of God's unchangeable purpose. B. IX. ETERNAL SPIRIT. 471 24. Hence it was of greater benefit to mankind, that the time, c^L\p. i. place, and manner of Christ's second appearing should be totally concealed from them, than the revelation of it would have been. While guch stiff-necked corrupters are endeavoring to limit the Holy One, and corrupt every thing which comes within the com- prehension of their blind senses, God suddenly, and unawares, accomplishes his own purposes out of their sight, in such a man- ner as their human wisdom can neither comprehend, nor their power supplant. 25. As it is only by the things that are created now, and made manifest in their present and actual existence, that the invisible things of Grod can be truly known; and as it was only in and by the Son, in his manifest existence, that the Father was revealed in Christ's first appearing ; therefore by the things which are now created anew in Christ Jesus, and which truly exist in the present day, the perfections of JEHOVAH are truly revealed, made manifest, and certainly known.* 26. Before the substance was made known by the actual mani- festation of the Son, in Christ's first appearing, the anointing power (which constituted Christ) dwelt in the eternal Word, which was communicated to the Patriarchs and Prophets by the ministry of angels; so in the same manner was the Holy Spirit given unto the Apostles and true witnesses, as a Spirit of pro- mise, until the substance should be revealed by the Daughter, in Christ's second appearing. 27. And as in the fulness of time the Spirit of God descended and abode in the Son, in whom dwelt the fulness of the Deity, pertaining to man's redemption, who thus came in the male order, to reveal the Father ; so also in the fulness of time, the Holy Spirit, even the Daughter, descended and took up her abode in that chosen female, in and by whom, united in a correspondent relation to the Son, the perfection of order in the deity was made known, and the mystery of God finished, pertaining to the founda- tion of man's redemption. 28. It has been observed, that the universal law implanted in nature in the first creation of man, has established the order and relation for the increase of his posterity after the flesh, by a • '' God declared to Moses, that he was not known by the name of Jehovah, [which is literally, a noun of the feminine gender,] to Abraham, Isaac, and Jacob ; and yet God is called by the name of Jehovah, in Gen. xv. 7; xxvi. 24. This ia not to be understood of the name, but of the thing signified by that name. For that denotes all his perfections ; and among others, the constancy, and immutability of his nature and will, and the infallible certainty of his word and promises. And, though this was believed by Abraham, Isaac and Jacob, yet God had not given any actual being to his promises, for their deliverance by the accomplishment of them ; for they only saw the promises afar off. This expression may likewise be understood comparatively ; they knew this but darkly and imperfectly, which was now to be made known more clearly and fully." So says Cruden, Concordance, Art. God. 472 THE REVELATION OP THE B. IX. CHAP. I. mutual correspondence between two; in which it invariably descends from generation to generation, proceeding from the first father and mother, the joint parentage of all the human race. 29. And no less is the law of the new creation established, between two, for the increase of a spiritual posterity, by the eternal and unchangeable purpose of JEHOVAH, according to his divine and immutable perfections, which existed in his divine essence before all worlds, which were kept secret through all ages and generations ; but now are made known unto the saints of the present day, for the full and final accomplishment of what- ever Grod promised in Christ, by the mouth of all his Prophets, since the world began. 30. The Father is first in the order of the new creation, and the Mother is the second ; the glory, wisdom and perfection of the Father. And in and by the Son and Daughter, or Christ mani- fested in his first and second appearing, the Father and Mother are both revealed and made known, through the mutual influence of the eternal Word proceeding from both ; who are one in essence, nature, and union, but two in their office and manner of operation. 31. Yet neither the attribute of Father nor Son, Mother nor Daughter, existed from all eternity; but derived their existence from the Creator, by those things which actually exist in the order of the old and new creation, which is created by the eternal Word, proceeding from an everlasting source ; as the river of the waters of life proceeding from the sanctuary and throne of Grod and the Lamb, and flowed between the tree of life on either side of the river. 32. " From all eternity'''' is a term invented by blind guides, and conveys no true idea at all in relation to the things of God having neither beginning nor end. But everlasting, is that which expresses the immutability of the Divine perfections, being that which never dissolves, nor comes to an end. And hence, beings created at any certain period, may be eveidasting, because proceeding, and coming forth from an everlasting substance. 33. It has been observed, that the attribute of Father depends upon the existence of Son as much as the attribute of Son depends upon the existence of Father. Therefore said the Prophet, They are created now, arid not from the beginning — lest thou shouldst say, / kiiew them. 34. In the records of Truth, before the EVERLASTING- FATHER, we see JEHOVAH; and before JEHOVAH, we see I AM ; and before I AM, we see GOD ; and betore GOD, we see the beginning. In the begin?mig, God created the heavens and the earth ; for without a beginning God could not be known to exist, and therefore could not exist in relation to things that Job.xi. 7. have a beginning. Canst thou by searching find out God? canst thou find out the Almighty unto 'perfection'? B. IX. ETERNAL SPIRIT. All 35. At the beginning of the new creation, the Son of God chap. r. declared that he was in the Father, and the Father in him ; and to the Jews he said. No man hath ascended jip to heaven, but john xrv. he that came doion from heaven, eveyi the So?i of man, which is ^' '.'^- ^^■ in heaven. This he said while on the earth, where the Father was, necessarily to be revealed. 36. Moses had written the history of the natural creation from the beginning, and not the history of the new creation ; but the Evangelists wrote the history of the new Creation, and not that of the old, having been eye witnesses of the work of Christ Jesus Luke, i. 2. from the beginning, and having received the Word, by which os'^Heb'^ii the foundation of that world was laid, and by which they were 5. created anew in Christ Jesus, who was the beginning of that creation. 37. "In the beginning was the Word, [of Eevelation] and the Word was God : the same Word was in the beginning with God. {'p^^ '• Every thing was * by him, and without him was not any thing made E^evj- that was made. In him was life ; and the life was the light of ^^^ men." And the Word was revealed by Christ Jesus in the flesh, and existed or dwelt among us, and we beheld his glory, the glory as of the for*th^''^ only begotten of the Father, full of grace and truth. 38. That Word by which Jesus spoke, by which the ages were set in order, and which Jesus testified should judge the world at the last day, proceeded from the everlasting substance of the Father, and Holy Wisdom; and hence the i^a^/^er, the Word, and Holy Wisdom arc one, in essence, in nature, and in union everlasting. 39. But does this imply ^^ three perso7is, of one substance, power, and eternity? " or that "The Son is eternally begotten of the Father? " Or does it imply that the Son is "very and eternal God, equal with the Father? " No such thing. I can of Joim.v mine own self do nothing, said Jesus : The word ichich ye hear ^ ^'^ '*' 25 not mine, but the Father'' s which sent me; for my Father is greater tha7i I. 40. And does not nature and reason, as well as the whole order of creation, witness, that he who begets must be before him that is begotten ? and that the Father is therefore greater than the Son ? and that the Son must have had a beginning ? How can the Son be eternally begotten? If he is eternally begotten, then the Father must be eternally begetting him, and consequently, of eternal necessity, he must be eternally in the womb, and was never brought forth, never came to the birth, nor ever can while eternity endurts. 41. But if the Father had a Son, he was certainly begotten; and if begotten, then certainly brought forth; and as certainly he had a beginning ; and that beginning was not all eternity; but the operation of God at a certain period of time ; yet his 31 474 REVELATION OF THE, &C. B. IX. CHAP. I. descent was from everlasting, being begotten, conceived, and John, viii. brought forth frona an everlasting source. ^•^^ 42. Jesus Christ said to the Jews, " Your father xlbraham re- joiced to see my day : and he saw it, and was glad." But how did Abraham see his day ? Was it to him present, past, or future ? The truth is, it was not to him real, but only by faith in the promise, the fulfilment of which was yet future : for he looked Heb.xi. 10. for ^ ^ity whose builder and maker is God: And what a man Rom^viii. seeth, why doth he yet hope and look for ? ' ' " ' 43. Again said Christ Before Abraham was, I am. This was strictly true. Hence said John the Baptist, the greatest John i. 27 '^^ ^^^ the Prophets, He it is, who coming after 7>ie, is preferred ^0- before me — for he tvas before me. 44. Again, Christ prayed for the glory which he had with the Father before the world was, saying. And noio, O Father, John, xvii. glorify thou me, loith the glorij which I had with thee, before the world was. Agreeing with his word, " I proceeded John, viii. forth, and came from God." To whom applied the words which '*-• David spake by the Spirit of God, saying, "Thou art my Son, this day have 1 begotten thee; " also, "The Lord said unto my Psa. ii. 7. Lord, sit thou on my right hand, until I make thine enemies thy Ps. ex. 1. footstool." This was spoken in the present tense, many ages before Jesus came into the world. 45. David then prophecies, "The Lord shall send the rod of thy strength out of Zion ; rule thou in the midst of thine enemies." This ro(^, evidently alluded to Jesus, (agreeing with many other prophecies,) "through whom all nations should be overcome, and be brought to bow to the Son." From all which it is manifest, that Christ existed as a Divine ministering Spirit in 1 Cor. X. r^w ages. But was not manifested as the quickening spirit of the 1 Pet. Ml, second Adam, until revealed in the man Jesus. I'^Cor. XV. 46. Therefore, though Christ existed with the Father before 45- the world was, yet, in the order of times, in relation to man's redemption he was not known among men before the first man Adam who was of the earth "earthy," but long after. For, in that order, that which is spiritual is not first, but that which is 1 Cor. XV. ii^t'U.1'3'1) ^^d afterwards that which is spiritual." 46, 47. B. IX. REVELATION OF JESUS CHRIST. 475 CHAPTER II. THE REVELATION OF .JESFS CHRIST, THE BEGINNING OF THE NEW CREATION OF GOD. " There is a natural body, and there is a spiritual body; " and chap, ti. as there is a natural birth to the natural body, so there is a ' spiritual birth to the spiritual body, which is produced by the work of regeneration, and is called the neiv lii-fh, or hdnghrtrn again. Hence it is written. The first vian Adam was made a i cor. xv. living soul, the last Adam was made a quickening spirit. How- ^''"'^'• belt, that teas not first lohich is spiritual, but that which is natural; and afterward that which is spiritual. 2. The living soul of the first man was a spiritual body, and occupied the natural body of the^rs^ Adam, and constituted the first natural man. The quickeiiiiig spirit, the second man, the Lord from heaven, who regenerated, and resurrected the spiritual body (or soul) of Jesus, a lineal descendant of the first man, (Adam) and constituted him the first spiritual man — a Son of Cod — the first redeemed, and the anointed head of the human race, the Father of all the children of the new creation. There- fore, to as many as received Christ, the quickening Spirit, through him to them, gave he power to become the sons of johu, i 12 God. 3. That natural body, or tabernacle, in which the Lord Jesus dwelt, was visible to the human eye, like the natural bodies of other men; but his spiritual body, in which Christ the Lord was i cor. xii. revealed, who being invisible, was seen and known only by reve- ^• lation to those who received his Word ; and no man could call him Lord, but hy the Holy Spirit. 4. How greatly, then, are they mistaken, who suppose that the virgin Mary was the true and real mother of Christ, the Son of God; whereas, she was but the mother of the medium, or vessel, through which Christ, the second Adam was revealed. "Wherefore when he eometh into the world, he saith, sacrifices Heb. x. 5 and ofl'erings, thou wouldest not, but a body hast thou prepared for me." 5. Such as have considered Mary as the real Mother of Christ, by falling into that mistake, have equally mistaken every thing- else concerning Christ. They have admitted that Mary was a fallen creature, possessed of the same corrupt nature with other women. And thus they have supposed that Christ was the off- spring of a holy God and a sinful woman, and possessed the nature of both God and man, in tv:o distinct natures, \iSiVvag the nature 476 REVELATION OF JESUS CHRIST. B. IX. CHAP. II. 1 John, 6. Rom. 29. See Mat. i. IS. •JCov. 15. of botli his Father and mother, "united in oiie person, and that without any change, mixture or confusion." 6. From this notion has arisen the inconsistent and absurd doctrine, that good and evil are united in the children of God ; that "the corruption of nature, during this life, doth remain in those that are regenerated." And consequently the first fol- lowers of Christ were at least half-blooded sinners, and degen- erated, from age to age, on the mother's side, until they could scarcely tell whether they had any thing of God in them or not. Daily transgressors, never able to keep the commandments of God during the term of life ; when the pointed truth is, that, Whosoever sinneth, hath neither seeii Christ, nor knoion him. 7. It is evident, that in Christ Jesus was no sin, that he did no evil, neither teas guile found in his mouth; therefore it follows, that he owned no part of the fallen sinful nature which he derived from a natural woman in a fallen state. That fallen nature, which he seceived through the medium of a woman, he never owned as any part of Divine substance, but crucified it unto the death. 8. And as Christ was manifested as being the full and perfect Son of God, by the spirit and fruits of holiness produced in "the first born among many brethren;" therefore the above opinion is founded upon a misunderstanding of the true lineage of his holy Son, which was not partly Divine and partly human, but fully and perfectly Divine in both parts of his Parentage. But, as the Son came into the world to reveal the Father, there- fore the mistake could never be rectified till the Mother was revealed by the Daughter. 9. The Evangelists and others wrote according to the best of their knowledge ; and hence there is such a diversity in their writings at different periods respecting the genealogy of Jesus. For seeing that Messiah was to come of the seed and lineage of David, and knowing for certain that he had come; therefox'e they gave his genealogy in that line, through Joseph and Mary, as his supposed parents ; when at the same time, they all agree that Joseph was not his real father, although he was his legal Father ; for Joseph was legally espoused to Mary, of the family of David, before she was found with child of the Holy Spirit. Of this family of David, Joseph then stood as the head direct from the line of Solomon. 10. In accommodation to the blind prejudices of the Jewish nation, the Apostles showed that Jesus came in the line of Joseph and Mary, according to the fiesh : but at the same time, they prove that Christ Jesus did not come after the flesh at all. Though we have k7ioivn Christ after the flesh, (says Paul,) yet no70 henceforth knoio ive him no more. 11. The common people made no distinction ; they say, 7s 7iot B. IX. REVELATION OF JESUS CHRIST. 477 this Jesus the son of Joseph., whose father and mother we Icnov;? chap, ii. But Christ in Jesus, who knew all things from the beginning, says, Ye judge after the flesh — Ye are from henealh; I am Joim, vi. fro7n above. I proceeded forth and came from God. The i5,°23, ^'a. Evangelists, who wrote to the common people, speak of Joseph and Mary as the supposed parents of Jesus. "Being (as was Like, lii. supposed) the son of Joseph." 12. "NowAzs parentis went to Jerusalem every year to the ibid, ii 4S, passover." But when they found him in the temple, with the 49. doctors, hearing and asking them questions, "His mother said unto him. Son, thy father and I have sought thee sorrowing." But Jesus gave them to understand that Joseph was no more than his supposed father. " Wist ye not, (said he) that I must be about my Father's business ? " 13. In the natural order of the work of God, both in the Patriarchal and Mosaic dispensations, the progression was through the medium of natural generation ; nearly or quite every increas- ing degree, was brought forth by an agent, who, by Divine influence, either generated in a good degree according to the original law of nature, or was born by promise, up to the birth of John the Baptist. And it was expressly said '■'■both his piarents were stricken in Tjears,^^ which doubtless implies that they were both past generating; hence, he was born by the power given them by the angel. Here, nature, in the line of generation, had arisen to its greatest perfection, and hence, John, was the highest production of natural generation. 14. Therefore, when Jesus was born, who was to be the medium of a new and spiritual creation, he was brought forth without the generating agency of man. But the generative powers of nature were concentrated by supernatural influence in a proper and chosen medium, and thus created him a complete natural man. 15. Hence, he was the proper medium for a higher manifesta- tion of Divine power and life in man, than could ever before have been diffused into the world. This also showed, that the work of natural generation had come to its height, that it must hence- forth decrease, and the work of spiritual regeneration must in- i,uke^ vii. crease until it supplanted the former; even as John the Baptist, 'f:^^- the highest ofi"spring of natural generation said, "He," (Jesus) go. ' "must increase, but I must decrease," 16. Father and Son do not imply the perfection of that order in which Grod created man at the beginning, and which is manifest in the visible creation ; and much less can those attributes of Father and Son imply the perfection of that order which was essentially in the Deity, and was i*elatively signified by the order in which Grod created man at the beginning, when it was said, God created man in his own image — male and female created he them. 478 REVELATION OF JESUS CHRIST. B. IX. CHAP. II. 17, ^ucl without this relative distinction in the order and per- fection of the Deity, as the true first cause of man's existence, the things that were created, could only in part, claim a relation to the Creator, while a very important part must exist without relation to any correspondent cause. For it will be granted, that God is distinguished by the title of Father, in relation to man ; and that man, in the perfection of his order, includes more than Father. 18. The first man Adam was the first natural father of all the human race ; but he was not alone, his manhood was made complete by the woman, who was bone of his bone, and flesh of his flesh, and iheij tico were called Adam, being joint agents of that one body ; and the woman was called the mother of all living. 19. x\nd if the attribute of mother pertains to man, in the perfection of his order, from whence coald this attribute flow ? or with what did it correspond ? If the attribute of Father and Mother, in the creation of man, can flow from Father alone, the efi"ect is superior to its cause, and Mother must flow from where Motlier is not, and the female part of creation can know no cor- responding cause of her existence. 20. But as father and mother, or male and female, do exist in the creation of man, and are essential to the glory and per- fection of that order, and are declared to have been created in the image and after the likeness of God ; therefore, if no such relative distinction is admitted in the first cause of their exist- ence, then it plainly follows, that the perfection and glory of the creature is superior to that of the Creator. This is an inconsis- tent and absurd supposition. 21. But the truth is, that as God created man male and female, in his own image and likeness, and called their name Adam — two in their order and manner of operation, but one in their nature and union, constituting one entire man, perfect aid com- plete in the order of his manhood ; so man in his first creation, in both parts of his manhood, relatively showed forth the order, glory, and perfection which essentially constituted the First Cause, and was a pattern of that order and perfection which was to be revealed by Christ in the new creation. 22. But man, in his natural state, could never know the per- fections of the invisible First Cause, until they were revealed in the new creation, by Christ in his first and second appearing; in which the Father is revealed by the Son, and the Mother by the Daughter; and the true order and perfections of Jehovah are made known by those things that are created, revealed, and made manifest, in which God becomes all in all. 23. Therefore, by the first appearing of Christ, in and by the anointed Son, was the revelation of God, pertaining to the true B. IX. REVELATION OF JESUS CHRIST. 479 order of the eternal Father, who was everlasting before all chap, n. worlds; and by the second appearing of Christ, in and through the anointed Daughter, is the revelation of Holy Wisdom, per- taining to the true order of the eternal Mother, who was with Him L^"'^'"^''"" that is Everlasting. 24, As the name Almighty, expresses the substance, but not the order of the Father ; so the name Wisdom, also expresses the substance, but not the order of the Mother. And as the true order and office of the Father was not known, until revealed by the Son; so the true order and office of the Mother was not known, until revealed by the Daughter. i^5. And therefore, by whatever name Holy Wisdom was called, under the dispensations which preceded her revelation, She is unchangeably one with the Father, in union and essence, and is distinguished by her co-operations, everlasting with the Father, before ever the world was, or the ages set in order: which is according to her own testimony of unchangeable truth, under the title of Wisdom. 26. " She is a tree of life to them that lay hold upon her ; and Prov. lii. happy is every one that retaineth her. The Lord by wisdom ' hath founded the earth ; by understanding hath he established the heavens." 27. "She standeth in the top of high places, by the way in Chap. viii. the places of the paths. She crieth at the gates, at the entry of the city, at the coming in at the doors: Unto you, 0 men, I call, and my voice is to the sons of man." 28. " I, Wisdom, dwell with prudence, and find out knowledge of witty inventions. The fear of the Lord is to hate evil ; pride and arrogancy, and the evil way, and the froward mouth, do J. hate. Counsel is mine, and sound wisdom : I am understanding. I have strength. By me kings reign, and princes decree justice. By me princes rule, and nobles, even all the judges of the earth." 29. "I lead in the way of righteousness, in the midst of the paths of judgment: that 1 may cause those that love me to in- herit substance : and I will fill their treasures. The Lord pos- sessed me in the leginning of his way, before his works of old. I was set wp from everlasting, from the beginniiig, or ever the earth was.'" 30. "When there were no depths, I was brought forth ; when there were no fountains abounding with water. Before the mountains were settled, before the hills was I brought forth ; while as yet he had not made the earth, nor the fields, nor the highest part of the dust of the world." 480 ILLUSTRATION OF B. IX. CHAPTER III. AN ILLUSTRATION OF THE PRODUCTION OF PRETERNATURAL BIRTHS — THAT IS, BIRTHS, BY DIRECTION OF SUPERNA- TURAL AGENCY, OR THOSE IN THE CHOSEN LINE OF PROMISE. SECTION I. CHAP HI. The supernatural conception and birth of Jesus, wlio called himself both the So7i of via?!, and the So7i of God, has been a subject of doubt and dispute in greater or less degrees, as to the matter or manner, among Christian professors and others, for many ages. Therefore, to set forth the light of reason, and re- velation vipon this important subject, to render the doctrine more clear and intelligible to the rational and candid mind, is the de- sign of this chapter. 2. The objections appear to be, that the supernatural forma- tion of Jesus, without the co-operation of man, must be contrary to the principles or laws which the Creator has implanted in na.- ture ; and that the Author of nature would not thus contravene his own laws and order of production. Therefore, it is inconsist- ent to believe this tenet. 3. But it must be admitted by every reasonable mind, that the Author of nature is superior to nature, and that in its highest dignity, it is only a machine through which creative Power and Wisdom effects their natural works. Hence, it is self-evident that the machine in no stage of its existence, can bind or control its maker; as all its powers are placed therein by the maker thereof, he can, to our finite perception, alter and re-arrange their operations and productions, at any time, according to his will, as he sees fit, to answer his purposes for the time being. 4. This man can do with any machine which he has the power to form; if, then, we do not admit the aforesaid position, we do not grant that Grod has equal power in His sphere, to man in his. A glaring absurdity, indeed ! for certainly man derives all his powers from the Author of nature, and in the above respect, is His representative, as Creator, in the most special manner. 5. Therefore, as God is almighty, and all-wise, it is clearly evident that the purposes originally designed by his wisdom, cannot be prevented, but these purposes must include the free agency of all intelligent beings, for otherwise they could not be self-beings, but mere machines, impelled by foreign power. Hence, by self-agency, their just reward, individually, depends upon their own free action, as say the Scriptures: " Say ye to the righteous, it shall be well with him : for they shall eat the B. IX. PRETERNATURAL BIRTHS. 481 fruit of their doings. Woe unto the wicked! it shall be ill with chap, in. him : for the reward of his hands shall be given him." And the isa. iii. lo, last promise of God to man in the Scripture is, " Behold I come "• ^ quickly ; and my reward is with me, to give every man accord- 12. ing as his works shall be." 6. The Creator evidently works by instruments and means adapted to the purpose intended, through successive orders and gradations, many times out of sight of the wisest mortals. All must admit that the wisest of men know little as yet, of the in- herent powers of nature and what it may bring forth, when all its powers come to the full. Still less can they scan and set limits to the power and ability of the Eternal Unity; and such as attempt to do it, bring on themselves similar destructive loss .see Psa. as did those rebellious Israelites who conducted after this ixxviii. 41. manner. .» 7. All must admit that many things take place in nature, which no man can foresee, and which he cannot account for, on any other ground than the work of invisible creative power. Therefore, because of the 7narveUous work and ivondxr, which the hand of the Lord does, "The wisdom of their wise men isa. xxLx. perish, and the understanding of the prudent is hid;" Their un- derstandings cannot comprehend it. Let them, then, learn this wisdom, to know that they can only understand the power and works of the Most High, as far as these are manifested by Divine revelation, and by actual accomplishment. 8. Doubtless the supernatural creation of " the man Jesus," was as marvellous a work, and as great a wonder as ever took place on earth, to the sense of natural wisdom; but is it any more so, than was promised by the Prophet many hundred years before it was effected? As before stated, God's eternal purposes are planned in supreme wisdom ; and their ultimate design cannot be prevented. Therefore, the fall, or spiritual death of man, See Book i. which, as before has been proved to be an undeniable fact, both *'' "'' by Scripture and reason, could not prevent the purpose of the Creator, that the race of rational beings might ultimately, by their own free agency, rise into that superior life and state of being designed in the beginning, 9. For the progression of the works of God, attest the truth of the Apostle's words, that the earnest expectations of the Rom. viii. creature (man) waited for the manifestation of the sons of ^^-23. God ; and that the whole creation groaned and travailed in pain together until that time. And why until then? Evidently, because never before was there a mediator born in the human race, through whom the power from the heavenly orders above could be dispensed, sufficient to redeem man from itnder the bond- age of that death; therefore, the manifestation of any real Son of God, had never been known on earth until Jesus, who became 482 ' ILLUSTRATION OF B. IX. CHAP. III. tjjQ gon of God by the regenerative birth. Hence the creation groaned and travailed to bring forth this birth, whereby it might be delivered, and the children of God might then begin to be maivifested. 10. For, though man died to the Divine law and order im- planted in nature, for its guidance in propagation, and thereby Rom. y. 12. " death passed upon all men," yet the Creator had (i.e. retained) Mat. n. 15. (i^j^g residue of the spirit," the godly seed. Therefore the law and order of nature did not die; but God reserved the spirit and elements of life in his own power, to be supernaturally adminis- tered in his own way and time, to subserve his own wise purposes. It is of primary importance that those purposes should be clearly understood, in order for a right understanding of the progres- sive nature of the Divine work. 11. The purposes to be effected thereby, were firstly, to bring forth witnesses of the law and order which the Creator intended for the direction of his natural and rational beings, in order to be justified in that state, and be rightful heirs of the higher order of creation, when it should be manifested ; that these things might be a warning and seal of judgment to mankind in their consciences, which, by this law thus kept alive, would bear wit- SeeRom n^ss : "and their thoughts in the meanwhile, accuse or excuse ii.i5. each other." 12. And secondly, to raise up a succession of preternatural births, (i.e.) births supernaturally directed in the generative order ; a chosen seed and line of promise, in which human nature should progressively grow into higher and higher degrees of perfection, until it should reach such maturity as to bring forth, by Divine ministration, a man complete in the fulness of all the properties and powers of uattire, soul and body. 13. Such a one only could be a proper medium for the Divine Spirit of Christ to enter into the world, in that superior state of qualities which, when brought into the heavenly order of the new creation of God, could overrule and subject all the powers IilW ^'' and properties of the world, thus to be the Head of, and over, all beings and spirits that ever proceeded from nature : and from him in completed order, the true Church proceeds, which is the new See Eph. i. Order of creation. " The kingdom of heaven upon earth, which, 20, 22. & as fast as it supplants the natural, builds up the spiritual order 5.^ of creation, and makes all things new." 14. It may be asked, why could not the real Christ be mani- fested in the world, by some agent, before Jesus ? We answer, because there never before was a man of sufiicient magnitude in powers of creation, to be able to bear the light and power of the Divine Spirit of Christ in that fulness which was necessary to re- deem the human race. But Jesus received his spirit without measure. Jno. iii. 34. B. IX. PRETERNATURAL BIRTHS. 483 15. For before him there was no man who could endure the <^'HAP. nf- warfare and suiferings necessary to overcome the strong and mighty enemy that held mankind "captive at his will." And ii 26. without this warfare and conquest, the promise could never be fulfilled. " The Lord hath redeemed Jacob, and ransomed him jg^. xxxi. from the hand of him that was stronger than he." And it was Ji. foretold, ages before, that no one before Jesus would be able to do this work, for he would have to tread the wine-press alone isa. ixiii. 3, and of the people there would be none with him : and his own arm ^• would bring salvation. Though the language is figurative, yet the substance was evidently fulfilled in Jesus, and with no propriety can it be said in any other man. 16. Therefore it is evident that this work could never be effected until a branch of human nature had risen to the ultimate concentration of powers, that its properties were capable of bear- ggeiieb x ing; this was eifected in the man Jesus. Hence, he was the 5. prepared medium for the new creating life of Christ. Thus, the 32! ^' ^"" kingdom of heaven was in and by him begun among men. 17. If any man could clearly understand the principles and operations by which a line of supernaturally directed, or preter- natural, births were brought forth in the generative order, which evidently prepared the way progressively for the miraculous creation of the man Jesus ; he would not think that event to be so great a mystery as he would otherwise suppose, but would be prepared to view it as the ultimate of that progression ; for the generative germ of man in the lower order must be cut ofi" from him in his creation, or he could not be the medium of the higher order of creation. 18. For, according to Scripture, and the writings of Josephus, there was evidently, from the beginning, a chosen line over whom a measure of supernatural agency was exercised in the work of generation. Thus before the flood although the great mass of mankind was running down lower and lower, that is, further and further from the Divine law and order for nature, and sinking Gen. vi. 1, deeper and deeper into depravity, yet the immediate line of fij'l^^'"'' the Patriarchs and those who followed them, who were called the children (or rather the servants) of God, were, by supernatural influences, restrained in the generative order, at least so far that they appear in a good degree practically to have kept the law of nature as it was originally given, so as to regard proper times and seasons for procreation. 19. First : This is evident ; for the Scriptures find no fault with the line of the Patriarchs on that ground ; but represent them as waiting to full maturity, before entering into that work ; and to act in it, only for the propagation of olFspring. Second: The Divine Spirit did not withdraw its strivmg and protect- ing influence from the world, until that order fell away, and 484 ILLUSTRATION OP B. IX. CHAP. III. mingled with the seed of Cain, (who were called the children of men) and like them, took wives of all they chose of their bewitch- ing daughters; and went in unto them to please their carnal lusts, with no supernatural direction; and regardless of any law or order of God. 20. Here is the plain distinction between the two orders of the See Jos. world. And in this Josephus confirms the Scriptures, Then j^"{jap°°f. the Lord said, "My spirit shall not always strive with man." iii- "And all flesh had corrupted his way." And it is evident that unbridled lust was the primary cause of this universal depravity See Gen. for which God withdrew his protecting Spirit, and sent the flood, VI. & via. -^yliich swept away the ungodly race from the earth. 21. There is still further evidence of such preternatural influence and direction in the generative order shown in the case of Enoch, who "walked with God" in procreating his ofi'spring; that is, he was obedient to supernatural direction given to him See Gen. v. according to that natural state ; for this was the only way that 22,24. he could walk with God. Of Noah, it is expressly said, that "He was a just man, and perfect in his generations ; according to all that the Lord commanded him, so did he." In this man- Gen, vi 9, ner he walked vdth God, and produced a posterity under super- '^'^' natural direction. And thus, by preternatural agency, the dis- tinction between the two orders of mankind was clearly marked. 22. Therefore, those who obeyed supernatural direction in the generative oi'der, were, in that, witnesses of the original law and times for natural procreation; thus, as they were restrained in the strongest passion of corrupt nature, they were the more easily enabled in a good degree to govern the lesser passions ; See 2 Pet. hence, these were just men, being "preachers of righteousness," "■^' and thus "condemned the world of the ungodly," who were led by their own lusts, to seek pleasure, instead of seeking to fulfil the generative law ; by which means, the eff"ects of pride, ambition and selfishness came rolling in like a flood, and deluged the earth with its abominations, injustice, and cruelty, until they were over- whelmed with the flood of destru(3tion. 23. But from this state of the corrupt world the faithful witnesses of God were saved. Enoch was translated fi'om the }^'5.?oi. -\vorld, "for God took him;" thus was he taken from the evil to come, in God's own way and time. And righteous Noah, and his family were miraculously saved in the ark from the destroy- See 1 Cor. iug flood. These things " were written for our instruction ; " and are a serious lesson and warning of the like effects from like causes in all ages. Here we may remark, that all the special manifestations of the Divine Spirit, and all protecting power, was, throughout this time, dispensed to and through those who were under preternatural restraint in the generative propensity. 24. After the flood, the preternatural directing influence was X. II B. IX. PRETERNATURAL BIRTHS. 485 displayed in a higher order, in the production of births, who were all witnesses of, and instruments in, the progressive degrees of the Creator's works. First, Grod raised up Abraham, as the first father of the typical chosen people, who were to prefigure the spiritual chosen people, in his final work, through Christ. And to him He promised a son, for whom he had to wait many years. 25. But at length it was preternaturally fulfilled, and the sou was born after his mother was past age, and who had ever been barren. Hence a preternatural power had to quicken nature and enable her to bear ; and they were also expressly directed. The angel messenger said, "I will certainly return unto thee accord- ing to the time of life ; and lo, Sarah thy wife shall have a son." "Therefore sprang there of one, (and him as good as dead) so many as the stars of the sky in multitude." This plainly signi- fies that the whole Hebrew nation sprang from a miraculous birth, which was equivalent to raising the dead, the most eminent type ever given of the origin of spiritual Israel. 26. This son was a typical seed of promise, which prefigured Jesus, who was the real promised seed of the woman, that should be supernaturally created, and born of a virgin, without the generative will or co-operation of man. "Behold, a virgin shall conceive and bring forth a son; " an utter impossibility by the knowledge of man, for the first act would have destroyed the character. Second : Jacob and Esau were generated and born under preternatural liberty and direction. Thus the circum- stances of their births and lives, as Jacob supplanted Esau, pre- figured, that the spiritual man, and the superior order of the new creation in Christ should conneetively follow the natural. And although rising from the same natural medium, would finally supplant and do it away. 27. Third: The birth and preservation of Moses, was by pre- ternatural directing influence. And, in his birth and preserva- tion, and in his refusing the honors and royalty of Egypt, and especially in his delivering Israel from the bondage of Egypt, he was the most eminent type of Jesus the Saviour in the like preservation ; and was the most evident type ever exhibited of the Saviour's deliverance of his people from the worse than Egyptian bondage of the world. This type is clearly declared in Dent, xviii. 15, &c. 28. Fourth : Sampson, whose mother was naturally barren, was enabled, by preternatural influence, to bring forth this son, who, in birth and miraculous strength, and laying the founda- tion for the deliverance of his people from their enemies, pre- figured that man who was miraculously brought into the world, and whose power was superior to all the strength and powers of nature, and who thereby laid the foundation of the deliverance of his people from their spiritual enemies. CHAP. III. Gen. xviii. 10. Heb. xi. 11, 12. Gal. iii. 16. Isa. vii. 14. Gen. XXV. 21, 23. See 2 Esd. VI. 8, 9. Ex. ch. ii. Heb. xi. 23. Also, Jo.«e- phus' Ams. liook ii. c. 9. .Tudires.xiii. 3. ic; Jo- SfpliU>' Am. bduk V. ciiap. viii. 486 . ILLUSTRATION OF E. IX. CHAP, in. 29. And his being overcome, shorn of his strength, and his See I .Sam. ^yes put out, also being bound under the power and service of his ch. vi. vii. enemies, until his strength grew again to such a degree that he pulled down the pillars, and thereby overthrew their idol temple, which ultiniated in the miraculous deliverance of his people from their enemies; prefigured the spiritual blindness which came upon the Christian Church, by falling under the power of their endmies, through the delusive charms of a carnal nature, and being bound under the service of the world, until their spiritual strength grew again to such a degree that it pulled down the pillars of the idol temple of antichrist, and which will ultimately overthrow the whole antichristian building, and effect- ually deliver spiritual Israel. 30. The fifth of this progressive preternatural order, was Sam- See 1 Sam. uel, for his birth was produced by prayer of her who was barren ; is'ule^tfr'^i and by the blessing of the high priest. And he was a Prophet account of and a judge of Israel; and miraculously effected their deliver- order. ance from their enemies ; also he began a new order in Israel, Dims"' Ant *^^ school of the Prophets ; and which produced those called the book V. ch children of the Prophets, so often mentioned in the Old Testament. *■ 31. Thus he began a new era; for, from this order was raised up a succession of Prophets in Israel, which was continued until they were scattered among the nations ; these, by prophetic reve- lation, kept alive the knowledge of the branch in whom Christ would appear, and by this ministration, nourished and promoted its growth. And, even after Israel was scattered, a measure of the same spirit, raised up divers Prophets to foretell their return, as figurative of the restoration of the true Church, in Christ's second appearing, after the falling aioay. 32. In all these things he, in a most peculiar manner, pre- figured Jesus Christ in his supernatural birth in a good degree, and in an eminent manner prefigured his spiritual office and work, in the deliverance of spiritual Israel for a time, and raising up an order of inspired Prophets and teachers among his people, and continuing, by his Spirit, to inspire witnesses, after "the power Dan. xi. 12. of the holy people was scattered." 33. There were several others, according to the Scriptures, whose generative births were in a measure directed by preter- natural influence, to prefigure certain events, both providential and spiritual, such as the Shunamite's son, (see 2 Kings, iv. It), 17,) the son of Isaiah, (Isa. viii. 1, 4,) also the children of Hosea, (see Hosea, chap. 1.) All of them pointing more or less to Jer. xxiii. "the Branch of righteousness," and thereby helped to keep alive 5. & xxxiii. the spiritual elements, which promoted its growth. But none of these, though witnesses of preternatural power above the ordinary course of nature, began a new era, in the increasing work of the Creative Unity. B. IX. PRETERNATURAL BIRTHS. 487 CHAP. HI. SECTION II. THE SUBJECT EURTHER ILLUSTRATED. 34. Having illustrated the preceding orders, we now come to the sixth and highest order of preternatural agency in the pro- duction of offspring in the generative work. This was mani- fested in John the Baptist, whose parents "were both stricken Luke, i. 7, in years," and who never had posterity; and were then past '^''' producing any offspring, after the coui'se of nature. John was evidently the highest production of human nature that ever was or could be brought forth by the natural generative work, even preternaturally influenced in the highest possible degree ; for in this case it appears that the procreative faculty had to be quick- ened into life, in both male and female ; and if there could have been any higher production, it must have taken place before the production of the Messiah. o5. Yet John could not be the medium of the kingdom of heaven ; See Mm. for the ordinary line of procreation in him was not cut off, although ^^' ^' ^^' he was preternaturally produced. The degree of his birth and work, was the immediate precursor of the Messiah and his work. The branch of human nature which had been successively nourished, and thus progressively kept growing in the line of the promised seed, having now come to its greatest height of sub- sistence, by the diffusion and operation of the creative energy, brought forth the proper offspring to be the medium between the natural and heavenly worlds — the old and new creation. This was Jesus, the so7i of man, ihe true branch of righteousness ; Jer. xxiii. who was the seventh and last, for he was the transition medium ^• between the old natural creation, and the new and heavenly creation of God. 36. This fulfilled the prophetic promise, "There shall come jsa. xi. i- forth a rod out of the stem of Jesse, and a branch shall grow ^• out of his roots : and the Spirit of the Lord shall rest upon him ; the spirit of wisdom and understanding," &c. This was fulfilled at his baptism, by the descent of the Divine Spirit of Christ ^eeJohn.i. which abode upon him. Observe, this does not sig7iify that this branch shall be produced as the posterity of Jesse, but "shall come forth and grow out of his roots; " a peculiar mode of ex- pression, which evidently must signify that though it sprang from the roots of human nature, (the line of Jesse being counted the most noble line of the race of man,) yet it came forth, not in the natural order of the generative work, but grew and came forth by creative progression. 37. We may further remark, to show the importance of this line of preternatural births, that all the inspired revelations from 488 ILLUSTRATION OP B. IX. CHAP III. Grod, to form a new era for the progress and direction of man- kind into higher and higher orders of perfection, have been pro- duced through the line of the agents of preternatural births, and such offspring and their descendants. No new dispensation, nor special order of the increasing work of God, up to the coming of Christ in the so?i of man, has ever come in any other line, as all scripture and history attest. 38. Witness the revelations to the Patriarchs — the origin of typical Israel, who were all the descendants of such births; and the law to them by Moses, and through them, the knowledge of the true God, and of the moral law, have been maintained and extended to all nations. And above all, the Divine law of eternal life, by Jesus Christ was revealed through him who was pre-eminently bi'ought forth above all others, by the opera- tive enei-gy of Divine Power and Wisdom. 89. From these premises, it is evident that, until the entrance of the Divine Spirit of Christ into the world, through his pre- pared medium, the soil of man; no new revelation that produced any important era in the progressive work of God, ever came in any line but the aforesaid. Por there was no appropriate mediator in the world in which the Spirit of Divine light and truth could take up its abode in a sufficient measure to effect any such era. 40. Nearly all the spiritual knowledge and maxims of the moral law in the world, may be traced to the aforesaid source. Hence we may with propriety learn, that the design of God was, by those progressive orders, to improve and concentrate the elements of the world in this superior line or branch, until it necessai'ily, according to the Divine purpose, brought forth its highest fruit — the medium of the new Creation, which would be SeeHeb. eternally abiding. This is the "Anchor of hope, both sure and ^'" '^ ' steadfast," to the true Christian. And this order can only be found in the elements of Christ, manifested through the afore- said medium. 41. It is evident, from the Scriptures, that the child Jesus was created by the co-operative influence and energy of the same creative Spirits in the order of male and female, that created the world in the beginning, and who formed man " in their own image." This was evidently predicted by ancient prophecy, and is the universal testimony of Scripture ; and the manner was plainly declared to the Virgin Mary, "The Holy Spirit shall come upon thee, and the power of the Highest shall overshadow thee ; " thus, by the united co-operation of these spiritual powers, the child Jesus was formed in and of a proper earthly medium ; and there- fore he was created of human nature, soul and body. 42. Thus plainly showing, that an influx of the creative bear- ing spirit, should come upon her, to enable her to conceive and bear ; and the power of life from the originating Spirit of the B. IX. PRETERNATURAL BIRTHS. 489 Creator should overshadow her, to diffuse and implant a concen- chap. iir. tration, or seed of the primary element of offspring. 43. These two orders of supernatural spirits were manifested as the creative and producing powers of all things in the begin- ning. For the moving, (or in the original) brooding Spirit, and Gen. i. the originating Spirit, are distinctly declared as bringing forth all things, in progressive orders. But when man was created, it was expressly stated that he was "formed of the dust of the ground." 44. That is, he was formed of the elements of the natural world, spirit and matter, as they then were, being brought to that maturity that such a being could be produced of their substance. But this could not have been effected until those natural elements had come to such maturity that the world could bring forth, by creative energy its highest natural jjroduction in the primary order of creation. This is evident, from man being the last natural production brought forth. 45. As Adam was "a figure of him that was to come," in the nature and order of his creation, therefore, from this similitude it is evident that Jesus, the Head of that superior creation, of which the natural was only a figure, could not, consistently with creative order, have been produced by the energy of the Divine Spirits, from and of the living elements of human nature, until that nature had come to such maturity, that it could of its substance, produce its highest possible fruit. Nay, until the noblest branch of human nature, had risen to the utmost height of its powers and properties, that was possible in the natural order, this produc- tion could not be effected. 46. But, when that growth was attained, then, by Divine Agency, the elemental seeds could be, and were gathered and concentrated in that virgin medium, who was of the highest order in the preternatural line of natural offspring, * and through *SeeApo- her, this seed was nourished by the natural elements in like Testament. manner as in the ordinary course of physical production, and was thereby brought forth a living being. 47. Hence, Jesus was formed of all the elements and proper- ties of human nature ; but in the high order, as to subsistence and qualities, in which his mother stood. He therefore must have inherited all the subsistent powers and propensities of human nature in their highest degree. But not those low grovelling passions, which defile the ordinary state of the jlesh^ and are no See Jwie. constitutent part of man, but are engendered by pernicious ■verses?, 8. and polluted habits ; for these, whatever might have been his temptations, he always abstained from. 48. In the primary creation of man, there was a breath, or element of life; that is a spirit air,* from the Spirit and dual * This the original word spirit signifies. 32 490 ILLUSTRATION OP B. IX. CHAP. III. order of his Creator, broatlicd or inspired into his soul, which, when he grew into its life, made the natural father of the race of man, an intellectual, rational being. This, no other ayiimal crea- ture ever possessed. This was the meaning of man's becoming a living soul ; for he was thereby joined to an emanation from the next order above, and knew Grod and a future state. 49. So also, after this similitude, Jesus, the Father of the spiritual race of man, had the living element or breath of life, from the supernatural order of his Creator, breathed or inspired into his living soul ; and, by his obedience, this was continually infused in the same manner, which made him a heavenly and Divine man, in the very image and subsistent likeness of the Divine Christ, which no other being ever was before him ; but not until by his own free agency he grew into its real life, and came to maturity in the Divine powers thus infused. In the same manner Jesus Christ infused his living elements into his disciples. Mat, X. 1. when he sent them forth to preach, and gave them power over unclean spirits, and to heal all manner of sickness and disease, and especially when he breathed on them, and said, John, XX. " Receive ye the Holy Spirit," and enabled them to infuse the 22- same life. 50. Nevertheless, the words of the angel to the Virgin Mary, do not signify that the child Jesus was created by the immediate operation of the Eternal Parentage. But there were two cor- responding spirits distinctly declared as operating in his produc- tion, through the Virgin, without any co-operation of man : namely : the spirit that came upon her, and enabled her to re- ceive by a spiritual infusion the germinal seed or life of human nature. This spirit evidently operated in the female order, therefore must be a mother spirit. And the spirit poiver, which overshadowed her, must be in the male order, hence was evident- ly vl father spirit. 51. But it was not declared that the Highest, but the poiver of the Highest should overshadow the Virgin. Neither was it said that Eternal Wisdom or the Eternal Mother came upon her, though both emanated from the Creative Unity, and dispensed creative power and life, but not immediate, but mediately, dif- fused through proper spirit agents. Doubtless the Angel or su- pernatural messenger was the agency to administer this creative power, according to the will of God ; for it is expressly said that "His angel was sent," &c. 52. Therefore he could dispense this life-giving power, in like manner as Jesus and his Apostles dispensed the life-giving power of the Holy Spirit; and as the power of God and divinely ope- rating life has been often administered by visible agency ; as is abundantly attested in the Scripture, and by many other witnesses. Also many times miraculously operating powers are administered B. IX. PRETERNATURAL BIRTHS. 491 wholly by invisible agency to human beings, in diversities of chap. in. operations and gifts, by the same Spirit." TcoiTldr 53. Among those various gifts, the gifts of healing are evi- dently of the same order as that creative power by which man was first brought into living existence. For this power has been dispensed to such a degree as to raise the dead to life ; i.e. to call back the departed soul into a dead body, and thus bring it to life. Kings, xvii. Then, is it not reasonable to believe that the power that could eJ'pi'aces^''" raise the dead to life, could as easily bring forth, through a pro- per medium, a living being, composed of the elements of human nature ? Certainly the former appears fully equal to the power of creating a new being through the proper living medium of human life, where the Divine energy was dispensed for that purpose. 54. Therefore, we may sec that, as Jesus was the agent to dispense the power to raise the dead to life, including one Mat. iii. o. " who had lain four days in the grave," through the reanimation See John, of their souls by the power of Christ, it is equally consistent to cu. xi.&c. believe, that the same Spirit could and did, through appropriate agency, bring him, soul and body, into natural being and life, to subserve the purpose of Eternal Wisdom, in beginning thereby the new and higher order of creation. Thus it appears evident that the foregoing premises, so far from contravening the laws, or rather the principles, implanted in nature by the Crea- tive Unity, are the progressive unfolding of the same, and thereby effect the ultimate purpose for which they were given. 55. But it should be considered that no order nor production in the creation was perfected at once, but began small, like a seed, and increased to its ultimate, by growing in progressive stages, and must be governed by laws and acting powers accord- ing to the present stage of successive growth, all being directed by invisible power, to promote and effect the ultimate designs of the Creator. Therefore man is utterly incapable of deciding what the principles of creation can or will ultimately produce, any faster than as they are manifested. All must rationally admit that the first man could have no other origin than to be brought forth by a spiritual agency, through the medium of the earth, and was formed of its properties by invisible power. 56. Thus, if supernatural agency could create the first father of the natural creation of man, through the medium of the inani- mate earth, and make him of its properties, it must be a great ahsurdlty to deny that the same Creative Agency could form that man who became the first Father on earth of the new and spiritual creation of man, through the medium and of the natural substance brought forth by a living woman. Hence St. Paul says, " He was made of a woman, made under the law." By Gai.iv,4. this means, Divine Wisdom plainly manifested that here ended 492 ILLUSTEATION OP B. IX. CHAP. in. tlie progressive increase in the generative order, and that the re- ' generative order began in the man Jesus. 57. For, as the ordinary generative work of natural life ceased in the production of Jesus, and was cut oiF entirely in him, by the regenerative life, thereby the regenerative elements and life were implanted in human nature. Therefore, all who receive and are led by his Spirit and Divine elements, must cease from the generative work and life, and thus rise by the regenera- tive work, into the life of the heavenly creation. And they will ix! 34^35! thereby become "as the angels of (rod in heaven." Such are truly "the children of God." This is the true resurrection. 58. According to Josephus and other ancient records, the suc- cessive production of preternatural births, in the chosen line, as has been stated, were so well known and so fully attested, that it was the general belief of the ancients, that such births had many times taken place ; though some of them were fabulous ; yet all were doubtless founded on these facts. And the prophetic pre- dictions were so plain on the birth of the Messiah, as to make it the established expectation of all Jewish people, nearly or quite universally, that he would be born of a virgin and supernaturally formed without the co-operation of man : and this is their expec- tation to this day. 59. And that it was the general, if not universal, testimony of all the Christians of the early ages, that Jesus was so brought forth, is fully attested, not only by the Scriptures, but also by all their authentic writings of those times. Also this sentiment of the Christians is confirmed by all the authentic writings of several of the earliest centuries, whether friend or foe, whether Christian, Gentile, or Mahometan. And it is likewise attested, by tradition, among all orders of people. There is no historical event that we know of, which is supported by such a mass of uniform testimony of all kinds.* 60. There are passages of Scripture that may appear to some to support the sentiment that Jesus was the original Christ, the first begotten Son of God. But these are of a mixed character ; • In agreement with, and corroboration of, the above, it may be.proper here to state, that the history of the different sects into which the Christian Church was divided, during the first three or four centuries, testifies, that those of them who lived the purest lives, (i.e. who renounced matrimon5yand all carnal indulgences, and kept themselves separate from the governments of nie world, as the Gnostics, Nazarcnes, &c., all of whom lived and died without hearing or even thinking of the doctrine of the Trinity,) although not perfect in their knowledge of all that pertained to Jesus Christ and his Gospel, held that Jesus was born of a virgin; and that Christ, the everlasting Son of God, was a distinct personal being, mysteri- ously united to Jesus. The Tatianists, Valentinians, and Ccrinthus and his fol- lowers, and others, held that Christ, the Divine Son of God, descended from heaven, at the baptism of Jesus by John in Jordan, and that then and there the union took place. And not one of all the sects believed in the resurrection of the body. The Nazarenes and Gnostics rose about the time of the Apostles, and must therefore have known the primitive faith of the Church. Their sentiments have been handed down in a direct line. B. IX. PRETERNATURAL BIRTHS. 493 CHAP. III. 1 Cor. xiii. 9, 10. * See Isa. ix. 6, & 1 Cor. viii. 6. John. xvii. 5, 24. Heb.i. 1,2. vs. 8, 10. i. 15, the distinction is not made between the manifester, and the manifested. But upon the ground that they " knew in part, and prophesied in part, and when that which is perfect is come, that which is in part shall be done away." These all may be rendered consistent with the tenet, that Jesus was the manifester ; that i.s the mediator, through whom the Divine Spirit of the original Christ, (to us *) the first begotten Son of God, and the primitive medium of all his works was manifested. 61. But on the other hand, there are many passages that are direct and positive, which, consistent with language, must be construed in such a manner as to declare the pre-existence of the primitive Son of God, "before the world was," and who was beloved "before the foundation of the world." Such as. First, " God has in these last days spoken unto us by his Son, whom he hath ordained Heir of all things ; by whom also he made the worlds." Second, And of the same Son it is said "And thou Lord in the beginning, hath laid the foundations of the earth ; and the heavens are the work of thine hands." 62. Third, Again, of the Son by the inspired Apostle it is said, "Who is the image of the invisible God, the first born of every creature. For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers : all things were created by him, and for him." The Prophets spake by the Spirit of Christ many ages before Jesus was born. 63. No one of these texts can, with any propriety, be applied to Jesus the So?i of man; for he "was made a little lower than the angels for the suffering of death." Therefore this could not possibly apply to the Divine Son of God, who was the Agent of creating all things in the beginning, and " who was before all things," and the Head over all thiiigs ; for he (Jesus) " was made lower than the angels," not before, but long after an " innumerable multitude " of them, and untold millions of men were created. t 64. But it is perfectly consistent to consider that, in these texts, an allusion is conjointly made to Jesus as the medium, or manifester, through whom the Divine Son, the first Anointed in heaven, was revealed on earth, and manifested by his Spirit as man ; and by whose anointing life Jesus was brought forth in, the first Anointed, or Christ, in the human race, and the first born of the new and spritual race, or Church. Therefore, Jesus was the manifester , and the Divine Christ the manifested, with creative pdwer and energy, to make all things new in the heavenly order. 2 Pet. iii.is \ "When tlie foundations of the earth were laid, the morning stars and Sons of God sang together and shouted for joy." These must have been spiritual beings, that then existed, and doubtless were in the order of female as well as male ; and of the primeval and highest order of that innumerable multitude of angels. See Job, xxxviii. 4, 7. See 1 Pet.i, 11, & many ortier simi- lar texts. Heb. ii. 2, 3. See 2 Es- dras, vi. 3. See 1 Cor. xii. 12. 494 ILLUSTRATION OF, &C. B. IX. CHAP. iir. G5. And of the ehiklren of this new creation, in the elements of Christ, Jesus becoming the immediate oifspring, (when rightly understood,) is not improperly called by his na?7ie, any more than a son is improprely called by the surname of his father. And we may consistently sec that he often spake in that name, but never called himself the Son of God till after he was divinely anointed, and thus became so, by the Christ birth. 06. Therefore he was the prepared medium through which the spirit of Christ was planted in the world. When this seed had thus taken root in the elements of human nature, it never could be rooted out ; but being nourished by special revelations, in higher and higher degrees, which progressively brought forth more and more co-operative agents in the female line, it continued to germinate and take deeper and deeper root, until it brought forth the manifestation of Christ in the female order, through a chosen vessel who was redeemed from the strongest bands of a carnal nature. This completed the manhood of the spiritual Parentage of all the children of the regeneration ; for thereby all souls, whether male or female, may be redeemed from the strongest bands of their carnal nature, and be born into the heavenly nature of eternal life.* 67. Thus the completed order of Christ, revealed as J7iale and female, according to the order of Deity, brought to its con- summation the manifestation and design of that unity of beings in the creation of Grod, as male and female, which had descended in a direct line, by revelation and creative power, from those celes- tial spirits who existed before the earth was. For, "when the foundations of the earth were laid, the morning stars sang together, and all the sons of God shouted for joy. These must have been spiritual beings who then existed in the image and likeness of God, and therefore in the order of male and female, which is further manifested by their diilerent manner of exercise, shouting as appropriate to males, and singing to females. Hence they were evidently the prototypes of the human race ; and in their image and likeness, man, as male and female, in a medial line, is descended. N. B. As a corroboration of the sentiments contained in this work, respecting the Parentage and manifestation of Christ in the order of male and female, the reader may examine Dunlavy's Manifesto, 2nd edition, particularly last page, (486.) * It is worthy of special notice, that Jane Wardley was the first agent in the spirit of that revival work, by which Ann Lee was baptized, prepared and divinely anointed for her mission; therefore this was evidently the spirit of John the Bap- tist, or "Elias,'^ operating in the female line, to prepare the way for the second appearing of Clirist in the order of the female. Wc may further remark, that in the latter part of the seventeenth century, the aforesaid work was preceded by tho revelations of one Jane Leads, a Prophetess, (in England,) who plainly foretold the future manifestation of the ' ' Bride of the Lamb '•'' in a woman, ' ' over whom virgin Wisdom should draw her spotless veil of purity, expressly to personate herself." Thus was brought forth a harbinger of that preparatory woi'k, which ushered in the fulfilment of this remarkable revelation. B. IX. THE COMING OP CHRIST, &C. 495 CHAPTEU IV. THE COMING OP CHRIST A SPIRITUAL AVORK. Coming has a two-fold sifrnification : First, when any thing is brought forth in the order of the visible creation, it is said to covie. In this sense, every thing that has life, is paid to come into the world. Second, when anything removes from one place to another, it is said to come to that place to which it removes. 2. In this sense, created visible objects move to and frO; in relation to each other, and can only exist in one place at one and the same time ; whereas in the former sense, an object may come, and exist in a thousand places, at one and the same time ; as is plain from the coming of the day, the summer, or the har- vest. Christ is not only a spiritual being, but there also exists an element which is the true anointing, the spirit and power of salvation called Christ, and this will be the manifestation of God, in the flesh, to man, until the work of redemption is completed. 3. Hence the figures that are used to describe his coming: " Behold the day cometh, thai shall burn as an oven. — Ye know that summer is nigh. — Saij not ye, there are yet four months, and then comeih harvest? — TJie harvest is the end of the world. The end is come upon the Jour corners of the ivorld. — O71 xchom the ends of the loorld are come." 4. Then, as the coming of Christ is compared to the day, the summer, and the harvest, and every one knows that ^uoh things in nature, arc not material bodies, that go from place to place; therefore it is evident that they must be grossly mistaken, who look for Christ to come into the world from some other part of space, in some external form or bodily appearance. 5. But, as the day is brought forth in its order, and succeeds the night, in the revolution of things ; and as summer and harvest succeed the fall and fruitless winter, in the order of the seasons ; so is the coming of the Son of man, and the entering in of that Divine influence which shall make an end of sin, and establish everlasting righteousness. Such is the nature of Christ's coming, from which the manner of it may be clearly understood. 6. To illustrate this subject more clearly, it may be proper to observe, a little further, the analogy between the first and second Adam. Each was created in his order by the Word, and the difference lay in the nature and quality of the second causes, through which they were brought into being, and revealed. The natural heavens and earth existed before the first man, and out of the heavens and earth he was created, a body and soul united, CHAP. IV. Col. i. 2, 7. 8ee 1 Tim. iu. IG. Mai. iv. 2. Mat. xxiv. 3-2. Johii, iv. 35. Kze. vii. 2. ICor.x.ll. 49G THE COMING OF CHRIST B. IX. CHAP. IV. "vvhich constituted the heavens and the earth in the highest, and most refined sense then existing, jas. iii. 15, 7. And although man, by his fall, became '■'■earthly, sensual, ^^' and devilish,^'' and was said to be flesh, because the flesh, which was his animal part, reigned over his living soul, which was an emanation from heaven, in and by which he could hold any degree of communion with Grod ; yet the heavens and the earth, as mani- fested in oiian, the most noble and refined part of the natural creation, continued as they were, through all generations, until the new creation began. 8. And, as man in his first or natural creation, was superior to the first visible heavens and earth ; so it could not be out of the first, but out of that which was more perfect and noble, that the new creation could, in the true order of things, come forth. 9. And therefore, all that is said by the Prophets, concerning the heavens and the earth, and the great confusion in both, at the coming of Christ, is not to be understood as particularly applying to the first heavens and earth, which existed before man was created ; but as relating in substance to the soul and body of man, which is heaven and earth, in the highest sense, pertain- ing to the natural creation. 10. And as Jesus, the Son of man descended from the line of the first Adam, and was the completion of the natural man, in whom human nature came to its height, he was destined, ulti- mately to ascend, in glory and dignity, above the natural earthly generative order, called the old creation. So in human nature, or in the souls and bodies of mankind, all those things were to be finally accomplished, to prepare the way for the coming of Christ, which were spoken of concerning the heavens and the earth. Such as, '^ I will shalce the heavens and the earth. The heavens being on fire shall be dissolved, and the elements shall melt ivith fervent heat.'''' 11. And, as both the old and the new creations, were by the energy of the Word, it will be proper to notice more particularly what that Woi'd is. A word translated from one language to another, is liable to be corrupted ; but God is of one mind and who can turn him ? and the Word of Grod is simply his purpose or will, revealed and made known in the co-operations of certain causes, the efi"ect of which is properly his work. 12. Then, however the Word of God may be expressed in different languages, the sense is unchangeably the same in all. And however difi'erent it may be expressed in Hebrew, Grreek, or Latin, or any other language, in plain English, from first to last, it is. Let — not to hinder, but, Let it be, in the mind or purpose of Grod, and it was or came to pass accordingly. This will appear evident to be the Word, from the beginning of Genesis to the end of Revelations. A few examples may suffice. B. IX. A SPIRITUAL WORK. 497 13. God said, Let there be light, and there was light ; Let chap, iv. there he a firmament, and it was so; Let the waters be gathered Gen. i. together, and Let the dry land appear, and it was so ; Let the earth bring forth grass, and it was so; Let the waters bring forth — Let the earth bring forth the living creatures, and it was so; Let us make man, so Grod created man. 14. Here we see the Word, according to its operation on things natural. Thus the worlds were framed by the Word of God ; and man constituted the world in its highest sense. Hence Peter, speaking of the heavens and the earth, that were in the time of Noah, says, " The world that then was, being overjlowed 2Pet. iii. 6, with water, perished : But the heavens and the earth which are ''' ^^• now, by the same Word are kept in store, reserved unto fire against the day of judgment, and perdition of ungodly men. When the heavens being on tire shall be dissolved." 15. Observe, it was not the first heavens and earth, or first natural world, that perished by water ; for this was all very good, and had never committed any ofl"ence against the Creator; while the earth remaineth, seed time and harvest, cold and heat, summer and winter, day and night, shall not cease. 16. But it was the world of the ungodly who perished, the heavens and the earth that then were ; and by the same Word the heavens and earth were kept in store, reserved unto the day of judgment, and perdition of ungodly men. Therefore said Jesus Christ : For judgment am I come into the loorld. 17. And how did he come into the world for judgment ? It was by the energy of the same Wo7-d, operating in and upon the heavens and the earth, or world, which had not come into the work of the new creation ; that is, pertaining to the human soul and body, to arraign man before this superior light. When the .Tohn,iii. 15, fulness of time was come, God sent forth his Word through ^^• which the Son of man was brought forth by means of a woman. Mary said unto the angel. Behold the handmaid of the Lord, Be it, or Let it be, unto me according to thy Word : and it ivas so. Luke, i. 33. 18. And the Word of God grew and multiplied : which is the Word of faith. And as many as received the Word, to them gave he power to become the sons of God ; who became such, not of blood, nor of the will of the flesh, nor of the will of man, but of God. And hence the Word became flesh, or rather the Word was manifested in the flesh; * and the Word was. Let it be, * original, and God divided the flesh from the Spirit, and the flesh he called •'^°'^"' i- flesh, and the Spirit he called Spirit: and it was so. 19. Now the Lord is thai Spirit : Because ye are sons, God n. hath sent forth the Spirit of his Son into your hearts. Hereby ^of'^'^ we know that he abideth in us, by the Spirit which he hath given 24. us. Hence it is truly and properly expressed : The Spirit dwelt in us, " and we beheld his glory, (not the glory of the flesh, but 498 THE COMING OP CHRIST B. IX. CHAP. IV. Mat xvi. 24.xix. 13. Rev. xxii 11, 17. Luke, xxi. 2J-27. I.uke 21. , xvii. Mat. 27. xxiv. Mai. iv. 2. of tlie Spirit,) the glory as of the only begotten of the Father, full of grace and truth," 20, And as the sons of God did not come forth of the flesh, but of the Spirit, therefore the Word was, to take up a cross against the flesh, by which the flesh was divided from the Spirit. Hence said Jesus, Let him deny himself, and take up his cross, and follow me. He that is able to receive it. Let him receive it : and it zvas so. 21, This was the Word of liberty, under which every thing might act out its own disposition, without being obstructed by any arbitrary or opposite power. And thus, while the Word opened the prison doors for souls that were bound by the flesh, it afforded equal liberty to those who loved those fetters of death, to con- tinue in darkness under the bondage of sin, 22, And so it continues, equal liberty on both sides, even until the last vision of the second appearing of Christ, And here the Word is the same that it was in the beginning : " He that is unjust, (or chooses to be unjust) Let him be unjust still; he which is filthy, Let him be filthy ; he that is righteous, Let him be righteous ; and he that is holy. Let him be holy. And the Spirit and the Bride say. Come, And Let him that heareth, say, come. And Let him that is athirst, come. And whosoever will. Let him take the water of life freely." 28. From all which it is evident that the coming of Christ was, and is, in man. And although the heavens and earth in human nature shall be shaken and set in commotion by his coming, and all the false systems and institutions of man will be eventually shaken and broken to pieces ; yet all that is finally to be wrought or accomplished by his coming, is simply to be efi"ected through such a Divine agency of the Word as affords the soul liberty and power to act according to the light and revelation of God, therein manifested. 24. And hence the kingdom of God cometh not by observa- tion. Neither shall they say Lo here ! or lo there ! for the king- dom of heaven is within you, or among you. For as the shining light, [Gr. ae^oL'rry],] or hright7icss [alluding to the dawning of the day and the rising of the sun] cometh out of the east, and shineth even unto the loest ; so shall also the coming of the So7i of man he* 25. Thus the prophet Malachi : " Unto you that fear my name shall the Sun of righteousness arise, with healing in his wings." And St. Paul : At the coming of our Lord Jesus Christ with all his saints ; he shall come to be glorified in his saints. And Jude: Behold the Lord cometh in ten thousand of his saints. * This is improperly translated "lightninj;," for there is no general principle by which lightning comes out of the east, but it as often comes out of the west, and never shines many miles. Hence, as we have rendered it, the text is more original and consistent. B. IX. A SPIRITUAL WORK. 499 26. Hence the saints are compared to clouds. Then shall they see the son of man coming in a cloud : They shall see the Son of man coming in the clouds of heaven : We shall be caught up together in the clouds ; which is the same as our gathering together unto him : Behold he cometh -with clouds : Seeing we also are compassed about with so great a cloud of witnesses : In this coming and gathering together to him, the saints arc cov- ered, not in the natural clouds, but in the sfirituol clouds of heaven, as under the shadow of his wings, by which Christ in them is hid from the eyes of the natural man. 27. Hence it is evident that Christ's coming was to be in and with his people : both the nature and manner of which was pre- dicted by the Prophet Joel, agreeable to the predictions of the other Prophets, of Christ Jesus himself, and his Apostles. 28. " The day of the Lord cometh, for it is nigh at hand. A day of darkness and gloominess, a day of clouds and of thick darkness, as the morning spread upon the mountains ; a great people and a strong ; a fire devoureth before them, and behind them a flame burneth : Before their face the people shall be much pained ; all faces shall gather blackness : They shall enter in at the windows like a thief." 29. "The earth shall quake before them ; the heavens shall tremble ; the sun and the moon shall be dark, and the stars shall withdraw their shining; for he is strong that executeth his Word: for the day of the Lord is very terrible, and who can abide it." This prophecy will doubtless be fulfilled both in the order of Providence and grace ; the former, preparatory to the latter, and has already been in a measure fulfilled. 30. Thus, while the day of the Lord is a day of darkness and terror to the wicked, Christ is glorified in his saints ; and to them his coming is the rising of the Sun of Righteousness. Hence the Apostle also speaks of the coming and working of the man of sin, in opposition to Christ ; and of the eff"ects of the working of that wicked, in those who received not the love of the truth, that they might be saved, for which cause Grod would se7id, or rather suffer them to choose strojig decisions ; and hence, while those who received the truth were in the light, those who rejected it were in darkness. 31. Therefore it was said of the time of Christ's second com- ing : Then shall that wicked be revealed, whom the Lord shall consume with the Spirit of his mouth, and shall destroy with the brightness of his coming : even him whose coming is after the working of Satan, with all power, and signs, and lying won- ders, and with all deceivableness of unrighteousness in them that perish." 32. How justly then was Christ represented as coming in the clouds of heaven, in a day of clouds and thick darkness, seeing CHAP. IV. sxi. Luke 27. Mai. xxiv. 30. 1 Thess. iv. 17 2 Thess. ii. 1. Rev. i. 7. Psa. xxxvi. 7. Psa. xci J. Heb. xii 1. Joel, ii. compared Willi Psa. xviii. 77. Mai. xxiv. 2 Thess. S-IO. Mat.xii. 24. 500 THE COMING OP CHRIST B. IX. CHAP. IV. Amos V. 18. Exo. xiv. 20. Heb. iii. Luke, xxl 35. Mat. xxiv. 30. Rev. i. 7. Zech. xii, 10, 11, &c. 1 John, ii. 16. Psa. xviii. 15. Ixxvii. 16. that clouds and darkness are figures of trouble and blindness of mind! And therefore said the prophet Amos, "Wo unto jou that desire the day of the Lord ! to what end is it for you ? the day of the Lord is darkness and not light." This was plainly represented by the cloud which separated between the Egyptians and the Israelites, which was a cloud and darkness to them, but it gave light by night to these. 33. Then the coming of Christ in the clouds of heaven, im- plies no visible appearance of either power or glory to the world, but the contrary ; seeing " God hath chosen the foolish things of this world to confound the wise ; the toeak things of the world to confound the things that are mighty ; and base things of the world, and. things lohich are despised, hath God chosen, and things which are not, to bring to nought things that are; that no flesh should glory in his presence^ 34. And therefore, to those who are in the flesh, that in which Christ appears is both dark and contemptible ; and herein is the hiding of his power ; and hence it is, that he should come as a snare upon all them that dwell upon the face of the whole earth. Then nothing is more evident than that the manner of Christ's coming is not according to the expectations of man ; for in vain is the net spread in the sight of any bird. 35. Therefore, when Christ speaks of his coming in the clouds, be also says. Then shall all the tribes of the earth mourn. And again it is said, Behold he cometh with clouds, and every eye shall see him, and all kindreds of the earth shall wail because of him : even so. Amen. 36. But why should they mourn and wail because of him ? It is evidently because of the way, the truth and the life, which is so contrary to their life, and which not only shakes the heavens and the earth, but discovers the foundations of the world, and that upon which it stands, and all that is therein, namely, the lust of the flesh, the lust of the eyes, and the pride of life. 37. " Then the channels of the waters were seen, and the foundations of the world were discovered at thy rebuke, 0 Lord, at the blast of the breath of thy nostrils. The waters saw thee, 0 God, the waters saw thee ; they were afraid ; the depths also were troubled," 38. Christ promised again and again that he would come as a thief in the night ; and therefore he again and again solemnly warned his disciples to watch, and not to be overcome with sur- feiting and drunkenness, or cares of this life, lest that day should come upon them unawares. 39. And more striking figures could not be used than those of a snare upon all them that dwell upon the face of the whole earth, and that of a thief iyi the night, to signify the manner of h.^ coming. Which agree perfectly with what the angels told his B. IX. A SPIRITUAL WORK. 501 CHAP. IV. Acts, 1. 9- 11. 32. disciples on the mount : "Ye men of Gralilee, why stand ye gaz- ing up into heaven ? This same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven." 40. And the manner in which they saw him go, was, that a cloud received him out of their sight ; which shewed them that as in the cloud he was invisible, so by coming in the clouds he would come out of sight. Although the " same Jesus whom the heavens were to receive, until the restitution of all things," did doubtless come again, according to the word of the angel, in a cloud of other saints, as their Leader, at the sounding of the seventh trumpet ; yet this is not to be confounded with the second appearing of Christ, the second Adam, in the order of the female. For the female in whom the order of the Bride was manifested, was constituted the Bride of the Lamb; therefore, his Spirit was revealed in union with her in all her works, being the invisible Father of all her children. 41. It is strictly true that every eye shall see him ; and be- Mat. xxv fore him shall be gathered all nations ; and he shall separate them, one from another, as a shepherd divideth his sheep from the goats. But it is in the course and progress of his work that every eye shall see him, either to their everlasting joy or sor- row, not by external sight, but by the eyes of the soul, operat- ing upon the mind : For, as the brightness of the risi7ig sun commenceth in the east, and shineth even unto the loest ; so shall the coming of the Son of man be, gradual and progressive, until the whole earth is enlightened with his glory. 42. But it was foreseen and foretold by the spirit of pro- phecy, that man, wholly under the influence of visible objects, living in earthly pleasures, and under false teachers, walking after their own lusts, should deny Christ at his second coming ; because they would not see those visible changes in the natural creation, which, in their blind senses, they had formed, and which they vainly imagined ought to take place, to answer their plans of the manner of his coming. 43. It is true, say they, wars, and rumors of wars, and com- motions are great in the earth, but this has always been more or less the ease, and there is nothing new. The G-entiles are not yet converted, say they, nor the Jews gathered to old Jerusalem ; nor do we see the dead bodies rising up out of their graves, and bone coming to its bone ; nor do we see the heavens on fire, or the earth burning up ; nor the sun darkened, nor the moon turned into blood, or any of the stars falling from heaven ; but all things continue as they were from the beginning. 44. Thus that Scripture is fulfilled, " Knowing this first, that there shall come in the last days scoffers, xoalking after their own lusts, and saying, Where is the promise of his coming? for 2 Peter, iii. 3,4. 602 THE COMING OF CHRIST, &C. B. IX. CHAP. IV. Mat. xxiv. 38, 39. Rev xiv. 15. I?om. X. C- sincc the fathers fell asleep., all things continue as they icere from the hegimiing of the creation.'''' 45. All of which is but the greater confirmation of the words of Jesus Christ: " For as in the days that were before the flood, [that is, while the ark was preparing, which was said to be 120 years,] they were eating and drinking., marrying and giving in marriage, until the day thai Noah entered into the ark ; and knew not until the flood came, and took them all away; so shall also the coming of the Son of man ie." 46. Therefore, as the manner of Christ's coming was certainly and undoubtedly to be as a snare upon all flesh, and as a thief in the night; say not in thine heart, I shall see his coming, unless thou watch and pray, and have thy lamp trimmed, and light burning. 47. The nature of his coming is likened unto the coming of harvest, and no person of common sense will say, Who shall ascend into the clouds to bring down harvest from above ? or who shall descend into the earth, to bring up harvest from beneath? (for the seed is nigh thee, already in the earth, and according to the appointed seasons, must grow up to maturity, before the harvest can in reality appear.) 48. Therefore, " Say not in thine heart, Who shall ascend into heaven'^ (that is, to bring Christ down from above ;) or Who shall descend into the dxep'? (that is, to bring up Christ again from the dead.) But what saith it? The Word [or seed of Christ] is nigh thee, in thy mouth, and in thy heart ; that is, the Word of faith lohich loe 'preach.'''' B. IX. THE ORDER OP DEITY, &0. 503 PART II. A COMPENDIOUS VIEW OF THE ORDER IN DEITY AS RE- VEALED IN THE SECOND APPEARING OF CHRIST. CHAPTEll I. THE ORDER OP DEITY, MALE AND FEMALE, IN WHOSE IMAGE MAN WAS CREATED. The subject of the order in Deity, as male and female, and chap. i. the corresponding order in Christ, has been set forth and illustrated, at considerable length, in the preceding pages ; but in various places, not immediately concentrated, being adapted as explanatory of the various subjects with which it is connected. Hence, this important subject may be more clearly understood in a compendious form. 2. All who profess the Christian name, mutually believe in one God, the eternal Father, the Creator of heaven and earth ; the original Father of spirits, of angels, and of men. They also believe in the first begotten So7i of God in man ; the Saviour of the j^j^^ ^| q_. world; the Redeemer of men. By the Son, the trite being and Luke, x.2'2. true character of the Father, was first revealed: and, the exist- -^'^j'''"' -""'^ ence of the Son, while it proved the existence of the Eternal Father, proved also the existence of the Eternal Mother. 3. Neither argument, nor illustration, would seem necessary to prove this! For, without both Vi father and mother, there can be neither son nor daughter; either natural or spiritual, visible or invisible ! The visible order of male and female, by which all animated creation exists, proves the existence of the order, vd the invisible world, from which our existence is pri- marily derived. '■'■ For the invisible thiiigs of God, from the creation of the world arc clearly seen, leiiig understood by the things that are made, even his eternal Power a7id Divinity ; so Rom. i. 20 that they are tvithout excuse : because that when they knew ^~- God, they glorified him not as God." 4. For "God said. Let us make man in our image, after our Gen. i. 2c, UkeriessJ'' " So God created man ; male and female created he ^'^' them, in his own image, and after his own likeness." To whom did God say, " Let fs make man in our image ? " Was it to the 504 THE ORDER OF DEITY, B. IX. CHAP. I. See John, xvii. 5, and Job, xxxviii. J 7. See Prov. viii. 22. Prv. viii. 22, 32. Son the Father spoke, as the divines (so called) have long taught, and still teach ? How then came man to be created male and female ? father and son are not male and female ; but father and onother are male and female, as likewise are son and daughter. It was in this order that man was created. It was the order that existed in Deity, and superior spiritual intelligences before him, even " before the world ivas ; " and in the image and after the likeness of which he was made, and placed as a proba- tioner on the earth. 5. But it was not the Son with whom the Father spoke or counselled ; or with any other being, angel or spirit, save only with the Eternal Mother; even Divine Wisdom; the Mother of all celestial beings ! It was the Eternal Tivo who thus counselled together, and said, ^^ Let us wake man in our image, after our likeness.'''' This is the same Eternal Mother who was with the Father, whom the " Lord possessed in the beginning of his way, before his works of old; even from everlasting, before ever the earth was.'''' 6. And this was, and is, the voice of the Eternal Mother, through the inspiration of her holy spirit : When the Lord pre- pared the heavens, I was there : When he appointed the found- ations of the earth, then I was by him as one brought up with him;* and I was daily his delight, rejoicing always before him.t Now, therefore, hearken unto me, my children \X for blessed are they that keep my ways." 7. Thus we may see the true order and origin of our exist- ence, descending through proper mediations, not only in the state of innocent nature, but in the state of grace ; proceeding from an Eternal Parentage ; the Eternal Two, as distinctly Two, as Poioer and Wisdom are Two ; and as the Father and Mother are two ; yet immutably, imchangeably, One Spirit : One in Es- sence and in substance, One in love and in desigji ; and so of the whole spiritual relationship in the new creation and household of God, Father and Mother, Son and Daughter, Brother and Sister, Parents and Children; of which the order in the natu- ral creation is a similitude. 8. And without this relationship there can exist no order in creation ! Without a father and a mother we can have no exist- ence, cither in the old creation, by the first Adam, or in the new * " Then I was by him, as one brous;ht up with him." The German transla- tion reads, " Da war ich dcr iccrkmcister bey ihm: " that is, " Then was I the chief eo-worker xcith him.^' And this conveys the most correct idea, showing that She was a Co-worker with the Father, in all his works. \ " I urns daily his delight, rejoicing always before him.'' This clearly shows that She is the glory of the Father," as, in the similitude of man's creation and existence, " the icoman is the glory of the man." (1 Cor. xi. 7.) X " My children," I have here preferred the German reading, "meine kinder," as being more correct than " O ye children," the latter implying other children besides her own. B. IX. MALE AND FEMALE. 505 creation, by Christ the second Adam ! For all beings having chap, i. life, in either the natural or spiritual creation, have both a father and a mother, according to the natural or spiritual state in which they '■'■live, move and have their being;'''' vyhether that father, or that mother, be to them known, or unknown, * visible, or inxnsible. This ground is indisputable. This posi- tion is unchangeable in all its bearings. And to this the very existence of man, in the order of male and female, bears witness. 9. Now, the Lord promised to create " new heave?is, and anew isa.ixv.i7, earth, wherein dioelleth righteousness,''^ which shall abide for- DaiJ^vH.is ever ; and that the old heavens and earth shall pass away, and 27. Rev. come to an end. It is evident that this new creation, or kingdom 2Pei iii. of righteousness, shall be effected by the work of redemption ^"' ^^; and regeneration through Christ, who was, and who is, the m^'g^iv^"' beginning of this new creation ; emphatically called, the " Crea- 24. coi iii. r /--y 7 5) 10, &. Rev. U07l OJ Lroa. ill. 14. 10. It will be proper to remark here, that, although Christ, by Jesus, commenced the work of the new creation in his first appeax-- ing ; yet, the promises, in regard to the perfect order of that creation, were not then fulfilled. Nor could the everlasting king- dom of righteousness be '-set up " and established in the earth, until the " time appointed " of the Father, when the Mother Spirit in Christ should be revealed, which completes the "desire of all nations," when the second Eve should be made manifest on earth, in the second "Anointed one:" 11. Thus, when "■that which is perfect is come,'''' and the order of male and female, in the spiritual loork of regeneration 7. ^Zech.' should be completed ; then, and not till then, could Christ's Rg "j^/'*4 kingdom of righteousness and peace be set up and established 1 Cor. xiii. on the earth. These things concerning Christ, having to be ful- j'^jh"; j;;. 2, tilled in a future day, was the very reason why that Divine Spirit & Heb.ix. should come the "second time." 12. Nothing could be more inconsistent, than for any one to suppose that this new and spiritual creation, which is to abide forever, can in any respect, be inferior to the order and glory of the old, or natural creation, which is to pass away. The noblest part of the creation is man. But the man alone, without the woman, could not be the noblest work of God, because he would be imperfect. 13. It was therefore necessary that he should have an help- meet for him, a companion congenial to his being, and according to the perfection of that order which existed before him. And, as his creation could not be perfect without the woman ; so neither could his redemption be perfect without the woman. 14. When the Lord God had created the heavens and the earth, and all the hosts thereof, when he had formed the man, 33 506 THE ORDER OF DEITY, B. IX. CHAP. I. aud made him lord alone, over all the earth, '■'■God saw every- thing that he had. made, and behold it was very good.'''' What, then, could there be wanting ? Why, the very subject of our present inquiry ; the very object of our discourse ; the ivoman * was still wanting ! There was yet this one thing lacking, and it Gen. i. 31, was not good that it should be so. " The Lord God said, it is "■ ^^ not good that man should be alone, I vnll make him an help meet for him." 15. And when Adam had given '■'•names to all cattle, and to the Gen. ii. 20. foiols of the air, and to every beast of the field, for Adam there was not found an help meet for him." And this was the lonelj'- condition of Jesus Christ, in his first appearing ; and hence the isa ixiii. 3. words of his Holy Spirit by the Prophet : "I have trodden the winepress alone, and of the people there was none with me.'' But the Lord promised that he should have a Bride, for his helper; and this promise, at the time appointed of the Father, has been fully verified, as will be seen in the sequel. 16. It is not very material what opinions we may form, as to what might have been the state and condition of Adam and Eve, provided they, or either of them had not transgressed. But it is of importance that we consider the first or natural creation to be a similitude of the spiritual, '■^ the first man Adam of the earth a figure " of the second man, or last Adam, " the Lord from heaven." 17. As, then, the first Adam was not complete, in the order of natural generation, without Eve, the first mother of the human race and children of this world ; so neither could the second Adam be complete in the order of spiritual regeneration, with out the second Eve, who of course would be manifested in the "first begotten of the dead," in the line of the female, and be- come the first mother of the redeemed, the children of the king- dom of promise. 18. It is written, "As in Adam all die, even so in (not out of) Christ shall all be made alive," How, even so iii Christ shall all be made alive ? Was it not through the disobedience of the first woman Eve, that in the first Adam we all die ? Certainly it was. Even so, then, through the obedience of the first woman in the work of redemption in Christ, the second Adam, shall all be made alive. 19. For, as the first Adam and Eve, and the line of their progeny were one flesh, and "they that live after the flesh shall die; " even so Christ, the second Adam and the second Eve, are one Spirit, and they who, through that Spirit, mortify the deeds of John,xi.26. the flesh, shall live; and living they shall never die, because they are born of the Spirit, through a spiritual Parentage, a spiritual Father and a spiritual Mother. 20. The woman waa the first in the transgression, but the B, IX. MALE AND FEMALE. 507 man was equally in fault, if not more so, he being the stronger chap. i. vessel ; and, it would be inconsistent with all the attributes of Eternal Wisdom, that the daughter of earth, a being made in her own image, and after her likeness, and designed to be on earth, the glory and perfection of all the works of God, should by one act of disobedience plunge herself and all her posterity into sin and misery; 21. And yet, that, she in her own line and order, should for this otte act be forsaken and forgotten of her Lord and Creator, and thus be prevented having any agency in the work of restoration and redemption. We say, that, should such be the ease, it would be entirely inconsistent with all the attributes of the Eternal Eather and his Holy Wisdom. 22. But such is not the case: God promised, that, in the rest?'- hition of all tilings, a woman should stand in her proper lot and order, as the first Mother in the new creation, as Bride of the Redeemer, and co-worker with him in the work of man's redemp- tion, and thus, according to the promise of God, she now really Ua Uv. i- stands. ^■ 28. It is but true, however, that proud and fallen man with vain and fleshly applause, and for uo other than his own sinful purposes, worships and adores the woman, and extols her even above himself; and yet, that he has excluded her from having any lot or agency in the work of his redemption. So inconsistent is lost man. 24. And to this purpose he has been taught and supported, by false religion, to misapply and pervert the inspired and pro- phetic writings, which peculiarly and emphatically relate to the woman, and to her lot and standing in the new creation, in the Zion of God's likeness in the latter days. This they do, by in- discriminately applying those prophecies to a personal Christ in the male order ! or, as indiscriminately to a mixed, impure and compound body of males and females, called "the Church," or to something to which the spirit of the Prophets had uo kind of allusion. 25. The first promise God made for the restoration of man from the effects of the fall, was made to be accomplished through the woman: That '^ she and her seed should crush the seiyenfs head.^'' Yet, plain and distinct as his promise is, " blind guides " have perverted both the words and their meaning, by applying the promise to " Christ" as being the seed of the loomati. 26. How can Christ be the "seed of the woman?" Of what woman was He the seed? Was Christ the seed of Mary, the Mother of Jesus? That is impossible. But Jesus was created of the nature of fallen man, the seed of Abraham, through his preter- natural Mother, Mary, in order that, through the power of Christ manifested in him, he might crucify and put the serpentine 508 THE ORDER OF DEITY, B. IX. CHAP. I. Heb. ii. 34, 15. John, viii. 37,44, Rom. iv. 13, IX. 7, 8. 1 Cor iv 21. Gal. iii. 10-14, iv. 4, 5. Eph. ii. 15, 16, & Heb.iv. 15. Geii. iii. 15. Rev. xii. 1 , 2. Luke. xLs. 12, 15. Rev. xii.l4. nature to death, by nailing it to the cross ! And thus did he open the way of redemption from ^^ sin and death " and from the curse of the law." 27. And the Lord said to the serpent: "I will put enmities between thee and the woman, and thy seed and her seed: She [and her seed] shall crush thy head and thou shall lie in wait for her heel. * 28. However, the ages of the world may pass away before all the promises of God shall be fulfilled : yet his faithfulness can never fail. Four thousand years had passed away before the Messiah appeared — still he did appear as predicted of him, and finished the work which the Father had given him for the time being. 29. And in like manner, thousands of years had passed away, since the promise was made in the garden of Eden, concerning the woman; and the promised Saviour had come, and gone again from mortal view, when by the revelation of Jesus Christ to his beloved John, there was shown in vision, the particular and peculiar character of the " woman and her seed," unto whom the promise was made. 30. Here was seen, "A woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars ; and she being with child cried, travailing in birth, and pained to be delivered." This vision represented Holy Wisdom, the Eternal Mother, who brought forth the " man-child," the Christ, who first appeared in the male order; and which the Dragon sought to devour. 31. The Dragon here represented the spirit of persecution, which began in Herod's seeking to destroy the child, and con- tinued to operate in various stages with increased violence, until the primitive Church was cast down to the earth. Then this Christ Spirit was caught up from the apostate Church to God and his throne, out of the reach of the serpent, ready (in due season) to appear the second time, in and with his Bride. 32. And after the war of Michael and his angels, by which the Dragon and his angels were cast out of heaven, that is from the regions where Christ had established his kingdom, in the world of spirits ; then the Eternal Mother brought forth her own like- ness and representative, the Mother Spirit of Christ, in the woman, to whom " was given the two wings of a great eagle, that she might fly to her place, from the face of the serpent." 33. This is the woman, the Daughter, in the likeness of the Eternal Mother, even as the Son was in the likeness of the Eternal Father. And when this Daughter, who had now become •We have preferred the '^Douay" translation of this text, because it is the most correct, and easy to be understood. The brackets contain the true and full meaning. B. IX. MALE AND FEMALE. 509 the Mother of the new creation, had escaped from the serpent's chap. i. power, she was nourished in her place in the wilderness, until the time of her manifestation. 34. But here likewise, we shall see the enmity of the serpent, ^^v xii. for the Dragon was wroth, and went to make war against that woman, and against her seed, which are plainly described, and testified to be those '•'■which keep the commandments of God, and have the testimony of Jesics Christ.^'' This is the woman, and these are her seed, who should " crush the serpeiit's head.'''' 35. No figure, no similitude, no language need be stronger than this, to show that the true followers of Jesus Christ are the true seed of the woman ; and that they have not only a Father, but that they likewise have a Mother who consequently is one of the " two Anointed Ones,^' — the first Mother in the new creation, and of the children of the promise ; the Bride of the Lamb, and hence the first Mother of the children of the regeneration, or second birth. 36. And this woman who should be, and who has been made manifest on the earth, ^^ and dwelt among iis," was declared to be the chosen and anointed of Grod, by signs and mighty power, and by "many infallible proofs." The evidences of these truths are established in the lives of all true hearted and understanding believers in the present manifestation of God, and remain as a growing witness, and a living testimony to all people. 37. It is a great error to suppose, as the expositors of the Scriptures have done, that the woman clothed with the sun "is the Gospel Church^ What Gospel Church'i Why, the "-One Catholic Universal Church,'''' who profess the Christian name throughout the earth, no doubt! But how can this Church, this compound body of male and female, who are joined together in "■^ one flesh,'''' who live after the common course of the world, in the lusts of concupiscence, and works of natural ge?ieratio7t, and who bring forth seed "after the flesh :" 38. AYe ask, how can such a compojcnd body ^' in the flesh,^^ be the " woman clothed with the sun ? " How can such a Church, be with child of a spiritual seed? and how can it bring forth '■'■spiritual children, which keep the commandments of God, and have the testimony of Jesus Christ?^' There can be no such thing. 39. But when the Church shall be clothed with the " Sun of Righteousness ; when Christ shall loalk and dv;ell in her, and she in him ; when she has the lust of the flesh, the lust of the eye, and the pride of life,'''' loith all the elemeids of an earthly, sinful and fallen nature, under her feet; and when moreover she has on her head a croion of dominion and government, composed of all the twelve virtues of pure and genuine Christianity ; then indeed, (and not till then), will she be the true Church of Christ, the " pure Gospel Church." And then, indeed, will she be the 510 THE ORDER OF DEITV, B. IX. Rev. XXI. 2. Gal. IV. 2G. Sf e Isa. xxviii. 16. Eph. ii.20. Col. i. 10, 13. See Mat. 42 1 Pet. ii. 4, 9. Zion of God's likeness on earth, and the true ofl'spring of the " -woman clothed with the sun." 40. There is liicewise another great error in these natural expositors of the Scriptures. They say, the "Holy City, New Jerusalem," is the "Bride, the Lamb's wife;" that the Bride of the "Church," and that this Church is the "Mother of the saints I " How can all that be ? How can that holy city, that city with walls and "gates, be the Bride ? If the Bride be a walled cit}^ then with the strictest propriety and reason, the Bridegroom must also be a walled city. Otherwise, what must become of the liarmony which is so manifest in all the works of God ? 41. But Avhat man on earth, (whether he be a wise man or a fool), would ever think of looking out for a city to be his bride, his wife ? what man on earth, who would not look out for a more consistent companion ? an object more like himself ; more agree- able to his own nature, and more congenial to his own existence and happiness ? 42. No man on earth, would ever dream of espousing a city to be his bride, even though the city, like the heavenly Jerusa- lem itself, were "pure gold," its walls of " precious stones," and its gates of "pearl." And yet these expositors, commentators, and priests, have palmed upon the " everlasting Father " of the " new creation" a city for his Bride. 43. Instead of the true Bride, they have palmed upon the true Bridegroom, a false and fictitious bride, of their own invention ; and hence they have "robbed him of his glory." They have palmed upon him for his Bride, a city, of which he, the Bride- groom himself, was and is the "beginning, the foundation, and chief corner stone ! " or Head of the corner in this living building. How then could the Bridegroom be his own Bride ? 44. The true meaning of " Bridegroom," is, a man newly married, or a man about to be married." And the true meaning of "Bride," is, a "woman newly married, or espoused, or con- tracted to be married." All well know what is meant by the words Bridegroom and Bride. 45. How, and why is it then, that these diA^ines so called, these learned expositors, commentators, and priests, have so rudely perverted these words from their proper and well known meaning ? They seem to think that in the Scriptures, the word Bridegroom means but little or nothing. 46. They tacitly allow the Bridegroom to be a Father, but without a corresponding Mother, and that in Scripture the word Bride means but a stone ! or at most a city ! For this is the amount of all the expositions and comments concerning the Bride- groom and Bride. The Bridegroom, to be sure, is a Father, who of course has children ; but these children have no Mother, except a city ! A walled city for a Mother ! 3. IX. MALE AND I'EMALE, 511 47. But O, no ! these expositors will say, we do not mean /^^^^P- I- to be understood to say that the city, (New Jerusalem) merely itself, is the Bride, but the inhabitants of the city, " the saints and Church are the Bride," and the " Church and saints are the Mother!" But how does this better the case? The saints constitute the Church, and the question is, how can the saints be their own Mother 1 48. The saints, it will not be denied, whether in the body or out of the body, are male and female, who are redeemed out of Rev. v. 9, all nations, and kindreds, and people, and tongues." These are the inhabitants of the holy city. New Jerusalem. These con- stitute the true Church, and are the body of Christ, and mem- icor. xii. bers in particular, every member in its own proper place and office ; 3 {r*/^^' and of which body, Christ hiujself, the true Bridegroom, is the is, & Head. _ ^-^' 49. Now, how can these saints, male as well as female, and of every nation and kindred, who constitute the body of Christ, or his Church, how can these various members of his own body be his Bride? Are they not his children? Are they not in him, and by him begotten with the "Spirit and word of life ?" and is he not therefore their Father ? Unquestionably he is. As, then, the saints, the true children of the regeneration have in Christ a spir- itual Father, by whom they are begotten, from '• aeatk unto life;'''' so must they likewise have in Christ, a spiritual Mother, by whom they are '■'born again,'''' and brought forth in the new and spirit- ual birtlL. 50. That the new creation might be complete in its orders, was the very reason why the " marriage of the Lamb " with his Bride was contemplated and promised. This marriage, or sjiiritual union and oneness, between the Bridegroom and his Bride, was to constitute, and did constitute a spiritual and heavenly Parent- age, the ancestry and true origin of all the children of the regeneration. For without this spiritual Parentage, none of the fallen race could ever have been '^regenerated,'' none could ever have been " 5or?j Go-a2>e," none could ever have seen '■'■the John, m. 3. kingdom of God.'''' 51. If we do not admit the consistency of a full and complete Parentage, Father and Mother, in the new creation, as well as in the old, how could there be any offspring, or increase in the family of Christ ? How can the saints and Church, who must pass through the second birth, be the Mother? Can the children of the regeneration and of the new birth, be their own Mother ? Can the saints have a Father, and at the same time be their own Mother? Can they be the Mother of their own existence? There can be no such thing. While, therefore, we rationally believe in the distinct existence of a Father, why should we not as rationally believe in the distinct existence of a Mother ? 512 CHRIST MANIFESTED IN THE B. IX. CHAPTER II. CHRIST MANIFESTED IN THE ORDER OP MALE AND FEMALE. CHAP. II. Mark, ii. 18-20. Mat. XXV. 6, 10. Mat. xxii. 2. 2 Cor. V. 19. Rev. xix. 7,9. It cannot be denied that Christ Jesus was a Bridegroom, in the true and spiritual sense of the word ; and that he contem- plated and designed a future marriage and union with his Bride. His various parables on that subject, and the declara- tions of his Spirit afterwards, are too plain and interesting to be overlooked. All the allusions are to a future day ; particularly to his second coming. 2. The disciples of John and of the Pharisees, came to Jesus and asked him, "Why do the disciples of John and of the Pharisees fast, but thy disciples fast not? Jesus answered, "Can the children of the bride-chamber fast, while the bride- groom is with them ? But the days will come when the bride- groom shall be taken away from them, and then shall they fast in those days." This shows that the time would come when he would be absent from his people or witnesses ; and has particular reference to the long reign of antichrist and days of desolation, which followed the fall of the primitive Church. 3. But at the end of those days, at the second coming of Christ, at midnight, i.e. in the most gloomy time of antichristian darkness, there was aery made, " Behold, the Bridegroom cometh; go ye out to meet him." " The Bridegroom came ; and they that were ready went in with him to the marriage." Again, "The kingdom of heaven is like unto a certain king, which made a marriage for his son: " Who was that certain king, but God manifested in Christ, the quickening Spirit ; " God was in Christ, reconciling the world unto himself: " and who was that Son but Christ, as manifested in Jesus, who, when he had received the new birth of that Spirit, became the Bridegroom ? 4. And again, "Let us be glad and rejoice, and give honor to him ; for the marriage of the Lamb is come, and his wife hath made herself ready. And said the angel, write, Blessed are they which are called to the marriage supper of the Lamb. And he saith unto me, These are the true sayings of God." There is not another prophecy in all the sacred book more positive than this of the "marriage of the Lamb," nor any prophecy more solemnly confirmed. 5. It is surely evident, that, as the Bridegroom is the Head of his spiritual body, the Church ; and as the Head of the body is pre-eminently distinct from all the other members of the body ; B. IX. ORDER OF MALE AND FEMALE. 513 SO likewise must be the Bride : for the Bridegroom and his Bride <^iiap. ii. can form but the one Head of the body of Christ : even as in a natural family, the father and mother in strict propriety, constitute conjointly, and in union, but the one and only proper head of that family. But the children who compose the family cannot be the father, nor can they be the mother. So neither can the children of the family of Christ be the Bridegroom, nor can they be the Bride, the Lamb's ivife. 6. It cannot be denied that the woman, in her own proper place and order, is as peculiarly an object of distinction in God's creation and government, as the man. Nor can it rationally be denied, that in the Church, or body of Christ, the Bride is as peculiarly an object of distinction, as the Bridegroom. 7. And therefore all the members of the body of Christ, con- gee i Cor. stitute but one body ; and each member being in its own proper ^'i- 12 20. place and office, like the members of the human body, no one member can assume the place and office of another. Thus the Father has his place and office in the body, as the Head; and so, conjointly with him, i?t unity and in o?ie Spirit, has the Mother her place. 8. Now the life of the body, the quickening Spirit, which is See 1 Cor. Christ, proceeds from the mutual existence and influence of the ^^' Eternal Parents ; and therefore being its life, pertains equally to the female as to the male ; or, in other words, Christ, the Anoint- ing Spirit, proceeding from the Eternal Parents, and being male and female, "pertains equally to the first begotten Daughter in the new creation, as to the Jirst begotten Son.'' And from them as the Head and joint Parentage, the same holy Anointing Spirit, proceeding to their children of the regeneration, they become baptised into Christ, and constitute his only true body, both in heaven and on earth. 9. To this spiritual unio7i and correspondent relation, between the two first Parents in the new creation, the Scripture pro- phecies, have many and particular allusions. Many sublime and prophetic figures were used to point out this union and relation betweeii the two, in the work of redemption which were to be accomplished in ages then to come, as the two cherubims, whose ex. xxv. wings covered the mercy seat, between which the Lord would '^> '^-• commune with his chosen people. 10. Likewise, the two olive trees, the two olive branches, the Zech. iv.3, two goldeit pipes, the tivo anointed ones. Also, the two ivitnesses, ^^^ ^i. 3 the two candlesticks; and the '■'■tree of life" in two orders, one 4; & x^ii. "o« either side of the river of the ivater of life." ' ~" 11. To no individual person, nor to any personages whatever, see 1 Tim. from the beginning to the end of time, can these prophetic '^^l\^^^ g figures be applied ; save only to Christ, the quickening Spirit, and 17. to their first born Son and Daughter, the Lord Jesus and Mother 514 CHRIST MANIFESTED IN THE E. IX. CHAP. 11. Ann, wlio of God are blessed foreverinore — yea, forever and ever. 12. By this s'piritual union and relation, between the Tioo Gal. iii. 2S. Anointed Ones, it may be seen how it is, that in Christ, there is neither Jew nor Greek, neither bond nor free, neither male nor female (accoi'ding to the flesh). Because, they that are in Christ, See Rom. and Christ in them, are risen into ■nev;ness of life^ "They ^^■J"- ,„ through Christ are dead to the rudiments of the world,'''' and 2 Cor. V. 17. ^ . -^ , . coi.ii. 2u, therefore there can be no more any union or reLationship, after •"• ^' ^°- the flesh. 13. And hence it is, that the union and relationship, between the male and female, after the flesh, is forever abolished and dissolved, b}^ their union with Christ, through the baptism of that one anointing Spirit, by which all in Christ are created anew ; and by which baptism of the Holy Spirit, the union and relation- ship between male and female is made as much superior to the union and enjoyment of beings in the state and order of a cor- rupt and fallen nature, as the finest gold is superior to the meanest dross. 14. For all who are not fully baptised into Christ, (that is, all who are not baptised into the Spirit of the two Anointed Ones), but remain in the nature, fellowship and works, of male and Rom. via female after the flesh, remain also under the poiver of sin and 13. death. Whereas, all that are baptised into i\iQ fullness of Christ, with both the male and female spirit of the ?;z^;o Anointed Ones, have their union and fellowship vjith God, in the order of celestial beings, who are redeemed from the earth, and whose conversation is in heaven. Phil. iii. 20. 15. We have seen, that in the natural creation of man, he was made male and female, and that these tico were one flesh. But by the breath of life from his Creator, he became a living soul, and being made in the image of Grod, male and female and the J Cor. XV. figure of the second man Adam, who is a quickening Spirit; " all 45, &vi,i7. ^1^^^ ^^.g idpfiggd {fitQ Christ, male and female, are no more one in the flesh, but one in the spirit. And as through the spirit See 1 John, ^^^^ ^^^ ^^^^ with the Father and the Son. So likewise are they 071C with the Mother and Daughter. 16. For, as the second Adam is a quickening Spirit, so conse- quently is the second Eve a quickening Spirit. And therefore, when we speak of the Father and Mother of our redemption, we allude not to the natural personages of the two Anointed Ones, except as manifesters, but we allude to the Father Spirit, by which we are begotten, and to the Mother Spirit, by which we are conceived and brought forth in the new creation and spirit- ual state, and prepared for a celestial state of existence, which Spirit was revealed in them. 17. As it is not possible that there can be any offspring or B. IX. ORDER OF MALE AND FEMALE. 515 increase in the human family, without a natural mother, so chap, it. neither is it possible that there can be any offspring, or any in- crease in the family of Christ, withovit a spiritual Mother ; since the natural is a figure of the spiritual, and Deity is in that order, and all the works of creation came forth accordingly. 18. Not the existence of male and female in the man alone, but all creation, in both the animal and vegetable kingdoms, the fishes that swim in the seas, the birds that fly in the air. yea, the very herbs and flowers of the field, all demonstrate and establish this fact, namely: That all living creation is supported and advanced through the female order. 19. And that therefore the female is the crowning glory, and perfects the creative works of God. Hence also, in the work of man's redemption from the fall, without the co-operating influence of the female, the way of full redemption could never have been known ; nor could any soul ever have been born again, nor have inherited the kingdom of God. 20. It is believed and acknowledged that we must be born again, or never see the kingdom of God, that is, to see and experience it in our own souls. It is believed and acknowledged likewise, that Christ the second Adam is, and must be, the Father of all who are born again — of all the children of the second or spiritual birth ; but how can these be born again, without a Mother? Can a father heget and also conceive, and bear, and bring forth children ? There can be no such thing, either in heaven or on earth. 21. hi the day that God created man, in the image and like- Gen. i. 2?, of God made he him ; male and female created, he them; and ^' '' called their name Ada?n.^' What can be plainer than this, to show that the 7nale and female are one. That they are one in nature and essence, in the likeness of their Creator ? What can be plainer than this, to show that man could not, and consequently did not exist without the woman ? 22. As therefore the first Adam was a figure of Christ, the Rom.v. i4. second Adam, how could it be otherwise than that Christ, the second Adam, should also be made manifest in the order of ^°Jj,^'^' ^^ male and female ? He likewise being in the likeness, and " after place.*. the image of Him that created him.'' 23. If it could be consistently shown how Adam could have both begotten and brought forth children, and peopled the earth without Eve, or before the time that the woman should stand in her own proper lot and order, as the '■' motJier of all living ;" then it might be consistently shown, how Christ the second Adam, ioitho2it the woman, could both beget and bring forth a spiritual off'spring, to people the '■'■new heavens aiid the new earth,'''' by the '■'second birth.'^ But this can never be shown. 24. All the order and laws of creation, natural and spiritual, 516 CHRIST MANIFESTED IN THE B. IX. CHAP. II. establish and confirm, not the existence merely, but the lot and office of the Mother, as distinctly as that of the Father. There- fore, no walled nor unwalled city, no inhabitants or any mixed multitude of any city, no associated or compound body of males and females, called the Church, can constitute or be this Mother. Nor can any of these be the "Bride, the Lamb's wife." 25. It is true the female is frequently used as a figure, to rep- resent a whole people, a nation, or a city, as daughter of Egypt, daughter of the Chaldeans, daughter of Jerusalem, &c. But this is no reason why every particular prophecy alluding to Christ's second coming in the female, should be so construed and applied, as blind guides, commentators, and priests have done, and still continue to do. Rev. xxi. 26. In John's vision of a '■'■ neio heave?L and a neiv earth,'''' he ' ■ saw the holy city, New Jerusalem, ^'prepared as a hride adorned for her husband.^'' And the angel who conversed with John Ver. 9, 10. Said, " Come hither, I will show thee the Bride, the Lamb's wife.'''' And he carried him away in the spirit to a great and high moun- tain, and showed him that '■'•great city, the holy Jerusalem, descending oiLt of heaven from God.'''' 27. But this great and holy city was no more the Bride than it was the Bridegroom. It was no more the hamVs wife than it was the Lamb himself The city was adorned, to be sure, " as a bride for her husband.''^ But what was that adorning? Why, See Ezek. such as was becoming the place of God^s throne. It was adorned xiiii. 7. with a wall garnished with all manner of precious stones, with gates of pearl, and the streets transparent gold. And it was adorned, moreover, with the light and glory of God, and the Lamb. 28. This is the adorning and description of the beloved city. But let it be observed that the adorning, and the attire of the Rev. XIX. 8. Bride, had been before described. " To her it was granted that Psa.xiv. 11, ^^g should be arrayed in fine linen, clean a?id white: for the fine linen is the righteousness of sai?its.^' She was adorned with beauty, her clothing was of ivr ought gold, her raiment of needle work, and she was, moreover, all glorious within. What dis- tinction between any two objects can be more evident than the distinction between the holy city and the Bride, the Lamb's wife ? 29. There can be no doubt, that the beloved John, in his vision of the New Jerusalem, when he saw there the Lamb, he Rev. xxu. saw there his Bride also; for the Spirit, i.e. Christ and the Bride 17- were there, calling souls to partake of the waters of life freely. Nor can we have any reasonable doubt, that at the marriage in John,ii. 11. Cana of Galilee, when Jesus '■'■manifested forth his glory,'^ he there took occasion to give his disciples a spiritual view of his Bride, and of his own future marriage ; and his disciples believed on him. B. IX, ORDER OP MALE AND FEMALE. 517 30. There is no dispute that the prophecy and the descriptions chap, it. given in the forty-fifth psalm, from beginning to end, allude to Christ and his kingdom. But commentators have committed a great error in applying to the Chitrch, the latter part of the prophecy, concerning "Me Daughter^ 31. The prophecy is in two distinct parts ; the first part alludes to the " King," or that particular and. individual personage who is called the "Son," as was confirmed by St. Paul. The second Heb. i, 8. part alludes as distinctly to the " Queen" as to ?iX\oi\iex particu- lar and individual personage, who is called the Daughter. 32. The descriptions given by the holy Spirit of prophecy, first of the So7i, and then of the Daughter, are so plain and distinct, as in their accomplishment to admit of no manner of doubt in their application. While allowing the Son here spoken of to be the Christ or the Anointed of God, in the male order, and allowing also that he is the Father and first Founder of his Church, both in heaven and on earth, it is the extreme of incon- sistency, an egregious error, at the same time to suppose, as commentators and priests have done, that the Daughter here spoken of 25 that Church. But " charity shall cover a multitude of errors." For how could any know the true Bride until she was revealed ? 38. This prophecy concerning the Daughter, is peculiarly in- teresting to Believers of the present day, as it not only particu- larly alludes to the Mother and her children, but also because of its immediate and intimate connection with the most important prophecies that relate to the work of redemption, and the increase, purity, order, beauty, and glory of the Church of Christ in the latter day. It may not be amiss, therefore, to pay some atten- tion to the most essential passages, as beyond all doubt or con- tradiction, have been fulfilled, and are still being fulfilled in this our day, as follows : 34. '■'■Hearken, O Daughter, and consider, and incline thine Psa. x.v. ear ; forget also thine own people, and thy father'' s house; so ^^i^''- shall the King greatly desire thy beauty ; for he is thy Lord ; and worship thou him. * * * The King^s Daughter is all glorious tvithin ; her clothing is of wrought gold. She shall be brought "unto the King in raiment of needle tvorh ; the virgins her companions that folloiv her, shall be brought unto the King. With gladness a7id rejoicing shall they be brought : they shall enter into the King^s palace. Instead of thy father^, shall be thy children, whom than mayest make princes in all the earth." 35. These are the words of the Divine Spirit of prophecy, in relation to that peculiar personage whom we call "Mother." And in her, and in her spiritual oflspring of the present day, they were and are fulfilled, and are still being fulfilled. In obedience to the revelation and will of Ood, and in love to the Lord her 518 CHRIST MANIFESTED IN THE B. IX. CHAP, n, Hosea, ii. 14, 15. com- pared with. Rev.xii. 34. Ex. XV. 20. Jer. xxxi. 12, 13. Isa xxii. 32. Jer. xxxi. 32. Zech. ix. 9. Redeemer, whom she worshipped and served, she did forsake her own people and her father's house. She left also the land of oppression, and fled to this wilderness, the land of freedom, as the Lord directed her. 36. In this particular, God fulfilled through her, the promise made to his Church and people of the latter days: '■'Behold I tvill allure her, and bring her into the wilderness, and speak comfortably unto her. And I loill give her her vineyards from thence, and the valley of Achor,'''' [the confession of sins,] "/or a door of hope; a,nd she shall sing there as in the days of her youthy 37. By' her faithfulness and her toils ; by her cross-bearing and self-denying life; by the persecutions, and deprivations, and imprisonments, she endured for the testimony of Christ against the hidden works and abominations of fallen man ; and by her sorrows and sufferings of soul ; her incessant tears and cries to God ; she became a sanctified and " chosen vessel unto the Lord; " to '•'■do his work, his strange loork ; and bring to 2)ass his act, his strange act : " and that in her, the word of God, by the Pro- phet Jeremiah might be fulfilled, which says, " T^e Lord hath created a new thing in the earth, A woman shall compass a man.'''' 38. Through the valley of humiliation and sufferings she was brought; in the furnace of affliction she was tried, until her soul became cleansed and purified ; and being thus prepared, she became the fit tabernacle and the abode of the '■'■only begotten'''' Daughter of the Most High, i\ie faithful 7vit?iess ; and the true representative of the Eternal Mother.^' 39. Hence she was filled with the power and gifts of God; with charity and love ; with the gifts of visions, of songs, of tongues, of revelation, and of prophecy; with the gift of wisdom, and the fear of the Lord ; with the gift of discerning spirits, and the moral state and condition of man; as also, with the gift of repentance, and of the knowledge of the mind and will of God. 40. Being thus endowed with the gifts of God from above, and clothed with the garments of salvation ; she was consequently '■'■all glorious imt.hin,^'' and her '■'•beauty'''' became the desire of the King, her Husband — her Spouse ! ■ 41. "Her clothing was of wrought gold," the bright emblem of purity, of truth, of '■'■durable riches and. righteousness,''^ obtained (from her Holy and Eternal Mother) through the furnace of affliction, trials, and sufferings. " Her raiment was of needle work,^'' the emblem of industry, of skill, of faithfulness; with all those heavenly virtues with which she was adorned, and which insured her union and acceptance with her Lord the King, who is the "King of Zion." 42. " The. virgins, her companions that follow her, shall be B. IX. ORDER OF MALE AND FEMALE. 519 brought unto the King.'''' This shows that she is a Leader, and chap, ii. a Guide, in union and in fellowship with Jesus Christ the Saviour, her Redeemer, the King of kings, and Lord of lords. And that her followers are his followers, for " they shall enter into the King^s palace,''^ and '■'they shall sit with hi/n in his throne.'''' Rev. iii 21. 48. Besides, the virgins her followers, being her companions, show that oneness of spirit and interest, throughout the family of Christ, for which he so earnestly prayed, " that they all may be one, as- thou. Father, art in me, and I in thee, that they also 21. ' may be one in us." 44. " The whole of this beautiful prophecy, goes to show the influence and dominion of the "Daughter," in connectTbn and in fellowship with the "Son." " Instead of thy Fathers, shall be thy children, whom thou may est make princes in all the earth.'''' What can be plainer than this, to show that she is indeed a Mother? What can be more clearly expressed, to show that her children are the same ; that her followers are the same — the very same, and no other, than those who through Christ the anointing of the Holy One, "are made unto Grod kings and priests; and See Rev. i. shall reign on the earth." ' Dau'vil-i^ 45. Hence it was that the Holy Spirit gave utterance concern- 27. ing the Mother — the Queen, who is the likeness of the only begotten Daughter of the Most High, and stands with the King: "I will make thy name to be remembered in all generations; therefore, shall the people praise thee forever and ever.". And even thus it is ; for if her children, the virgins — her cross-bear- ing, and self-denying followers; "if these should hold their peace, would not the stones immediately cry out? " And let it be remembered, that all things concerning Christ, whether in the line of the male or the female, which were written in the Law ^«e Luke, of Moses and in the Prophets, and in the Psalms, must be ixiv. 44. fulfilled." 46. We have thus reviewed that important and interesting pro- phecy concerning the " Daughter" — the Mother of the children of the regeneration, in order to have a fair and correct view of the character through which Christ must needs manifest himself at his second coming. And the proofs and evidences, that he actually and truly has come the " second time," and at the time and in the manner predicted of him, are as strong and " infallible " as they were of his first coming ! " 47. The Daughter did " hearken." Li obedience to God, and as a true and faithful Mother to her children, she left the land of her fathers, and her father's house: And her children — her followers, who have believed and embraced her testimony of the way of life, and received her Spirit; these are the living monu- ments of the existence, and of the true character of their Mother ; and the living witnesses also, of the truth of God and of his pro- 520 CHRIST MANIFESTED IN THE, &C. B. IX. CHAP. n. niises, that they (her children) have been made "princes in the earth," as to the followers of Christ it was promised that this should be. 48. For, it will not be disputed, that this princely dominion promised to the saints, at the setting up of Christ's kingdom in the latter days, is the dominion over all the powers of evil; a John, i. 29. dominion over sin and death [the sins of the world] ; over hell and the grave ; a dominion in Christ's kingdom of righteousness and peace ; a dominion which the princes and nobles of the earth have never obtained; and which neither they, nor any of the fallen race can ever obtain, except they be cx)7iverted, and become as '■'■ a little child;'''' except they become "regenerated;" ex- cept they find the " second birth," and are " horn again,'''' of the Spirit, and through the agency of a spiritual Pareiitage: a spiritual Father, and a spiritual Mother. 49. How strange it is ; indeed, how marvellous it is, that the man shall possess such love and veneration for the woman, as to forsake his father and his mother, and all his natural kindred, and even the land of his nativity, and that he should forego all earthly comforts besides, for the sake of her enjoyment, and yet, that he should scorn the idea of her having any eminent agency in the work of his redemption. 50. How strange it is, that any man possessing a religious education and belief, should be so inconsistent and unmanly as not to allow the woman the privilege and right given her by Grod, (in promise) to wipe out the stain from herself and posterity which her first transgression had caused, and in which trans- gression and the consequent guilt, the man himself was, and con- tinues to be a partaker. 51. But it is still a greater marvel that woman-kind, (any woman), should be so far lost from her primary state of inno- cence, as to harbor and maintain a spirit ot opposition to the plan devised by the Holy and Eternal wisdom, for her redemption Gen. iii. 16. from the fall, and from the curse ! 52. It is marvelous indeed, that either man or woman, pro- fessing faith in the Scriptures, and in the promises of God, should be so wilfully blind, as not to see the undeviating harmony in all the predictions of the Prophets, and from beginning to end of the sacred book, in relation the lot and office of the woman, in the work of man's ultimate and final redemption. 53. That, as in one spirit, in fellowship, and as a co-worker Seeisa.iiv -^li^ the Lord her Head and Redeemer, she should stand in her own proper lot and order for the redemption of the fallen race; that she and her seed should crush the serpent's head ; that she should be a Queen, the Bride of the King of kings ; that she should be a Mother, vjhose children should all be virgins, whom she might make '^^ princes in the earth,'' and who should B. IX. APPEARING OF CHRIST, &C. 521 be made '■'■kings and priests 2into God.''^ Strange, we say, that chap. iir. any man or woman living, should be unwilling to see all this. gee Rev. 54. How could predictions have been more plain ? How '"■ i"- could prophecies have been more consistent and sure, to show, that, as the^7"S^ manifestation of Christ commenced in the person of a male, his second manifestation, or coming should commence in the person of a, feinale? For thus alone could the promises of God, in regard to man's final redemption, ever have been fulfilled : And thus alone, could the order, beauty and glory of the new creation, ever have been accomplished and brought to perfection. CHAPTER III. REVELATIONS CONCERNING THE APPEARING OP CHRIST, IN THE LINE OF THE FEMALE. Many are the prophecies recorded in the Scriptures in relation to that day called the '■'■latter day of glory,'''' in which Christ should appear in the " clouds of heaven,'''' (the element of his saints) '■'•with power and great glory;'''' and this manifestation of Christ should commence in the line of the female. For, as his first coming was manifested in the male line, his work could only advance in that order during that Dispensation. 2. And from this cause it was, that the woman was not permitted to have her proper share in ministration and govern- ment in the primitive Church. But in the second appearing of Christ, and in the fulfillment of the prophecies in relation to the proper lot and standing of the woman in the new creation, that barrier is removed. She, by her obedience, being "■redeemed from under the curse,'''' and released from under the "■ bondage of the flesh,'''' which her disobedience and transgression had caused. 3. In *addition to the prophecies relating to this interesting subject we have had in review, there are a few more (among the many) which are worthy of some particular notice. That remark- able prophetic passage, " The Lord hath created a new thing in Jer. xxxi. the earth, a woman shall compass a man,''' has been rudely mis- construed, and misapplied. The learned Protestant commen- tators, say, that "The Virgin Mary compassed a man, when she conceived, retained in her womb, and brought forth the Son of God in our nature.'''' 34 32. 522 APPEARING OP CHRIST B. IX. CHAP. HI. Pee Isa. li. 1. Isa. ix. 2. See Mat. chap. Xiiii. & xxiv. in connection with the Piophets. 4. What astonishing blindness and inconsistency I What man was ever brought forth into the world, since the creation and fall of Adam, who has not been compassed by a wovianl and brought forth in "our nature,^'' (the nature of the fallen race,) in the same manner? And what of all this, is it the creating a nzw thing in the earth ? 5. Every human being, male and female, have been '■'■con- ceived, retained in the loomb, and brought forth'''' into the world by the woman; the mother of all living;" and the Virgin Mary with the rest. What truth or consistency, then, is there in apply- ing this prophecy : A looman shall co?npass a man, to the Virgin Mary? Not the least. Besides, neither the Virgin Mary, (nor any other woman) ever conceived and brought forth a man, but a child! even the ^' child Jesus/' And if Mary at any period, and in any sense of the word, could be said to have co///passed the " child Jesus," it cannot in reason and truth be said, that she ever compassed the "man Christ Jesus." 6. The learned Catholic commentators, in their Douay trans- lation of the Bible, have not ventured any opinion or comment on the above noted passage of prophecy ; but they have placed the words, " A woman shall compass a man," in large capitals, from which it is inferred, that they likewise, as well as the Protestants, suppose it to allude to the Virgin Mary, and that in her it was fulfilled. 7. But it has just been shown, that this idea is without any ground of reason ; very distant from the truth ; a weak and in- consistent supposition. If however, we will bear in mind the pit of great darkness from which loe ourselves have been dug ; If we consider the many ages in which antichrist has had his dreary reign over the souls of men, by falsely assuming the name and profession of the true Christ, we shall not so much wonder at the extreme blindness of commentators and priests, while under antichrist's dominion. And in this too, are the prophecies fulfilled, as well as in regard to the particular subject we are upon: For '■^darkness shall cover the earth, ajid gross darkness the people" And so it was in Christ's first appearing, and so it should be in his second coming. 8. It is evident, from prophecy, that the character and " it-o- man," here prophesied of, is a peculiar and leading object in the new creation, or work of redemption: And it is the truth, that she is the same object, the same character, with the woman rep- resented as the '■'■Daughter" the '^Quee?i" the ''Bride, the Lamb's wife." And that she is in consequence, the frst Mother of the redeemed m the '■'new heavens and new earth, loherein dwelleth righteoiisness." 9. What is meant by the prophecy, " A ivoman shall compass a man" is surely not difficult to understand; it is simply neither B, IX, IN THE FEMALE ORDER. 523 more nor less than this: to discern, to co777prehe?id, and to chap. in. Jaioiv by the gift of God what is in man ; to discern and know seeJoim. the thoughts and motives of the heart, and the true state and ''• '-^-ii.as- condition of his soul. 4.'''''^' ' 10. '■'■Jesus kneio all men; and needed not that any should testify of man; for he knew what ivas in man.'''' And that this gift — the spirit of comprehension and discernment, and of the knoivledge of mankind., was as proper and necessary to be pos- sessed by the Daughter as by the Son ; by the female as by the male, no reasonable person will attempt to deny. 11. Much is said in the Prophets concerning the "Branches," which unquestionably alludes to Jesus Christ and Mother Ann, and to their great and glorious work of redemption in the earth, to be accomplished in the line of both the male and the female. For, as the female is a constituent part of the male; and man could never have been complete in his manhood without her. So his state and condition could never have been "happy" or "glorious," without the correspondence of the female, in a state of nature, and much less in a state of grace. This is a self- evident matter. 12. Now, as the man is the image and glory of Grod, and the woman is the glory of the man, and as the man is not without iCor. xi.7, the woman, nor the woman without the man, in the Lord; there- fore, "the man [Christ Jesus,] whose name is the Branch," is not without the constituent and perfecting part of his manhood, namely: the woman, standing in a correspondent spiritual rela- tion to the man, in dignity and office. 13. We see the two olive trees, and two olive branches, which are the two anointed ones ; and the Lord promised, saying, "The counsel of peace, [which is the river and water of life], shall be between them both." Thus it is that the " two Anointed ones," are in spirit but one; even as the Eternal Father and Mother are one; and which is also signified by the one "tree of life, on either side of the river of the waters of life." 14. And likewise, the " crowns," (not in the singular, but in the plural number, crowns), of silver and gold, set upon the head of Joshua," who is here a prophetic type or figure of the Saviour, in the fullness and perfection of his manhood, male and Read ciiii. female, and which crowning of Joshua with crowns, implies and fompLT. signifies the crowning of the "two Anointed ones," as King and Zech. iii. s, ® . . 10* iv 3 7 Queen of Zion, who by the one Anointing Spirit, Christ, Joshua ii,'i2,i4;' the Saviour, whose name is "the Branch," shall "build the tern- ^3 Vg'^^' pie of the Lord," in the latter days, when "ye shall call every Rev.xi. 4, man his neighbour under the vine and under the fig tree." &xxu. 1,2. 15. Let it be particularly observed here, that the first "Anointed one" is in the male order, and is called the "chief corner stone," in this spiritual temple. And that the second 524 APPEARING OF CHRIST B. IX. CHAP. III. Isa. xxvjii. 16. Zech. iv. 7. Isa. iv. 2. See Zech. vi. 13. Hag. ii 7. Jer. xxiii.5, 6. Jer. xxxiii. 14-16. "Anointed one" in this building is in the female order, and is called the "head, or cap stone," which "shall be brought forth with shouting, grace, grace, unto her." * IG. These prophecies concerning "the branches" are both important and very interesting, as they most particularly allude to the work of God, and the Dispensation of his grace, in the day in which we now live ; therefore, it is here worthy of our particular notice and regard, that the final work of Grod could never be accomplished in its beauty and glory," until that day when the second branch of the Lord, representing the female, should be established on earth, and the two should be united in one. 17. That being thus united, the woman is the co-worker in building up the temple of the Lord, and in the upbuilding and advancement of his kingdom, and that therefore, being a true and faithful co-worker, she "eats her own bread and wears her own apparel," agreeably to the predictions of the Prophet. And it is also worthy of further notice here, that the union be- tween the two Branches is neither more nor less than the marriage of the Lamb and his Bride. To this union of the male and female in the "Branch of righteousness, and counsel of peace between them both," the desire of all nations centered, and to this all the Prophets pointed. 18. Among the many worthy and interesting prophecies con- cerning the " Branches," there is one or two more, immediately connected with our subject, we will notice. "Behold the days come, saith the Lord, that I will raise unto David a righteous Branch, and a King shall reign and prosper, and shall execute judgment and justice in the earth. In his days Judah shall be saved, and Israel shall dwell safely, and this is his name whereby he shall be called : The Lord our righteousness." 19. And again, "Behold, the days come, saith the Lord, that I will perform that good thing which I have promised unto the house of Israel, and to the house of Judah. In those days, and at that time, I will cause the Branch of righteousness to grow up unto David, and He shall execute judgment and righteousness in the land. In those days shall Judah be saved, and Jerusalem shall dwell safely ; and this is the name wherewith She shall be called: The Lord our righteousness." 20. This is a very plain and pointed prophecy, and less obscure than many others ; and will therefore require but a few short remarks or explanations. It is in two distinct parts ; or in other words, it was given in two distinct periods of time, in the clays of the Prophet Jeremiah. 21. The second or last part of the prophecy was given some nine or ten years after the first, and appears to have been given • This is according to the original. B. IX. IN THE FEMALE ORDER. 525 as a seal of confirmation to the first ; and for the further wise chap. hi. purpose of showing that the promised " Branch of righteousness " was not one alone, but two in one. For the Hebrew word, (in which tongue the prophecy was given), is " Jehovah — Tsidkenu" and which being expressive of both the masculine and feminine genders, is therefore, in our English language, correctly translated "He and She shall be called the Lord our Righteousness." 22. It must appear evident to every discerning mind, that the allusions in this prophecy, are pressing to the latter day for their accomplishment; and that the promises contained in this pro- phecy are not to be fulfilled to the house of Israel and Judah, literally, nor yet to the literal Jerusalem, all these being used figuratively ; but that it was to the spiritual house of Israel and Judah, and to the heavenly Jerusalem from above, that the promises were made. Or in other words, the promises were made to those only, who through faith and obedience should become the true Israel of God, and consequently the true heirs of his promises. 23. Whatever may be the extent of that great and mighty work, which shall " execute justice and righteousness in the earth," either to the house of Israel, to the Jews, or to the Gentiles, or until "the earth shall be full of the knowledge of the Lord, as the waters cover the sea;" certain it is that this work is the work of the "new creation of God," of a " new heaven and a new earth." 24. And certain it is that this new creation has had a begin- ning, and it is equally sure that the beginning of this new creation was in those two "righteous Branches," who being united in one, were made, ordained, and constituted a new and spiritual Parent- age. Hence the first Father and Mother in the new creation are the two first foundation pillars in God's spiritual building, and the " two Anointed ones, that stand by the Lord of the whole earth." 25. Through these " righteous Branches," then whose inherent, creative and productive properties and powers, are both male and female in the Divine nature, and in the Divine law and order, shall righteousness "grow and prosper," till "all the ends of the isa. xi.s; earth shall see the salvation of God." ^" ^"" 26. From all the foregoing predictions concerning the second coming of Christ, and the setting up of his kingdom on earth, how can it be otherwise than evident, that this kingdom could never appear until the time appointed of the Father, when the '■'■marriage of the Lamb with his Bride'''' should take place? How can it be otherwise than that this kingdom is a spiritual kingdom, a kingdom of righteous7iess? and this marriage of the Lamb and his Bride, is a spiritual union between the " two Anoi?ited ones,''^ whom God had chosen and anointed King aJid Queen of Zion ? 526 APPEARING OF CHRIST B. IX. CHAP. III. 27. And what can be more evident, from all the prophecies on that subject, than that this King and. Queen of Zion, are the first Father and Mother of all the children of the regeneration ? and that this first father and mother are the beginning of the " crea- tion of God,^^ of the " new heavens and the new earthl " What can be more consistent with the Divine wisdom and goodness, than these prophecies and promises of God, that the woman should be raised to her proper lot and order, as an helper-meet, and a co-worker with her Lord, in the work of man's redemption ? 28. Where is there a plainer declaration in all the sacred records than this: that Grod created the first man Adam, '■'■male and female, in his own image, and. after his likt7iess? What declaration can be plainer than : that the first man Adam of the earth, 7vas a figure of Christ the second Adam, the Lord from heaven? And what, then, can be a more scripturjil, true, and rational conclusion, than that Christ the seco7id Adam, is also male and female? 29. Yet notwithstanding all these plain prophecies and prom- ises, and also these plain and unequivocal declarations of the Almighty; such now is, and such for many ages has been, the blind and lost condition of by far the greater part of what is called the " Christian world," that being led on in darkness by a blind priesthood, the clearest oracles of Grod have become per- verted, and the very order of Deity subverted and falsified. 30. And from age to age, one blind priesthood after another, have followed in the footsteps of their predecessors, who, in the place of truth and reason, have substituted a Deity of their own invention; a " Triune God! " a " Trinity of three male persons in the Godhead! '^ and which withal, is the most unscriptural, the most inconsistent, incoherent and imaginary of all anti- christian dogmas. 31. From whence came this blindness? From whence origin- ated this perversion of the Prophets and Apostles, and their sacred writings ? From whence this subversion of the pure law and order of God, to the exclusion of the female from her equitable right and participation with the male in the order and government of God's household, the same, as if in God, the female had no existence ? 32. From whence, we ask, is the origin of all this blindness ? The answer is plain and ready. The origin of all this blindness and evil, is Satan, that old serpent, the devil, the adversary of God, and all the work of his hands. For no sooner had the Son of God appeared with the "glad tidings of salvation," and the Sun of Righteousness arisen with "healing in his wings," than See Mat. Satan, through his emissaries, stood ready to resist him, and to ii. 13. 16. seek occasion for his life. 33. And no sooner had the Apostles and first Founders of the primitive Church finished their labors, and closed their days on B. IX. IN THE FEMALE ORDER. 527 earth, than "devouring wolves" — a corrupt and aspiring priest- chap. hi. hood began to take the dominion ; and under the assumed name of Christ, and a false profession of his Church, they supplanted the truth and simplicity of the Gospel, both in doctrine and practice ; and substituted in its place their own carnal reasonings, the vain philosophy of the Gentiles, their self-invented and in- .see Coi. ii. coherent dogmas ; with endless contentions about God and ®' Christ; about spirit and matter, and aeons and demons, and so on ; sufficient to fill the whole Christian world with proud ambi- tion, perplexity, discord, confusion and strife ! 34. This was the gloomy state and condition of the Church, (falsely called the primitive Christian Church,) which in the beginning of the fourth century, after more than one hundred years of wrangling on the subject, this Church, by a council of her 318 lordly bishops, who under imperial authority at the council of Nice, in the year 325, decided and decreed: — 35. That there was a "Godhead," and that in this Godhead were " three distinct male persons," the " Father, Son and Holy Ghost; " which is understood to mean, He the Father, He the Son, and He the Holy Ghost; and that these three male persons were "One Triune God!" a " Holy Trinity I " And whoso- ever did not believe and acknowledge this as the only true and fundamental doctrine of Christ and his Apostles, were decreed heretics ; and heretics must be persecuted and banished, and in process of time, were put to death. 36. But the faith and integrity of all men were not so easily subdued ; various opinions were still held forth by the contending parties ; and the growing authority of a corrupt and aspiring priesthood, not being fully and sufficiently established at the council of Nice, to suit their views of ghostly dominion over the consciences and conduct of men, they, the priesthood of an apostate Church, held a second general council, in order to establish more permanently their rudimental doctrines, and thereby more effect- ually to detect and suppress all heresies that might exist, or rise up, ''to trouble the Church .'^^ 37. This second general council, also, under imperial authority, consisted of 350 bishops, assembled at Const antijiople, in the year 381; fifty-six years after the famous and much celebrated " council of Nice.'^ In this second general council, the doctrine of the Trinity, of three male persons in one God, was fixed, decided, and decreed in a more full and determinate manner than what the council of Nice had formerly done. It was decided and decreed, that the Father, Son and Holy Ghost, are in substance, in glory, and in majesty, co-equal and co-eternal ! That the Father is God, the Son is God, and the Holy Ghost is God ; and that Christ the Son of God, is " perfect God," and " perfect man ! " 528 INCONSISTENCY OF THE B. IX, ciiAP. IV. 38. And this, the doctrine of the •' Holy Trinity,'" of " three male persons in the Godhead," was contrived up, and established, let it he remembered, by the lordly and aspiring bishops, and earthly rulers, in the fourth century. It was the result of long and bitter contention, among the priesthood, and the decisions and decrees of the dominant party were established by the imperial authority of the Roman emperors. And hence the doc- trine of a " Trinity," of " three male persons in the Godhead," has been taught and supported as the rudimental doctrine of the " Christian religion " by all the professed orthodox of the Christian name, throughout the dismal reign of antichrist, from the beginning of the fourth century to the present time. CHAPTER IV. INCONSISTENCY OF THE DOCTRINE OF THE TRINITY WITH ALL THE MANIFESTATIONS OF GOD. The foregoing remarks on the origin of that doctrine called the "Holy Trinity," may appear at first sight as a digression from our main object concerning the " Mother ; " but by a further view of the matter, the propriety of this digression, if such it is, will readily appear. 2. We should here recollect that immediately after the fall of our first parents, in the garden of Eden, the Lord God, in displeasure, denounced their disobedience and sin; yet he pro- mised, notwithstanding, that "the woman and her seed should crush the serpent's head; " and declared, moreover, that the ser- pent "should lie in wait for the woman's heel." No prophetic passages of Scripture have been more truly verified than these two. 3. That the serpent should lie in wait for the woman's heel, is neither more nor less, than that he should be continually lying in wait, and watching as it were, at the back doors of corruption, the heel, that which is out of sight, but near and very sensitive to earthly effects, and thus prefigures the secret poison, injected by the serpent in the fallen nature, among the weeds of strife and contention, in the hidden manners and cunning of the ser- pent, for opportunities to injure the woman ; and especially to B. IX. DOCTRINE OF TRINITY. 529 frustrate, and if possible, supplant and overthrow, the designs chap, iv. and promises of the Almighty, concerning her and her seed. 4. It was here, among the corrupt priesthood, among the sons of strife," the lordly bishops of the fourth century, that the old serpent, the devil, found a convenient and suitable opportunity to form his plans, for frustrating the designs of God, and of making void his promises to fallen man. It was here, in a very special manner, that Satan found place and opportunity to " change the j^j^ ;- truth of God, into a lie," for he was a " liar from the beginning." 41. 5. The Lord God in the beginning, decreed to make man "male and female, in His own image and likeness;" and he did so create him. But Satan, that old serpent said, and his willing and obedient subjects decided and decreed that it was false; that the image and likeness of God was not male and female ; but that it was a " Trinity of three male persons, in one God! i\xQ Son procediiig from the Father,'''' but without a Mother! and the Holy Ghost (He) "proceeding from both the Father and the Son." 6. This is the true -'Catholic faith" and doctrine, established by the blinded ecclesiastical and civil powers of the fourth cen- tury; and, as the decree says, "which faith, except every one do keep whole and undefiled ; without doubt he shall perish ever- lastingly." What chance, then, for the lives and well-being of any mortal who, in future, should believe or think differently. This monstrous doctrine of a "Trinity," being established by both ecclesiastical and civil powers, became the criterion of or- thodoxy, and the test by which the thoughts and opinions of all men were to be judged, acquitted or condemned. And thousands upon thousands, in succeeding ages, suffered the consequences and the penalty, with their fortunes and their lives. 7. And here it may be proper to remark, that in the fourth century, scarcely a vestige of the true spirit and simplicity of the Gospel, and of the first primitive church, in the Apostolic age, was now remaining with the dominant party, wlio claimed both the name and authority of Christ, and who styled them- selves the Catholic, the only orthodox, and the only true Chris- tian Church ! " And let it be kept in mind, that this doctrine of the "Trinity," established by this dominant party in the Chris- tian name, was the " opening wedge," and the " battering ram," into the dominions of the " beast ; " the " key " into the kingdom of antichrist, and his long and deplorable reign, which was near at hand. 8. That Satan, the adversary of God and man, had in- fluenced the devising and establishing this absurd trinitarian doctrine, must appear evident to every spiritually discerning mind. For, although it was long since, did not the old serpent know and well remember what the Almighty had declared to 530 INCONSISTENCY OP THE E. IX. CHAP. IV. ]^ini in the garden of Eden, that " woman and her seed should yet crush his head? " Undoubtedly he did. 9. And when those contending priests and bishops were met in a grand and general council, from all parts of the then known Christian world, Asia, Africa and Europe, to settle and decide on their long continued disputes and wranglings about God, and the personalities of their Deity ; what could be more consistent with the enmity, nay, with the cunning and subtilty of the ser- pent, than to inspire these lofty dignitaries with ideas and views that would keep out of sight, the " woman ?" that should exclude the female from having any part or attribute in the existence of Deity, or any participation in the work of man's redemption ? 10. What could be more agreeable to the disposition and enmity of the serpent, than to improve this favorable opportunity for forming doctrines and decrees in the name of God and Christ, which might frustrate the design of God, in regard to the "wo- man, and her seed," who were yet to supplant his power? What more cunning and deeply devised plan could Satan have inven- ted, to subvert the true order of God, to exclude the female from her proper place and rank in the " new creation," than that of es- tablishing, as a fundamental article of the Christian faith and prac- tice, that monstrous doctrine of " three male persons in one God ? " 11. Thus it was that the serpent deposited his eggs of false- hood and lies, concerning God, in the spawn of con1 entimi^ strife. and bitterness ; and these eggs of the serpent were brooded over, and hatched out by the priesthood, the lordly bishops of the fourth century, who in their sittings and councils, brought forth that inconsistent and mischievous doctrine of the " Holy Trinity! " And all this, notwithstanding the plainest and most express dec- laration of the Creator, to the contrary. 12. When, therefore, this doctrine became established, as the test of all religious opinions, as the very basis of Christianity ; and, when the same doctrine was inculcated from the cradle to the grave, and to be enforced by penal laws, and statutes, through succeeding ages, as the only true orthodox doctrine of Christ and his Apostles ; how distant, in the course of so many ages, must have been the views and thoughts of the "Christian world" generally, with regard to the reality and consistency of the female having any agency in the work of man's redemption. 13. Let us look for a moment at the consequences of this long established doctrine of "three male persons in God." The first consequence was, that mankind were taught 7iot to believe the word of the Creator, when he said that he made man male and female, after his own likeness. That they were not to be- lieve that the first Adam of the earth, was a "figure of Christ, the Lord from heaven." The further consequence was, and is, ao-reeable to the device of Satan, that the female, as to her having B. IX. DOCTRINE OF TRINITY. 531 any leading agency in the work of redemption, was kept out, of cuav. iv. sight, as in that work, the serpent dreaded the " bruising and crushing of his head by the woman and her seed." 14. And hence, according to these false creeds, the female forming no part or likeness of the Divine Being, of what use was her existence but for earthly purposes ? What of rank, or station is permitted or allowed her in the spiritual work and callings of God, preparatory to a future state ? And what, from these long established, and long received autichristian creeds, must be the true spiritual state and condition of the female ? Is she not still under the "curse ? " 15. And by her being excluded, according to those creeds, from any part, or participation in the order and government of the " house of God," to what purpose is her existence, but that she might remain a servile subject to the sinful desire and lusts of men; and thus the "broadway" of sin and destruction, of carnal pleasure and ruin, might be left open to fallen man. And all this was the device of Satan in the first establishment of antichrist's kingdom. 16. We need not wonder, then, at the blindness and opposition of mankind, to the idea that the female is united with the male Christ, as an helper-meet, and as a co-worker in man's redemp- tion. Nor need we wonder at the perpetual confessions of pro- fessed Christians, especially of those nominal creed-making and creed-loving Christians, that they are yet sinners. 17. It is admitted by all, that it was the woman the old ser- pent, by his cunning, first deceived and decoyed into sin, and that by the same cunning the woman decoyed the man, and thus sin was brought into the world. Now, as the woman was the first in sin and transgression, what could be more consistent? what would be more just, equitable, and right with the Almighty and his eternal Wisdom, than that the woman should be the medium to bring forth that light which should fully reveal the man of sin, the " mystery of iniquity," and the secret workings oit/ie serpent in the human heart ? 18. It is from these causes, combined with the enn)ity of the ser- ♦ pent, and his secret ivorhings on the human heart ; infusing corrupt inclinations and evil desires to enjoy the pleasures of sin, that the offence is taken at the manifestation of Christ through the female. 19. But it must needs be that '■^offences ivill come,^'' for no way in which the Lord God ever revealed his will, has suited the car- nal mind, nor even human wisdom. And hence it is written, " Behold, I lay in Zion a stone, a tried stone, a precious corner stone, a sure foundation^ But (mind) it shall be for " a stone of stumbliyisr and a rock of offence''' to the disobedient and them that '■'■stumble at the ivord." And they " stuvihled at &.c. ' the stumblinsr sione.^' 532 INCONSISTENCY OF THE, &C. B. IX. CHAP. IV. 20. And therefore, such as are willing to consider the Christ, the Anointing Spii'it, and true So?i of God, in any other light than as a being of flesh and blood ; and that he cannot manifest himself in the manner and form as pleases him best, whether in and through the male or the female, or through both, such are sure to be offended, such are sure to stumble ! 21. This '^ stone of stumbliiig,'''' this '■'■ rock of offences,'''' is laid in Zion. It is laid a '•'■ sure foundation " because it is laid in both male and female, of which the true Zion of God and of his likeness is composed ; and will therefore never be moved nor re- moved. And consequently such as are for stumbling, will lack no occasion to stumble, and they may as well stumble at Ann Lee, the Blacksmith's daughter, in the day of Christ's second appearing, as both Jews and Gentiles stumbled at Jesus, whom they called the C(irpe?iter's Son, in the day of Christ's first ap- pearing. The first was accused of '■'■blasphemy,^'' and why not the second ? 22. For there never was any dispensation of the favor and grace of God to man, but what has been met with opposition and contempt from the greater part of the fallen race, however infinite in wisdom his dispensations were planned ! And it would seem that no dispensation of the goodness of God to mankind will ever be acceptable to such, in whatever form or manner it may appear, unless it comes agreeably to their own will and pleasure. And therefore there is no other alternative with the Almighty in the performance of his promise after dispensing a fair offer in mercy, than by a dispensation of his rolling judg- ments to sweep the vncked and rebellious from the earth. 23. It is upon those who enjoy the greatest privilege of know- ing the will of God, in the day and dispensation of his grace in which they live, and their despising the same, that the heaviest judgments of God will fall. And in these, especially the '■'■ des- pisers " of the work of God, in the " Last Day," must that Scripture be fulfilled, " Behold ye despisers, and wonder and Acts xiii P^'>'ish ; for I work a ivork in your days, a v;ork in which ye. shall in no wise believe, though a man declare it unto you.^' B. IX. SUMMARY REMARKS ON THE, &C. 533 CHAPTER V. SUMMARY REMARKS ON THE ORDER IN DEITY; AND CONSE- QUENT MANNER OF MAN'S REDEMPTION IN CHRIST. The foregoing treatise, concerning the order in the existence of chap v. Deity, the order in which man was created, and the corres- pendent manner of man's redemption, may be comprised in the following words ; as from time to time, has been made known by the revelation of Christ, in this day of the second manifestation of that Divine Spirit, with infallible proofs of their truth and reality, namely : 2. That in the Almighty Being, whom we call God, there existed, before man was created, and before the worlds were formed, an Eternal Two in One Spirit; who, in plain Scrip- ture language are termed Almighty Power and Infinite Wisdom. That the first holds the seat or throne of the Eternal Father; and the second, that of the Eternal Mother; and that by the union of these Eternal Two, the heavens and earth were created and set in order; and by their united power and wisdom they are sustained. .3. Secondly. That before the world or order of creation was formed, and before man was created on the earth, there existed, in the Christ element, an order of spiritual beings, male and female, designated Sons of God, and Moj-ning Stars, in union job, with the Eternal Father and Mother from whose living essence ^^vin. 7. they were a proceeding ; and who were the prototypes of the human race. And, after the earth, and every living creature thereon were formed, God, through means adapted to the end, created man, two in one nature, ••' inale and female, created He them, after his own image, and in his own likeness," and called their name Adam. 4. Third. That, notwithstanding Adam, the first man and woman that God created on the earth, by disobedience to the laws of their Creator, fell from the rectitude in which they had been placed ; and their posterity following the example of their parents in transgression, having likewise fallen, the design of God to raise man to an elevated spiritual order, was not thereby thwarted ; but, that his purposes in that respect, might be accomplished, He mercifully, at sundry times, and in divers manners, promised a restoration and redemption through the agency of his Divine Son and Daughter, and mediators of his own choosing. 5. That this promise, which continued to be renewed for many 534 SUMMARY REMARKS ON THE B. IX. CHAP. V. See Hosea, xi. 10. See Acts, i. A(at. xxvi. 3G Mark, xiii. 3-2. Ii?a. lix. Sft. Gal. iv. 4, Heb. li. 16, 17. Luke, ix. 20. Isa. ix. 7 Micah,iv.3. successive ages, ■v^s couched or involved in prophetic language, in types and shadows ; in allegories ; in obscure sayings, and dark similitudes, which were not, and could not be understood by mortals, until the ^^ times and seasons " in which Grod would fulfill his promise, and accomplish His work of restoration. And these times and seasons, as well as the order and manner, in the accomplishment of his work, the '^Father reserved in his oivn poiver." He sufi'ered not man to have the knowledge of this: "wo, not the angels in heaven, neither the Son, but the Father o?ily." G. Fourth. That in the fulness of time, the Father sent into the world his beloved Son ; the true representative of his character, the "express image" and likeness of the Eternal Father, to redeem the fallen race; He was revealed in Jesus of Nazareth, who existed in the form of a servajit, and was the " hod^j prepared for him,^^ which was " made of a woman," as the Apostle expresses it, and as has been clearly set forth, 7. It was hence, in this line of life, that the Spirit like a dove descended upon him, (Jesus) with a voice and a testimony " This is my beloved Son, in whom I am well pleased.'''' This was the Christ, the Anointing Spirit of the Holy One; the Son of the living God, of whom the voice spake. Thus Jesus became the author of eternal salvation, the '•'■first begotten from the dead^ The '■'■bcgbming and first Father of the new heavens, and the new earth, ivherein divelleth righteousness.^^ 8. Fifth. That the Son revealed the character and will of his heavenly Father; and that, for the day and time being, " Ae finished the work his Father gave him to do.^^ But there was still a far greater work for him to do in a future day. The time for the '^setting up of his kingdom " on earth had not yet come ; and he must needs go away ; but at the time appointed of the Father, he would come ; he would come in " his oion glory, and in the glory of his Father, and of the holy angels.'''' 9. That the time for his " marriage " should come, when the ^''^ Bride should have made herself ready ;''^ and that, at his com- ing again, he would appear in union with his Bride. Until that time, his kingdom could not be " set up " and established on earth ; nor could that happy period advance, when, " Of the increase of his goveryiment and peace there shall be no end ; " when " nation shall not lift 2/.p sword against 7iation, neither shall they learn war any more.'''' Then, and not till then, should his kingdom appear. 10. Sixth. That it was not possible for the kingdom of Christ to be established on earth, and for him to appear in " power and great glory," as he promised, until the two Anointed ones; the Son and the Daughter; the two first foundation pillars of that kingdom, should both be made manifest on earth, and the testimony of their witnesses established among men. B. IX. ORDER IN DEITY, &C. 535 11. That the Son having been made manifest, and the testi- chap, v. mony of his witnesses established, (but not so of the Daughter,) it was necessary, therefore, that the " heavens must receive him. Acts, hi 20. until the times of restitution of all thi?igs, vjkich God hath spoken by the mouth of all his holy Prophets since the world begaii.^^ 12. The "times of restitution of all things" had not come. The woman, that congenial and essential part of man's existence in the new creation, (as well as in the old,) had not yet been restored to her proper place and order. Therefore, the order of God in the work of man's redemption, and the restitution of all things, was not, and could not be completed in the day of Christ's first appearing. 13. It was for this very reason, that he had to come, and pro- mised to come, the " second time." And it was from this very cause, and the long distance of time between the two advents, or Christ's first and second coming, that the adversary (Satan) took the advantage and '■'■scattered the power of the holy people; ^^ and the sanctuary of the saints became " trodden mider foot'" for the space of " forty and two months," or at least, 12G0 years, see Daniel. 14. The true Church of Christ, and its saving power, was supplanted ; a false Church, (and finally innumerable false Churches,) false doctrines, and corrupt power and dominion, under the Christian name, were established on its ruins," and prevailed, even until the time when the promise drew near, for " Christ's second coming," and the " cleansing of the sanctuary." 15. Seventh. To accomplish the order of the new creation, and the order of man's redemption in both the male and female line, when the fulness of time had come, according to promise, God, the Eternal Father and Mother, sent forth into the world their beloved Daughter in the chosen one prepared, who descended, not from the princes and nobles of the earth ; but she appeared in the '■'■ forvi of a handmaid.'''' 16. Who, being the " chosen vessel " of God's will, became subject to the death of a carnal nature by the cross, through obedience and sufferings, and was invested with the power of God, and " excellent majesty from on High ; " and was " clothed in the glory and brightness of her Lord and Redeemer, and with the garments of his salvation. He^ice she was the second Heir, in the covenant of promise of eternal life; " and having received the " Anointing of the Holy One, she was the true representative of the Daughter, the Mother Spirit in Christ, the " express image aiid likeness of her Eternal Mother ; " and by the same anointing, the Christ, abiding in her, she became the first Mother of the children of the regeneration. Of this Parent- age, the " whole family and household of God, in heaven and on il* '' ■"'* earth, is named." 536 SUMMARY REMARKS ON THE B. IX. CHAP. V. 17. As the testimony of Christ first appearing, in and with the Son of man, was confirmed by many witnesses, in all of whom we believe, with unwavering faith and confidence, even so it is now. The testimony of Christ's second appearing in and with the Daughter, is also confirmed by many living witnesses ; by thousands, who, through her ministration and Spirit, (derived from the Son) have received the power of salvation from all sin, and daily partake of the bread and waters of eternal life. These are they, who follow Jesus Christ in the regefieratiofi ; and that have "forsaken all for Christ, and the kingdom of heaven's sake." " By their fruits ye shall know iherny 18. And finally, after the Son and Daughter, the Two Anoint- ing Ones, the first and Divine Parents of our redemption, had both, in their appointed times, been revealed on earth, in the form of those whom they came to redeem, and after they had finished the work on earth which the Eternal Parents had given them to do, they then left, with their first born Son and Daughter and their cross-bearing children, their united spirit and counsel for building Zion. 19. And when, by the power of their united testimony and example, they had laid the foundation for the " second (spiritual) temple," conjointly with the first, and the " Desire of all nations^' had come ; then, and never till then, could the Church, the beloved city. New Jerusalem, begin to appear as " coming doicn from God Rev.xxi.2. out of heaveii, prepared as a hride adorned Jor her husband.''^ 20. All these things have come to pass in their proper times and seasons as predicted by the Prophets. The evidences of this fact, of its truth and reality, are before the world. " A?id the light shineth in dark?iess, and the darkness cora'prehendcth it not.^'' The Divine Son and Daughter, through these two Anointed ones of the Most High, have appeared, and have been made manifest on earth. Not in earthly pomp and splendor, according to the lofty and vain imagination of "blind guides," did, or was Christ to appear, either at his first or second coming ; but in low Seelsa.iiii. humility and sorrow of soul did he come, both the first and second 1, 3, & hv. ^.jjjjg . JQ ^jjg male, and in the female. 21. These, the two Anointed ones of God's own choosing and appointment, have borne their testimony, and left the example of forsaking all for the kingdom of heaven's sake; of confessing and forsaking every sin, and every sinful thing ; of living a pure and holy life of self-denial, and bearing a daily cross against all the allurements, temptations, and propensities of an evil and corrupt nature ; of renouncing the world, and crucifying the flesh with all its affections and lusts, which is crucifixion and death to all the elements and rudiments of the fleshy, sensual and sinful nature of fallen man. 22. And thus, by the united spirit and testimony of the two B. IX. ORDER IN DEITY, &C. 537 Anointed ones, tliey have broken asunder the bands of death, chap. v. and brought "Zz/'e andimmortality to lights To the ^'wUling and ohedioit,'''' both man and woman, they have brought salvation and deliverance from the bondage of sin and corruption. 23. They have, moreover, visited their children, their true and faithful crossbeariug followers, with their spiritual presence, bestowed upon them of the rich treasures of the invisible world, and endowed them with the power and gifts of God from on high. They have established the Zion of God's likeness upon earth, the beloved city, the Heavenly Jerusalem, wherein no unclean thing can enter and abide. And they have adorned Zion with the elements of order and beauty, harmony and love. Hence her walls are salvation; and virtue and truth, righteousness and peace, reign within her borders. And this beloved city can ^I'y-io." never be overcome. 24. These are the '■'•marvellous works'''' of the Lord our God, which he promised to perform in the latter days. And thus, be- yond all doubt, will God, in his own due time, fulfil all his word, and accomplish all his purposes, and his work, with all the nations and inhabitants of the earth. 25. Although the day has actually come, that shall ^'■burji as an oven,''^ and the judgments of God are rolling on the earth with increasing calamity, while devouring fires, and destroying floods, while earthquakes, and hail, and wars, and famine, and pestilence, are stalking through the earth, to punish the world for its iniquities, see Luke, And also while the proclaiming angels of God, through marvel- lous signs, and wonderful providential and spiritual operations, which are more and more increasing in the age and day in which we live, are loudly calling, and solemnly warning the inhabitants of the earth that God is drawing near to visit the world by '■''pouring out his Spirit,'^ in mercy, as well as in judgment. (See Rev. xviii. 1-4, xix. 17-21.*) Still the children of men do not know the day of their visitation. 26. Yet, to them that ^'■fear his name, shall the Sun of Mai.iv. 2. right eoiisness arise loith healing in his wings ^ They that see Mat. v. " Hiinger and thirst after righteousness shall be filled.'''' They Heb. ix. 28. that, in true humility and sincerity of heart, desire and look for Jsal^ix^'g.^' Christ's second coming, to them will he appear the " second time," to their joy and salvation; and the '■'■knowledge of the Lord and his glory shall yet fill the earth as the waters cover the sea.'^ Amen. * The conjunctive voices, powers, and influences of these two angels, are evi- dently the supernatural agencies which cause the extraordinary phenomena of this age and time, and which, in their strange manifestations, have confounded all the natural wisdom of man. 35 THE TESTIMONY CHRIST'S SECOND APPEARING. BOOK X. PRACTICAL PRINCIPLES OF BELIEVERS IN CHRIST'S SECOND APPEARING. CHAPTER I. THE ORDER OF GOD IN THE CONFESSION AND FORGIVENESS OF SINS. That all mankind have sinned, and that none can be justified, chap. i. accepted, and saved, without forgiveness, none who believe the Scriptures of truth will pretend to deny ; and it is a truth equally undeniable, that without a confession of sins, there can be no forgiveness. 2. " He that covereth his sins shall not prosper; but whoso Prov. confesseth and forsaketh them shall have mercy. If we say we f joiJ'„ ^^' have not sinned, we make him a liar, and his word is not in us. 8-10. Or, if we say that we have no sin, we deceive ourselves, and the truth is not in us." This is the same as to cover sins. " But if we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness." 3. Agreeable to this are the words of the Prophet Ezra, " Let not the sinner say he hath not sinned : for God shall burn coals 2 Esd. xvi. of fire upon his head, which saith before the Lord God and his ^^' ^^' *'°- glory, I have not sinned. Surely the Lord God knoweth your inventions, and what ye think in your hearts, even them that sin, and would hide their sin. What will ye do ? or how will ye hide your sins before God and his angels ?" 4. Then, as it is impossible for any sinner to hide his sins from God or his angels, and as there is no possibility of forgiveness with out confession, and as it is with the mouth that confession is made unto salvation ; therefore the coming of Christ with his holy 540 THE CONFESSION OF SINS. B. X. CHAP. I. ano-els, or in his saints, is to give mankind, wlio are weary of sin, the privilege of confessing their sins to God, by Christ the Medi- ator, in his saints, where he is actually revealed and made manifest, as the only true light of the ivorld ; and which is the only door of hope that ever was, or ever will be open for real salvation. Ecci. xii. 5. God will bring every work into judgment, with every secret ^^■. thing. KnA, Now is the judgment of this world. If I regard 31. ' iniquity in my heart, says David, the Lord will not hear me. Psa. ixvi. j^^ J ^g^^ I judge, says Christ Jesus. A?i,d the Son of man hath John, V. 30. ipoiver on eartlt to j'orgive sins.'''' 6. All must admit, that all sins are ivories of darkness, conse- quently that they proceed from the tempting influence of the powers of darkness ; that it is the aim of sinners to keep their works in the dark, and cover them from all who have spiritual light to condemn them. But upon all in that state, the Lord pronounces the woes of condemnation, "Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark. Woe to the rebellious children, saith the Lord, T that take counsel, but not of me ; that cover with a covering, 15; xx.x. 1. but not of my opirit, that they may add sm to sm. 7. Such is evidently the nature of sin and sinners. Therefore, all who are induced honestly to uncover and confess their sins before those who are agents of Divine light, must certainly be actuated by the Spirit of light. Hence, this honest feeling pre- pares the heart and opens the door for the seed of the Go.spel to be sown in the soul, and to bring forth the fruits of salvation. For it is those ivho receive the word or seed of the Gospel in a "good and honest heart," "that bring forth fruit." From these pre- mises, every candid mind will have a clear evidence of the pro- priety and necessity of confessing sins in the order of God. 8. The first Divine appointment for the confession of sins, re- corded in the Scriptures, was given through Jacob, the father of the tribes of Israel. After the affair of the Shechemites, Jacob feared that the inhabitants of the land would rise and destroy him and his household. And God said to him, "Arise and go i;p to Bethel, and make there an altar unto God." Then Jacob, as elder of his household, preparatory to the institution of sacred worship, required them all to "put away their strange gods, and change their garments, that they might be clean." 9. And in obedience they gave up their strange gods to him, with all their ear-rings and ornaments : and Jacob hid them in the earth, whence they originated. And they having changed their defi^led garments, were made clean and clad with new rai- ment, according to the work of the day ; and the blessing of God, and protection from their enemies attended them. Thus it is clear, that all who owned Jacob as their leader, had to give an account of all those things, which, according to the then present B. X. THE CONFESSION OP SINS. 541 See Gen. XXXV. 1-15. degree of the work of God, were not owned of him. This was chap, i done by an open and practical confession. 10. After this work was effected, Jacob built an altar, where he and all his people could offer their sacrifices, and worship the true God, which could not be done before. Here the foundation was laid for Israel to be the true worshippers of God, in the figu- rative order, as a type of spiritual Israel, and the worshippers of the true God, " in spirit and in truth.'''' 11. This was the first established worship, divinely appointed, for any people, recorded in Scripture. And this foundation was laid by means of an honest confession to their elder, of sin, ac- cording to the light of the day, and giving up their strange gods, and all that belonged to them ; for these were the idols that the world then worshipped, and were its prevailing sins ; and they could not be accepted as the worshippers of the true God, until they had confessed and put them away. 12. Then God appeared to Jacob, and changed his name to Israel, that is, princely prevailcr with God, and thus instituted his descendants as the covenant people of God, in figurative order, to be typical of his true Israel, who are the princely prevailers with God, by overcoming the fallen nature of the first man, and him that had the power of it. Such will compose God's cove- nant people, in his everlasting kingdom. l.S. Therefore, if the work of an honest confession, and putting away all the idols of the world, and hiding them in the earth, was necessary to bring souls into the figurative work of God, by which they were saved from their outward enemies, how much more important must this work be, in the perfect dispensation, in order to become the pure children of God, and be saved from their spiritual enemies, and thereby find an inheritance in his heavenly kingdom, of which the land promised to natural Israel was but a figure. 14. By such a confession and sacrifice, the sins and idols of souls are put away, and buried in the world from whence they came, never more to be brought up against them, if they continue honestly to serve the true God. Thus their defiled garments of sin will be stripped off, and they will be clean, and become clad with robes of righteousness, and thereby be acceptable worshippers of God, "m the beauty of holiness.'''' 15. This order of the confession of sins was marked out under the law, by the command of God to Moses, and established as an abiding statute for Israel. And, although the outward and cere- monial part of the law ceased at the appearing of Christ, such as offerings and sacrifices for sin ; yet confessing and forsaking sin did not cease : For all the Prophets and the Lata prophesied until John. And they of Jerusalem and all Judea, and the region round about Jordan, were baptized of John in the river See 1 John, 19. Luke, XV. 22. Rev.xix. 8. Mat. xi. 13. iii. 5, 6. Mark i. 1. 24 542 THE CONFESSION OF SINS. B. X. CHAP. r. Jordan, confessing their sins; wliich was the beginning of the Gospel of Jesus Christ. iTim. V. 1(3. Some metis sins are ofen beforehand^ going before to judgment. Which is in no other way than by an open and free confession, or bringing their deeds into the judgment, where the judgment is given unto the saints. But some men^s si?is folloio after. For a confession made in the dark, where the sin is com- mitted, or in the desert, or some secret chamber, without any evidence or witness, is no confession at all ; nor is anything laid open in the sight of Grod, or brought to the light thereby, for all things are naked and open before him, and nothing can be covered from him, nor anything brought to the light of his All-seeing eye. 17. The order of God in the confession of sins was marked out in a shadow, under the Law ; and Christ came not to destroy the Law or the Prophets, but to fulfil ; and he came into the world for judgment, so the substance was in a measure fulfilled, in the work of his first appearing ; but, according to the testimony of Christ in that day, the Law and the Prophets were to be more especially fulfilled in his second appearing, which, on that ac- count, was spoken of as the judgment of the great day. 18. That the order of God for the confession of every particular sin, was established under the Law, is evident from the whole Law : a few passages of which may suffice for example: "And Num. V. the Lord spake unto Moses saying, speak unto the children of Israel ; when a man or woman shall commit any sin that men commit, to do a trespass against the Lord, and that person be guilty : then they shall confess their sin which they have done : and he shall recompense his trespass with the principal thereof, and add unto it the fifth part thereof, and give it unto him against whom he hath trespassed." Lev. iii. 19- ^0^ the time then present, there were always certain per- 3-9' sons appointed, according to the order of God, to hear and judge, X. 9-17. ' and to direct the transgressor how to make restitution ; which served as a shadow of future things under the Gospel. And the confession of every particular sin was accompanied with an offer- ing and a sacrifice, to be oflered at the door of the tabernacle. Lev. xvii. -0. And if any one ofl'ered an offering, or a sacrifice, in any *'^- other place than at the tabernacle, where God had expressly placed his name, it was counted sacrificing unto devils, and that soul was to be "cut off from among his people." Which had a particular allusion to the work of Christ in his first and second appearing, showing that it would not be lo here ! and lo there ! Luke xvii that God would be found to acceptance ; but as Christ expresses 37- it, Wheresoever the body is : that is, where he should pitch his true tabernacle in his people, and expressly place his name, for salvation. 5-7, B. X. THE CONFESSION OF SINS. 543 21. The high priest went into the holiest of all once a year, chap, r. and that not without blood ; for two goats were to be brought Heb. iv. 7, one was to be slain and sacrificed, to make an atonement for the ^'^^■ whole congregation of Israel ; which typefied Jesus in Christ's first appearing, when by his own blood, or life, having opened the way of atonement, for the sins of the world, as a Mediator he entered into heaven itself; from whence he was to appear the second time, to complete the work of redemption, 22. But it should here be particularly observed, that the sins of the people were not taken away until after the high priest returned out of the holiest of all, having prepared the way of atonement for the sins of the whole congregation, by the blood of the first goat which was slain. So Jesus, by offering up his own life, opened the way of final atonement for the sins of the world; yet sin was not wholly taken away in Christ's first appearing, ; but the promise remained: Unto them that look for hivi shall heap- pear the second time loithout sin unto salvatio?i. Which was to make a final end of sin. 23. Again, it was commanded, saying, "Aaron (after return- Lev. xvi. ing from within the vail) shall lay both his hands upon the head '^^'2''24. of the live goat, and confess over him all the iniquities of the children of Israel, and all their transgressions in all their sins, putting them upon the head of the goat, and shall send him away by the hand of a fit man into the wilderness." This was to be an everlasting statute unto the children of Israel, for all their sins, once a year. 24. This order of a full confession of sins over the head of the scape goat, had a particular allusion to the second appearing of Christ, to make an end of sin, by a full atonement and remission, in the order of full and final confession, and a final forsaking. 25. This law respecting the order of atonement for the high priest and congregation of Israel, was one of the most important figures of the Law. For the sacrifices of the high priest for him- self, and his entering into the holy place with the offerings of incense, did not make atonement for, nor take away sin from, the congregation, nor from any individual, without doing their own work, as appointed by that law. 26. All that the high priest could do for them, was to act as a mediator ; and through that medium a way was prepared, and an order established, whereby all those who would confess their sins to the appointed order of the priesthood, and sacrifice the flesh of beasts by fire, typifying the sacrifice of a fleshly nature, and through the medium of the high priest, offer their offerings ^of incense, which prefigures the offerings of repentance, prayers. Rev. viii. and intercessions; such, and such only, were ceremonially for- 3' 5. given, their sins taken away, and an atonement made for them, xvi. so they were accepted according to the law. 544 THE CONFESSION OP SINS. B. X. CHAP. I. 27. Therefore, according to this plain figure, the sacrifice of ' Jesus Christ, for himself and the human race, and his entering in ^^ through the vail,'''' with the ofi"ering3 and incense of prayer, repentance, and intercession, cannot take away " the sins of the toorld,^^ nor make an atonement for the sins of any soul, without such doing their own icork, according to the law of Christ. Heb. xii. 28. Jesus Christ was the spiritual High Priest, and " Media- ~4. tor of the new cove7ia7it.'" And by his sufferings and sacrifice of his oion life, and by his offerings of prayers, and intercessions in the holy, heavenly place, and returning again, he opened the way for souls whereby they might find salvation, by honestly con- fessing their sins in the order which he established, and by sa- crificing the beastly propensities of the flesh, in the fire of the Holy Spirit, and through the medium of that order, oflfei'ing the sincere incense of their repentance, prayers, and intercessions ; all such might find mercy and forgiveness, and become '^ At one," with God. This is the true meaning of atonement. ,But Jesus Christ being at one with God, does not make any other soul at one with Him. 29. Therefore, it is a great deception to suppose that the suf- ferings and death of the Saviour could make an atonement for souls, unless they partake of the same sufferings and death, and 1 Pet, iv. 1. do their own work ; as says Peter, " Forasmuch then, as Christ hath suffered for us in the flesh, arm yourselves with the same mind ; for he that hath suffered in the flesh hath ceased from sin.'^ And without passing through this work, salvatio?i can never be obtained. 30. A particular example of confessing sins to God, is given osh. vii. in the case of Achan. "And Joshua said unto Achan, give, I 19-26. pray thee, glory unto the Lord God of Israel, a?id make confes- sion unto him ; and tell me what thou hast d.onc, hide it not from me.'''' And Achan answered Joshua, saying, "Indeed / have sinned against the Lord God of Israel, and thus and thus have I done." 31. In this case, as the sin was of a public nature, and affected the whole congregation, Joshua stood, figuratively, in the order of a mediator, to hear the conf!cssion ; for Achan could make no confession to the Lord God of I'srael, or to his accept- ance, but where He was then manifested, which was Jn his ser- vant Joshua, as the first leader of Israel ; but where the sin was of an individual nature, the confession was made to the priest appointed to that ofiice, as the Elder of the people. In this instance, as Achan's sin was sacrilegious rebellion, against J , .. the express command of God, it required the death of the 19. offender, as a warning, and an atonement for Israel. 32. Therefore, when he had related to Joshua, thing by thing, what be had done, Joshua said, " Why hast thou troubled us ? B. X. THE CONFESSION OF SINS. 545 the Lord shall trouble thee this day. And all Israel stoned him ^^^^P- ^- with stones. And they raised over him a great heap of stones, wherefore the name of that place was called the Valley of Achor (i. e. the valley of trouble) unto this day. The destruction of the sinner and all that belonged to him, in this case, under the Law, prefigured that there is a sin u?ifo death, under the Gospel, i John, v. by which the soul may be wholly cut off from the true Israel. ' 33. Hence the Lord speaking, by the Prophet Hosea, of the work of Christ in the latter day, refers to this circumstance, as particularly to be fulfilled, in its full design and signification, upon the very cause and principle of sin, when he says, "Behold Hosea ii. I will allure her, and bring her into the wilderness, and speak ' ^^' ^'^' comfortably unto her. And I will give her her vineyards from thence, and the valley of Achor for a door of hope.'^ 34. Without all contradiction the less is blessed of the better : and therefore such as receive the power of salvation and real acceptance with God, must receive it through that medium appointed in the order of God, before them ; and by finding their union and relation to the order of God's appointment, they find their relation to God, which was ever his manner of Avorking, in every dispensation of his grace, according to the word of Jesus 4{"*' ^' '^''» Christ. 35. Hence those who came to John, and were baptised of him, Lukevii. confessing their sins, just?fed God; while the Pharisees and "''^' ^"• lawyers rejected the counsel of God against themselves, being not baptised of him. For as John was sent of God, so what- ever was done unto John was accepted as done unto God, accord- ing to the extent of his mission. 36. The power and authority of Christ, both in the person of Jesus, and in the order of the primitive Church, has been already sufiiciently stated to show that there was no other medium through which mankind could find access to God, than that in which he was manifested, which was in his faithful and true witnesses. 37. Hence said Jesus to his chosen followers, " Ye are the Mat. v. 13, salt of the earth — Ye are the light of the world. He that i'^vt'il"' receiveth you, receiveth me ; and he that receivethmo, receiveth him that sent me. Whatsoever ye shall bind on earth shall be bound in heaven ; and whatsoever ye shall loose on earth shall be loosed in heaven. Whose soever sins ye remit, they are r u remitted unto them ; and whose soever sins ye retain, they are 23. retained." 38. "The glory which thou gavest me I have given them. xvii. 22, As my Father hath sent me into the world, even so send I you. 23,xii-47 The Father judgeth no man ; but hath committed all judgment 48. unto the Son. If any man hear my words and believe not, I judge him not : He that rejecteth me, and receiveth not my words, 546 THE CONFESSION OF SINS. B. X. CHAP. I. John, xvii. 14. Mark xiii. 11. 2 John. 9. 1 Cor. iii. 16, and vi. 19. Acts, six. 18. Mat. xxiv, 26. John, iii. 20, 21.J 2Cor.iv. 7. hath one that judgeth him: the Word that I have spoken, the same shall judge him in the last day." 39. It was the Word, dwelling in the saints, which was to judge the world at the last day; accordingly Jesus said, " I have o;ive?i them thy loord. It is not ye that speak, but the Holy Spirit." Hence it is written, "He that abideth in the doctrine of Christ, hath both the Father and the Son. Know ye not that ye are the temple of Grod, and that the Spirit of Grod dwelleth in you? " 40. And therefore, Christ, dwelling and abiding in his saints, did, in and by them, hear and judge of all things pertaining to salvation. And as there was no other name given under heaven among men, whereby any could be saved, but by Christ, and Christ dwelt in his saints, and they in him ; so there was no other medium under heaven, where God could be found to salvation, or where true remission of sins could be obtained. 41. As God is all-seeing, and knows the most secret thoughts, words and actions of all men ; so in this respect, nothing can be covered from him, nor uncovered before him ; therefore when many that believed came and confessed and showed their deeds, they did not go into the desert, or some secret place to find God, and confess their sins, as many do now-a-days; but they cavie to the Apostles, who were "the light of the world," and brought tlieir deeds to the light, and shewed them. 42. In this was substantially fulfilled, according to the mea- sure ot^that dispensation, what was so abundantly spoken of, in the Law and the Prophets, about confessing sins to God. Hence said Christ, "Every one that 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, that his deeds may be made manifest, that they are wrought in God." 43. The greatest power that Christ has is that which per- tains to the remission of sins, and salvation. And as the Son of man had power on earth to forgive sins ; so he gave the same power unto his followers, whom he had chosen to give the know- ledge of salvation to the world, which treasure was committed to earthen vessels. Whose soever sins they remitted, they were remitted unto them ; and whose soever sins they retained, they were retained. 44. This was the true order and power in which the primitive Church stood. And, although the power of the holy people was scattered, and the true order in the confession and forgiveness of sins was perverted and lost, during the reign of antichrist; yet according to the most pointed testimony of both Prophets and Apostles, the same power, and greater, was to be restored and given unto the saints in the latter day. 45. Agreeable to the vision of Daniel, JudgmcJit was given B. X. THE CONFESSION OP SINS. 647 to the saints of the Most High. And according to Obadiah, chap. i. Saviours shall come upon moiuit Zion, 7o judge the viount of uan.vii. Esa2i, and the kmgdom shall be the Lo?d\s. Oba"*^!^^' 46. The judgment of Esau, which is Edom, or old Adam, is thus described by the Prophet Jeremiah: "I have made Esau jer. xiix. bare, I have uncovered his secret places and he shall not be ^"' ^• able to hide himself. And at that day shall the heart of the men of Edom be as the heart of a woman in her pangs." That is, pained to be delivered of those abominations which they know must come to the light. 47. The same thing was testified by all the Prophets who spake of the work of the latter day, from Enoch the seventh from Adam, to John the last of the inspired Apostles; as it is written. Behold the Lord cometh in ten thousand of his saints, J^"^e, u, to execute judgmeiit upon all. — A7id I saw thrones, and they sat Rev. xx. 4. wpon them, and judgment was given unto them. 48. So universally believed and known was this matter, among all who ever stood in any light or order of God, that St. Paul ex- presses it as a matter of astonishment that any should be so Ignorant as not to know it: Do ye not know that the saints shall icor. vi.2. judge the world. 49. Then, as the revelation of God is given in this day of Christ's second appearing, by which the secrets of the heart are searched out, and the real power of salvation administered: so this Word of salvation is sent unto all that are weary of sin, and desire to be stripped of all that is contrary to the pure nature of Christ, and released from the bondage of corruption. 50. Every one that doetli truth, cometh to the light, confess- ing and shewing their deeds, that their deeds may be made manifest that they are wrought in God. And as sin is ever a iJuo.iii.4. trans gressio7i of the law, and not one jot or tittle of the law can in any wise fail, till the whole be fulfilled; so, in order to obtain a final forgiveness, an honest and full confession of every sin, in the order of God, will forever be indispensably necessary, while one sin remains concealed in the earth. 51. No person living will freely and honestly confess all their most secret sins before another, as in the sight of God and his witness, but from the most sincere and upright principle. And there is no pei'son of feeling and candor, but will acknowledge, that the principle which would lead any one, honestly to bring their dark deeds to the light, and to witness against them, is not the same principle which led the person to commit sin and keep it concealed. 52. For as it is the nature and disposition of fallen man to commit sin in the dark, and keep it concealed; so it is the nature of the Spirit of God, and the disposition of those who are led thereby, to bring every secret abomination, and hidden work of 548 THE SUFFERINGS OP JESUS CHRIST, B. X. Zeph. i. 12. Luke,xii. 2. 1 Tim. 24, 25. Prov. xxviii. 13. Rom.vi. 11. &. 1 John, ii 0. darkness to light ; and the former is as contrary to the latter as midnight darkness is opposite to the brightness of the meridian sun. 53. Hence the Lord promised to "search Jerusalem with candles." And Jesus expressly declares, "There is nothing covered that shall not be revealed, neither hid that shall not be known." So sure then as his words are truth, every secret sin will yet come to light, either in mercy or judgment. Happy are they, whose sins go beforehand to judgment, that they may not follow after to condemnation ; for such shall have mercy. No soul can cover his sins from God, but he may cover them from His appointed order; but such as do this shall not prosper; and they will be sure to be brought to light by the just judgments of God. 54. And therefore, in the present day, all such as receive the grace of God, which bringeth salvation, first honestly bring their former deeds of darkness to the light, by confessing all their sins, with a full determination to forsake them forever. By so doing they find justification and acceptance with God, and receive that power by which they become dead indeed unto sin, and alive unto God, through Jesus Christ, and are enabled to follow his example, and walk even as he walked. CHAPTER II. THE SUPFEEINGS QF JESUS CHRIST, IN THE WORK OP REGENERATION. From what has been stated concerning the coming of Christ, it is evident that every step of his coming, from first to last, was contrary to the wisdom of this world ; and, although he was in the world, yet the world knew him not: and as little did they know whence he came, or whither he went when he departed out of the world. 2. Instead of descending through the air, from some unknown reo-ion, in a splendid appearance, and ascending in like manner, he first was revealed in the Son of man, who came forth from such a cloud as all other infants come from ; and at whose departure, a cloud received him out of sight. The truth is, Jesus was born into the world, and he was born out of it ; and his being B. X. IN THE WORK OF REGENERATION. 549 born into the world was one birtli, and his being born out of it chap, it. was another. 3. And, although millions had been born into the world before him, yet he was the first who was actually born out of the world. And as the world were dead in trespasses ajid sins, and as Jesus was descended from that nature, for he was "made of a woman, made under the law," and rose out of it by the travail of re- generation, he was therefore properly called the first-hegotten from the dead, and the first-born of many brethren. For being found in fashion as a man, with all the propensities of mankind, and in all tlmigs made lihe unto his brethren, in things natural, and being tempted in all points as they were, it was necessary that he should be Divinely begotten, and conceived by the Holy Spirit, in relation to a second birth, or being born again. 4. And by him the Hohj Spirit of Truth first practically taught the doctrine of the second birth. " Marvel not that I said John iii. 7. unto you, Ye ■must be born again. Verily I say unto you, that gs!" ^"" ye who have. foUoived me [or rather, who shall have followed me,'\ hi the regeneration, when the Sou of man shall sit in the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel." 5. Here then was the true design of Jesus coming into the world, not to continue in the nature and spirit which, in behalf of man's redemption, he received, through the medium of a fallen woman ; but to overcome and be regenerated, or born out of it, into a state of immortality and eternal life, that others might follow him in the same example. Thus he became the ^^^^- "• '3. Father of all the children of the regeneration. 6. It is expressly said, that Jesus was the first-born, (in Christ) and that he was to be followed in the regeneration ; and as he came into the world by loater and blood, as other infants do, by which means he being of the seed of Abraham, he inherited the nature and enmity of fallen man, and in this sense millions were born into the world before him ; therefore it is to be cer- tainly understood that he was regenerated and born again : for in truth, he could not teach others to follow him in a way which he did not walk himself: and he expressly testifies. Except a mom joimiii.s. be born of tvater, and the Spiirit, he cannot enter into the king- dom of God. 7. Accordingly Christ Jesus himself opened the way into the kingdom of God, by a real spiritual birth; and all who ever possess that kingdom, must enter in by the same way, after his example ; therefore it is in vain for any to stand gazing up into the natural heavens, in hopes of seeing the sons of Grod ascend or descend, seeing the children of God come forth into his family, by being born again, as much as the children of this world are born into the society of men. 550 THE SUFFERINGS OF JESUS CHRIST, B. X. CHAP. ir. g_ ^n,j as the spiritual birth is as real as the natural, and the manner of the one is as expressly declared as the other, and as certainly known by the spiritual man ; so from the time that the new man is begotten, he as really grows up into the nature and likeness of him that begat, as the natural man, from his conception, grows up into the nature and likeness of his father. 9. As the natural man is conceived in a body, and while in the generation consists of two parts, and those two parts are fully and finally separated, in his actual birth, so that the tie by which they were united, is cut off forever, and the inner part comes forth in perfect shape, with all the features of the father; so in the regeneration there are two, called the flesh and Spirit, both in the same body, and the one is enclosed in, and bound by the other, from which it must come forth, and be separated, and wholly cut off, before it can enter the kingdom of God. 10. And as the natural infant, within the second veil, in the womb of its mother, is in a state of ignorance of what passes among the living, until it has been brought forth, progressively matured, and borne upon the sides, and dandled upon the knees, and comes to sufficient age for knowledge ; so is the natural man, covered up in the womb of nature's darkness, wallowing in the blood of his nativity, and is in an ignorant state of the spiritual birth, any further than he is brought forth, separated and cut off from the tie of the flesh, by which his soul is held in bondage, 11. Hence the Lord by the Prophet, speaking figuratively of Ezek.xvi. Jerusalem in her natural state, and of the second birth or new 4 6. ... creation, says, "Thy nativity, in the day thou wast born, thy navel was not cut, neither wast thou washed in water to supple thee: thou wast not salted at all, nor swaddled at all. And when I passed by thee, and saw thee polluted in thine own blood, I said unto thee in thy blood, Live ; yea, I said unto thee in thy blood, Live.^^ 12. Such, in a true spiritual sense, is the highest perfection of man in his natural state, like an infant unloosed, wallowing in the blood of its nativity, and without a deliverance, and final separation from that in which he is held, must perish without remedy. 13. As nothing is born without a separation, and no separa- tion can take place without suffering ; so that which bears must suffer in proportion to the nature and quality of that which it bears, and that which is born is liable to suffer in proportion to the natural or inherent relation in which it stands to that which bore it, until it is weaned from that relation. 14. And as that which beareth is first in the order of things, and not that which is born ; and as that is first which is natural, B. X. IN THE WORK OP REGENERATION. 551 and not that which is spiritual ; therefore, that which is natural chap, ii. and earthly suffers death in the work of regeneration, while that which is spiritual, and heavenly, is quickened and made alive in the soul ; and the soul can only suffer in proportion to the connexion, the near or distant relation in which it stands to that which is natural, until the natural is overcome by the spiritual. 15. The inner or new man in Christ Jesus, was borne by the outer man, or in other words, that which was spiritual was with- in that which was natural, and was brought forth out of that which was natural and old. And hence, as sin captivated the soul, and occupied that which was natural and old, and the suf- ferings of Christ Jesus for the redemption of souls, began in Christ's first appearing; therefore the sufferings must continue in his second appearing, until the work of regeneration is com- pleted, and that which is natural and old, is finally overcome by the new. 16. Upon this distinction between the natural and spiritual body, hangs the whole of the Apostles' doctrines ; take away that distinction, and the whole New Testament must appear, to every man of common sense, as the most absurd and incredible romance. 17. But admit that the Apostles meant as they wrote, that there was a natural body and a spiritual body then existing, and that the natural was first in the order of visible things, and afterwards the spiritual, the whole may be understood in the most perfect consistency. 18. This distinction between the natural and spiritual body, is variously expressed, by the old man and the new man; the first Adam and the second Adam; which in substance make one and the same distinction. And as each body must have a mind, or centre of influence, from whence proceeded all its operations; so the Apostles as plainly distinguish be- tween the carnal miiul, or mind of the fiesh., which is enmity against God, and the spiritual mind, or 7nind which was in Christ. 19. And as the first, or carnal mind decreased, the second or spiritual mind increased; as the second was set at liberty, the first became a captive; as the first suffered, the second triumphed; as the first died, the second revived; and finally, when the first was completely dead, being crucified, the second was completely alive and glorified, and in the full and perfect stature of a new creature, self-existent aud wholly independent of the old forever, 20. From this principle of a distinction and separation, between that which is natural, and that which is spiritual, the fundamental doctrines relating to the sufferings of Jesus Christ, arise ; which 552 THE SUPFEKINGS OF JESUS CHRIST, B. X. CHAP, n. ]\Iat, xxii. 4], 45. 1 Tim. vi. 14, 15. Rev. xxii. 16. He)). 1.2. are stated in such plain terms, through the New Testament, that no candid and enlightened mind can mistake the sense. 21. Those who do not make a clear distinction between Christ as tlie Divine Spii'it, and Jesus as a man, equally confound the flesh and Spirit, generation and regeneration, the old man and the new man, and even good and evil ; for the idea that Christians cannot live out of sin, arises from the want of this distinction. Jesus plainly showed the diiFerence between himself as a man, and the original Christ, the Divine Spirit that anointed and dioelt with him. 22. While the Pharisees were gathered together, Jesus asked them, " What think ye of Christ 1 whose son is he ? " They say, " The son of David. " He saith, " How then doth David in spirit, call him Lord, The Lord said to my Lord, sit thou on my right hand, until I make thine enemies thy footstool. If David then call him Lord, how is he his son?" No wonder that no man was able to answer him, for they knew no distinction between the "quickening Spirit, the Lord from heaven," and the earthly man; nor have most professors understood any better to this day. 23. And doubtless Jesus here designed to show that Christ, the real Son of God, was not the offspring of flesh and blood, and thus to make a plain distinction between the first Anointed of heaven, and the first Anointed on earth ; that it might be under- stood in the fullness of time. But the distinction is still more plainly declared, "I am the root and the ofi"spring of David." This could not refer to the man Jesus only ; for if he was the offspring of David, it is impossible that he should be his root. 24. But if it is understood that tJie Christ was the original Son of God, then it is evident, he was the root of all the human race, especially of those in the line of the promise, which David represented; and also that this Spirit dwelt with, Anointed, and inspired Jesus, in the work of redemption. Then we may see the propriety of the foregoing saying, 25. For Jesus was the ofi"spring of David ; he was the Son of man, or the true heir of man, as originally created of God, and being anointed with the fulness of the Divine Spirit, he was the first Anoijited of the human race, therefore, he was their Bedeeraer. But the Divine Christ was the Son whom God had appointed Heir of all things. 2G. The birth of Jesus is stated as being in the natural appearance of common humanity ; that he grew in stature, and in favor with God and man ; that he was subject to his supposed parents until he was of age ; that he received the Holy Spirit, suffered and died, as to the common course and principles of nature ; that he became obedient to his heavenly Father, even unto death ; that he learned obedience by the things he sufi"ered ; B. X. IN THE WORK OF REGENERATION. 553 tliat he was made perfect through sufferings ; that he suffered in c'^i^P- if- the flesh, but was quickened, or made alive in the Spirit ; that i Pet. w. i. he died unto sin ; but was made alive unto God. 27. That having finished his work on earth, in that human form which was put to death by the Jews, he departed, and afterwards appeared again, in different forms, to his disciples, and showed himself alive, by many infallible proofs, in his spiritual state of existence, until he vanished wholly out of their sight, as to natural appearance; that they suffered and died as he did, after his example, and spiritually they rose, and sat together loith Epii. li 6. him in heavenly places. 28. Therefore it is a positive deception, that many have lain under, who have imagined that the holy, harmless, and undefiled Son of God, suffered and died in the room and stead of sinners, to rescue them from that death and punishment which they deserved ; and that his sufferings and death fully satisfied Divine justice; so that no further sufferings- were necessary for the sal- vation of mankind. 29. What mind, upon the slightest reflection, could admit that Jesus of Nazareth suffered and died in the room and stead of the patriarchs and prophets ? when it is testified that they had trial of cruel mockings, and scourgings, of bonds and imprisonment : that they were stoned, were sawn asunder, were tempted, were Heb. xi. slain with the sword ; that they wandered about in sheep skins and goat skins, in deserts, and in mountains, and in dens and caves of the earth, being destitute, afflicted, and tormented, 30. As well might Jesus have argued, that the fathers had died in his room and stead, that he might live as a universal monarch upon earth, as that any of his followers should draw such an inconsistent and groundless inference from his sufferings. For it is clearly manifest from his discourses to his disciples, that a great part of his doctrines, as well as the whole of his example, was expressly to encourage them to undergo the same sufferings which he suffered, and to die the death that he died. 31. And, as the sufferings exhibited in the bringing forth of the first-born, were designed as a perfect example, and were but the real beginning : so it was the highest aim of his true follow- ers to copy after that example, in enduring the same sufferings which he also suffered ; being fully persuaded, as the Apostle expresses it, that. If ive are dead with Christ, we shall also \ Tim. ii. live with him : If we suffer ivith him, we shall also reign vAth ^^'^^' ^iii him. And again, If so be that we suffer loith [or in conformity i". to] him, that we may be glorified together. 82. This is the whole tenor of the doctrines of the Apostles, concerning the sufferings of Jesus Christ; that as he suffered, so did they; and as the body is not complete without the Head, so neither is the Head complete without the body ; and each mem- 36 554 THE SUFFERINGS OF JESUS CHRIST, &C. B. X. CHAP. II. ijer of the body suflfers in a just proportion as the members bear a proportion to the Head : so that in all things, the first-born had the pre-eminence. 33. Therefore, Christ Jesus having suffered his proportion as the Head, every member of the body, according to their several lots and offices, fill up their proportion of the sulTerings of Christ, that the whole may be perfected and glorified together. I^ence Col. i. 24. saith the Apostle to the CoUossians, "Who now rejoice in my sufierings for you, and fill up that which is left behind of the aftiictions of Christ in my flesh, for his body's sake, which is the Church." Rom vi. 3, 34. And to the Romans he says : " Know yc not, that so many ^> "• of us as were baptised into Jesus Christ, were baptized into his death? Therefore we are buried with (or in conformity to) him by baptism into death. Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin " 35. But the sufferings and crucifixion of Jesus Christ, both in relation to the Plead and members of the anointed body, were, strictly speaking, the crucifixion, sufferings, and death of thej?esA, the old man of sin, who was crucified and put to death by a daily Gal iii 1.3 cross. " Christ hath redeemed us from the curse of the law, iPet.ii.24, (saith Paul,) being made a curse for us. Who his own self bare our sins in his own body on the tree, (saith Peter,) by whose stripes ye were healed." 36. But how was he made a curse for them ? how did he bear their sins ? and how were they healed by his stripes ? was it without suffering as he did, in the works of regeneration ? In nowise. The history of their whole life and testimony witnesses to the contrary. But it was by following his example, and walking in his steps, that souls were, or ever can be, redeemed from a fallen nature, and consequently from the curse of the law. iPet ii 21 ^^' Hence, says Peter, " For hereunto were ye called; becmise iv. 1, 2. Christ also siifftred for yoii, leaving you an example, that ye should follow his steps. Forasmuch then as Christ hath suffered for us in the flesh, arm yourselves likewise with the same mind: for he that hath suffered in the flesh hath ceased from sin ; that he no longer should live the I'est of his time in the flesh, to the lusts of men, but to the will of God." 38. Thus the sufferings of Christ do not merely respect Jesus, the Head, or first-born of his body, as having ceased from sin by suffering in the flesh ; but every member of his body, who hath suffered in the flesh, after his example, hath ceased from sin : For if the root he holy, so are the branches ; and being cruci- fied, in conformity to the example of Christ Jesus, they are dead unto sin, and cannot live any longer therein. B. X. THE NEW AND SPIRITUAL BIUTII. 555 39. But what kind of a body would it be to have sin wholly chap. in. abolished out of the Head, and the enmity reigning in all the members ? A pure Head, and members wholly corrupt. "A Head obedient unto death, and heels kicking against heaven." Boston. Can such be the body of Christ? Nay verily. "If one mem- jcor xii ber suffer, all the members suffer with [or in conformity to] it." 26. And all the members are partakers of these sufferings, and have 13 ^ ' '^ a fellowship of his sufferings, being made conformable to his ^''"' "' ^^ death. CHAPTER III. THE NEW AND SPIRITUAL BIRTH. • The Head of every man is Christ, and the Head of Christ is God. So when Christ cometh into the world, his language is, ''Lo, I Heb. x.7. come to do thy will, 0 God." By which ivill we are sanctified, ''^' ^^• (says the Apostle,) through the offering of the body of Jesus Christ, once for all : that is a final offering. And thus by one offering he hath perfected forever theia that are sanctified. But the ofl'ering up of the body once for all, is more than the offer- ing up of the Head, it includes the whole body, from the Head to the least member. 2. And as Christ Jesus was sanctified by being obedient to the loill of his Father and Head, in offering up himself; so each member of his body is sanctified by the same ^vill, in being obedient to their Head, and in offering up themselves once for all: and thus the whole body is sanctified and perfected forever, by one offering, which is one and the same in relation to the Head and the members. 3. The Captain of our salvation was made perfect through sufferings, and became the author of eternal salvation to all them that obey him ; and as he was obedient unto death, even the death of the cross, and died to all and every part of that fallen nature ; so that nature became eternally dead as to him. 4. Hence the Apostle justly concludes, that we who live, should henceforth not live unto ourselves, but unto him who set this example of dying, and who was by Christ raised from the dead. '■'■ Wherefore, henceforth knoic we no man after the 2Cor. v. flesh : and expressly adds, If any man he in Christ, he is a new ^'^' ^'^' 556 THE NEAV AND SPIRITUAL BIRTH. B. X. CHAP. Ill, creature: old things are passed aivay ; behold, all things are become new ; and all things are of God." 2. Tim. i. 5. Then it was not Christ, the quickening Spirit, the Lord Fih ii J5 /'"^''^ heaven, that died ; but on the contrary, he abolished death, 16. ' and brought life a?id immortality to light, having abolished in his flesh the enmity. But Jesus, on account of that sinful Eph. ii. 15. nature which he had in his flesh, to slay and abolish, frequently suffered pain and sorrow of soul, both in relation to himself and those whom he came to redeem ; until he gave- up his life in sufl'erings. G. Hence we read of his being tempted of the devil ; spend- ing whole nights in prayer to God who was able to deliver him ; weeping over Jerusalem ; and of his suiferings in the garden, when in an agony he cried, My soul is exceedi)ig sorrowful laito death. Such was the nature of his sufferings in the flesh, until that enmity which was in his human nature was slain, and that death abolished, as to him : and hence he rose triumphant over " death and the grave.'''' 7. Therefore it was not he vfho- abolished death and slew the enmity, that finally suffered or died ; but that enmity which, in his own flesh, he abolished and sleio, by a daily cross ; and whereby he set the example for others to slay the enmity in their own flesh, as he had done in his. 8. From all which it is most evident that it was not the Son of God that suifered the wrath of his Father ; nor was there any design in the case to release the sinner from the punishment Heb. ii. 11. which was his just desert. But on the contrary, "As the child- ren are partakers oi flesh and blood, so Jesus himself likewise partook of the same : that through death he might destroy him that had the power of death, that is the devil." 9. But there was no changing the nature of things in the case, or converting holiness into sin, or life into death ; for that which he received he inhabited and possessed, and that which he pos- sessed he destroyed, and in destroying it he destroyed that part of death which he received, and him that had the power of it : but he did not destroy himself, nor was it either God, or the Son of God, that either died or was destroyed on the occasion. 10. But this is evident, that it was flesh and blood, sin a?id death, (neither of which can enter into the kingdom of God,) which, according to the Apostles, strictly speaking, suffered and was destroyed. Not that all sin and death was by him destroyed, which has reigned in the world ever since ; but so far as the first-born in the new creation bears a proportion to the whole of that creation, or as the Head bears a proportion to the whole body. 11. He died mito sin once, but i?i that he liveth, he liveth unto God. And unto whatsoever he died, unto the same he also B. X. THE NEW AND SPIRITUAL BIRTH. 557 suffered ; and therefore it was unto that which had the nature chap, iii- and root of sin that he suffered. Not that innocence and justice suffered in the room and stead of sins, therefore the same that finally suffered also died ; and that which died never did, and never will rise again to life. 12. And therefore the plain and pointed contrast is continued, and the death is said to be once, or final, and the coming forth into life parallel on the other side, being put to death in the Jlcsh, and coming forth in the Spirit. Which is perfectly the same as crucifying the flesh xoith its affections and lusts, and vmlking after the Spirit ; or putting to death that which is fl,eshhj, sensual and devilish, and bringing forth into eternal life that which is s-piritual, pure, and of God ; and not bringing to life again the same that was put to death : For if I build again the things that I destroyed, I make myself a transgressor. 13. And thou that sayest, God died for sinners, and rose again, what advantage could it be for a holy Being to be made flesh and sin, and as such to suffer and die, and as such to rise again, that the sinner in the flesh and in sin, might lie wallowing in the blood of his nativity in reconciliation with Grod ? 14. As the human and Divine natures, or rather the sinful nature, and that of holiness, met together in Christ Jesus, doubt- less it was necessary that one or the other should suffer and die ; either that which was natural, pertaining to flesh and blood, or that which was spiritual and of God. 15. But as that which was natural was the earthly part, and that which was spiritual was the Lord from heaven, it could not be the quickening Spirit, or Spirit of Anointing, which consti- tuted Jesus the Lord and Saviour, that suffered and died ; but that which was natural, fallen, and earthly, which the Lord Jesus overcame and abolished. 16. And speaking exclusively of the sinful nature, that the natural part, which was subject to weariness and pain, did die, is indisputable ; and if the Lord from heaven died, then neither obtained the victory; nor could either be said to be immortal ; for, in the strictest sense of death, that which is immortal cannot die; nor can it suffer, except as a consequence of its being joined to that which was its opposite, and, in reality, deserves both to suffer and die. 17. Thus, in the person of Jesus, the flesh and Spirit, or the nature of sin and holiness, strove like blood and fire upon the altar, until the blood was consumed by the fire ; so the flesh or nature of sin was overcome and consumed by the Spirit. 18. But it would seem that the suffering and death of God, in the room and stead of sinful flesh, was a doctrine reserved for those latter times of departing, or standifig off from the 558 THE NEAV AND SPIRITUAL BIRTH. B. X. CHAP. HI. jaith, and bringing in damnable heresies, even denying the only Lord God, and our Lord Jesus Christ. Walls. 19. If "God the Mighty Maker died for man the creature's sin ; or if God himself comes down to be the offering — " and is a sacrifice or sin offering, well might the beast and the false propliet rejoice at his death : for it must bo the living that have the dominion ; and the living must be superior to the dead. Ecci. IX. 4. 20. According to the true proverb, "a living dog is better than a dead lion." And, upon the same principle, a living man is better than a dying or dead God. For that which is dead can never raise itself to life ; and if the dead are raised, it must be by the power of the living. Therefore, if sinners were real enemies to God, and he actually died in their stead, that they might live in sin, and in their blood, during life, and be saved from punishment hereafter, it certainly depended on the living whether the dead should ever rise. 21. Wo to him that is alone, for if he fall who shall help him up ? Hence the necessity of another link in this chain of dark- ness, " Behold a God descends and dies." That is, one of the Gods dies, to satisfy the justice and appease the wrath of the others, in behalf of sinners ; and the others, as soon as they were satisfied, raised up the dead one: and the dead one, after he was raised up, stood day and night, perpetually showing his wounds, and pleading before his Father, that he suffered and died in the room and stead of sinners, as a satisfaction to his justice. 22. But what God, or what justice, could take satisfaction in beholding the marks of cruelty in the innocent, while the guilty went unpunished ? Such black and infernal darkness, is too dis- gusting to the reason of man, and too distressing to any enlight- ened soul, to merit a serious investigation ; but must be sent back, with the beast and false prophet, to the bottomless pit, from , whence it arose. 23. The truth is, that as two contrary natures, the flesh and Spirit, the seed of the serpent and the seed of God, met in one visible human form, both were included under one common name, until they were gradually separated, and the serpentine nature suffered and died. 24. From this mysterious contrariety of two natures, in one external form, the Apostles are frequently under the necessity Rom. viii. of using apparent contradictions: Thus St. Paul, "It is Christ ^ai ii "0 ^^'''^ died, yea, rather that is risen. I avi crucified with Christ : 7ieveriheless I live ; yet not I, but Christ liveth in me.'''' 25. So Christ Jesus is said to have two natures in him, not united, but at pointed variance ; and, when it is said that Christ Jesus suffered and died, and rose again, and ascended up into glory, these things are plainly and expressly ascribed to those B. X. THE NEW AND SPIRITUAL BIRTH. 559 distinct natures respectively, according to the character and just ciiAP.ni. desert of each. 26. So that the sufferings and death of Christ Jesus, both in relation to the head and members of his body, in the strictest sense, applies to that old nature of the first Adam in its fallen state, -which is a state of death, out of which the new man arose, and from which he became fully and finally separated, and ascended into the Divine nature and likeness of his Father, as the first-born and first-fruit in the work of redemp- tion. 27. And, as the redemption of Christ's body had respect to the full Headship and membership of the redeemed, or all who should be regenerated and born again ; and as his second appearing was to be in the second part of man's fallen nature ; therefore, the suf- ferings of that nature could never be filled up, in their full and perfect measure, as to the order of both male and female, until the second appearing of Christ actually took place in the order of the female. 28. And therefore, the blessed Mother of our redemption, in Christ, suffered her due proportion, and died, upon the same fundamental principles that the sufferings and death of Jesus, the Father of our redemption, were necessary in Christ's first appearing. 29. And in that she died, she died unto sin, once for all, as he did, and revived, and rose again, and ascended into the same Divine nature and everlasting union in the Spirit; and being re- generated and born out of the corrupt nature of the first woman, she was the first-born and first-fruit unto God in the order of the female, having in all points been tempted like as they are ; but after she was called, through the power of God, she never yielded to the tempter, that she might be able to succor those that are tempted. •30. And as the sufferings of Christ, or of the anointed body, "the Church," were not filled up in his first appearing, hence said the Apostle, "I reckon that the sufferings of this present Rom. vm. time are not worthy to be compared with the glory which shall gg' ^^' '^'^^ be revealed in us. For the earnest expectation of the creature waiteth for the manifestation of the sons of God. For we know that the whole creation groaneth, and travaileth in pain together uiitil now. [That is, until this glory should be revealed, and the sons of God manifested.] And even we ourselves groan vntliin ourselves^ waiting for the adoption, to wit, the redemption of our body." 31. So far then, were the Apostles from teaching that any one individual suffered in the room and stead of another. They state the plain undeniable fact, confirmed by the history of all ages, that truth and virtue were never preserved in the 560 THE NEW AND SPIKITUAL BIRTH. B. X. Davies' Poems. Erskme' iSoniiets CHAP. III. earth, but through a constant succession of suffering saints and martyrs. 82. From the blood of Abel to the blood of Zacharias, which was shed between the porch and the altar ; and again, from the blood of John the Baptist, to the blood of William Robinsrm, and others, which cries to heaven, even from this American paradise of freedom, virtue was ever attended with a proportion- able degree of sufferings. 33. Could justice be satisfied, and yet millions, from age to age, suffer and die, by increasing agonies and modes of torture before unknown? And, if the groans and dying 'pangs, iha jjains and blood of an "incarnate Godhead," as Davies expresses it, could not be withstood : or if the hirning throne had been sufficiently cooled off, by the blood of Jesus, and he had " drunk hell dry," as Erskine expresses it, what then? had justice no power to stop the prosecution? Or, on the other hand, from whence could those seven vials full of the wrath of God be collected, which John saw in vision, long after the death of Jesus, prepiiring to destroy the kingdom and seat of the beast ? 34. The truth is, justice never was, nor ever will be satisfied with any thing short of the total destruction of sin : and there- fore, while the nature of sin remained, it had to suffer in those who, after the example of Jesus Christ, took up their cross against it. And while the enmity raged in the children of disobedience, those who took up their cross against sin, had always to endure out- ward afflictions, and persecutions, which turned to them for a testimony, in every age. 35. And as the work of redemption was to become full and effectual in Christ's second appearing, and the man of sin to be wholly consumed and destroyed ; so in the accomplishment of that work, the sufferings of Christ's body must necessarily be filled up, in their full and perfect measure through which the fruits of righteousness will appear in their full perfection, with eternal glory. 36. And as all the faithful witnesses suffered, to suppor tthe cause of truth in the earth, and in confirmation of their testimony concerning that day ; so justice, both in heaven and among men, is satisfied, when sin and death are abolished through suffer- ings, and righteousness, truth, and eternal life grow up in their place. 37. This was manifestly the Apostle's meaning when he said, " The suferings of Christ abound in iis. And whether we be afflicted, it is for your consolation and salvation, which is effectual in the enduring the same sufj^erings, which we also suffer."" And again, "I endu.re all things for the elect's sake, that they may also obtain the salvation which is in Christ Jesus, with eternal 2 Cor. i, r>. 2 Tim. ii. 10 B. X. THE NEW AND SPIRITUAL BIRTH. 561 glory." Which is according to the words of Jesus, " Ye shall chap hi. indeed drink of my acp, and he baptized with the baptism that Mat. ^sx. I a/}i baptized ivith.'" ^'•^■ 38. Then as that Spirit of truth and holiness, which gave occasion to the sufferings of the saints in the flesh, continued to flow from witness to witness, and from age to age; so all the afflictions which they endured, remained as a witness with God, against those lusts and abominations of a fallen nature, by which the earth was corrupted, and against which they took up their cross. 39. And therefore, instead of using the blood of Jesus, or any of his followers, to pacify an oftended Deity, and reconcile him to the beast, the false prophet, or the devil ; the whole of that blood is represented as stored up in seven vials, [referring to the Rev. xv. & ages,*] and all of it to be poured out, to execute his righteous ^^'' vengeance on the workers of iniquity ; that such as had shed the blood of saints and Prophets, should have blood to drink, because they are worthy. 40. Hence the proud, and all that do wickedly, are compared to stubble, and it was expressly said, The day that cometh Mai. iv. i. [referring to Christ's second appearing] shall hum them, up,, that it shall have them neither root nor branch. A day in which God promised to open a fountain for sin and uncleanness, and Zech. xiii. bring his people through the fire, and refine them as silver is refined, and try them as gold is tried. 41. To this period the words of God by the Prophet Zecha- riah allude : " 1 will pour upon the house of David, and upon the ^'^'^''- ^"• inhabitants of Jerusalem, the Spirit of grace and of supplications ; and they shall look upon me whom they have pierced, and they shall mourn for him^ 42. /// that day there shall be a great mourning in Jerusa- lem: and the land shall mourn, every family apart ; the family of the house of David a^part, and their -wives apart ; the family of the house of Nathan apart and their wives apart ; all the families that rc^nain every family apart and their wives apart ^ Here is the true cause why Christ said, Then shall all the tribes ^r^'' -"^^'v- of the earth mourn. That is, because of the separation from all Rev. i. 7. the ties and works of the flesh, which centre in the selfish nature 'Chronologers have generally admitted that the Scriptures and records of history have pointed out seven successive ages in the progressive developement of the world : and that the seventh general age is now in operation. But they have made a great error, in beginning the third age at the call of God to Abraham. This is an arbitrary division without propriety ; for that was only the transition from the second to the third age, and if called an age, it leaves no age for the second appearing of Christ, or "the latter day of glory," which is far the most important age of all ; for it is the consummating work of all the preceding ages ; this being, evidently, " the voice of the seventh trumpet, when there shall be time no longer. But the mystery of God shall be finished, in the displays of its various degrees to the race of man. 562 THE RESURRECTION, NOT OF THE B. X. CHAP. IV. of generation. Thus this mourning is '■'■ apart from hu&hands and tvipes,'''' and utterly excludes that relation. 43. Therefore, as Christ Jesus, and his Apostles and true wit- nesses, patiently suffered to preserve the cause of truth and righteousness in the earth, and by sealing the truth with their blood, conveyed and confirmed the same to others, unto whom the truth was made efl'ectual in the enduring of the same suffer- ings ; so all the benefit of their sufferings meet and centre in this day of full redemption, which is the end of their faith, for which they suffered, and in which every one will receive a reward according to his works. 44. Therefore, all who receive the mercy and grace of God, in this day of his final visitation, are verily benefited by the sufferings of Christ, both in his first and second appearing, and by the sufferings of all the saints and martyrs who have ever suffered for their testimony, having with them obtained the end of their faith and promises, and a full and final resurrection into the kingdom of Grod, which is everlasting righteousness, peace, and eternal life. CHAPTER IV. THE RESURRECTION, NOT OP THE BODY, BUT OP THE SOUL; NOT CARNAL, BUT SPIRITUAL. The truth of God, in all the principles pertaining to the salva- tion of mankind, is established in this day of Christ's second appearing ; in which all things will have their full and final accomplishment, according to all that the Prophets and Apostles have spoken since the world began. 2. It will be proper, therefore, to take particular notice of what the Apostles taught concerning the Resurrection ; which, according to what hath been stated respecting the sufferings of Christ, was also founded upon the distinction between the natural body and a spiritual body, the natural world and a world of spirits. 3. The natui-al bodies of all men are mortal, and subject to dissolution, like the bodies of all other animals; and when dis- solved back to their native elements, they rise no more in the B. X. BODY, BUT OP THE SOUL, 5G3 same form. The natural body is called the earthly house of this chap.iv. tabernacle, which is the first part of the natural man, of the acor. x. i. earth, earthy. Dust it is, and unto dust it returns. 4. But, as everj'thing was created in its order, to serve some higher purpose than its own self-interest ; and as man was peculiarly designed for the service of Grod, and was endowed with a reasonable soul or a spiritual subsistence, an heir of immortality ; therefore it is only the soul of man that is the proper subject of the Resurrection, and is capable of being raised to a higher use, and more noble enjoyments than pertain to the present state. 5. Everything in nature that has life and growth, has a seed in itself, which serves a twofold purpose ; first, to promote its own species ; and second, to bring forth fruit to some higher order of beings. 6. Thus Grod said unto man in his first creation, *' Behold I Tren. i. 29, have given you every herb bearing seed, and every tree in the which is the fruit of a tree yielding seed ; to you it shall be for meat. And to every beast of the earth, to every fowl of the air, and to everything that creepeth upon the earth, wherein there is life, I have given every green herb for meat." 7. Then, as nothing liveth to itself, or merely for its own sake, so it was intended that man should live and bring forth fruit unto God ; and this fruit was that which pertai?ied to his living soul, as it is that by which Grod is truly worshipped and served ; and therefore the Apostles so frequently speak of a seed, and of every seed having its own body. 8. All nature teaches that the stalk or tree which bears seed, when it falls back to the earth, and is dissolved, the same never rises again into the same form ; and no more does the natural body of man rise again. 9. And it is evident that the seed which was put into the earth for the purpose of promoting its own species, never rises to anything higher than it was ; but that which is gathered as fruit, when it is taken and changed from its natural state, and dressed for food, in such a manner as best suits him for whom it is dressed, that alone answers the highest end for which it was created. 10. And as man, in preparing bread for his own use, does not raise up the withered stalk upon which the grain grew ; but separates the pure flour from all that to which it had been united: so, in like manner, is the resurrection. It is the soul that is to be redeemed from all iniquity, and purified unto God in a peculiar manner. Thus said Christ, I am the bread of John,vi.35. life. And again the Apostle, For we, beiiig many, are one "''•^•^ • bread, and 07ie body ; for we are all partakers of that one bread. 664 THE RESURRECTION, NOT OF THE B. X. Roin. viii. 13. CHAP. IV. 11 ^^d further, as seed that falls back to the earth, and takes root, and grows there, is forever lost from any higher use ; so it is with the soul that, upon a deliberate choice, rejects the Gospel, and chooses to remain in his natural state, after the com- mon course of the world, and enjoy the pleasures of sin for a season. 12. "If ye live after the flesh, ye shall die; but if through the Spirit ye mortify the deeds of the body, ye shall live." Thus life and death is set before every individual soul, upon the most plain and reasonable terms. 13. As man, by his fall and apostacy from God, became fleshly, (or carnal,) so as to be wholly captivated by that inferior prin- ciple, or law in his members, by which he served himself, and no higher purpose ; therefore, until the way of redemption was opened from that self-pleasing, and self-promotin'g nature, there never could be any resurrection. 14. And hence, through all the ages of corruption and depra- vity, the promise of God had respect to another seed. They which are the children of the flesh, these are not the children of God ; hut the children of promise are counted for the seed. 15. And as Christ Jesus was the first who died a final death unto sin, and did not his own will, but the will of his Father ; therefore he was the first fruit of the Resurrection, the first fruit unto God, with which he was well pleased. Eiiery one in his own order, Christ the first fruits, afteriuards they that are Chrisfs at his coming. 16. Herein then consists the true nature of the Resurrection : When man ceases from man, rohose breath is in his nostrils ; when he dies to himself and lives to God only ; when he ceases from his own works and does the work of God ; when he renounces the will of the flesh, and is subject to the will of the Spirit ; then he is raised from a death of sin to a life of right- eousness ; and this is his resurrection. Such is the seed which God hath chosen, to bring forth fruit unto himself, and such arc John, XV. 2. the branches of the true vine, which he will purge, that they may bring forth more fruit. Thus, by a progressive growth in the Spirit, they will come forth perfect in the Resurrection of life, in the very nature of Christ. This is being born of God. 17. But this precious doctrine of the Resurrection, like all others that were taught by Christ Jesus and his Apostles, has been wholly perverted by antichrist, and instead thereof, a false and senseless superstition has been imposed upon mankind, which would be too absurd to deserve any notice, had not those dark ages of antiquity and antichristian authority in which it was invented, given it a kind of sanction, from which even the present Vl%q is not released. Rom. ix. S. 1 Oor. XV 23. Isa. ii. 22. & 1 .Tohii, iii., 9, JO. B.K. BODY, BUT OP THE SOUL. 565 18. In direct opposition to the doctrine of Christ Jesus, it has Tbeen, and is yet maintained, that it is not the soul of man, but his natural body, which is the subject of the Resurrection : That, "the souls of believers are, at their death, made perfect in holi- ness, and do immediately pass into glory, and their bodies, being still united to Christ, do rest in their graves till the Resurrection." 19. The inventors of this groundless doctrine, ought to have known that the souls of true believers ?iei-e?' die ; and there- fore, their being made perfect in holiness, and passing into glory, is not to be dated at their death, nor is it at any time, v.pime- diately, but through the medium of the Gospel, (by which they grow up, in all things, into Christ,) that they are made perfect in holiness. 20. Nor is it a dead corpse that is united to Christ, or to God, For God, is not the God of the dead hut of the living. Besides, many of the dead bodies of believers were not suffered to be put into gravies ; and if they had been, the grave could never pre- serve a dead corpse from dissolving, and blending together with the common elements of the globe, being, in this respect, nothing superior to the bodies of other animals. 21. So that such an imaginary resurrection is altogether a lyijig vanity ; in following which, the deceived ?>o\x\ forsakes its own mercy, and from which it must be delivered, or perish for- ever in its own corruption : for God never promised to invert his own order of things, nor to revoke his own express declaration in this particular : Bust thou art and unto dust shall thou return. 22. And as, with us, that is not first which is spiritual, but that which is natural, and afterwards that w^hich is spiritual and eternal ; so the Apostle's doctrine, from beginning to end, has the most plain and pointed allusion to the spiritual body and spiritual world, and not to that which is natural. 23. When the Sadducees, who denied the resurrection of the soul, and the very existence of the spiritual world, questioned with Jesus concerning the woman who had been the wife of seven husbands, whose wife she should be in the Resurrection ? His answer was, " The children of this world marry, and are given in marriage : but theij which shall be accounted worthy to obtain that world, and the resurrection from the dead, neither marry, nor are given in marriage. Neither can they die any more: for they are equal unto the angels ; and are the children of God, being the children of the Resurrection." 24. The advocates of the resurrection of the earthly body, assert that both the righteous and the wicked will be thus raised ; if this were true, then the wicked become the children of God, equally with the righteous. This is utterly inconsistent. 25. Observe, it was not after they had obtained that world, and the Resurrection, but whenever they were accounted worthy CHAP. IV. Westmin- ster Cate- chism. Eph. iv. 15. Luke, XX. 34. See Luke, XX. 36. See John, V. '.», 566 THE RESURRECTION OF THE SOUL. B. X. CHAP. IV. to obtain it ; that is, when they were begotten by the word of faith, they began to crucify the flesh with its aifections and lusts, to die unto sin, and to live unto God, and therefore could not die any more, being the children of the Resurrection. John, xi. 26. Hence said Christ, on another occasion, '■'■ I am the, re%ur- ^" rection and the life; he that believeth on me, though he were dead, yet shall he live. And whosoever liveth, and believeth in John vi .51. ^*^' ^^^'^^^ never die.'' And again, " I am the living bread which viii, 50 53. came down from heaven: If any man eat of this bread, he shall live forever.''' And again, "Verily, verily, I say unto you, if a man keep my saying, he shall never see death." '21. This was a great stumbling-block to those who denied the Resurrection and the life. Hence said the deceived hypocrites, "Now we know that thou hast a devil. Art thou greater than our father Abraham, which is dead? and the Prophets are dead: whom makest thou thyself? " 28. Hence it is evident, that the true doctrine of the Resur- rection was misunderstood and opposed by a blind and supersti- tious priesthood, from the beginning; for by these the common people were taught. 29. Nor was it truly understood even by the disciples of Jesus Christ, who had been misguided and corrupted by those blind guides, until they received the Holy Spirit of life from the dead, Col. ii. la ^^^ themselves came into the Resurrection, being dead with 20. iii. 1. Christ Jesus fro7)i the rudimcJits of the world, and risen with him, through the faith of the operation of God, who had raised him from the dead. 80. Then, and not till then, were all things brought to their remembrance which Jesus had taught them, and by which they understood the many infallible proofs, which they had received of the real resurrection of the Son of God, in the Spirit, and knew what his rising from the dead should mean. 31. And they never learned, nor taught to others, that Christ Jesus re-assumed the same natural subsistence of sinful flesh, which was laid in a new tomb ; for if they had, the most glaring contradictions must appear through the whole account. 32. But they spoke of his being quickened in the Spirit, and seen in the Spirit, and not in the flesh; therefore the contradic- tion falls upon those who deny his resurrection in the Spirit, and endeavor to prove that sin and the curse [for such he was made as to the flesh] were raised again to life everlasting. 33. To sum up the whole matter : If Christ is the Resurrection and the life, then those who come into Christ, partake of his life, and, in reality, partake of the true resurrection and eternal lift. This cannot be controverted. Thus are the words of Christ john,x. 27, Jesus fulfilled, " My sheep hear my voice, and I know them, and ^' they follow me; and I give unto them eternal life." B. X. INCONSISTENCY OP, &c. 5G7 CHAPTER V. THE INCONSISTENCY OF A CARNAL RESURRECTION. It is clearly manifest, according to the sense of the Grospel, that chap. v. the rising from the dead had no respect to the resurrection of the natural body or tabernacle of Jesus, nor of any of his followers, inasmuch as it was testified that he was the first-begotten and Coi i- 1?- first-horn from the dead. 2. In the natural sense of a resurrection, some had been raised from the dead, among the Jews, before Jesus ; so that he could not be the first. Elijah had raised the widow's son ; and Elisha had raised the Shunamite's son ; Lazarus had been raised, and the widow's son at Nain. So that if the Apostles had intended to testify that the dead corpse of Jesus had been raised to life again, they had more sense of the truth than to say that he was the first-fruits of them that slept, or the first that should rise icor. v. 29. fro?n the dead. 3. The truth is, that Jesus was formed in the state of those who 1 Pder, iii. were dead in trespasses and sins ; and it was out of this state of ^^- ^ i^- ^■ death that he arose, and not again in the likeness of the same sinful flesh. 4. Who is he that ascended, but the same also that descended ? It was not therefore the natural body and soul of Jesus that ascended, for this was brought forth by a natural woman ; and as it never descended from heaven, so neither was it that which ascended; but his soul and spirit rose by regeneration, in the neb. iv. 1-4. resurrection of Christ, and ascended to the heaven of heavens. 5. The Apostles further testified that they were dead and Rom. vi. 3. buried, and risen with Christ, and sat together with him in ^p),. ji g heavenly places; therefore it must be a very great mistake to iyi". suppose that they had any reference to a natural death, (as it is °"'-- called,) or to any carnal resurrection of the same natural body, when their very existence, like that of other men, must have con- tradicted their own testimony. 6. It would seem a wonderful argument with some, that it was the same wounded body of Jesus, that arose from the dead ; because he appeared unto his disciples with his wounds, and eat and drank with them ; while they arc ignorant that his spiritual body was capable of assuming any form or appearance that might encourage the faith of his disciples. 7. But how much soever the inconsistent inventions and false systems of antichrist, may have blinded the minds of natural men ; yet that order can never be inverted, in which God has 568 INCONSISTENCY OP B. X. CHAP. V. Mat. xxviii. 2, 4. Deut. xxxiv C. Jude, 9 See also Josephiis. Rom. vi, 23. 1 Cor. XV. 22. created things natural and spiritual, the one for time and tem- poral use, and the other for eternity. 8. The spiritual body, while in the natural, is confined to time, space, and natural things ; but when separated, and released from it, the natural is of no further use ; nor can they ever be reunited without the grossest subversion of every order and law of Grod. 9. And if the same natural body that was crucified of the Jews, arose from the dead, and could enter into the house when the doors were shut, why did not the same body come forth out of the tomb without assistance ? Where was the necessity of striking the keepers of the sepulchre with terror, that they might become like dead men, and rolling away the stone from the tomb's mouth. 10. The truth is, no one material substance can pass through another, without making a breach ; and therefore, in order that his spiritual body might enter a close room while the doors were shut, the natural body was taken care of by the angel, who rolled away the stone irom the door of the sepulchre ; and thus, in the order and nature of things, one thing was taken out of the way of another, that the everlasting substance might appear. 11. The Lord took care of the body of Moses, and no man knew of his sepulchre unto this day : Yet Satan had the temerity to dispute with the angel about the body of Moses. And in the same manner, at this day, Satan has the temerity to dispute about the body of Jesus. 12. In the accounts given of all the different forms in which Jesus Christ appeared after his passion, there is not the smallest evidence of his possessing the same natural body. His standing in the midst, the doors being shut — vanishing out of their sight — assuming the appearance of a gardener — the7i of a stranger — and again, of a lamb with seven horns and seven eyes ; these, and many such appearances, were as different from the body which had been nailed to the cross, as any one thing can be from another. 13. The wages of sin is dealh ; but the gift of God is cter7ial life; therefore death and life cannot both be adminis- tered to one and the same person ; for this would be giving eternal life to sin. But as it is the mystery of iniquity that worketh in man, who merits death as his wages, and as sin rules and reigns in man, before he receives Christ ; so it must certainly die, in order to his receiving thegift of eternal life. 14. Hence the plain conclusion of the Apostle : As in Adam all die, so in Christ shall all be viade alive: or more properly, As all in Adam die, so all in Christ shall be made alive. Therefore it is not all, nor any part in old Adam, that is ma4e B. X. A PHYSICAL RESURRECTION. 569 made alive after death; but as everything in him and of him chap. v. dies, or in other words, as the old man is put off with his deeds, so the neio man is put on, ivhich after God, is created in Eph. iv. righteousness, and true holiness. Eut it is that which comes by ~~'^^- a fallen, corrupt nature, which dies. The personal identity of the real intellectual man, is retained entire as may be clearly i-ukejxxiv. seen, by the personal identity of Jesus, after his resurrection. 15. The whole error of antichrist, concerning the true Eesur- rection, is founded in a total ignorance of the spiritual loorld. Let the soul be quickened to a sense of its immortality, and its capacity for an intercourse with a world of spirits, and the doc- trine of a physical resurrection will appear as it really is, the offspring of darkness and ignorance. 16. Let the man come to himself, and find out what he is, that he is not a mere lump of flesh and blood, but an immortal being, that must be seen in his full shape, when the clay that he animates is crumbled to atoms, and blended with the common elements of the globe. Let him be convinced of the heinousness of sin, and the enmity of his fleshly nature to the pure and holy nature of Grod, and he can be no longer anxious about what be- comes of that mortal frame which he inhabits. 17. Nor is it the far-fetched arguments and pretended evi- dences of a future resurrection of old useless bones and rotten flesh, that can entertain the soul ; but a fellowship and increasing communion with the Resurrection and eternal life that now is, and which is sensibly felt and enjoyed by those who are in it. 18. "But (according to the Apostle) some will say, how are icor.xv. the dead raised up? And with what body do they come? Thou ^^-ss. fool, that which thou sowest is not quickened, except it die." If this meacs the dead body which is put into the grave, then to effect the resurrection, that dead body must die, or it never can be quickened mio Xxio.. How absurd the sentiment.' But Paul adds, "that which thou sowest, thou sowest not that hodAj that shall be; but God giveth it a body as it hath pleased him, and to every seed his oion bodyy 19. The body of a grain of corn, when put into the earth, has its own first principle of life in itself; and as the body of the grain dies, so the seed which is the life of the body, is quickened, and comes forth, and produces a body again, whose seed is in it- self after its own kind. 20. But this is very far from being the case with a dead corpse, which, when put into the ground, has not the least principle of life in itself, by which it can ever be re-animated, or that can ever be quickened and come forth out of it ; but it remains a lifeless lump of clay, and, like the dead bodies of all other animals, meets with a total dissolution forever. 37 570 INCONSISTENCY OP B. X. CHAP V. John, V. 29. Mat. xxii. 3J, 32. Seel King:s, ii. 10, 11, 43. Mat. xxvii. 52, 53. Luke, viii. 52, 53. Jolui, xi. 11. 21. Therefore, when the i^.postle says, "It is sown a natural body, it is raised a spiritual body," he has no allusion to the matter of a dead corpse when it is put into the earth ; but to the human soul in its natural state, which, through the operation of God, becomes dead with Christ, from the rudiments of an earthly nature, out of which it ascends, and is raised a spiritual body. 22. Then the soid as the life or seed of both the righteous and ivicJeed, have each their oivn body. Hence the words of Christ : " They that have done good (shall come forth) unto the resurrec- tion of life ; and they that have done evil, to the resurrection of damnation." That is, they who continue in the course of good, or evil, until this work is accomplished. 2.3. Who can be so blind and perverse as to imagine that the millions who have suffered unto death, for the truth's sake, endured those extreme sufferings in hopes of being restored again, in some future day, to the same bodies in which they suffered every imaginable torture ? 24. It must be acknowledged by all who pay any respect to their testimony, that it was a present love of virtue, salvation, and immortal glory, and their faith in a future increase of the same, that animated them to face the most frightful flames and bodily tortures. 25. The blinded Jews denied the Resurrection, not knowing the Scriptures nor the power of God. They supposed their fathers were dead ; and would never rise until the last day. But Jesus knew better, hence he testified that the Fathers were alive, inasmuch as the Lord ivas their God., and that he was not the God of the dead, but of the living ; and his Apostles, after they had received the baptism of the Holy Spirit, knew better, because their conversation was in heaven, where they were; and they knew, according to the Scriptures, that they had slept, but had not been dead. 26. Hence they testified, that the graves [the states of the departed] were opened; and many bodies of the saints which slept arose, and went into the holy city, [not bloody Jerusalem,] and appeared unto many. They appeared unto such as had eyes to see them. 27. Upon the same principle Jesus testified. The maid is not dead, but sleepeth; but they laughed him to scorn, knowing that she was dead. That is, knowing, in their own carnal imagination, that he was a liar and a deceiver. 28. In like manner Jesus knew that Lazarus had fallen asleep, and it was merely in condescension to their dark understanding, that he said plainly, Lazarus is dead ; and he could as well have called him forth without his tabernacle as with, had they been possessed with eyes to see him, as the disciples saw Moses and Elias talking with Jesus on the mount. B. X. A PHYSICAL RESURRECTION. 571 29. JFrom all wliich it is evident, that it is the separate state of the wicked only, which is, or ever was counted a state of death, and that of the righteous a state of sleep ; and accord- ing to the distinction in their state of separation, so is their Resurrection. 30. The rising of those who sleep in Christ, being first in order, is called the first Resurrection. And the quickening or bringing forth of the wicked into the state for which they have prepared themselves, by their works, although sometimes called a llesurrection, is more properly denominated, the second death. 31. Then as it is by the power of Christ Jesus, that the dead are raised, and as he toas baptized for the dead, with the power of the Holy Spirit, both in his first and second appearing, and therefore quickeneth whom he will, it is beyond all controversy that the dead ai'e raised, and do come up out of their graves — out of all their dwelling places, loherein they have sinned. 32. And as Christ, who is the llesurrection and the life, dwells in the members of his body, and as he is, so are they in this world; therefore they ask, and he giveth them life, for them that sin not unto death, even eternal life; and they are raised up in this last day, and do enter into the holy city, and are seen and known of many, and serve God day and night^in his temple. 33. And while they go forth and- worship before Grod, in the beauty of holiness, they look upon the carcases, that is, the dead bodies of formal professors, of them that have transgressed, and continue to worship the heast : for their icorm shall 7iot die, a?ul their fire is not quenched. For that fire is kindled among men, that will destroy all these dead and/aZse systems. CHAP. V. John, V. S9. Rev. xii. 12, 15. 1 Cor. XV. 2S. Ezekiel, xxxvii. 12, 13, 23. 1 John, iv. 17. V. 16. Ps. xxix. 2. Rev. xiv. 2. Isa. Ixvi. 24. Mark, ix, 44. 572 ^ PROBATIONARY STATE B. X. CHAPTER VI. RATIONAL AND SCRIPTURAL EVIDENCES OP THE GOSPEL BEING PREACHED, AND A PROBATIONARY STATE, IN THE WORLD OF SPIRITS. SECTION I. CHAP. VL It is evidently the nature of all principles and elements, in their operations, first to plant a seed of their own substance, in any other substance which has a nature capable of receiving it. For we see that every natural element will extend and operate as far as it has the power, and will infuse its own nature wherever there is a vacuum or avenue open where it can enter. 2. And then the combined operations of all the principles which meet in that seed, and can operate upon it, continue until the seed springs up ; and it is then still nourished by all the ele- ments and principles, whether spiritual or temporal, that meet in the nature of the substance in which it has taken root; these operations never cease until the production of the seed comes to maturity. And unless those operations are hindered or impeded by superior power, no seed, when once properly planted, can be hindered from bringing its appropriate fruit to maturity. 3. Therefore, until the fruit of any seed gets ripe, that is, comes to full maturity, so that it becomes a seed in itself, of the same nature as the original, it is not possible to put such fruit to its proper use; for, if it is gathered in an unripe state from the plant that produced it, it is either entirely lost, or at least of small value, to what it might have been. Hence nothing that exists can be placed in its proper order, until it comes to matu- rity; nor be gathered and put to its proper use. This is indis- putably the case with all seeds planted in the natures of this world, and thus by " the things that are made we understand the invisible order," as says St. Paul. 4. Man is evidently a seed planted first in this 7vorld, with properties of all elements and principles in the creation, other- wise he could not be endowed with principles to be the superior and lord of the natural world ; nor could he have in him a rational intelligence that never can be satisfied with anything that this world can give, as every rational being witnesses is the case. ^ 5. Man must, therefore, be operated upon by all the principles and elements that meet in the world, until he comes first into conscious existence, as a being in the natural world ; and then B. X. IN THE WORLD OP SPIRITS. 573 he is evidently but a living seed of a being to be developed in the chap. vi. spiritual world ; for all his movements and the higher senses of his nature, show that the superior powers of his mind just begin to bud and expand in time. 6. Hence says St. Paul, " he (or It, meaning the rational spirit of man) is sown a natural body; it is raised a spiritual body." "Howbeit that was not first which is spiritual, but that which is natural; and afterwards that which is spiritual." 44 4e.^^ This, however, only relates to the creation of man, and not to original principles. "God is Spirit," and He is anterior to all his beings. 7. But man is a being composed of natural and spiritual ele- ments and principles, yet he comes forth first in an organized body, in the natural world; but, unless his most noble faculties and powers are to perish and be annihilated, his spiritual ele- ments must be raised into a superior state; that is, they must be organized into a spiritual body, in the spiritual world ; when they have done with the natural body, for " There is a natural J5'°'^-^'^* body, and there is a spiritual body." 8. To suppose that the rational spirit or soul of man has no sensible existence after the dissolution of the physical body, is supposing that the dissolution of an inferior, annihilates a supe- rior ; for if a sensible power is so disorganized that it never has any more sense or knowledge, it must annihilate it ; while the material body which only acted as its instrument, is not annihi- lated, but still exists in his own elements. But, if it be said that the sensible life in like manner returns to its original elements, this is all that is contended for. But it being now a systematic organized sense, it must still remain so, and rise into a higher order, or fall into a lower state ; because it is now spirit, that is real life, and hence must be active, and, of course, growing forever, in good or evil ; for if action ceases, life must cease. 9. Therefore we see that man, in his natural state, can be no more than the seed of a future and far more important state and life. Hence all the principles and elements that meet in him, and that can operate upon him, must necessarily have all the operation that his nature and sphere will admit of, before he can come to maturity, and be finally ripe for the harvest. This, therefore, must all take place, in the order of times and seasons, before he can reach his destiny, and be put to his final use, and come into his final order and place, according to his creation. 10. This seems to be clearly shown by our Saviour's parable of the tares, " The sower soweth the seed in the field, or world ; the tares are the children of the wicked one." These children must be produced by the seeds or principles of the wicked one, sown in the nature of man, for they were "sown while men slept." And he says, " Let both grow together until the harvest; then I will 574 A PROBATIONARY STATE B. X. CHAP. vr. say to the reapers, gather the tares and bind them in bundles to Mat. xiii. be burned, but gather the wheat into my barn." &c. 25,30. -[I Therefore, as he declares that " The harvest is the end of the world," and that all the seeds sown, whether good or bad, must come to maturity before they can be gathered ; we see that the final destiny of no soul can be settled until the harvest, which cannot be until "the end of the world" comes to them, and this does not come to any soul so long as they are in a natural state, whether they are in the body or out of it, makes no difTerence in this respect. 12. And this end cannot come until the true gospel is preached and the Spirit of Christ is thereby made manifest to the soul, for Rev. xiv. this is the "sharp sickle by which the earth is to be reaped." 14-16. Eternal principles never till then begin their proper work, for Jesus Christ was i\\Q first man that ever received them, and was created in the eternal order by them, therefore he styles himself " The beginning of the creation of G-od," and this Spirit is the only power that ever can or ever did offer this final work to any being. IB. Hence it is that there never was the least intimation that "the ends of the world had come" upon any, until Christ appeared, and the Gospel of eternal life was preached, and his Spirit was thereby offered to man ; then the Apostle shows that icor.x.ii. oil such the ends of the world had come. " These things were written for our admonition upon whom the ends of the world are come." This could have no allusion to the ends of this ter- restrial world, for that since that time has lasted near 1,800 years. 14. The same Apostle declares, that, before the Gospel was preached to the Gentiles, they were " without God, and without Eph. 11. 12. jjQpe \^ tjjg world." It follows then, conclusively, that until the Gospel is preached unto natural man, he is without God, that is, without the knowledge of the true God, and without the hope of salvation in that state. Of course, if he can be saved without the preaching of the Gospel of Christ to him, he can be saved without God, and without hope : this is too absurd for any 24. reasonable being to believe ; "for we are saved by hope." 15. For this reason, Christ commanded, " Go ye into all the world, and preach the Gospel to every creature." Thus, then, we see that, if Christ's positive command and commission to his followers is to be obeyed, his Gospel must not only be preached to every rational being in all the world, but it must be preached by his followers, and also, that " the end can- Mat. xxiv. not come" to any soul until this is fulfilled: for he says, "This ^^' Gospel of the kingdom shall be preached in all the world, for a witness unto all nations; then shall the end come." 16. Therefore, as it is a well known fact, that far the greatest part of the human race have died and do die without ever hear- B. X. IN THE WORLD OF SPIRITS. 575 ing the navie of Christ, much less the preaching of the true chap, vi Gospel ; it indisputably follows, that it must be preached to . thein after death ; for all such souls are still in the spirit of the world which is its very substance, as much as the soul is the substance or life of the body, so that they are still natural and in the world, 17. Now, to suppose that the small, glimmering light which may be, in this life, in the mind of the heathen, is the 'preaching of the Gospel alluded to, is a gross inconsistency ; for, in the first place, it contradicts the above Scripture, that until the Gospel was preached unto the Gentiles, "they were dead in trespasses and sins, without God, and without hope in the world." And secondly, if the Gospel can be preached by the glimmerings of moral light in the natural man, it could just as ■well have then been preached to them by it, especially as Christ had finished his mission on earth a number of years before the Gospel was preached to them ; there would not then, or ever afterwards, have been any need of its being preached by his followers. 18. And in the third place, it still more manifestly disannuls and renders void the command and mission of our Saviour, given expressly to his followers, to preach the Gospel to every creature in all the world. No account here of any other preaching. Again, if in a natural state they are without God, as the Apostle declares, who is there, or what is there, with them, that can preach the Gospel to them ; surely if any such Gospel is Rom. i. i. thus preached, it cannot be "the Gospel of God." 19. Jesus Christ himself first set the example, as well as gave the precept, of preaching the Gospel to souls in the world of Spirits, as proved by the Scriptures. Thus St. Peter says, " For Christ also hath once sufi:"ered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit, by which also he went and preached to the spirits in prison, which sometime were disobedient, when once the long suffering of God waited, in the days of Noah, i Pet. iii. while the ark was preparing," &c. is-iQ- 20. One might suppose that this had decided the matter with all who believe the Scriptures ; but such is the darkness in the world, and they have it so firmly fixed in their minds, that natural death decides the fate of the soul, that they seem unwilling to believe the plainest proofs of Scripture, and plainest dictates of reason to the contrary ; but try to " wrest " them, to support their dark ideas. Hence they will say that Christ had preached to 2 Pet. hi. those spirits through Noah before the flood. i^- 21. But the words of the Apostle by this construction, would be rendered without consistent meaning ; for these show, if words can do it, that it was not any thing that had formerly taken 576 A PROBATIONARY STx'^TE B. X. CHAP. VI. place anterior to his sufferings and death. "For Jesus Christ also hath once suffered, being put to death in the flesh, but quickened by the spirit, by which he iceiit and preached to the 1 Pet. iii. spirits in prison, &c." He assumes his sufferings, and being put '^^■'^^- to death in the flesh, &c., as the antecedent, and after this he •R-as quickened in the spirit, by which he went (not had been) and preached, to the spirits in prison. 22. But surely, had he meant to show that Jesus Christ had preached to them through Noah, to have used consistent language, he must have said, being put to death in the flesh, but quickened in the spirit, by which he had been and preached to the inhabitants of the world, &c. But, in that case, what reason would there have been in saying, "to the spirits in prison," for they were no more spirits in prison in the days of Noah, than all other natural men are, but they were "men in the flesh;" nor were they any more in prison than are all others. 23. But, in another place, the same Apostle gives the reason plainly, why the Gospel was preached to these spirits. Thus, iPet. iv. 6. "For this cause was the Gospel preached to them that are dead, (or rather according to the original, "^o the dead^^) that they might be judged according to men in the flesh, but live accord- ing to God in the spirit." Some may argue that it meant the dead in trespasses and sins, but all the children of men in this sense, according to Scripture, are thus dead. 24. And further, had this been his meaning, there would have been no contrast set forth, in the case, between the living and the dead, or between " men in the flesh," and spirits in prison. But there is in the whole context, a plain contrast meant to be set forth: "Who shall judge the quick and the dead, for this cause was the Gospel preached to the dead, that they might be judged according to men in the Jlesh, but live according to God in the spirit." 25. Now, common sense teaches, that had they been men in the flesh, they could not have been judged according to men in the flesh, for they would have been really men in the flesh, and must have been judged as such, and not according to them; for it is an absurdity of language to say, that any thing is according to such a thing, when it is the thing itself; so that such a sup- posed interpretation would destroy itself. 26. The Apostle's evident meaning was, to show his brethren the universal mission and charity of Christ ; that it was not wholly confined to those in the flesh, (which in this case is put for the body in an earthly state, as contrasted with a spiritual state of existence,) but that it extended to those out of the body, in the world of spirits. And therefore, he declared that the same Gospel was preached to them, that they might be judged by the same judgment, and have a privilege to live unto God, in the one B. X. IN THE WORLD OP SPIRITS. 577 same Spirit, (that is, the Spirit of Christ, which only can teach chap, vi- the true God,) in the same manner as those in the flesh. 27. Thus the work of Christ was shown to be impartially ex- tended to those in the body, and those out of it ; not excepting those who had been bound in priso?is of darkness, for their dis- obedience to the light of God in former dispensations, as well as the unrighteous or sinners in this world, whom Christ expressly declares that he came to call. 28. Therefore Christ Jesus, whilst he was in "the heart of the earth, three days and three nights," before his resurrection, began this benevolent work of mercy, by preaching to the souls of those who were disobedient before the flood ; because, although they had, by their disobedience to the preaching of Xoah and other messengers of God, lost the light of God, according to their day, and were bound in prisons of darkness ; yet they could not sin against the light of the Gospel, because it had never been offered 10 them. 29. Hence they were entitled to have it preached, and freely offered to them, as much as the disobedient in this world ; other- wise the ways of God could not be rendered just; for we can- not suppose that the light of Noah, was greater than the light of the Law; nor that their disobedience was greater than that of the rebellious Jews, to whom Christ freely ofi"ered salvation. For, according to the express words of Jesus Christ, "If the mighty works that were done among them, had been done in Mat. xi.20- Sodom, it would have remained to that day." ~^' 30. Surely then, they must be entitled, by the justice and mercy of God, to a free offer of the same : for, according to this testimony, it is evident that they would have been more likely to have made a good use of it, than the Jews ; and we have no evidence that those before the flood were worse than they. There- fore, all who have not had a free offer of the Gospel, in this world, must, consistent with the justice and benevolence of God, have it in the world of spirits, "that they might be judged according to men in the flesh, (and be enabled) to live unto God in the spirit." That is, be judged by the same principles, and find justification, or final loss, in the same manner. 31. It may be proper here to remark, that Jesus Christ, said, "As Jonah was three days and three nights in the belly of the Mat. sii.40. whale, so shall the Son of man be three days and three nights in the heart of the earth." Now this could not allude to his human body, for no one can say that this was ever in "the heart" of the literal earth ; nor if we admit, that being in the tomb was synonymous, (which is not the case,) would it alter the matter, for it was not there more than about thirty-six hours before it was taken away. 32. But reckoning the time from the evenin£ when "he 578 A PROBATIONARY STATE B. X. CHAP. vr. John, XX. 21. Acts, ii. 24. Mark, xvi. 15, IG. began to be exceeding sorrowful, and said, my soul is exceeding sorrowful, even unto death," until the evening when he appeared in the midst of his disciples, "the doors being shut," and said, " Peace be unto you, as my Father hath sent me, even so send I you." We find it precisely three days and three nights. Where was he all this time ? We answer, where his Father had sent him, viz: preaching and administering the Gospel to the souls, or spirits, in prison. 33. Thus his soul and spirit descended into the center of human nature, that is, in the depth of the loss of earthly man, which is the heart of human nature or living earth, whence is the spring of all his actions; no other heart, and no other earth, was concerned in this work. Here he opened the way of salvation, and, "having loosed the bands of death, because it was not pos- sible that he should be holden of it." 34. Therefore he then rose triumphant and ascended to his Father ; and then he came and bequeathed his final legacy of peace to his disciples ; and sent them to follow up and finish that work of mercy and judgment which his Father had sent him to commence, "Go ye into all the world, and preach the Gospel to every creature ; he that belie veth and is' baptized shall be saved, but he that believeth not, shall be damned." It follows then, beyond reasonable dispute, that, until the Gospel of Christ is preached to every creature in all the world, and such souls have a free offer to be baptized with his Spirit, in which is the only power of salvation, neither final salvation, nor damnation, can ensue. SECTION II. THE SUBJECT FURTHER ILLUSTRATED. Ezek. xviii. 25. 35. As a further illustration of this subject, we may remark, that it is impossible to vindicate the justice of God, unless the same Gospel is preached, and freely offered to all souls, whether in the body or out of it ; because, if a part of natural men can be saved, without the requirements of the Gospel, and a part must come to those requirements, which are so crossing to the propen- sities of nature, or be damned ; the ways of God cannot be equal, and therefore cannot be just. But God says, " Are not my ways equal? are not your ways unequal? " 36. But the doctrine that excludes this benevolent display of God's grace and mercy from being extended equally to all, makes the way of God, unequal; yet the inequality never came from God, but is the unequal way of man, which God reproves. 37. For if all must come to the requirements of the Gospel or be damned, as is evident from the Scriptures, and it is equally B. X. IN THE WORLD OF SPIRITS. 579 evident that far the greatest part of mankind never so mucli as <^hap. vi. heard the name of Christ in this world much less have had an opportunity to obey the real Gospel, the only "power of God unto salvation;" then, of course, if they do not have an oppor- Rom. i. 16. tuuity in the world of spirits, far the greatest part of men, must be damned forever, for not obeying the Gospel which they never heard, and never had an opportunity to obey : this would be in- finitely unjust. 38. But, if we consider that the soul, or spirit contains the only principle in man capable of immortality; and is therefore, the only final object of the Gospel, that this will, in God's time, be freely ofl'ered to all, and that it makes no difl'crence in this respect, whether in the body, or in the world of spirits ; also, that the soul, when oftered the Gospel, will have its own free choice, to accept or reject it, and will have its reward accord- ingly ; we then see that all the ways and works of God ai-e equal, consistent, and just; and in this view of the subject, we can join the heavenly choir in their joyful and sublime aspira- tions of praise: "Great and marvellous are thy works. Lord R<'v. xv. 3. God Almighty, just and true are thy ways, thou King of saints." But this aspiration of praise could never be justly given, without the aforesaid gracious work of Christ to poor benighted souls in the world of spirits. 39. Nevertheless, it is highly necessary, to prevent delusive hopes, to consider that the Gospel day of each soul is brought about by the providence of God, as much as the day of natural life ; and that if they do not do the appropriate w^ork of that day, while it lasts, they can have no promise of another Gospel day, any more than another day of natural life. Just as Jesus Christ says, "I must work the works of him that sent me, while the day lasts, the night cometh when no man can work." 40. Therefore, in like manner, every soul will have his day to work the works of God, and he must work when his spiritual day comes; that is when the work of righteous judgment comes, which brings on him " the ends of the world ; " which always comes when the Gospel is offered to his understanding and capacity; for wherever Christ is manifested, there is the judg- ment of this world, as far as it extends. This was declared by j^i^^ . Him in his first appearing : " Now is the judgment of this world; 31. now shall the prince of this world be cast out. 41. This is the very nature of the Gospel, — to judge, condemn, and cast out the prince of this loorld, and his works from every soul ; this work began in Christ's first appearing, but must be completed in his second appearing. When, therefore, this day comes to any soul, then he must tcork the toorlis of God, while it is day, or his day will end, and the night will come, when he cannot work. But as sure as God is just, so certainly as any i/.\" "' 580 A PROBATIONARY STATE B. X. CHAP. VI. soul has a day of existence, they will as certainly have a day Phil ij 12^ " to work out their salvation, being workers together with God," &'2Cor.vi. and if they thus work with God, in his own way and time, they will as certainly obtain the prize. 42. Sixth. Notwithstanding the idea, that the final state of the soul is fixed at death, so extensively prevails, and is so firmly riveted in the minds of the professors of Christianity, yet there is not one word in the Scriptures that even implies it, which is not susceptible of a much more reasonable interpretation. "While, on the other hand, there are many texts, some of which have been quoted, that will admit of no reasonable interpretation on any other ground than that the Gospel must be preached in the world of spirits, and be freely offered to souls there, who have not had it in this world. 43. This doctrine was well understood in the primitive Church, as proved by authentic records — witness the writings of Hermes &c. ; and the Roman Catholic doctrine of purgatory was evi- dently founded on the support that the Scriptures, and other well known records of the primitive Church, gave to this doctrine. For they never could have established it in the minds of the people, so as to cause them to pay large sums of money for the pardon of souls out of the body, if the Scriptures had not pointed clearly to the Gospel being preached, and to repentance, pardon, and forgiveness, after death. 44. But though they basely corrupted this doctrine, yet the corruption of a good principle does not destroy the virtue or truth of the principle itself, for if there was not some good in the principle, and a foundation for it, there would be no cause nor motive to corrupt, or counterfeit it. Hence the corruption of this principle furnishes strong proofs of its original truth, as much as counterfeit money proves that there is true money, for if there was no true, there would be no counterfeit. 45. Seventh. To prove that the final state of the soul is fixed at death, the words of Solomon are erroneously quoted, "As the tree falls, so it lies." This is not Scripture. True, Solo- mon, in exhorting to industrious and prudent labor and conduct, advises them to do all that they could in this world for their honor, so as to leave behind them a good name ; for they could not alter it after death. "A good name is better than precious Ecc. xi.3. ointment." He therefore brings this similitude, "If the tree fall towards the north, or towards the south, in the place where the tree falls there it shall be." So likewise, in what state or direction their character was when they fell in death, there it would be. 46. But will any suppose that he alluded to the soul or spirit ? Can they believe the soul is confined to the same place forever? But they may say it means the same state, but this would B. X. IN THE WORLD OP SPIRITS. 581 exclude all increase of either happiness or misery ; a supposition chap, vi. that we think few would advocate. 47. As to the text, "For there is no work, nor device, nor ecc. ix. lo. knowledge, nor wisdom, in the grave, whither thou goest;" if this pi'oves anything to the purpose, it proves too much ; for if it proves that the state of the soul is irreversibly fixed at death, it proves, also, that it can do 710 work, has no device, nor knowledge, nor xoisd.ora. Of course, upon this principle it becomes unconscious and inactive; that is, it must forever die with the body, or even more, it must be annihilated. For the conscious existence of spirit cannot die, unless it is annihilated. 48. But the plain meaning of Solomon was, to show mankind that, as their natural and moral work would end on earth at death, and therefore, what was done would remain done, and what was undone would not be done, so their character would stand, and so must be the remembrance of it, whether good or bad, both by themselves and others. This, then, was a great incentive to do good and honorable works ; because, though he said nothing of their future state being decided thereby, yet he showed them that the honor or dishonor of their works, must always follow them. 49. He was evidently appealing to that innate and sensitive principle in man, which causes him to be so solicitous to perpet- uate his honor and fame, and which is one of the most powerful principles in the human breast ; yea, for this, man will brave all dangers, in their most frightful forms, and many times rush to certain death ; we know of no principle originally inherent in man, that will carry him so far as this. 50. This stimulates the statesman; this urges on the warrior; this incites all in their respective spheres and circles ; it is a strong incentive to virtue in man, but not so strong as innate conscience. That this was his object is evident from the whole tenor of the previous part of the chapter; for it declares " that there is one event to the righteous and to the wicked ; as is the good so is the sinner." Certainly this cannot mean anything beyond the casual events of time, and natural death. 51. And again: "For to him that is joined to all the living there is hope ; for a living dog is better than a dead lion ; for the living know that they shall die ; but the dead know not any- thing; neither have they any more a reward; for the memory of ecc. x. 3, them is forgotten." Can this allude to the soul ? If so, it proves ^' ^• that there is no future state, where they have either knowledge or reioard, or any one to remember them. But he positively teaches the contrary of this, where he declares, " Then shall the dust return to the earth, as it was, and the spirit unto God who gave it, for God shall bring every work into judgment, with Ecc. xii. 7 every secret thing, whether it be good or evil." ■'■'*■ 582 A PROBATIONARY STATE ' B. X. CHAP, vr. 52. Thus, nothing can be found in all his writings, adverse to the Gospel being preached in a future state. This remained for " a greater than Solomon " to decide. As to the often quoted text, "As death leaves us, so judgment will find us," it is home- made Scripture, for it is not in the Bible, nor any thing tanta- mount to it ; nor in the least like it. The nearest approximation to it is, "And as it is appointed unto man once to die, but after this the judgment ; so Christ was once offered to bear the sins of Heb.ix. 27, niauj ; and unto them that look for him, shall he appear the 28- second time without sin unto salvation." 53. From this we learn that his second appearance would be an increasing work, and all souls must, in justice, be entitled to have an offer of it. Undoubtedly, after the soul has left the body it will finally meet with a more decisive judgment than it can in this Jife ; because its eternal lot must there be fixed, yet how long after death, we know not; but it is evident that it never could be until the second appearing of Christ, as shown to the Prophet. 54. For, after the Prophet Daniel was informed of " the times," and the latest period for the establishment of the work of the latter day was announced, under the similitude of days Dan. xii.i4. the angel said, " But go thou thy way (Daniel) till the end be; for thou shalt rest, and stand in thy lot, at the end of the days." Surely, then, he must be made partaker of the work of both Christ's first and second appearing, before he could enter into his rest and final lot ; and it must be the same with all other souls. 55. Eighth. And that the eternal state of no soul can be finally decided until he has heard and accepted the Gospel, and travelled to his final order, or rejected it, and fallen into the element of final enmity ; is evident from all the doctrines of Rom. X. Christ and his Apostles. St. Paul says, "How shall they 14-17. believe in him of whom they have never heard ? and how shall they hear, without a preacher ? and how shall they preach except they be sent ? So then faith comes by hearing, and hearing by the word of God." 56. It follows, then, that none can ever believe to the saving or damning of the soul, until they hear the word of God, by a preacher sent with the true Gospel of Christ. Then they will receive faith, and that faith according to that word, will be their final judge. Then will be fulfilled the words of Jesus Christ, " Whosoever receiveth whomsoever I send, receiveth me ; and John, xii. he that receiveth me, receiveth him that sent me." "And if '^''^'^^- any man hear my words, and believe not, he hath one that judgeth him ; the word that I speak, that shall judge him in the last day. 57. Hence it conclusively follows, that all souls must hear B. X. IN THE WORLD OF SPIRITS. 583 this word, and be judged by it, either in this world or that to chap, vr. come. But the words of Christ declare that the final state of all souls shall be decided in the day of judgment, when the wicked shall "go away into everlasting punishment; but the righteous Mat. xxv, into life eternal." 58. This day, professors who hold that all is decided at death, say, has not yet come ; and it is clearly declared to be the work of Christ's second appearing, and it must be the finishing work of that day. But it began at the commencement, for it is not the day of man, but the day of the Lord; and Christ declares the work of this day to be, "that he will send his angels, Mat. xxi. (ministers) and gather out of his kingdom all things that ^|; ... offend and them that work iniquity." "And gather his elect 27! from the four winds; from one end of heaven to the other." This comprehends the whole, both the spiritual and the tempo- ral world. 59. Therefore, until this work is effected, which is the same as the preaching of the " Gospel in all the world, for a witness unto all nations," the final judgment cannot be finished; but when this is effected, all souls must have had a fair offer, to accept or reject the Gospel. "Then cometh the end," when the final judgment will be given ; then the mediatorial work of Christ will cease, as says St. Paul. " Then shall the Son give ^^25.^^' up the kingdom to the Father, that God may be all and in all," every enemy being desiroyed out of il. Then the har- vest "WILL BE ENDED, AND THE FINAL SEPARATION BE- TWEEN THE GOOD AND BAD WILL BE MADE. " ThEN SHALL Mat. xiii. THE RIGHTEOUS SHINE FORTH AS THE SUN IN THE KING- '"' ^^• DOM OF THEIR FATHER." 584 THE WORSHIP OF GOD. B. X. CHAPTER VII. THE AVORSHIP OF GOD. CHAP VII. John. xiv. 15 Luke, vi. 46. Milt. XV. 2. John, iv. 22, 23. Mat. iv. 10. 1 Cor.xii. 4, "Whatever may be called the worship of God, it is certain that no external exercise therein can be any thing more than an outward expression of an inward spiritual sensation of love and obedience to God, arising from a knowledge and understanding of his will. And, as nothing is more expressive of love and respect to God than obedience, therefore the most perfect and acceptable worship is performed by those who keep the commandments of God. 2. Hence the words of Jesus Christ, " Jf ye love me, heep my commandments. Why call ye me Lord, Lord, and do not the things which I say ? In vain do they worship me, teaching for doctrines the commandments of men. Ye worship ye know not what. But the hour cometh, and now is, when the true icorship- pers shall loorship the Father hi Spirit and in truth: for the Father seeketh such to worship him. Thou shalt worship the Lord thy God, and him only shalt thou serve.'' 3. As man is an active, intelligent being, formed for social communion ; so in every age, there have always been certain external forms of Divine worship, which, in different dispensa- tions, have been various, according to the manifestations of the will of God in each, and the various operations of his Spirit, for the time then present. 4. The manner of worship in the first appearing of Christ, was not reduced to any form, but according as true believers were moved by the Spirit, in various circumstances. They worshipped God in prayer, vocal or silent, in praise, in thanksgiving, in ex- hortations, and in feasts of charity, by which they expressed their love and union to each other. And, as they-e were diversities of operations, we have good reason to believe that dancing was one of them. 5. This various manner of worship continued mostly, with all the true witnesses, until near the time of Christ's second appear- ing, when many, like the guards of the night, sat in solemn silence, waiting for the break of day, denying their own wisdom and judgment, and performing no act of worship but such as they were moved to by the inward light and evidence of the quicken- ing Spirit. 6. Being thus wholly cut off from the fruitless inventions and precepts of men, and wholly dependent on the Author and Fountain of life, they devoted themselves to do his will in all thino's wherein it might be made manifest. Hence the light, and B. X. THE WORSHIP OF GOD. 585 truth, and revelation of Grod increased among them, until by the special operation of his power, they were moved to go forth and worship Grod in the dance ; which had been expressly signified by the Law and the Prophets, as the peculiar manner of worship "to be established in the latter day. 7. And, as the work of full redemption, and the worship of Grod attending it, were to be introduced in the line of the female ; therefore it is particularly worthy of notice, that through the order of the female, both the example and promise were given, through all the Law and the Prophets, which may evidently appear fi'om what follows : 8. The deliverance of the children of Israel from under Pha- raoh, and their escape through the Red sea, was a plain and striking figure of the day of full redemption from the bondage and dominion of sin, as may appear from the song of Moses and the children of Israel. And therefore it was that Miriam the Prophetess, the sister of Aaron, took c timbrel in her hand ; and all the women ivent out after her, with timhrels, and with dances. 9. The same manner of worship was also continued, on all the most triumphant occasions, among the Israelites, after they were established in the promised land, and commonly practised on obtaining victory over their enemies, and was expressive of their joy and thankfulness for the extraordinary power and presence of God. 10. The first abode of the ark of God was in Shiloh, and it was there, at the yearly feasts of the Lord, that the virgins or daughters of Shiloh, went forth to dance in dances. This, all the time that the house of God loas in Shiloh, was an abiding ■figure of the true worship in Chfist, at the bringing in. the Ark of the Covenant of God in the latter day. 11. "Shiloh," in Hebrew, is of the same import as Messiah, or Anointed. Hence the daughters of Shiloh prefigured the vir- gin followers of the Anointed that stand with the Lamb on Mount Zion ; as was made known by the parable of the prodi- gal son, where was music and dancing. 12. Also when David returned, after the victory over Goliah the Philistine, (a type of antichrist,) the loomen came out of all the cities of Israel, singing and dancing. 1.3. Again, The final establishment of the Ark of God and his Testament, was prefigured when the typical ark was removed from Shiloh to the city of David, being accompanied with the same solemn exercise. And David ajid all Israel played, [that is, danced] before God loith all their might, and with singing. 14. But when Michal, the proud daughter of Saul, saw David leaping and dancing before the Lord, she despised him in her CTTAP. CompnrR Ex. XV. ]- 20, with Rev. XV. 2, 3. See Ne- viii's Bill. Ant. 1G3, 194. Rev. xiv. 4. 1 Samuel, xviii. li. 1 Clirnn. xiii. 8. 2 Sam. vi. 34-23 58G THE "WORSHIP OF GOD. B. X. CHAP. vn. liam. V. 15. See Psylm, cxxxvii. Dan. V. 2.3. Ezra, i. 7. Jer. XXX. I!- -24. xxxi. 4-14. heart, and scornfully reproached him for dishonoring his dignity as a king, by shamelessly uncovering himself (as she said) in the eyes of the handmaids of his servants ; and counted him and all the rest as vain fellows. 15. But David said to Michal, " It icas hefore the Lord, who chose me before thy father, to appoint me ruler over Israel: therefore I will ylaij before the Lord. And I will yet be more vile than thus, and will be base in mine own sight : and of the }iiaid-servants which thou hast spoken of, of them shall I he had in honor.'''' 16. Therefore, as a punishment, for despising that which God accepted, Michal, the daughter of Saul, had no child to the day of her death. This, according to the figurative order of that day, was counted a great disgrace, because it prefigured barren- ness of soul, in the true worship of God. 17. It is therefore evident that it was a peculiar kind of wor- ship, practiced among the children of Israel, on the most joyful and important occasions, during their prosperity .: and that it was acceptable unto God, and was the highest expression of joy and gratitude that could possibly be used on those occasions ; and served as a figure of the joy and triumph of the saints in the latter day. 18. But, in the time of their captivity at Babylon, this sacred exercise was entirely lost from the people o£ God, and like the vessels of the sanctuary, profaned by the wicked in the service of the devil. And hence the lamentation of the Prophet Jere- miah,. The joy of our heart is ceased, our dance is turned into mourning. 19. And although the wicked unjustly took and used this manner of worship iii their idolatrous feasts, yet there was a promise of restoring it to the people of God in th(J latter day ; hence a plain figure of this restoration, was the bringing back to Jerusalem, and cleansing again, those vessels and ornaments of the temple, which had been so impiously abused in their feasts at Babylon. 20. The promise that this mode of worship should be restored to the people of God in the latter day, evidently appears from the most express and pointed prophecies, given in the time of the captivity. Thus, the Lord by the Prophet Jeremiah, -'Be- hold, I will bring again the captivity of Jacob's tents, and have mercy on his dwelling places: And out of them shall 'proceed thanksgiving, and the voice of them that make merry: In the latter days ye shall consider it.^^ 21. " Again I will build thee, and thou shalt be built, 0 virgin of Israel; and thou shalt go forth in the dajiccs of them that make merry: Therefore they shall come and sing in the height of Zion, and shall flow together to the goodness of tlic B. X. THE WORSHIP 01? GOp;, ■587 Lord r Then shall the virgin rejedce ii^ the.^ance, b(^'h young meii and old together: for I will .luru tkeir' mourning into joy, and will comfort them, and make tliem rej'piee from' their sorrow. ' • . :. ■ 22. It may be said that this alludes to the return of the Jews from captivity ; bu.t whatever might have then taken place, it could have been no more than a- figure, for the Jews were far from filling the character of the "■virgin;'''' the sub- stance remained to be fulfilled in the virgin Church of the lattel- tlay. . ; * 23. The same, in substance," was also promised through the Prophet Hbsea, speaking of the valley of Achoi',' (which alludes to the confession and •mortification of sin,) it is .expressly said, She shall sing thtre, as in the day^'.'vf her youth, -as in the day token she came up out of the land of- Egypt. This alludes to the deliverance of • Israel on the banks of the 'Ked CHAP. . VII, Ilosea, ii. 15. ' 24. Thus it is evident, that the promise of God for the resto- ration .of this, solemn exercise, was giveli'in the dine of the • female, to virgins, or ' such as were pure and undefiled before- God; and it. was to such only that this worship- was to be restored in the latter day. ' • ''.'■; . 25. But as" these things could not be but in pari fulfilled in Christ's first appearing, therefoje he renewed the promises., which were made through the Prophets, saying," All things ?nust Je fulfilled which loere loritten in the law of Mqhs, and in the Prophets, and in the Psalms, concerning me;'''' which, in this particular, was more expressly alluded to in his' parable of the younger son, who returned to his father's house, and being stript of his old -garments, and clothed with the best robe, and there was music and dancings 26. But the elder son was offended, and would not go in ; which was particularly expressive, of the effect of this manner of worship, in making a separation between the old leaven of malice in a hypocritical profession, and the unleavened bread of sincerity and truth. 27." Therefore;, those who found their belief on the Bible, may . know that there are nineteen passages recorded in 'Scripture, which sp^ak of dancing 'as the icorship of God, and not one passage in the whole -which -speaks against it as- sacred devotion. Hence, all oppo.sition to it, as devotion to God, is entirely Unfounded in Scripture. It is evident that the faculty of dancing was created of God, to be used for his honor; hence, although the wicked' have abused it in the service of the devil, they have abused singing to a far greater extent, and for much baser purposes. : '28. For there is not a single corrupt propensity, which hag I.uke.'sxiv. 44. Luke. XV. 25. 588 THE HOLY SCRIPTURES. B. X. '^^.fy- not been excited and fostered hy sviging ; yet it has been , L_ adopted by^ nearly all professors of religion, as sacred worship. But . singing, either vocal or instrumental, is the very life of dancing. Without it dancing would be like a body without a soul. Therefore, to condemn dancings and justify singing, is,' at least, like condemning the body for actions and justifying the soul, when the soul is the real actor. Who cannot see the incon- sistency ? 29. It is not merely the external performance of the present worship of God, by which any are justified ; but the same being, given by the special gift and revelation of God, according to promise, it is therefore an outward manifestation of the Holy Spirit, which is eft'ectual, in the hearts of the faithful, to the destruction of the nature of sin. And, as unity and harmony of exerpise is emblematical of the oiie spirit by which the people of God are led, this unity and harmony of worship is beautiful and glorious. 30. And thus, by uniting together in one faith, to worship. God in diversities of gifts and operations, according to his own appointment and effusions of the Spirit, believers are baptized into one Spirit, and grow up together in Christ as the members of one body. This manner of worship to the people of God, is not empty, nor carnal ; but mighty through God, joyful as heaven, and solemn as eternity. CHAPTER VIII. THE HOLY SCRIPTURES. Those books which have been collected into one, under the title of Holy Scriptures, are so called from their being written by holy men, who were moved by the Holy Spirit. And, as fixr as they have been preserved entire, in their original sense, free from the errors of translators and transcribers, they are justly deno- minated " The Scriptures of truth." 2. They contain a true account of the will and purposes of God, revealed to man in the different ages of the world, and of the operations of his power, from the beginning •of the world, relative to the salvation of souls, until the real work of redemp- tion began : and they contain also the true predictions of all the B. X. THE HOLY SCRIPTURES. 589 principal events that were to take place in the earth, until the chap. work of redemption should be finally accomplished. o. But, as the Scriptures are composed of letters, and letters are no more than signs, marks, or shadows of things, and not the very substance of the things which they signify ; therefore it is contrary to the dictates of reason and common sense to suppose that any of those real things are in the Scriptures, of which they contain a written account. 4. They contain an account of the Spirit by which the writers thereof were inspired, but they do not contain that Spirit itself: They contain a true record of the promise of eternal life ; but that eternal life is not in the Scriptures, bu| in the Son of God, according the record of truth. "Search the Scriptures, (said jo[,„ v 39.' • Jesus Christ'^ to the Pharisees,) for in them ye think ye have eternal life; and they are they which testify of ?«e." 5. The Scriptures contain a true account of the law of God, but Scripture is not that law. "I will put my law in their jer. xxxi. inivard parts, and write it iri their hearts^ They also contain 33. an account of the Gospel of Christ, but they are not the Gospel itself. 6. Tjbe beginning of the Gospel is not the beginning of the Bible, but the beginning of the poiver of God -unto salvation; Rom. i. I6. for the Gospel itself is the power of God unto salvation to every one that believeth in the power of God, wherever it is made manifest by living and chosen witnesses of God, who have it in possession. . ■ 7. The Scriptures also contain a true account of the Word in diflerent ages, according as it was delivered, at sundry times, and in divei-s manners; but the Scriptures themselves are not that Word, but a record of the operation of that Word in diffe- rent ages. 8. So when it is said the Word of God came to Abraham or Moses, or to any of the Prophets, it was not the Bible that came to them,- but the Word of God which is quick and poioerful, sharper than any tico edged stvord, and is a discerner of the thoughts and intents of the heart : And this cannot be said of the Scriptures. 9. The word of God is incorruptibloj and liveth and ahideth i pet. 1, 23. forever ; but the Bible is not incorruptible, nor doth it abide forever. And if all the Scriptures and books on earth were con- sumed, the Word of God would still be the same quickening Eph. vi. 17. sword of the Spirit. Therefore they are greatly deceived, who imagine that the Scriptures are the Word of God ; there is no such idea communicated. La any part of the Scriptures, from beginning to end. 10. The Scripture saith, " Ye shall not surely die ; " but this was not the Word of God, but the word of the serpent. It is Heb. iv. 12. 590 'J'HE HOLY SCRinURES. B. X. CHAP, written, Make thee qri ark of gopher-wood. This was the word ''" of God spoken to Noah, but it was not the worH of God' to any other person under heaven ; and so of many other passages.' 11. The Scriptures contain an account of the Word of God in ■ diifferent ages, and of the payings of wicked men, and of right- eous men; the sayings of true and false Prophets;' of konest men and hyp.ocrites ; and the testimonies of true and false wit- nesses; and who can be so blind' as to imagine that all this record of good and evil, can either be the Word of God, or a rule of faith and practice ? 12. According to the true testimony of the Scriptures, the Word of God always abode in a man of God", as a quickening Spirit, by 'which he was moved to utter or write such things as God chose to reveal;, and what "was thus uttered or written, might be perveried or destroyed, or the man of God might be put to death ; but the quickening Spirit, the Word which liveth and abideth forever, could never be altered, perverted nor destroyed; but would always come forth, and appear again in others. 13. Thus, from one dispensation to another, the Word of God, and the contrary principle 'which rose against it, in man, contin- ued to increase the Scriptures ; and those writings, which had been acknowledged before as a record of truth, were used in confirmation of every present work of God, by such as ■were in it, and had the Word of a living testimony. 14. And hence the Scriptures, in their proper use, could never be given or administered to mankind but by i?ispiration of 2 Tim iii. God : neither could they be profitable for doctrine, for reproof, 16,17. 'for correction, or instruction in righteousness, but through the man of God, who had the Word of God living and abiding in him, by which he was perfect, thoroughly furnished unto all good works. 15. Hence it was that Christ Jesus expounded unto his dis- xxiv.'27. ciples, in all the Scriptures, the things concerning himself. And the Apostle, as his manner was, reasoned out of the Scriptures, Acts, xvii. alleging that Christ must needs have suffered; but it was a very small part of what Jesus taught, or the Apostles reasoned, that is recorded ; yet from a misunderstanding of what little was recorded, some wrested those writings to their own destruction, as they did the other Scriptures. 16. From all which there appears a manifest distinction between the Word of God and the Scriptures; and notwithstanding those who receive the Word of God as their guide, are led according to the Scriptures ; yet it is not in word only, but in power, such as the Scriptures never could communicate. It must be granted by all, that the Spirit which inspired the matter of the sacred writings, is greater than those writings, and is therefore the B. X. THE HOLY SCRIPTURES. 591 living and true guide into all truth, wliich was but in part chap. written. '. 17. The command of God to Noali respecting the ark, could be no rule of conduct to Abraham ; but the Word of God which came to him, must be his rule, and in obedience to that alone, could he be justified. Likewise the command of God to Abra- ham, to offer up a human sacrifice, could be no rule to Moses, nor to any other person under heaven. 18. This command to Abraham, to offer up his son by fire, prefigured the offering up of a carnal nature, which produces natural posterity, and is eflected by the fire of the Holy Spirit in Jesus Christ, and his followers, before they can receive the bless- ings promised to the true seed, as Abraham did, in the figure. This was also a practical testimony against human sacrifices, which were then common among the nations ; but by withholding the human, and substituting the animal, the will of the Deity began to be known, and stood as a warning against the former horrid practice. ^ * 19. What was commanded through Moses to the children of Israel, was commanded to them and no other nation upon earth. Although they were, and still are, beneficial to many nations, being the general foundation of all the moral laws in the world. Besides, a thousand things were commanded to individuals, which were binding on no other person than those to whom the com- mand was given ; the command being given only to effect certain purposes, necessary for the time being. 20. It must argue the most extreme ignorance in any .one, to suppose that what was expressly revealed and enjoined on one nation or individual, as their duty, was equally binding on all mankind in every suceeding age and nation. 21. Because Noah was commanded to build an ark, must all Gen. vi. mankind build arks ? Because the Prophet Isaiah was commanded to walk naked and barefoot, for a sign unto Egypt and Ethiopia, were all mankind to follow his example, without regard to heat or cold, or any special command? Because the Prophet Ezekiel Ezek. iv. was commanded to prepare his bread with dung, is this a univer- '^'-■ sal rule for others? Or, is every man obliged to take a wife Hosea i 2 of whoredoms, because the Prophet Hosea was commanded so ' ' ' to do? 22. What greater deception could antichrist possibly impose upon mankind, in order to blind their eyes to the true revelation of God, than to pretend that "the Scriptures of the Old and New Testament (as they are called) are the only rule to direct us," and under this pretence to reject the testimony of present living witnesses? 23. God never was beholden to letters, as the only means of revealing his will ; but he that formed the soul of man, can also 592 THE HOLY SCRIPTURES. B. X. CHAP, form, in iliat soul, a conviction of bis will. And nothing but the ridiculous doctrine that' God actually died, could ever have given occasion to the blind error of the antichristian -world, that the Bible was his last will and testament, and the priests his executors and administrators. 24. The oath and covenant of God, (which always stood be- Heb.vi. IS. ^-^yggji two immutable agents, in which it was impossible for God to fail of the accomplishment of his purpose,) could furnish a hope, as an anchor of the soul, both sure and steadfast, which entered into that within the vail. 25. But in the reading of the Old Testament, the vail was still 2 Cor. iii. upou the heart ; and although it was rent in the first appearing 14- of Christ, yet that rail remained untaken away; and therefore, until the vail was fully removed, in the second appearing of Christ, the Scriptures could never be fully understood, nor could the very things -themselves, to which the promises alluded, be fidly revealed: nor could even the form of the oath be kept un- corrupted throitgh the dark reign of antichrist. 2G. Certain it is, that the Scriptures have not only been mis- understood, but have been grossly perverted, and forced out of their true sense, and abused to the purpose of misrepresenting the true character and purpose of God, and all his designs and dispensations to man. 27. In confirmation of this truth, we need but look to the numerous divided sectaries now upon earth, who, for ages, have been contending about the sense of the Scriptures, and shedding each other's blood in defence of their respective opinions. This is an incontestable evidence, that the Scriptures are not a sufficient guide without a present inspiration of the true Spirit. 28. By establishing the Scriptures as the word of God, for all future ages, the most inconsistent ideas have been formed of the Divine goodness ; while the comments and precepts of men have prevailed, instead of the living Word ; and a total ignorance of the spiritual world, instead, of the knowledge of the true and quickening Spirit of revelation ; which is particularly manifest in that horrid and blasphemous doctrine of '■'■eternal and uncondi- tional decrees.^'' 29. By this unreasonable doctrine, millions, who never had the ofi"er of a Saviour, have been reprobated and doomed to final per- dition, because they unhappily came,. into the world before the coming of Christ, or lived remote from where his name was named. 30. How far are the sacred Scriptures from once intimating that souls, in all ages, were destined immediately to their un- changeable eternity as they passed out of the mortal scenes of this momentary life ! How far from intimating, that the small glimmerings of Divine light, which nations in dark ages enjoyed B. X. THE HOLY SCRIPTURES. 593 for a moment, contained all that tliey should ever enjoy, or that they were fixed in a state unalterable, and yet reserved for a final settlement with eternal justice ! 31. But on the contrary, those sacred records of inspired truth, as far as they ever were believed without prejudice, and under- stood without the dark covering of false systems, have allured the senses of mankind toward a icorld of spirits, from whence their sacred light was inspired : a world real and substantial, and only invisible by reason of human depravity, and the thick clouds of darkness occasioned by sin. So that as the \joxdi livetJt, and as the soul liveth^'thosQ that have passed out of this present world are not piore justly judged to be dead, than those who remain in it. 32. Whatever conjectures may be formed concerning the temporal judgments of God upon the wicked in past ages, .cer- tain it is, that the Sriptures most pointedly discard the idea of a final judgment being passed on any soul before the mystery of God is finished by the appearing and work of Christ. 33. And whatever may be understood, concerning any one's ascending into heaven, yet Christ, who descended from heaven, testified, saying. No man hath asce^uled up to heaven. And Peter immediately after he received the Holy Spirit, bore a similar testimony, saying, David is not ascended into the heavens : and St. Paul abundantly proves, in his Epistle to the Romans, that there was no difference between Jeio and Greek, but that God con- 'cluded them all in unbelief., that he might have mercy icpon all. 34. The old world, the inhabitants of Sodom, and the imbelicv- ing Jews, and many other nations, have been systematically fixed- and bound in chains of eternal darkness, by men more wicked and beastly than they. But who knew their state the best, the inventors of human systems or the Son of God, who had the keys of death and hell ? He testified, saying. The me7i of Nineveh shall rise tip in the judgme?2t with this generatio7i, and. shall condemn it : and also, that it should be 7nore tolerable for Sodom and Gomorrah in the day of judgment, than for that city which rejected his testimony. 35. Christ Jesus did not confine his labors to a little flock of believers, in visible bodies on this globe. The thought is too inconsistent for any rational being, and is nothing short of limit- ing the Holy One. 36. The Apostles knew better, and witnessed that he had opened the way to the city of the living God. The dying thief knew better, when he said, Lord, reme7nber me (not when thou goest, but) j.ohcn thou contest iyito thy kingdom. To day (said- Jesus) shall thou be loith vie in paradise. 37. Now this wjls the same day in which the antichristians say he died, and three days before he came to life, and more than CHAP. Vlll. John, iii. 13. Acts, ii. 34. Rom.xi.32. I/uke, xi. 32. Mark, vi. Jl. See Isa. xix. lS-2.'5. Eze. xvi. 49-63. Psalm, Ixxviii. 41. Luke, xxui. 42,43 594 THE HOLY SCRirTURES. B. X. CHAP. VIII John, viii, 11. 1 Pet. ill. 19, 20. .follll, XX. 17. 1 Pet. IV. 6. Acts, xxvi. 7. forty days before he ascended to heaven. Is this like immediately passing into eternal heaven or hell ? or lying dead for a season, and then coming to life again ? No such thing. 38. Truly said Jesus Christ to the blind leaders of the blind, Ye know ?iot tohither I go, biit I laioiv ichither I go. And verily, it was not into Joseph's new tomb, for the malefactor could not have the honor of going there with him ; but into paradise, where many bodies of the saints were gathered, and from which they arose after his resurrection, and came into the holy city, in which. God had placed salvation ; lahich things the angels desire to look into; for Jesus himself did not then ascend into heaven, but descended, and did a work of mercy to the sinrits 171 prison. 39. Norwas the voice of the Son of God confined to the saints alone, whether in this world, or in a world, of spirits, but was impartially extended to all; and not overlooking those who through disobedience hafl forfeited the blessings of former dispen- sations, fie went and jJreached to the spirits in priso?i, which were disobedient in the days of Noah, while the ark was preparing. 40. That he had not ascended to heaven, when he appeared the first time, on the third day after his crucifixion, is evident from his own words, "I am not yet ascended to my Father." Certainly, then, the thief could not have gone to heaven before him ! 41. It is inconsistent with a God of infinite justice and good- ness, that his work should be confined to the contracted limits of this inferior globe, while worlds of worlds lie naked and open to his view ; or that the millions who have departed into a world of spirits, without the knowledge of his will, should be bound in chains of eternal darkness, without ever hearing the Gospel, in which only is true happiness and eternal life. For this cause was the Gospel preached, also to them that arc dead, that they might be judged according to men in the flesh, but live according to God in the Spirit. 42. In every dispensation of God's grace, all who were obedient to the light and will of God made known to them, were accepted "of him, in every nation, left this world in peace, and rested in hope of a future resurrection. " Unto which (says the Apostle) our tivelve ti-ibes, histanthj, [in the world of spirits,] serving God day and iiighf, hope to come; for which hope's sake, I am accused of the Jeivs." . 43. And, as that order and eternal glory, which God had reserved for the latter day, was not fully revealed in Christ's first appearing ; all the iVpostles, and true followers of .Christ being raised into a far higher sphere of spiritual elements, remained in a state of rest, and acceptance with God, waiting in hope for the coming of that day of glory which was promised. B. X. THE HOLY. SCRIPTURES. 595 44. Hence the state of the true witnesses was opened in vision ^^m' to St. John, relating to the period of antichrist's reign; and he — —_ satv lender the altar the souls of thevi that were slain for the word of God, a^ id for the testimony which they held. And it Rev. vi. 9- was said unto them that they should rest yet for a little season, ^'^^ until their fellow servants also, and their brethren that should be killed as they were, should be fulfilled. Their being placed under the altar, shows that they had a further sacrifice to make, to inherit the final work of the coming dispensation. 45. Such then is the truth recorded in the sacred writings, Avhich cannot be broken, and all things written therein, in rela- tion to Christ', and the work of Redemption, will have their full and final accomplishment, and not one jot or title thereof fail. 46. And as it is eternal truth, that God shall bring every ,, work into judgment, with every secret thing, ivhether it be good, u. or whether it be evil ; so it is eternal truth, that every individual soul, whom God hath. created, must have a free and final offer of the Gospel, either in this world, or in the world of spirits. For, Ezek. xviii saith the Lord, "Behold, all souLs are mine." 4. 47. And, upon the principles of equal and impartial justice, the day of God's final visitation and mercy is opened to all;; to the Jew and the Greek, the Barbarian and Scythian, the bond and free, the male and female, the present and departed, while jj^y ^^,. the Spirit and the Bride say, Coine: and whosoever loill, let him 17. takethe water of life freely. 48. And as there is a sin unto death, which hath never for- giveness, in this world, or in the world to come, which is the sin J^j^"'"'' ^'• against the Holy Spirit, in the day of the full revelation of the Mai. xii. Divine influence of Power and Wisdom, or last display of God's grace to man ; therefore a final and deliberate choice of evil, in defiance of known and positive good, after rejecting all the light and mercy which can be ofi"ered to them, is the separating bar which fixes the final doom of the wicked ; and from such the mercy of God will be excluded in the day of his final judgment; and death and hell will be cast into the lake of fire, which is the second death. 49. But to the soul that is willing to rise up in the judgment against sin, and condemn it, the gates into the holy city are open continually, which, in the issue, will make a final end of all those typical distinctions between Pharoah and Moses, Isaac and Ishmael, Jacob and Esau, and the rest. 50. And he alone that rejects the last and final opening of salvation and eternal life, shuts himself out vnth dogs and sor- Rev. xxii. cerers, into outer darkness, where shall be weeping and viailing ^^■ and gnashing of teeth; while the righteous shine forth as the 43. sun, In the kingdom of their Father. Who hath ears to hear, let him hear. 596 THE SHARP SICKLE. B. X. CHAPTER IX. THE GOSPEL testimony; OR, THE SHARP SICKLE. CHAP. IX. Rev. xiv. 14-18. 1 Thes iv. 17. .See Mai. iii. 12. Rev. xiv. 4,5. * See Con- fession of Faith, and Book of Common Prayer. See' Mat. xii 36, 37. Rev. XX. 12, 13. "And I looked, and behold a white cloud, and upon the cloud one sat, the likeness of the Son of man, having on his head a golden crown, (emblem of purity,) and in his hand a sharp sickle. And another angel came out of the temple, crying with a loud voice to him that sat on the cloud, saying, " Thrust in thy sickle and 7-eap ; for the time is come for thee to reap; for the harvest of the earth is -ripe. And he that sat on the cloud thrust in ■ his sickle on tlie earth, and the earth ivas reaped. ' ' 2. This sharp sickle is the testimomj of the everlasting Gospel, which proceeds from the virgin followers df the Lamb, and the white cloud the pure element qf heaven — the air into v;hich we are caught up by the coming of Christ. And all- souls who receive this testimony, and in whom it has its perfect work, are harvested from the world, and are gathered into the garners of Christ as good wheatvor seed of righteousness. 3. We would recommend this revelation, joined with the character of those who are with the Lamb, to the candid and serious consideration of "Christian sinners." 4. By the term " Christian si?iners\' is meant those who pro- fess the name of Christ, and to be his followers; but yet arc under the necessity of .acknowledging that they are '■'■sinners'.'^ And many high professing Christians, and ^'■Christian Churches,^''* so called, and of reformed antiquity, publicly and before all the world, confess that they commit siu in '■'■thought, loord and deed;'''' and in fact, that they are '■'miserable sinners!'' and there is no earthly chance to gainsay them, or to think or say that it is not so I for their own words and works, openly declare and prove it to be so : and by their words and works, men are to be judged." 5. It is indeed sorrowful to reflect on the blind and lost con- dition of the professors of the Christian name, in general ; and of the most popular professing Christian Churches in particular!' it is melancholy to reflect on the heart- corrupting and soul-debas- ing errors and inconsistencies, into which they have been led by the dark influence from the dark ages of the 4-eign and dominion of antichrist! — to imagine that they are "Christians," that they are the "followers of Christ," that they are "saints;" and at the same time know, and must confess that they arc "sinners! " 55. X. THE SHARP SICKLE. 597 6. And then, to palliate the enormity, to find a covering for ctiap. ix. their sins and iniquities, and a plastering for the wounded and guilty conscience, they must fly to some scripture under the '■'■law of sin,'' such as, " There is no man that smneth not,'" ^^ Hoio tan he he clean that is born of 'a woman,''' or " It is no more I that sin, but sin that dioelletii in me,''' &c. 7. Or what is still worse, the poor '"Christian sinner" is taught ' to believe, that the obedience a7id sufferings of Jesus Christ has entirely satisfied the demand of Divine justice ; and that by some mysterious kind of "faith " (if he Can only once obtain this faith !) t\\^ "righteousness of Christ" is im'puted. to him; and that therefore by \}o^& " faith alone,," he is covered with the robe of Christ's 7'ighteousness, and sin is not imputed to him; but for " Christ's sake " he is accounted as a "saint " although he be a i5'^\(7"' " sinner 1" What is this but a wolf in sheep's clothing? 8. But all this "baseless fabric" of antichristian invention will never do ! Except a man truly confess all his sins, every one of them; and has as truly forsaken them, in heart and life, so that he is no more a sinner ; where G-od and Christ dwells he can never come. To wander in doubt and in darkness is his portion. 9. A " Christian sinner" is a strangely metamorphosed, mon- grel, inconsistent sort of a being. And a saint by profession — a professed follower of the spotless Son of Grod — while yet under the influence and dominion of sin, and while yet under the necessity of acknowledging himself a sinner, is the same thing. 10. A saint and a sinner live in two very different atmos- pheres ; in two directly opposite elements ; as the Spirit and the flesh, light and darkness; neither of which two can ever be united in one. "For vfhsit fello'wship hath righteousness tvith unrighteousness ? What communion hath light with d'arknessl 14,15. What concord hath Christ with Belial ? or what part hath he that helieveth xoith an infidel ? And so what part more than the infidel sinner can the Christian sinner have in Christ, because he believes in Christ, and makes a profession of his holy name, and with great sanctity can say " Lord, Lord," but who neither Mat. vii. regards his most sacred precepts, nor lives his pure and sinless -i; 23. life ? 11. This matter is worthy of the most serious thoughts and reflections. Let us look into it a little further. Christ came .into the world to "save his people from their sins, and, to take aioay their sins." We learn from hence (without any cause or ^nt i 21 ground for equivocation,) That all those whom Christ has saved ^ Joimi. fro?n their siiis, and whose sins he has taken away, are such as have believed on him, and who have truly and efiectually received him into their very hearts, and lives ; and who of course have followed and do follow his example, set in "the first-born," in 598 THE SIIARI' SICKLE. B, X. CHAP. IX. a daily life of self-denial; commit no sin, and are no longer under its bondage. 12. On the other hand, the plain and certain reason why' the body and generality of , professing Christians atid professing Christian Churches are not safed from sinning — why they are not saved from the influence and dominion of sin, is because they have never yet known Christ; they have not truly an(J efi'ectually believed on him ; nor have they ' truly and effectu«- ally received him into their hearts, nOr are they '■'reaped from the earth.'''' 13. The certain evidence of this is, that they have not '■'• for- SeeGai. V. saken ally for Chrisfs sake;'''' They have not ." cnici/?e6J-" and 2,4. do not '■'■ crucify the flesh ivith all its affections and lups: " They' do not walk in his humble and despised "footste'ps: " .They do not jollow his e&uriiylc, by living a pure and .holy life; and by bearing the " cross daily," as he taught. And hence they, still remain sinners — -poor " Christian sinners.''' And what else can now remain, but that their faith in Christ is deficient, and "in vain" ? and that their profession of Christ " is in vain " also ? and, therefore, their hope is the hope of the Inmocrite. and Job,viii. 13. , 7 . , ^ • ^ . -'^ sliatt perisli. 14. This is not to be understood of every individual professing the Christian name ; but it is to be understood qf the popular, the worldly-minded, professing Christian Churches in their now present state and condition. For of a truth, there are among the various denominations, many honest souls, who are seeking . . to' Iqiow and do the will of God ; and all such souls will be noticed of him in due time, according to their sincerity. 15. But the subject of our discourse now is, concerning " Christian sinners," such as profess the name of Christ, and still continue to be a\-ercome by the tempter in committing aiu : Such as profess to be his followers, and still continue to indulge the vile and unclean passions of their corrupt natures. IG. The fact is that we may profess to believe that God is, and See Heb. that-Hc wiU reivard every one according to their ivork^, and yet ^'- ^- not keep his commandments. And so we may profess faith iri Christ Jesus, to be his disciples and followers ; and yet neither • obey his sacred precepts, nor in our lives- follow his pure and holy example. All such kind of faiths and professions are false and delusive, and ineffectual to the saving of the soul from sin and pollution, either in this life or in the life 'to come. 17. Let us consider, then, that God is no respecter of persons, . and "that in every nation, those of every sect or denomination under heaven, that fear Him and work righteousness, are j},ccepted of him according to their state and degree; for i-uite, xii. "unto whomsoever much is given, of him shall be much ^^' required." Let us consider also, that, '■'■ tvithont- holiness -no B. X. THE SHARP SICKLE. 599 man shall see the Lord ; " that noue but " the 'pure in heart shall chap, ix. see God;''' and that, if wc " die in our sins, where Christ is we cannot come.''' This leads us to the following reflections, nahiely. 18. That the "gifts and callings of Grod," are without repent- Rom. xi. ance to man in his unregenerate state, and that therefore what- 1^^^^,^, ever gifts of God, through his mercy and loving kindness, are u.5-u. ' bestowed upon man in this state, and whatever may be the extent xl' a^is'' of those gifts, w^hether of inspiration, of visions, of revelations, of tongues or of prophecies ; yet all these are no evidence of " being born again ; " they are the neee.ssary evidence that God is, and requires to be obeyed. 19. And moreover, though we understand all mysteries, and all knowledge; and though we have all faith, so that we could remove mountains, and have not love — that love which enables us to keep the commandments of God, and purifies the heart, we are nothing. And all gifts, given of God, for the time being, may and must fail, however great and powerful those gifts may be. But " love faileth not." " God is love ; and he that dwelletli j ^.^^ ^y^- in love dwelleth in God, and God in him." "Love is the fulfill- Uoim, iv. ing of the Law." In love is hope, and "every man that hath xiii 3, k™' this hope in him purifies himself, even as Jesus Christ is pure." iJohu, iii. Here is the character of a true follower of Christ; of a true Christian; but it is far from the character of a '■'■Christian simicr ! " 20. It is therefore, not in those gifts of inspiration, of know- ledge or of prophecy, that the salvation of the soul consists. But these gifts and callings of God, are the drawings of the Father, and in obedience to these callings-^to those drawings of the Father, the indwelling and abiding love of God, and the sal- vation of the soul is obtained. It is then, by the indwelling and abiding love of God, by obedient love, by this new-creating . Spirit, this living, regenerating, and holy anointing power, Christ in the soul, thaf the soul is enabled to conquer sin and death, SeeCoi. i. and to become pure as Jesus Christ is pure, and holy as he is ~^' holy. 21. These are the precepts of the Gospel, and the commands of God. And admitting as in sound reason and good conscience we must do, that the precepts of the Gospel can be obeyed, and that the commandments of God can be kept*; how can the " \Yill- ing and obedient " be considered any longer " as sinners ? " Souls are greatly deceived, in believing that the gifts and callings of the Spirit, are evidences of being '■'horn of God.'' For nothing short of full redemption from a sinful nature, is any evidence of the " nev) birth.''' 22. And, while any man professing the Christian name, and to be Christ's disciple or follower, is still under the necessity of 600 THE SHARP SICKLE. B. X. CHAP. IX. acknowledging himself a sinner, this acknowledgment alone is an undoubted evidence, that that man has in reality never yet known of the redeeming love of God, nor of the saving power of his Christ. See Acts, 23. Now, although the gifts of God, in inspiration, in rcvela- 11.2-11. tion, in tongues and prophecies, are at times, the marvellous manifestations of his power and goodness, and often have wonder- ful effects on the soul, in the acknowledgment of God, and his inarvellous works ; yet these gifts are small in comparison with the perpetual and never failing endowment of the holy Anointing Mai.iii. 2, Spirit, Christ in the soul; and there abiding "as a refiner's fire," 3- • until sin has no more dominion over us ; until the least and last remains of a coi-rupt and sinful nature are destroyed. 24. This, therefore, is a far greater gift of the grace of God than any other gift of inspiration, or of any knowledge what- ever besides. It is not only the being endowed with Divine power, to cease from committing sin in the present tense ; but it is the Divine power and the work that will effect the resurrection from the dead ; the redemption from the fall ; and the rccom- munication with the angels of God. It is nothing short of the regeneration and the new birth ; of being begotten again, of the Spirit; and born again, of the Spirit; and becoming a neio creature. 25. It is, therefore, among the first degrees of our concern for an interest in Christ; that we regard with conscientious care the secret and silent draivings of the Father ; that we cherish the faith and obey the light which God has given us, until we receive from him power to overcome all sin, in thought, tvord, and d.eed. And however great may be our faith, whatever may be our attainments or professions in the knowledge of mysteries and faculties of our nature ; if we have not the saving power, Christ, abiding and reigning in the soul, we are none of his ; we are nothing. Our profession of Christianity is nothing. 26. Let us now see, and considerj what those who have gope 2Cor.v.i7. before us in the way of life have said on the subject, "i/" a7iy Rom. V. 17. man he in Christ, he is a new creature: old, things are passed aivaij ; behold all things are become «ez«." • Is then this neio man in Christ any more a sinner? Can those who are in Christ, and Christ iti them, and who are become new creatures; can these any longer look to God as sinners must look to him ? or do they Rom vi 3 ^^^ rather look to him as obedient children to a kind and tender 4, 0, 7. parent ? 27. Again, ^^How shall ice that are dead to sin, live any longer therein? Knoio 7je not that so mamj of us as were bap- tized into Jeszis Christ tvere baptized into his death'? There- fore we are buried with hini by baptism into death; that like as Jesus Christ was raised zip from the dead by the glory of the B. X. THE SHARP SICKLE. 601 Father, even so we also should ivalk in neioness of life — knowing chap. ix. this, that our old man is crucified loith him, that the body of Rom. vi. 2 sin might he destroyed, that henceforth we should not serve sin. 3,4,6,7. For he that is dead [to siii] is freed from si?!." 28. Now, what could have been expressed plainer than all this, to show the great contrast between the " Christian sinner,^'' one who professes the name of Christ, but still remains (be it more or less) under the dominion of sin, and the true follower of Christ, who is baptized into his death, who is crucified with him, and has risen v:ith him in neioness of life, and in whom sin is destroyed ? Let us not be deceived. Without this baptism of the Holy Spirit — without this power and victory over sin, and over all the temptations and allurements of a sinful nature, in vain has Jesus Christ suffered and died for us ; and vain is the profession of our faith in his atonement for our sins. 29. Again: '■'■The laio of the Spirit of life in Christ Jesus pom viii. hath made 7ne free from the laio of sin and death. And if 2, 10. Christ be in you the body is dead because of si7i ; but the spirit is life, because of righteoiisness." Now, if the law of the spirit of life in Christ has made ns free from the lata of sin and d.eath, how then are we yet under the bondage of sin ? How then are we yet sinners ? 30. If God in his mercy, and in our obedience to those pre- cepts, and example of his Son, has forgiven us our sins — has freed us froq^ the bondage of sin and death, and we commit no more sin — would it not be the height of ingratitude ? would it not be a sacred mockery of God's mercy and goodness to be still harass- ing and imploring him to "forgive us our sins?" Yet this is the present state of the poor " Christian sinner,'''' who believes in Christ, and professes his name, but who in reality has never yet found him. 31. And if, as the Apostle above declares, Christ be in us, and we are d.ead to sin; how can we, in honest truth, say that we are yet sinners ? Would not this be denying the Lord that bought us ! Would not this be denying his saving power ? Would it not be denying his redeeming love.? Let it, then, be an established maxim. That where Christ dwells, sin has no •place. And so, on the contrary, where sin has any dominion, Rom. vi. 2. (in individuals or in churches,) Christ's abode is not there; he or they are not under his dominion. 32. Again: Whosoever abideth in him \fu\i'n'i,i''s'^^\Y\'i\sinneth uohn iii. not. Certainly, then, whosoever sinneth not, is no longer a " sin- 6. ner." But ivhosoever siniieth, hath not seen him. neither hiiown him.'''' Could anything be said plainer than this to open the eyes of the " Christian sinner?" Cannot the professed Chris- tian, who still finds himself a sinner, see and be convinced that nothing short of Christ liviiig, abiding, and reigning in him, as 39 Rom.vi. 16. 602 THE SHARP SICKLE. B. X. CHAP. IX. the mainspring of his life, of all his thoughts, words and actions, can ever save and purify his soul from sin ? It is in this sense alone, that Jesus Christ ever was or ever can be our Mediator ; or that he ever did or ever can make an atonement for our sins : by " Christ dwelling in us and we in Him." 1 John, iii. 33. Again : " He that cominitteth sin is of the devil ; for the devil simieth from the begi?nii?ig. And " his servants ye are, to whom ye yield yoiirselves servants to obey ; whether of sin unto death, or of obedie7ice U7ito righteousness.^^ Can testimony be more clear and unequivocal than this, to show under whose dominion the sinner still is ? Notwithstanding the " Christian sinner " may try to hide himself under the cloak of '■^Christ^s righteousness,'''' and try to persuade himself that, although he be a sinner, by some mysterious kind of '^ faith," and by that '■'■faith alone," if he can but once obtain it, the " ri ghieoiisness of Christ" will be imputed to him; and that though sinner he remains during life, God will forgive and pardon all his sins for "Christ's sake;" 34. All this false faith and delusive evasion, of antichrist's invention, cannot change or lessen the testimony of truth. "He that cojmnitteth sin is of the devil. And is sin any less " of the devil," or less heinous in the sight of Grod, when committed by the Christian sinner, than when the same is committed by the infidel sinner? Far from it. Sin is sin; and whether it be a great sin or a little sin, its hue is forever and uncha^eably black ! offensive and oppresive, to the pure and holy Spirit ; a " reproach to any peajple," and especially a reproach to the name of Jesus Christ, who came and suffered and died for the express purpose of '■'■ savi^ig his people from their sins." Professors of Christianity, where are you ? 35. Again : As whosoever is in Christ shmcth 7iot, it is most clearly evident, that '■'■in this the children of God are manifest, and the children of the devil." By this clear distinc- tion of character, the candid professor of Christianity, who 1 John, iii. knows how to appreciate the value of self-examination, may ^"- readily discover his true condition ; whether Christ abide in him, and he in Christ, or not? Whether he is '■'■dead to sin," and " sill has no more dominion over him," or not ? The conclusion, then, will be self-evident, whether he be under the dominion of Christ, or still under the dominion of sin. 1 John i.8 S6' Again: (And this is often used as an objection to a pure 0 and sinless life:) " /f ice say we have no sin, we deceive our- selves, and the truth is not in us." But, mind what fol- lows; " If we coif ess our sins, he is faithful and just to forgive us our sins, and to cleanse ils from all unrighteous- ness." 37. Now, how can the soul whose "sins are forgiven," ^rA B. X. THE SHARP SICKLE. 603 who is ^^ deajiscd from all unrighteousnesa,'''' be said to be still chap, ix. a sinner, without denying the saving power of Christ, and " changing the truth of God into a lieV But the secret is, that the professor of Christianity, the mere nominal professor, although he confess himself to be a sinner, and even a " misera- ble sinner," has never yet truly repented of his sins, nor yet truly confessed his sins, in the order of God, one by one, to Grod's acceptance ; else his testimony, from experience, would be that " i/" tve confess our sins, the Lord is faithful a?id just to forgive us our sifis, and to cleanse us from all uiirighteous- ness.'^ 38. And lastly: " Whosoever is born of God doth not commit ijoim iu. sin ; for his seed [his word] rcmaineth in him. ; and he cannot ^• sin, because he is horn of God.'''' Is it not evident from this that the children of Grod do not commit sin ? And is it not equally evident that those who commit sin (whatever their pro- fession may be) are not counted or accepted of God as his chil- dren ? No testimony of the effects of the true Gospel can be more clear and incontrovertible." 39. This testimony, that those who are the true children of God, do not commit sin, is again repeated, and unequivocally confirmed: " We know that whosoever is born of God sinneth i John. v. not ; but he that is begotten of God heepeth himself, and that ^^• wicked one toitcheth him not.'''' Cannot the poor " Christian sinner" see that while he is yet (occasionally) overcome by sin, he is yet, so far, a '■'■child of lorath,'''' and not a child of God ? 40. Cannot the honest "seeker after righteousness ; " the* soul that secretly groans for full salvation and for complete power and dominion over all the allurements and temptations of an evil and sinful nature, and yet does not obtain that saving power ; cannot such a one clearly see, that he or she, or they, are not even yet " begotten of God," to say nothing of that vastly supe- rior and higher atttainment of being born of Him — of being the children of the second birth ? 41. And here we have again arrived on the same ground which we have before so extensively explored and so carefully exam- ined, in the preceding pages, concerning the order of God in the work of regeneration, and the second birth, or being " born again." The conclusion is still the same; the same unchange- able truth remains: That, as we can have no existence as " chil- dren of this ivorld,''^ without a natural father and natural mother ; 42. So neither can we, without the co-operating spiritual power and influence of the Father Spirit, and the Mother Spirit, have any existence as the " children of God ; " that we must first be " begotten again," before we can be " born again; " that it is by the Spirit of life in the Father, by which we are begotten 604 THE SHARP SICKLE. B. X. CHAP. IX. into '^newness of life;'' and by the Spirit of life from the Mother, by which we must be brought forth in the " /zew crea- tion,'" jjefore we are or can become the sons and daughters of God, and joint heirs with Jesus Christ in his kingdom. 43. This is the hidden mystery of all true godliness. '^ But the natural vian receiveth not the things of the Spirit of God ; for they are foolishness unto him; neither can he knoio them, iCor.ii.i4. because they are spiritually discerned.''' Now we know that an infant child at its mother's breast is not capable of compre- hending or knowing the cause and manner of its existence, until it becomes of mature and sufficient age to comprehend its parentage, and to know the origin of the existence of its being. 44. And so it is with the natural man ; he may doubt and cavil against fact, and, be like a naughty child, that slaps its mother in her face ; but until he attains to sufficient maturity — until by experience he shall haA^e become acquainted with the vital principles of his spiritual as well as natural existence — how can such a one be capable of knowing or judging correctly, of a spiritual parentage in the spiritual work of the regeneration and the new birth 1 icor.ii. 45. '■'•No man can knoio the things of God save by the Spirit 10,11- of God." And Jesus said to the Jews: "il% doctrine is not mine, but his that sent me. If any man will do His loill, he John, vu. shall know of the doctriiie, whether it be of God, or whether I speak of myself." Is it not clear, then, that except a man have the Spirit of God to enlighten his mind ; and except he be in a condition of doing God's will, he cannot know of the true doc- trines of the Gospel? 46. And so likewise, except by experience from the invisi- ble operations of the spirit of God on the '■'■inner man'''' — on the soul — no man in the tide of nature, can either know or compre- hend the invisible, the mysterious, though real, spiritual work of the regeneration and the neiv birth. And hence the truth John, iii. 8. declared ; " The wind bloweth ivhere it listcth, and thou hearest the sou7id thereof, but cannot tell whence it cometh, and whither it goeth: so is every one that is born of the Spirit'"' 47. We need not wonder, therefore, why such as make it their choice to live in the course of " fallen nature," should doubt and stumble at the doctrine, that in the work of man's redemption from his loss, and in the manifestations of Christ for that pur- pose, the agency of the female is as necessary as that of the male. Reason itself — the reason with which God has endowed us as rational beings, teaches the consistency of this. 48. The very order of our existence, as well as the order of all living creatures besides, teach this vital principle : That, as in the work of natural generation, there can be neither exist- B. X. THE SHARP SICKLE. 605 ence nor progression in the visible outward or natural world, chap.ix. •without the mutual and co-operating potver and influence of both ~ Tnale and female ; so there can be no existence, nor progression, in the invisible and spiritual, of which the natural and visible is but a figure — a faint emblem — a mere shadow ; — the natural being transitory , the spiritual eternal — without the union of male and female spirits. 49. But, if neither reason nor revelation, nor matters of fact, can convince the doubting Christian, or disbeliever, that in the "new creation" of Grod, there must be both a Father spirit to beget, and a Mother spirit to bring forth, in order to be ^^ born again,'^ such must inevitably remain sinners; for without this the power of salvation cannot be dispensed. Such must re- main in a state of unhappy doubt, until they are willing to divest themselves of the prejudices imbibed from sectarian education. 50. Then they can see and believe in the order and consist- ency by which all animate creation is upheld; and that by the immutable and eternal laws of the Creator, man is designed to progress from impurity to purity — from the natural to the spir- itual— and from the lower to the higher states of existence, through the operations of the Father and Mother Spirit; and except a man is disposed to "see and believe," and to receive this truth, the second birth he will never find ; the state of increasing celestial enjoyments he can never know. 51. It is by no means improper that ^^ Christian sin?iers" (whether great or small,) should look to God, the only source of all good, for salvation and deliverance from sin, in the best manner they know, and according to the best light they may have received. And so it is the duty and privilege of all, both those who seek deliverance from sin, and those who have found this deliverance, to look to one and the same source for the things they need. 52. But it is proper to remark, that those who have found deliverance from sin, who have obtained dominion over the in- fluence of evil, these do not look to G-od " as bei?ig yet sinners ; " but they look to him as affectionate and obedient children look to a kind and tender parent, for their spiritual support and increase in goodness. 53. In short, it is only by the revelation of God in the soul, and by the operations and manifestations of the Spirit through the " Two Arwinted Ones,^^ that any can find deliverance from the bondage of sin, and redemption from their lost condition. And by finding this, they will find and experience the redeeming love of a spiritual Father, and the fostering care of a spiritual Mother. 54. Jesi/s Christ declared, " No man cometh unto the Father, John, xiv. hut by r/ze." And, '■'■ISo man can come to vie except the Father johnvi.44, which hath seyit me draw himy By the inward operations of 606 THE SHARP SICKLE. B. X, CHAP. IX. t,he Spirit — tLe drawings of the Father, we become convinced of sin, and of the error of our ways. And from the same cause, w(?' are led to the honest confession of every known sin and pollution ; and to the entire forsaking and total abandonment of the same forever, as the only fruits of true repentance. 55. Thus, in obedience and conformity to these convictions, we find salvation, and become enabled to follow the example and to walk daily in the self-denying footsteps of Jesus Christ, the Redeemer, and strictly to obey his sacred injunction, "Follow me." And by progressive steps we obtain the knowledge of a spiritual parentage, and consequently of the source of our spiritual existence. 56. Hence by the same progressive steps of self-denial and the daily cross, we are progressively divested of all sinister views; of all impure and selfish motives, and become a united and celestial brotherhood, whose vital living and moving principle, is love ; whose interests, temporal and spiritual, are all one ; who see " eye to eye ; " who are of " o?ze heart and of one soul ; " who See Phil, ^.ro '■'■ redeemed from among men;'''' and whose '■'■correspondence "'•20- and conversation is In heaven.'''' bl. And in this state, we experience the celestial enjoyment of peace and acceptance with God our Creator, the Source of all light, the living Essence of life, and the Fountain of all good. Such is the true condition of all who are in possession of the pure Gospel of Jesus Christ. 58. Therefore the candid enquirer after truth, the honest seeker for salvation, may be confidently assured, that God, isa. xivi. according to his promise, has placed salvation in the Zion of his Rev xii 10 S^'^^y *^^ likeucss ! that ^^ Now is come salvation and strength, Rev.xix.?. aiid the kingdom of our God, and the poicer of his Christ!'''' that the time of the "marriage of the Lamb" with his Bride, has actually and verily come, as promised I " And the Spirit and the Bride say Come ; and let him that heareth say. Come ; and let him that is athirst, come : and whosoever will, let him take of the water of life freely." 1-3" ill '12. " ^^^^^ which ive have heard and seeii declare 2ve unto you; a?id ive bear record; and ye may know that our record is true.'''' Benjamin Seth Youngs. P. S. Having now had the experience of sixty years in this Testimony, forty-five of them since the original of this volume was written and published, I have fully proved the principles and doctrines declared in the foregoing pages of this work, by its eff'ects in my own soul, and in many hundreds of others, to be the testimony of the everlasti?ig Gospel of salvation and peace. B. X, THE CONCLUSION. 607 It is truly the ''sharp sickle,'' which cuts oflF souls from the chap. x. evil propensities of a fallen nature, and gathers them into Christ'' s Mai iii. 12. garner. This I have experienced to the full satisfaction of ray soul ; and many hundreds, in this day, can bear witness, that they have proved it to be the power of God unto salvation. And being now in the eightieth year of my age, and feeling that my work on earth is nearly finished, and having an ardent desire for the good of all men, with the purest regard, and heart- felt interest for the present and future welfare and happiness of my fellow beings, I leave this as my last solemn tcstiviony, before all men, in the love and fear of God, sincerely praying and hoping that it may do good to all such as are honestly seeking to find the way of salvation and eternal life. B. S. Y. Note. Our brother, Benjamin S. Youngs, has since deceased. CHAPTER X. THE conclusion; addressed to young believers. To all who have received the faith of the Son of God, in the pre- sent opening of the everlasting Gospel, and in obedience thereunto, have confessed and forsaken their sins, and have separated them- selves from the common course and practice of this present evil world, with a full determination to follow the Lamb whitherso- ever be goeth. We address you in the bonds of love. 2. Brethren and sisters, dearly beloved for the truth's sake, before we close this present work, we think it expedient, in a few words, to address you in particular; sensible of the important relation which we bear towards you, as well as of the greatness of the work into which you are called, and the effect which it must finally have upon all souls. 3. According to our experience, and the gift of God committed to us, and the present state of mankind to receive the truth, we have opened the most essential matters of fact that have taken place in different ages of the world, from the beginning, in relation to the salvation and redemption of souls. And as the way of God is in the great deep of the Divine nature, whom no man hath seen nor can see, it is expected that many things, in relation to his work, will appear dark and mysterious to all flesh. 608 THE CONCLUSION. B. X, CHAP.x. 4_ However, it has been our aim to state things agreeable to truth, and according to that measure of light and understanding which we have received from God, without any design of pleasing nian : we have therefore used great plainness of speech both in exposing the lost state of man, in all ages, as sunk in the cor- ruptions and lusts of a carnal nature, and in opening the straight and narrow way of self-denial, for both man and woman, accord- ing to Christ's first and second appearing. 5. We are fully apprised of the infinite flood of objections, which naturally arise in human nature, against those piercing and very mortifying truths, although we have not thought proper to investigate or answer those objections so fully as some may wish ; nor do we suppose that they ever will be fully answered by paper and ink, or any thing short of that convincing arrow, the light and power of GJ-od, by which they shall make their owJi tongtie, to fall upon the?nselves. 6. Whatever reasonings the human imagination may invent, they are no more than empty bubbles, when compared to the power of God, which is made known by real facts, according to the times and seasons of his work. Therefore it is not for us to indulge a spirit of vain reasoning, but to believe what God hath wrought, and by obedience, to reap the everlasting benefit. 7. As the principles and facts which we have stated are plain and simple, it requires nothing more than for the mind to be divested of prejudice and a false education, to believe them ; and in truth, it is impossible for any soul that is simply honest and bent after the truth and hears it, to believe any thing else. 8. We have plainly testified the well known and undeniable truth, that man, in his natural state, is fallen from God into the nature of the wicked one; that all mankind remained in that fallen state, in a greater or less degree, until Christ in the Saviour appeared ; that he took that nature and crucified it, as an example to all souls; and that as many as took up the same cross, and followed him in that day, were a kind of first-fruits of his creatures. 9. We have also testified that there was a falling away, that antichrist reigned, and that no true Church, nor the perfect way of God, was known on the earth, for many ages ; but that, accord- ing to the testimony of all the true witnesses, it was to be opened in the latter day. Accordingly, we have plainly stated how, and where, and when, the perfect way of God was opened the second time; and what those souls have actually obtained who have come into it. 10. These things, dearly beloved, are not cunningly devised fables, nor matters of mere speculation, as you yourselves also know ; but they are the most important facts that ever were ex- hibited on earth. And we can confidently say, that as universally B. X. THE CONCLUSION. 609 as Jew and Gentile were convinced of sin, so universally they chap, x. all expected a Saviour; and as extensive as their expect- ations were, so extensive has the news circulated through the earth, that Jesus was the person ordained of God to that office. 11. And again: As extensively as the name of Christ Jesus hath spread through the earth, and souls have been awakened to a deeper sense of their loss, so universally hath the second appear- ing of Christ been expected; and to the same extent shall it be known, that through the blessed Mother of our redemption, the glory and perfection of his Divine nature hath been revealed for salvation, unto the ends of the earth, in these latter days. 12. It would doubtless have been very gratifying to the idolatrous kingdom of antichrist, had the biography of Jesus of Nazareth been as fully and clearly stated as that of Gen- eral Washington, or some of the great and noble ones of the earth. 13. Could they have ascertained the precise time of his birth; the name of the inn-keeper in whose stable he was born ; how many shepherds, and what their names were, who found him and his mother; to what size he grew, and what was his shape and color ; such frivolous circumstances would have feasted their refined taste, while the main subject of his mission was wholly disregarded. 14. But whatever curious minds were in search after, certain it is, the true believer gloried only in his having found the Messiah; and it was immaterial to such how he came, seeing this was he of whom Moses and the Prophets did write. 8o in regard to his second appearing, a thousand curious enquiries may be raised, relating to temporal circumstances, which are mere bubbles of vanity to souls who are groaning under the bondage of sin, and earnestly longing for redemption. 15. The first in America who received the testimony of the Gospel, were satisfied that it was the truth of God against all sin, and that in faithful obedience thereunto, they should fina that salvation and deliverance from the power of sin, for which they sincerely panted. And being made partakers of the glorious liberty of the sons of God, it was a matter of no importance with them from whence the means of their deliverance came, whether from a stable in Bethlehem, or from Toad-lane in Manchester. 16. Nor could any circumstance, demeaning to the pride of man, be construed in any other light, than as an evidence that God had chosen things that are despised, to bring to naught things that are highly esteemed among men, that no Jiesh should glory zji his presence. 610 THE CONCLUSION. B, X. CHAP. X. 17_ It yfjxs sufficient, that the testimony of God had reached them, and that the requirement of God was plainly made known, and all they had to do was to improve their privilege, and be thankful that they were counted worthy to receive the word of God, through whatever medium he was pleased to bestow it. 18. This they have done by a patient continuance in well- doing, amidst false and slanderous reports, amidst scoffings, rail- ings, buifetings, stripes, and imprisonments. And thus, by the overcoming spirit and power of the Gospel, they have transmitted unto you the testimony of Christ, pure and unde- filed. 19. And by no higher argument will you ever be able to vin- dicate the past, or recommend the present work of God, than by the innocence of your lives and the purity of your morals ; while, by the present gift and power of God, your only guardian, you grow up into the Divine nature, resisting and overcoming all '■'■Jleshly lusts which war against the soul ; having your conversa- tion honest ; that whereas they speak evil against you as evil doers, they may, by your good works which they behold, glorify iPet.ii 15 ^°^ ^^^ ^^^^ *^^y ^^ visitation. For so is the will of God, that with well-doing ye may put to silence the ignorance of foolish men." 20. The false spirit of antichrist may yet continue, for a sea- son, to slander and misrepresent all you do and say. A time- serving priesthood, who neither know what they say, nor whereof they ajfirm, may palm upon you the character of deceivers, wolves in sheep's clothing, and gather up and circulate every lying report against you. Or, seeing the hope of their gain cut off, they may, through envy, stir up lewd fellows of the laser sort, to abuse your persons or property, as they have often done. 21. But, if they have persecuted me. (said Jesus,) they will also persecute you. And if they have called the master of the house Beelzebub, how imich more they of Ins household. CCT" The true followers of Christ never persecuted any : Therefore, by their fruits ye shall hnoio them. 22. But whatever subtle argument or false accusation may be brought against the faith or practice of the followers of Christ in this day, no supposable or imaginary future event can be any rule for our present conduct ; but the certain will of God we are to do, as revealed to us, and to submit the event to the Disposer of all things ; knowing of a certainty that those who are without as well as those who are within, must, sooner or later, pass through the same equitable judgment. 23. Therefore we are in nowise bound to answer the incon- sistent query, " Wlcat U'ould. become of the ivorld, if all the B. X. THE CONCLUSION. 611 human race were to live as you do ?" With as much propriety chap, x. we might ask, What would have become of beasts and men, if Noah had disobeyed God, and lived like the rest of the world ? Or what would have become of Jesus, and the millions who have been taught to follow his example, if Joseph and Mary, through disobedience, had refused to fly from the persecuting cruelty of Herod ? 24. And with equal propriety we might ask, wkat ivould have become of the ivorld, had all followed the teaching and example of the Saviour, in his^?-s^ appeari?ig, and, with him, lived lives of virgin purity ? A thousand such questions might be asked ; but it is not a question of so much concern to the people of Grod, what will become of the world, as it is to know their Lord's will, and do it, and thereby to flee from iheroraih to come. 25. Thousands and millions may be butchered, nation may be destroyed by nation, and the earth may be involved in blood and calamity, and nothing said about the danger or wickedness of such an example, nor any concern expressed about the world's coming to an end. 26. But, no sooner do souls confess and forsake their sins, and set out to follow the example of Christ Jesus, than the hue and cry is raised, The world v;ill come to an end I As if man was a mere lump of flesh and blood, created for no higher end than to live after the flesh, in the gratification of their lusts, and to destroy one another. 27. Still more inconsistent is the query of the vain anti- ehristian, " If all were to cease from the loorks of the flesh, hoio uould the Church he supplied, or what would God do for preachers and saints to worship and praise himV' For it is 0 abundantly manifest, that those who live after the flesh cannot please God, and that it was expressly for the purpose of raising up a people to serve God, that Christ came and set the example of crucifying the flesh, with its afl'ections and lusts. 28. In answer to this spirit of caviling in the Jews, it was testified that God is able of these stones to raise up children unto Abraham. Christ Jesus came to seek and to save that which was lost ; and not to raise up another generation of lost beings, neither is it any more the work of his followers than his. 29. Therefore the true ministers of Christ and worshippers of God, being born of the Spirit, are not debtors to the fl.esh to live after the flesh, in any of its gratifications; but are those who live the heavenly life, by the power and energy of the Holy Spirit which is in them, and the resurrection from the dead ; being redeemed from men, even from the corrupt nature of man, " and are not defiled with icomen; for they are virgins, without fault before the throne of God." Rev. xiv. 4. 612 THE CONCLUSION. B. X. CHAP. X. 3Q_ The last blind argument, to foster and soothe the flesh, is the doctrine of a final resurrection of all those human bodies that have mingled with the common elements of the globe, through all ages, since the first man. But if there were no other argument to confute such an absurd doctrine, its own inconsist- ency might be fully sufiicient to render it contemptible in the eyes of every wise man. 31. From such unreasonable, unscriptural, and senseless super- stition, God has in mercy delivered you: whereas it was but a few years ago, that the altar of superstition was reeking with the blood of the innocent and virtuous, who dared to hope for that better resurrection, of which you are the living wit- nesses. 32. What millions, from sequestered valleys and desolate mountains, from lonely cottages and silent groves, from torture rooms, and racks, and devouring fiames, have looked, and wept, and prayed, towards this latter day of liberty and peace ! How have they talked of the rights of man, and labored to describe in words what your eyes behold, and your souls daily enjoy, namely, the blessings of peace and salvation, in a land sacred to freedom ! 33. Then, how unspeakably great is your privilege, seeing the eyes of all who have ever suffered in the cause of virtue, have earnestly looked towards the privileges you enjoy, and have justly expected, with you, to receive the crown of eternal glory, and with you to drink of the river of the water of life. 34. And from whence have flowed those l)lessings, both civil and sacred, which you enjoy, but from Almighty Grod, the wise Disposer of all events ; by whose providence you are placed, not only under the American Eagle, the brightest ensign of civil and religious liberty ever raised on the earth since the fall of man, but under the sunshine of the everlasting Gospel, the only object of real and abiding happiness. 35. Therefore, while you, with others, enjoy your just and natural rights, those wholesome laws of freedom will ever be respected by every true Believer ; and much more that sacred and eternal law of the Spirit of life, in Christ's second appearing, by which you are freed from the dominion of sin, and made par- takers of that knowledge and virtue, which will eventually be- come the desire of all the nations of the earth. 36. Unshackled by superstition, unbiassed by the terrors of tyranny, and redeemed from false systems, and the reigning power of iniquity, by which your souls were held in bondage, you stand free to judge between truth and error, light and dark- ness, good and evil, and to choose that which you, as a free and chosen people, deliberately judge to be productive of the greatest present and eternal good. B. X. COMPEND. 613 37. And being the seed of the ivoman, cliosen of God to bruise (or rather crush) the serpent's head, to keep the commandments of God, and maintain the testimony of Jesus, it is your inesti- mable privilege to follow the example of those through whom you have been begotten into the enduring substance of eternal life. And being called and chosen, be ye faithful to prove that you are not bastards, but sons and daughters, just and rightful heirs to the promised inheritance, through whom all the families of the earth shall be blessed, in turning every one from his iniquity. 38. Finally, Brethren and Sisters, /arezreZZ. Be wise, be per- fect, be of good comfort, be of one mind ; keep the gift of God, and the gift of God will keep you. Live in peace ; and the God of love and peace will be with you, and establish you unshaken, and immovable, in his kingdom of righteousness and eternal truth. — AiiEN. A brief Compend of the Practical Principles by which the Society is guided in all its institutions. 1st. Purity in mind and body, including a virgin life, as ex- emplified and inculcated by Jesus Christ, as the '^ay that leads to God. " Blessed are the pure in heart ; for they shall see God." 2d. Honesty and integrity in all their words and dealings ; according to the precept of the Saviour, "As ye would that men should do to you, do ye even so to them." 3d. Humanity and ki?id7iess to both friend and foe. " Charity never faileth." "Love is the fulfilling of the law." "Over- come evil with good." This rule comprehends the proper con- duct towards all the animal creation. 4th. To be ^^ diligent in business serving the Lord." All labor with their hands, according to their strength and abilities ; all are industrious, but not slavish. "Idleness is the parent of want." 5tk. To use prudence, economy, temperance and frugality, but not parsimony ; agreeable to the Apostolic injunction, " Let your moderation be known to all." G14 COMPEND. B. X. 6th. To keep dear of debt. " Owe no man any thing but love and good will." 7th. The suitable education of children, in scriptural and other useful knowledge and science, Their schools are acknow- ledged, by the District Superintendents, to be at least equal to any country schools in the states where they are located. 8th. A united interest in all things is their general order; but none are required to come into it, except as a matter of free choice ; for this order is not a principle ; but is the result of mutual love and unity of spirits ; and cannot be supported where the selfish relations of husband, wife, and children exist. This order is the greatest and clearest demonstration of practical love. " By this shall all men know that ye are my disciples, if ye have love one to another." 9th. Suitable employment and exercises to be provided for all, according to their genius and circumstances. Their general employments are agriculture, horticulture, and useful mechanical arts. Thus all may be busy, peaceable, and happy. 10th. All are suitably provided for, in health, sickness, and old age; all being equally of the one "household of faith." And, from a comparison of statistics, it is evident that, on an average, the health and longevity of the members fully equal that of the individuals of any community of which we have any account. Indeed, to sum it all up, to seek and practice every virtue, without superstition, is the leading tenet of their profession. " Add to your faith, virtue," &c. APPENDIX. A BRIEF HISTORY OF THE RISE AND PROGRESS OF THE UNITED SOCIETY. In order to have a just view of the preceding work, it should be understood that, from the beginning, all the works of God, have been progressive, growing into higher and higher degrees and orders, of maturity and perfection. But the Divine sphere of orders and perfections was never brought to light, until revealed See i Cor. by the pure Spirit of Christ, in his first and second appearing. ^ ^^" 2. During the many ages of antichristian darkness, when the rights and consciences of the human race were bound in the fetters of ecclesiastical bigotry, and the chains of tyrannical and arbitrary power. 3. Faithful witnesses, chosen and appointed of God, had from age to age, borne testimony against this beastly and bloody power of antichrist, millions of whom had fallen victims to his cruelty ; but, under the invisible and restraining power of Christ, this beastly influence began to be cut oif at the time appointed. 4. The people called Quakers were the last, who were perse- cuted unto death, for the testimony which they held; but, as the work among them never advanced to a separation between the kingdom of Christ and the kingdom of this world, hence in pro- cess of time, distrusting the providence of God, and petitioning the same antichristian power for toleration and protection, and taking part in the wordly government under the dominion of antichrist, they gained an honorable standing in the world, but lost that degree of the light and power of God, in which they had at first stood for a time. 5. Soon after this, the spirit of prophecy appeared in those called French prophets, attended with the most convincing evidences of Divine power; but these extraordinary appearances were not of long continuance. 6. However, a few of those French prophets came over to England about the year 1706, and opened their testimony in and about London, which was a means of great awakening, and num- bers received their spirit, which continued to operate, in a greater or less degree, until its principal efi"ect was produced in a small body of people, who were gathered into a society, under the 616 APPENDIX. special ministry of James and Jane Wardley, among whom was a particular work of preparation for the true and real manifesta- tion of Christ. This work began in Bolton and Manchester, in the county of hancashire, in England, about the year 1747. II. 1. James Wardley, a tailor by trade, and Ja7ie his wife, who wrought at the same occupation, had belonged to the society of people called Quakers ; but, receiving the spirit of the French prophets, and a further degree of light and power, by which they were separated from that community, they continued for several years, disconnected from every denomination. During this time, their testimony, according to what they saw by vision, and reve- lation from Grod, was. That the second appearing of Christ teas at hand, and that the Church xvas rising in her full and trans- cendant glory, which would effect the final downfall of ardichrist. 2. From Bolton they removed to Manchester, and lived for a number of years in Caiion Street, with Johii Townley, who was by trade a bricklayer; and possessed considerable property. Here the number of persons forming their society, was about thirty. 3. James and Jane Wardley, as well as most of the society, were in low temporal circumstances ; but as John Townley was wealthy, he contributed liberally to the support of such of the society as were needy ; on which account he sustained much in- jury in his property, by persecutors. The meetings of the society were held both at Manchester and Bolton, (which were twelve miles apart,) but more generally at Ma?ichester. III. 1. Johfi Toionley had a measure of faith in the testimony of Ja^nes and Ja7ie Wardley ; his wife was a member of the society, and had great power of God, and the gift of prophecy. Joh^i Hocknell was her natural brother; he lived in Cheshire, twenty-four miles from Manchester. According to the ac- count of his daughter, Mary Hochiell, he, having separated from the Church of England, had joined the Methodist society, and had stated meetings at his house ; till visiting the society at Manchester several times, and afterwards being visited by James Wardley, about the year 1766, he received faith in his testimony. 2. And, being very zealous for the cause, and a wealthy man, a number of poor members of the society were gathered and sup- ported at his house, which, at first displeased Hannah his wife, and her natural relations, (the Dickins family,) who were wealthy and high-spirited people ; whereupon three of her brothers, with the assistance of a magistrate, had Johji put into prison at Middle- wich, four miles from his own house. He was tried and released. Soon after, Hannah became a member of the society, and con- tinued through all the increase of the work, till she departed this life (in America) sound in the faith of the Gospel, A. D. 1797. APPENDIX. 617 IV. 1. About this time, [1706,] and onward, the Believers frequently held meetings at Jolui PartingLori's, in Mayor-town, as they passed and repassed from Mcmchesie?- to John Hock- nelVs. The manner of public devotion practised by the society, while under the ministry of Jane and James Wardley, was, in divers operations of the Spirit and power of God, according as they were moved from time to time. 2. Sometimes, after assembling together, and sitting a while in silent meditation, they were taken with a mighty trembling, under which they would express the indignation of God against all sin. At other times, they were afiected, under the power of God, with a mighty shaking ; and were occasionally exercised in singing, shouting, or walking the floor, under the influence of spiritual signs, swiftly passing and repassing each other, like clouds agitated by a mighty wind. 3. From these strange exercises the people received the name of Shakers, and by some were called Shaking Quakers ; but, from the time of James Wardley's ministration to the present day, they have been most generally known and distinguished by the name of Shakers. But their being led into shaking by the power of God, is an evident sign, to discerning minds, of the Divine nature of the work. y. 1. The work which God promised to accomplish in the latter day was eminently marked out by the Prophets, to be a work of shaking; and hence the name was very properly applied to the people, who were both the subjects and instruments of the work of God in the latter day. 2. Thus the Lord promised that he would shake the earth with Lowth's terror ; that " in that day there should be a great shaking in translation the land of Israel; " that he would '■'shake the heavens and the 19,21. earth ; " that he would " shake all nations, and the Desire of all ■^^^''.'^''iq ' ' ■/ XXXVlll. lUj nations should come.' And, according to the Apostle, that "■yet 20. once more, he would shake, not the earth only, but also heaven ; jo^'i^ui le. signifying the removing of things that are shaken, as of things Ha