zy; while the man of high intelligence, equally disappointed, turns away from the only "rock in a weary land," and seeks a shelter under the "gourd vine" of reason! May God speed the day when all who are so far under the divine influence as to be able to say that "Jesus is the Christ," and are willing to take up their cross and follow him, shall be counted worthy of an admission into his earthly kingdom! We have had the pleasure in this quarter of a visit from your venerable father. Though his head be hoary, his heart seems still warm under the benign influence of the Sun of Righteousness. We trust that the Lord will do great things by him. While he makes manifest the truth to the opposer, he inculcates, by his deportment and his teaching, the necessity of prudence, meekness, temperance, patience, (as our Lord had long ago taught,) among the friends of reform. How good it is thus to be admonished and instructed! As little as I am thought by some to regard "unity among brethren," yet I must be so contrary as to say, that its charms and its blessings are unspeakable! To see the congregations of Christ at rest upon the immutable foundation of revelation, is at once to embrace the wishes of christians in reference to the happiness of Zion on the one hand, and the grand overthrow of "the prince of the power of the air" on the other. But these objects, so devoutly to be wished, cannot be attained without a general unity of heart, head, and hand; nor this last without the sanctifying influence and control of the word of God. It seems to me that a temporary separation must extensively affect the Baptist congregations, but that a final happy and permanent union, constituting the nucleus of all future true enlargement, will be formed upon the basis of the New Testament. It further appears to me that this state of things does not constitute a schism of the body of Christ, since the idea of a schism must necessarily include both a separation from each other, and a departure also from God-the doing of something in violation of his revealed will concerning us. As to ourselves (christians) it seems likewise to embrace a principle of practical alienation that will clearly violate the laws of love and all good fellow-feeling. Are these things true of those who are now contending, as they avow, for "the faith once delivered to the saints?" If these ranklings of carnality are cherished by us, it is high time to turn our hand within to the work of eradication; "Physician, heal thyself," should be a daily motto with us. But are we not ready and willing to salute those who oppose us as christian brethren-believe them to be so-invite and cordially unite with them around the table of our common Lord? But have we not hard feelings towards some who oppose us, and occasionally speak harshly of them? Many of us I am sure will plead guilty here. We have all thought and spoken unadvisedly of our brethren. In a state of society, such as we now witness, it is almost impossible to avoid talking much of each other as parties and as individuals. The parties effect their designs through the instrumentality of individuals; and it is from one to the other we are constantly compelled to advert in our private circles. And here it is particularly that we contribute our quantum of that gigantic lever which turns the destinies of countries, and more especially such as ours; [ mean public opinion. This truly is a treasure to any people; but the people of God ought to be prudent in the exercise of a right in a wrong way; in other words, be cautious lest we speak unadvisedly while we speak even unavoidably. But there is one evil existing in this controversy, deeply to be lamented by every good man. It is by no means confined to yourself. We are generally, as well as yourself, misunderstood by all who have not troubled themselves to be correctly informed, [this is natural enough,] but a large number profess to be informed correctly, and yet misrepresent us upon every point in dispute! When this course was first taken up, believing our brethren to be good men, particularly those who took the lead in this quarter, for one, I confidently predicted that when their mistakes were denied and corrected, as good men they would cease to reiterate them. But contradiction was succeeded by explanation, and this by Scripture assertion and illustration, entirely in vain. Face to face have we denied, defended, and explained, to no purpose-the same old tale of "no divine influence"-"no living faith""no change of heart”— (not noticing the difference between change of place, for which they seem to think we contend, and change of state,)—"he perfect sufficiency of water alone," &c. is often told, clothed not unfrequentwith insinuations and inuendoes. Can I say, "Forgive them; they know not what they do?" Our civil code would not excuse such a course; and is the righteousness of God, as laid down in his word, a lower standard? Can a man be justifiable in doing wrong, who is warned, and then furnished with every necessary mean and motive for doing right? But it is an unavoidable effect upon the heart of those thus misrepresented, that we are made to deplore. Our brethren, by this perverse course, force us into a low estimate of their virtue. What! a christian repeat that report of his brother, (which that brother has denied again and again,) and that too to the injury of his fellow-christian! Under such circumstances, where is the charity that would impose upon me the necessity of believing thistles to be figs? This state and such effects are greatly to be lamented. Should we not endeavor to be more clear, if possible, in the ground occu vied by us, clearing our way, as far as practicable, of all difficulties? The time in which we live is truly trying. A great prize awaits us should we fight a good battle. Of one thing I feel certain-we need the whole armor of the christian, not omitting the comforting promise, "I will not leave you orphans." Instead of a very short letter, which I designed, I find myself at the end of quite a long one. With the best wishes for your temporal and spiritual welfare, I remain yours truly, J, DU VAL. Brother Campbell, For the Millennial Harbinger, THE Saviour, in that prayer which is presented to us in the 17th chapter of John's testimony, makes the following an item: : "Consecrate them by the truth; thy word is the truth." In his first epistle to the Corinthians Paul invokes the disciples thus: "Now, brethren, I beseech you by the Lord Jesus Christ, that you all speak the same thing, and that there be no schisms among you; but that you be perfectly united in the same mind and in the same judgment.” Again, in the beginning of the 12th chapter of Hebrews, he says, "Let brotherly love continue." The Apostle John, who seems to ave been most eminently adorned with this heavenly principle, teaches the same doctrine. "If any one say, 'Certainly I love God, and yet hate his brother, he is a liar. For he who loveth not his brother whom he hath seen, how can he love God whom he hath not 'seen?" Now if we have love to God and love to man, we shall be willing to do every thing in our power that shall seem fairly calculated to advance the glory of the one and the welfare of the other. If this be true, there will hardly be any disagreement upon another point, to wit: that to obey God implicitly will constitute the best offering that can be made to him, while it effectually promotes the best interest of man. "And this commandment have we from him, that he who loveth God, love his brother also," And again: "By this we know that we love the children of God, when we love God and keep his commandments. For this is the love of God, that we keep his commandments." From these express declarations, to which no christian can demur, we learn two most important points of christian duty that christians ought to love one another; and in the present divided state of the christian body, strive earnestly for a recovery of their lost union. Without both of them, it seems to me impossible to honor God as we ought, or to bear each other's burdens, as members of the same body, as it becomes us to do. Not more un reasonable would it be for the head to say, 'I have no need of the feet,' than for one christian to judge and reject another without good.. reason. If christians should ever become instrumental in the hand of God, in the conversion of the world, (which certainly seems to be his will concerning us,) the happy period must at any rate, we think, be postponed to the day of our reconciliation, upon gospel principles, to each other. Can an event so glorious be rationally and religiously anticipated? Of its possibility I have no doubt. God has willed it, he still wishes it, and sooner or later it must happen, As but one body, fighting under one Captain, the time must come when we shall cease to fight, bite, and devour each other, and make head alone against the common enemy. This cannot be done without reconciliation-without union. If we will not agree to endeavor on all hands to bring about such a state by amicable means, candidly reason together in charity upon our differences, trace them to their source, weigh all things fairly in the "balances of the sanctuary;" may we not expect the wrath of God to be poured upon a disobedient and divided people in a thousand ways? The history of the world presents a chequered scene of blessings and afflictions upon the human family at large; but of all the calamities ever imposed upon any portion of mankind, those inflicted upon God's ancient people far exceed. Upon what principle may professors of the christian religion, whose departures from the will of God are equally glaring in many conspicuous respects, as were those of the Jews, (circumstances being fairly considered) expect extraordinary indulgence? Is the present state of the Jews more culpable, or in more direct violation of God's known will, than the existing state of what is called the christian world? Let this question be fairly weighed, and it seems to me that but a small advantage only will be found on the side of the professors of a religion, many of the great precepts of which are utterly neglected or trampled on, above those to whom "blindness in part" has happened for a season, under God's own hand. Among the congregations of the Baptist denomination, to your efforts, aided by those of all descriptions who have set their hand to the work of reformation with you, the greatest resistance has been made. The fire has burned long and hot-the contest has been sharp and boisterous; and we begin now to look for something like a calm. If I could, I would proclaim an armistice; but if this must fail, I would at least come to a parley, and endeavor to reason with our brethren who have been offended at our course; peradventure we may convince them that they have not fully regarded the Holy Spirit's injunction-"Prove all things; hold fast that which is good." We claim no infallibility, and may ourselves be convinced of error. We stand pledged to receive truth wherever and whenever we find it. It is my wish and design, with the blessing of God, to aid in bringing about a more distinct understanding of the parties in our own denomination, upon a few points, which are not duly appreciated in this controversy. I trust that they will be so presented as to merit the notice of our opposing brethren. Nothing less than an all-pervading unity of Christ's body on earth, should now actuate the friends of reform. Its scriptural practicability I shall endeavor to show before I conclude the contemplated essays. This will constitute the last link in the chain. The first will be to invite the attention of the anti-reformed to the difference between a change of state and of place. This subject will require but few words; every intelligent reader, to whom I particularly address myself on this subject, will, by a moment's reflection, be convinced that there is a radical and great difference betwixt the things submitted. Every one will admit that a change of state includes much more than a change of place. Every intelligent christian will also admit that while no change of place can make a sinner a christian, that a change of state can. Your slave may presume to occupy a place beyond his station in your drawing-room or bed-chamber, but this will in no wise affect the relation of master and slave. Now if I have reason for calling the attention of the class of your readers above named, to this subject, that reason is to be found in the fact, that they attributed, and do still attribute no more to your and our application of the "doctrine of remission," than is fairly to be attributed to a change of place only. I feel ready to admit that if we taught as they say we teach, and make disciples according to their misconceptions of our course, nothing is more true than that what results is no more than the results of a mere change of place. I admit that men might present themselves for immersion, without faith, repentance, reformation, or love to God or man, and be immersed, and thus be apparently discipled, and after ail only have changed their place, even though they should occupy the pulpit. But do our brethren not know that no barrier is sufficient to arrest such things either according to their or our view? Do they forget how soon, when an apostacy occurs, they raised the suggestion that the individual had deceived them; that the heart was not changed? Now if they will admit this, and are at the same time apprised of our course of instruction upon the same point, and that we would make exactly the same explanation of apostacy that they do, is it not entirely unfair and illiberal to impress mankind, as far as possible, with the idea that we call for nothing that necessarily implies a change of heart or state? This subject has been so fully discussed since the extra Harbinger on remission, that it would be useless to enter now into the nature of relations. These are suited to the objects embraced by them, and influenced by peculiar circumstances. The different states dependent upon peculiar relations, are very different from one another, and very differently changed, agreeably to their peculiarities. The filial state can only be changed by death; the state of celibacy, by the law of the land; the state of slavery in the same way; and a state of condemnation as exhibited by the sons of disobedience, can only be altered by a law of heaven. Some of these involve by necessity a previous change of heart, while others require no such change. If it had been so ordered that men were to be made christians in the same way that a master liberates his slave, by a mere act of sovereignty, with or without his knowledge, it would have required no change of heart on the part of the creature; all would have been done by God, and all would have been done well; but as it is, the Sovereign has said that believing his gospel with the whole heart, repenting of our sins against him, reforming our lives, and submitting to his instituted plan of salvation and government, are essentials which must be accordingly regarded by us. These things, as the conspicuous symptoms of disease, prove our diagnostics in ascertaining that change of heart which will justify a transgressor in submitting to immersion for the remission of sins, and thereby to be fully ushered into the church militant. Much more might be said, but it is unnecessary. This subject has been taken up, because so many of our brethren have appeared to act under its influence. We call upon them to reconsider their verdict; to mete to us good measure. Upon this subject they have done us great injustice. "All things whatsoever you would that men should do to you, do you even so to them; for this is the law and the prophets." In the hope of a better state, yours truly, JOHN. |