six years in progress, so let not our work be finally decided upon, as to its short comings, until at least that period be allowed for remedying temporary defects, and bringing the parts of the new building into a harmonious and symmetrical whole. Meantime, let us not bigotedly assume, that those taking the name of Disciples, or Christians, are the only ones whose labors are bringing back Primitive Christianity. Let us be ashamed to assert that none are exorcising the demons of creedism, priestcraft, and partyism, but those following with us. Many a noble spirit, not yet itself fully emancipated, is struggling for and hastening the general freedom. Whole communities of pious souls, under various names, have been throwing off shackle after shackle. The signs of the times are abundantly hopeful. Ere long the Lord's personal presence shall grace his temple. 7. As the last feature noticeable in the temple's history, ere its vail was rent and its typical period consequently completed, we may observe that in all its magnificence it was yet defiled by those entering it for mercenary purposes and carrying on base traffic therein. And the Lord of the temple drove them ignominiously out. Let this admonish us of the visionary character of those teachers who foster the hope, that a perfect state of the church church will exist before Christ's second coming. If, under the very eyes of the and an Ananias were found in the apostles, a Simon Magus, a Diotrephes, the very garb of an apostle nay, a Judas himself, under we may not expect that the Lord of the Christian edifice will find at his coming no God be praised! though in it, they are profaners and defilers within it. But, not of it; and their ejection will not mar the glorious building's proportions, nor take from its beauteous walls, for in them only "living stones" are found. I. N. C. THE FIVE POINTS. EVERY system has its elementary principles. Church history reveals to us the elements of Calvinism, and the elements of Arminianism; and the divine record makes known the elements or fundamental principles of Christianity. We shall exhibit these in contrast. First we introduce the five points of Calvinism. 1. "God hath chosen a certain number of the fallen race of Adam, in Christ, before the foundation of the world, unto eternal glory, according to his immutable purpose, and of his grace and love, without the least foresight of faith, good works, or any conditions performed by the creature; the rest of mankind he was pleased to pass by and ordain to dishonor and wrath for their sins, to the praise of his vindictive justice." 2. Though the death of Christ be a most perfect sacrifice, and satisfaction for sins, of infinite value, and abundantly sufficient to expiate the sins of the whole world, and though on this ground the gospel is to be preached to all mankind indiscriminately; yet it was the will of God, that Christ, by the blood of the cross, should efficaciously redeem all those, and those only, who were from eternity elected to salvation, and given to him by the Father.” 3. "Mankind are totally depraved in consequence of the fall of the first man, who being their public head, his sin involved the corruption of all his posterity; which corruption extends over the whole soul and renders it unable to turn to God, or to do anything truly good; and exposes it to his righteous displeasure, both in this world and that which is to come.' 4. "All of those whom God hath predestinated unto life, he is pleased in his appointed time, effectually to call by his word and Spirit out of that state of sin and death, in which they are by nature, to grace and salvation by Jesus Christ." We next submit the five points of Arminianism: 1. "God, from all eternity, determined to bestow salvation on those whom he foresaw would persevere unto the end; and to inflict everlasting punishment on those who should continue in their unbelief, and resist his divine succors; so that election was conditional, and reprobation, in like manner, the result of foreseen infidelity and persevering wickedness." 2." Jesus Christ, by his sufferings and death, made atonement for the sins of all mankind in general, and of every individual in particular; that, however, none but those who believe in him can be partakers of divine benefits." 3. "True faith cannot proceed from the exercise of our natural faculties and powers, nor from the force and operation of free will; since man, in consequence of his natural corruption, is incapable either of thinking or doing any good thing; and, therefore, it is necessary in order to his conversion and salvation, that he be regenerated and renewed by the operations of the Holy Ghost, which is the gift of God through Jesus Christ." 4. "That the divine grace or energy of the Holy Ghost, begins and perfects everything that can be called good in man, and, consequently, all good works are to be attributed to God alone; that, nevertheless, this grace is offered to all, and does not force men to act against their inclinations, but may be resisted and rendered ineffectual by the perverse will of the impenitent sinner." 5. "That God gives to the truly faithful, who are regenerated by his grace, the means of preserving themselves in this state.' 66 4. That he is both Lord and Christ -Proprietor of all things, and Head over all things-Prophet, Priest, and King." 5. "That he who is known in history as 'Jesus of Nazareth,' is this personage.' We submit to every Christian and scripturist, whether the above creed is not true in fact, scriptural in detail, and according to apostolic preaching and practice. We desire, earnestly, that it be compared with the two leading creeds of Christendom which precede it. And the attention is particularly directed to the importance of this, as compared with those. The reader may be a sinner earnestly seeking the way to heaven, he may have learned that he is justified by faith, and be inquiring what articles of faith he is to believe. Will he have made any advancement towards heaven when he has received the article of predestination? of particular redemption? of total depravity? or of effectual calling and final perseverance? Do these things win the heart, command his obedience, reform his life, and save his soul? Admit them all to be true, is there any efficacy, any virtue, any power in them? Is the belief of these things the faith that justifies the soul? Did the apostles teach these abstractions to sinners in order to bring them from darkness to light, and from the power of Satan to God? Not once! In all the history of their promulgation of the faith, there is not one of these articles mentioned. In their letters to Christians, the true doctrine of election, perseverance, &c. is communicated, not as matter for division and strife, not as articles of faith to build churches upon, but as matter for instruction, teaching, or doctrine, to edify, encourage, and strengthen the body of Christ. In their proper place, these points are more or less important, but as constituting the faith, in being made a condition precedent to admission to Christ's kingdom and salvation, they are pernicious in the highest degree. What shall we say of the five points which we have denominated those of Christianity? We reply that all parties admit that they are every one absolutely essential to salvation. Not, indeed, that they must be thus articulately considered and received, for the whole of them may be presented in a single sentence; but that the great facts which we have chosen to exhibit in this form must all be believed in order to salvation. This is our standard of orthodoxy. The man who conforms to it may be very ignorant, and may have some false notions of some of the points of self-styled orthodoxy; he may be mistaken in his views of election, because it is something pertaining to the divine mind which is infinitely beyond and above him; but he cannot be mistaken in the fact that he has trusted his immortal interests to the hands of an exalted and glorious Saviour, who ever lives as the Son of God--his Lord and his Christ, assured to him by the testimony of apostles and prophets, who spoke as they were moved by the Holy Spirit Trusting in such a Saviour, guided by the counsels of such a prophet, bowing to the authority of such a King, and having an infinitely meritorious sacrifice offered in his behalf by such a Priest, he may well and safely postpone the settlement of the difficulties in his religion, until he is able "to know even as he is known." This, we assert with all confidence, is the faith once delivered to the saints. It is the foundation of Christ's own church. Blessed is he whose heart is affected by it "unto righteousness." Blessed are they who for this earnestly contend. More blessed they, who in the last hour of their mortal life, can cry out with exultation, we have kept the faith!" 66 We beg particularly to remind the reader, that we do not, in this connection, have any respect to the truth or falsity of the various points of Calvinism or of Arminianism. Some things in each may be true-some we most heartily embrace, when they are placed in their proper connection; but we reject them all indiscriminately as articles of faith which are to be presented to the world for their acceptance in order to justification. They are not the true elements which constitute a man a Christian. They are virtually false, then, however true in themselves, whenever they are made tests of Christian fellowship. Alas, for the world, the ignorant, and rude, if these fine-spun theories, upon which the profoundest thinkers and most pious biblical scholars honestly differ, are necessary to pardon, peace, and life! One man who reads this article may believe the Calvinian points, and another the Arminian, and both be good, exemplary Christians not because they believe the one or the other, but because they believe in Christ. Our effort, therefore, is to unite these two Christians upon Christ and his word, not as Calvinists, nor as Arminians, but as Christ's men, or Christians. We tell them, for his sake, for the sake of his cause, which suffers reproach by their divisions, and for the sake of mankind, who are perplexed and annoyed with doubts and uncertainties in consequence of these divisions, to suppress that which at best is only of secondary importance, and to exalt that which is first and chief, beginning, middle, and end. But we shall be asked if this will not produce bickering and strife in the body of Christ; and if the Arminian will not resist when the Calvinian preaches his hard doctrine, and vice versa ? Our reply to this is, that the Arminian must not preach his doctrine, and the Calvinist must not preach his. Both parties must preach Christ and him crucified, and determine before hand to know nothing else among themselves but this. If they are in reality Christ's people, if they are living as they profess, for the sole purpose of giving honor and glory to him, all their time should be employed in preaching him, making known his character, telling of his wonderful works, exalting his name and authority, and exhorting each other to glorify him by a well ordered life and godly behavior. Let them thus cultivate love for each other, and labor to assist, strengthen, build up, and encourage each other. Let them be willing to bear one another's burdens, fulfilling the law of Christ, and how soon will the points of their different isms be forgotten, and swallowed up in Christ, in the joys of his service, and in the hopes and promises of that immortal glory whither they are tending! Does it not seem to you, reader, that he who is not willing to make an attempt to bring about this blessed consummation is a schismatic, filled with party spirit? Does it not seem to you that he is giving to his notions and the notions of his party, the prominence and importance which is due alone to Christ and his church? Reader, where do you stand? What sacrifices of party feeling and party connections are you willing to make for Christ and his cause? How do your neighbors regard this matter? Has the subject in all its ab sorbing importance been placed before them? that a position so evidently accordant with the spirit and letter of Christianity, cannot long fail of enlisting the hearts and calling forth the powers of better and abler men. Every Christian who reads these pages, to whatever denomination he may belong, who is disWe know not in what light our hum- posed to further such a cause, is solicitble labors are regarded by our fellowed to do so through our columns. citizens generally, but we firmly believe | J. S. L. EVIDENCES OF CHRISTIANITY.-No. I. THERE is one difficulty in approaching the evidences of Christian religion, that every writer who understands the present state of things must feel. That difficulty is, to secure the attention of those who are now avowed sceptics, or those in danger of becoming such. There is not the least danger of the main body of sceptics thinking too closely, reasoning too minutely, or criticising too rigidly. No fear need be entertained of their putting our articles into the crucible of investigation, and examining them too carefully. The trouble is, that they will not think on the subject at all-will not read—will not investigate, or make an earnest and solemn effort to determine what is truth. Our fear is, that they will assume, without any deliberate thinking, reasoning, or examination, that religion is all priestcraft, the Bible a fable, and Jesus an impostor, and then act upon this assumption as if it were a well-known and established truth. It is the easiest thing in the world for the most ignorant, stupid, and unthinking creature living to assume all this, and much more, and in all his coarse and uncouth allusions to the subject, speak of it as a matter of indifference, and declare in both word and action, that it is a matter of no consequence what course a man pursues. This is the reason we dread infidelity. It stupifies their sensibilities, disqualifies them for reason ing, or for any fair and honorable investigation in reference to the very point upon which, above all others, they should have the most indisputable certainty. We lament this state of things, for when a man once reaches it, he is almost, if not entirely, beyond the reach of the benevolent efforts of all the good to save him, or confer any religious benefits upon him. A man who assumes a false position, in reference to the precise truth designed, and the only truth having power to save him, and proceeds upon that assumption as if it were truth, peremptorily persisting in his refusal to open the question for investigation, or to reason upon it at all, is in a most deplorable and hopeless situation. It is utterly out of the power of the best and greatest of human kind, to do such any good. They are beyond the reach of remedy. But there are many who have not reached this state of stupidity and indifference, and who can be induced, by the exercise of their thought and reason, to make an honorable effort to determine what is truth. These, we hope, by the divine blessing, to benefit. in There is, however, an entirely different class of sceptics from those just alluded to a class always thinking, reasoning, theorizing, and scheming in idle speculations; roaming in immense and fruitless deserts, vast barren tracts and waste fields, where nothing can ever grow. They float in thin ether, if not sometimes in pure vacuum vast, unknown, and unknowable regions of pure fancy and idle imagination. They roam in everlasting inquisitiveness in the immense realms of intangibles and invisibles. They are variously styled in New Testament terminology, "clouds without water," 66 wandering stars," filthy dreamers," &c. They spend their time, confuse themselves, and shatter their brains, in explaining degrees in glory — degrees in punishment-different spheres-the possibility of holding converse with departed friends the origin of sin-how God will overrule evil for the good of man and 66 his own glory-the origin of the Devil, -- cal reasonings, subtleties, and theorizings, in things that they cannot help feeling conscious have no possible effects of a beneficial character upon mankind, and rid themselves of the entire concern, by making the discovery that all things come by chance that there is no God, Saviour, angel, or spirit, and that death is an eternal sleep. But we sicken at the effort of trying to describe the vain and idle speculations of all these "wandering stars," and shall proceed to something more tangible. 1. Scepticism has no foundation, no basis, no reality upon which to rest. It has nothing to build upon-no rockno pillars of any kind. Nor has it any materials or builders. Nothing can be built without a foundation, materials, We have now an immense swarm of and builders. Sceptics are not builders. these idle dreamers. Some of these Their work is merely pulling down old have already reasoned themselves into buildings. This is the reason they make the hallucination that they are in the so much show-their work is easy, reNew Jerusalem state, and that the quires but little skill and no goodness. Christian dispensation, or the mediato- Anybody can tear down, but it takes a rial reign of our Lord Jesus Christ, has workman to build. Scepticism is a mere passed away! These idle away their negative, consisting wholly of denials. time in discussing the ascension through It affirms nothing, establishes nothing, the different grades of spheres which and builds up nothing. It is a natural they imagine the departed are continu- impossibility to build upon a mere neally attaining, with other kindred to-gative. A system cannot, in the very pics. Another class reason themselves into absolute fatalism. With them all the actions of men, and the very thoughts that lead to them, are of necessity, and cannot be anything else! There is no praise of one class, or condemnation of another, for all do just what they do from an eternal necessity! Off at another angle a different party is found theorizing upon the whimsical notion of human pre-existence, in which state, they think, a consistent origin for sin may be found! Yet another class perIceive that deep down in the Bible, where till recently none had ever penetrated, the doctrine is found, that at judgment the wicked will be stricken out of existence, thus ridding them of the idea of endless punishment which had previously given them so much distress! Still another class of these 2. Scepticism has no centre of attrachave rid themselves of the same dis- tion, no gravitation, no great central tressing and annoying doctrine, by ma- idea drawing everything to one comking the astonishing discovery that mon point. A system must have a there is no devil, no hell, nor punish- common centre of attraction, holding it, ment of any kind beyond the present in its revolutions, from flying into atoms. state, and therefore no danger of any But scepticism has no pervading idea, endless punishment. Another class be- doctrine, or constitution, in which every come perplexed with these metaphysi-thing centres, and around which every nature of things, be built upon a mere denial-a mere negative. If a man would deny, repudiate, and condemn all the foundations of the houses in his city, or if he would go and tear his neighbour's foundation down, it would give him no foundation for a house, but would simply put them in the same condition with himself-that is, without any foundation. The work of all'sceptics has been simply to tear up the foundation of Christians, and not to lay any foundation for themselves. Not a man in all the ranks of unbelief has ever presented any foundation, or indeed has any. Their clamor is against the Bible, but if they could expunge the Bible from the universe, they are no better off--they have nothing to stand upon. |