66

Mis. 21. (Reply, p. 129.) "I will put a new spirit within you," &c. Ezk. xi. 12, I contend that this text cannot by any ingenuity be applied to the conversion of Gentile sinners. It relates to a remnant of the scattered Israel, and foretells that they should be gathered and thus blessed, while the wicked-hearted should be punished.

G. R. D. seems to think (Reply, p. | 131) it would take an eagle eye to discover defects in what I called his

man of straw." An inspection of the "Christian System," chap. 9, sec. 2 and 3, and chap. 13, sec. 4, will however, satisfy the candid, that what is there intended to say we must do (i.e. God does not do for us) is by these writers twisted to say we do FOR OURSELVES, (i.e. not for others) in order that they may appear to untwist by saying no man liveth to himself." Now this is both childish and despicable. In opposing Mr. Campbell's

66

testimony was, by miraculous attestations) were the only ones who were pierced with the certain knowledge that they had disowned and killed their own Messiah, or so made aware of their "need of pardon" as to cry out "what must we do?" I think even G. R. D. must feel ashamed of his reliance on the doubtful word shall in John v. 25, "The dead shall | hear." On what would he have relied if our translators had rendered akousontai" will hear," as they have in other places, and as is considered equally correct? The confusedness with which he speaks of Acts ii. 40, forbids comment. The apostle says, save yourselves," and G.R.D. says it does not mean save yourselves by fleeing to Christ! but he does not condescend to tell us by what other expedient they could save themselves from the impending vengeance. What he can mean by saying it "was not a salvation from the guilt of sin," it is hard to say, for their sins then were certainly committed; but when they had repented, had been immersed, had received the Holy Spirit, and had joined the disciples, they were accounted" the saved." The Jews who murdered the Redeemer, he sagely says, were once unoffending babes." So I should suppose; but he adds, 66 are we better than they? the Apostle answers no, in no wise." Now this is reckless quoting. The Apostle gives no such answer respect-venly Father neither gives faith, reing those Jews, either when they were unoffending babes, or when murderers. It was in noticing the sinfulness of other persons (Rom. iii. 9) that St. Paul asked, "Do we excel ?" and answered, "Not at all, for we have before proved both Jews and Gentiles to be all under sin." This should satisfy us as to the sinfulness of mankind, and restrain us from attempting to stretch divine words to the dimensions of our theories.

66

66

things that we must do," the writers find it tolerably easy to intimate belief we do not do, repentance we do not do, but how to get out of saying baptism we do not do, is their difficulty. If we must do one of the three, why not the other two? They therefore kick a dust of words about baptism being "for ourselves,” to cover their inglorious escape. May we once for all say, "Gentlemen, all these are by and for ourselves." The Hea

pentance, nor baptism; but by His Holy Spirit in his word commands all of us to believe, repent, and be baptized. If we disobey, we are lost; but to all who obey Christ, He is the author of eternal salvation.

Mis. 22. (Strictures, page 14.) "Whether we live, we live unto the Lord, &c. (Rom. xiv. 8.) This is a misapplication of the exhortation that brethren should neither despise nor judge one another to the case of a convert putting on baptism, to which the passage has no relation or allusion.

The writers quarrel with Mr.

dominion over the human heart." They thus thoughtlessly misapply to cases of conversion, words spoken by the Lord respecting the casting out of demons, and by which he showed the want of common sense or common honesty in his calumniators.

Perv. 26. "It" (being begotten by the word of truth)" is of the divine will, his own will,' and therefore the will of man cannot be a concurring cause.” When will religious writers cease to assert recklessly? The Apostle James ascribes to God the honour of being the Author and giver of salvation to man, but denies not the concurrence of man's will in receiving that salvation. A parallel

Perversion 23. "He (Christ) brings many sons unto glory." This is a random quotation. If we refer to Heb. ii. 10, we shall see that it is not the Son, as these writers say, but the Father who brings many sons to glory, by making his Son-the cap-case will make it manifest that man's tain of our salvation-perfect through will must concur with God's will, or sufferings. there is no begetting. St. Paul says to the Corinthians, " you have not many Fathers, for to Christ Jesus, through the gospel, I have begotten you." Subsequently, then, it was of Paul's own will that the Corinthians were begotten: but did not their will concur with his ? Hear him again, so we preach and so ye believed." They heard his gospel understandingly, believed it confidingly, and obeyed it gratefully.

Head III. (page 15) of their Strictures is an endeavour to " prove an influence or agency of the Spirit along with the word in the conversion of a sinner." It is a hard thing to prove by scripture a doctrine not in scripture; and the writers, finding nothing to the point, make a mighty show of nearly twenty quotations, not one of which contains their doctrine.

Mis. 24. The writers lay stress on the expression," when we were dead in sins, (God) hath quickened us together with Christ," (Eph. ii. 4) which, however, speaks nothing of spiritual agency. That the Father makes men alive together with Christ, is divine truth: equally so, that "it is the Spirit that quickeneth :" equally so, that Jesus' words "are spirit" equally so, that " he who believeth in Jesus, though he were dead yet shall he live :" so that each "new creature" may say with David, Thy word (Jehovah) hath quickened me." Mis. 25. "When the strong man armed keepeth his palace," &c. Even this, so foreign to the subject, is dragged in to prove divine influence along with the word in conversion, as strongly representing "the power of Christ in dispossessing Satan of his

66

Perv 27. "The word is compared to a sword, the sword of the Spirit ;' this implies an agent to wield it, that agent is the Spirit." How exceedingly hap-hazardous this assertion! How is it possible that Scotch Baptist writers could make so great a mistake? St. Paul is speaking not to "the Spirit," but to the Ephesian believers. It is to them that he says, "take the sword of the, Spirit :" meaning, be you (feeble disciples as you are) the agents to wield it; and, so armed, stand and withstand !

Perv. 28. "The gospel is mighty through God to the pulling down of strong holds." Another instance of reckless quotation! The apostle (2nd Cor. x. 4) does not say the gospel is, but "the weapons of our warfare are mighty." The apostle's

weapons were various, yet each of them mighty-namely, the wisdom of God, tongues, healing powers, prophecy, miracles, gifts of the Holy Spirit, awful judgments on offenders, &c.

who seem determined to make them speak Calvinism, or rather fatalism ! Perv. 30. "Paul planted," &c. This much-abused text is here produced as proof that God gives the increase in conversion, when in truth the increase he gives, is in the Christian life. Paul converted the Corinthians to the faith of Christ: Apollos confirmed them in that faith. But God (when they had become his children) sent the spirit of his Son into their confiding hearts, and so

But the writers catch the expression "through God," to make it appear that in the absence of divine influence God's word is powerless. This is sad perversion, for it would equally make the apostle say of one of his most mighty weapons against infidelity—the gift of the Holy Spirit-produced in them the increase, or that when a divine influence did not fruit, of love, joy, peace, &c. accompany a divine influence it was powerless! It is also to be noted here that the phrase "mighty through God," is regarded by critics as a Hebraism, which might be translated exceedingly mighty" so that the writers here put their faith upon a doubtful translation.

66

Perv. 29. (Is. lv. 10) "The word of God is as the rain or the snow which descends from heaven. It shall not return unto me void,' says Jehovah, 'but it shall accomplish that which I please,' (not which man pleases) and prosper in the thing whereto I sent it.'' It is strange that a text which speaks only of God's word, should be brought to prove the Spirit's agency in conversion along with the word! The writers' commentary is as disgraceful to themselves as dishonouring to the Father! "The rain and snow may descend to swell the mountain streams and to cause desolation, but when sent for a gracious purpose they refresh and fertilize the barren soil." According to them, God sometimes sends the good tidings of his grace to do injuryonly sometimes to do good-not always for a gracious purpose! If this be not blasphemy it is difficult to say what is. The text itself speaks of rain and snow, and of God's word as doing good only-as sent expressly to fertilize and cause fruit to be borne; but, unhappily this does not satisfy these amenders of Jehovah's words,

Perv. 31. "The Scriptures describe conversion as a new creature, Eph. ii. 10; a resurrection, Col. iii. 1 ; a passing from death unto life, John iii. 14." Gentlemen, if these texts described a converting agency along with the word, they might be thought not so entirely irrelevant. The very creating word which spake the world and the universe into existence does, in the gospel of the grace of God, call sinners from the chaos of darkness into new life and marvellous light; and sinners obeying that call are quickened, are born again of water and spirit, and become His new creation. Resurrection, too, in both senses, is by the life giving word.

Hereafter, "all that are in their graves shall hear his voice and come forth :" and here, "The dead that hear Jesus' voice shall live." Nor is passing from death to life ascribed to other power than the Divine testimony. "He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation, but is passed from death unto life :" so that we are created anew, raised with Christ, and pass from death to life by hearing, understanding, believing, and obeying the "word of truth-the gospel of our salvation."

Having thus examined the quotations in the Strictures, I am enabled to repeat emphatically that they do not amount to a unit of proof.

66

my

J. D.

Perv. 32 (Reply, p. 130.) 1 Thes. things. I now end with one. (Reply, i. 5. "Our gospel came not unto you p. 131.) "If it," the Gospel, "is in word only, but in power, and in the power of God, He must make it the Holy Ghost, and in much assur-powerful;" i. e. He must make his ance. This is the writers' last and power powerful! sole hope if it prove a cipher in In the good hope, sustaining their theory, their cause is hopeless. The influences or operations of the Spirit in conversion conPROPHETIC DEPARTMENT. tended for, are supposed to be either [HAVING Several articles in our possessin the hearers previously, or put ion referring to prophecies already fulfilled, within them while the gospel is being as well as to those remaining to be accompreached; as though the Apostle plished, we have determined on devoting a few pages in each number to this important meant the power of God was in you, subject. At the same time we shall not hold the Holy Spirit was in you, and the ourselves responsible for the truth and corIt will be much assurance was in you, Thessa-rectness of all they may contain. lonians. Now, well to remember, that the prophecies yet the before us passage to be fulfilled, are in the hands of Him who countenances none of these supposi- rules and guides the affairs of the universe in tions. If I say, "I come to you in a wisdom, righteousness, and love. Propheclean shirt, a suit of black, and a new cies regarding the future are no doubt parhat," would you suppose I meant that tially made known in the Bible. But the Ι the shirt, suit, and hat were upon yourself, either before or at the time of arrival? And if I should say, My strictures come to you not by word of mouth only, but in a good handwriting, in two sheets of paper, and in an envelope," would you not understand that my thoughts were thus clothed, conveyed, and made manifest to you; and not that the writing, the paper, and the envelope were within ? We thus ascertain you grammatically, and according to common sense, that the power, the Holy Spirit, and the much assurance were not in the ignorant and idolatrous hearers at Thessalonica before they heard the gospel, nor put into them while they did hear it, but were then in, and on, and with the Apostles; for mighty miracles, divine gifts, and the very authority of heaven, were in and upon them witnessing, proving, confirming, and giving absolute certainty to their testimony. We cannot, therefore, wonder that the Thessalonians should receive such indubitable testimony. They had heavenly reasons for embracing it, not as being the word of men, but as truly the word of God!

It is my luck to end with curious

times and seasons-the means and circumstances by which the ultimatum of all things is to be reached are, in some measure, hidAnd even that which is revealed is often den from the scan of the highest intelligences. couched in language highly symbolical, figurative, and poetical: so that, until the events transpire, mistakes may, and doubtless have been made, in relation to subjects which, in their nature and character, are so heavenly and sublime. To be dogmatical here is presumptuous and foolish; but, to speak the honest convictions of the mind, arrived at by impartial investigation and careful analogy, is manly and acceptable to every candid and inquiring mind. In presenting the essays referred to, and which have been only partially read over, we may sometimes insert a note by way of interrogation; but in general the writers will be left to speak for themselves without either note or comment. Great and sudden events are still expected to transpire. The kingdoms of this world have yet to be shaken-an instance of which has been felt throughout the whole of the civilized morecently experienced, and its fearful influence narchical countries. This event, in the opinion of some, is only precursory to others of a The great men, the nobles and the mighty of more tremendous and appaling character.

the earth have yet to submit, that the Lord, the King of the universe, may be properly exalted in the minds and consciences of the people. The disciples of Christ have nothing to fear-their portion and kingdom are not from hence; but glory, honor, immortality, and eternal life, are the rich inheritance vided for them. Still the judgment shall sit. and the ten kings, or their kingdoms, shall take away his (the man of sin's) dominion, and shall consume and destroy it to the

pro

phon, and others, though somewhat exaggerated, no doubt, may be confidently relied on. According to these writers, a spectator, on beholding its broad, lofty wallls, its tower

end: that is, till the work is completed. And then the kingdom, and the dominion, and the greatness of the kingdom under the whole heavens, shall be given to the saints of the Most High, whose kingdom is an everlasting kingdom, aud all dominions shall serve and obey Him. May the Lord hasten this blessing temples, its gorgeous palaces, its ed consummation.-J. W.]

DESTRUCTION OF BABYLON.

THE predictions of inspired men under the different dispensations mentioned in the Bible, afford the strongest possible evidence that they held supernatural intercourse with the Deity. With due attention to the fulfilment of prophecy, no man living can for a moment entertain doubts as to the divine anthenticity of so much of the Bible as purports to have been given by inspiration. Holy men of God have spoken it, as they were moved by the Holy Spirit."

66

hanging gardens, its hundred massive gates of brass, &c. would be induced to exclaim, "Thou art, and none else is like thee; thou shalt not sit as a widow, nor know the loss of children." Vide Isa. xlvii. 8. The following passages indicate the pride and greatness of Babylon :-Isa. xiii. 19; Jer. li. 44, 53, 58.

of

There could have been no event pointed out by the prophet, less clearly apprehended by human sagacity, than the destruction of this proud city. It was ancient, as well as beautiful and strong. It had existed full 1400 years. Kingdoms, nations, and peoTruth always courts candid inves-ple had successively come and gone, tigation. God has placed his pro- while Babylon defied the ravages phets in an attitude before the world, time. While exulting in her pride that is well calculated to enable every and imagined security, however, a man, who has the inclination to ex-prophet in Israel declares her doom, in amine for himself, to determine whether they were actually guided by inspiration. Their predictions do not relate to objects of an obscure nature; but, for the most part, to such as are enduring and highly conspicuous. They have repeatedly predicted the fortunes of Kings, Emperors, Cities, and Nations.-The prophecies in regard to the destruction of the City of Babylon, are, in several accounts, peculiarly interesting. It was the capital of the first of the four universal monarchies of antiquity. It was not only the seat of universal empires, but its vast dimensions, (being near 50 miles in circumference) and unrivalled splendor, rendered it one of the most splendid, and, to all human appearance, the most lasting monuments of architectural skill, and of natural grandeur and greatness, that the world ever

the following oracle-" And Babylon, the glory of kingdoms, the beauty of the Chaldees' excellency, shall be as when God overthrew Sodom and Gomorrah. It shall never be inhabited, neither shall it be dwelt in from generation to generation: neither shall the Arabian pitch tent there; neither shall the shepherds make their fold there. But wild beasts of the desert shall lie there; and their houses shall be full of doleful creatures; and owls shall dwell there, and satyrs shall dance there. And the wild beasts of the islands shall cry in their desolate houses, and dragons in their pleasant places; and her time is near to come, and her days shall be prolonged." Isa. xiii. 19—22.

We now briefly commemorate some of the leading specifications of this remarkable prophecy, which we gather from Isa. Jer. and Daniel.

1st. The army by which Babylon was to be destroyed, was to consist of Medes and Persians, Jer. 1.: 3, 9.