Primitive Christianity versus popular theology : showing the relation of the humanity to the divinity by virtue of its inbeing membership of the body of Christ, who is the head of every man and the head of Christ is God

Front matter

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VERSUS

POPULAR THEOLOGY:

Chapter I. Page

Peermonucror’y -fvetiarke.2 A s2so. 6% Sat ee da oy ose 7 The certain and positive Relation of the Humanity to

The Fall or lapse of the Humanity in Adam -..-.--..- 13 Birth of Jesus—his Baptism and Union with the Son

Chapter II

The Remission of the Sins of the World in and by the Pern Or Obriste 52 Je eee age t eae ten 2 eR 27 Second Advent and pic gusta Sh i See Ie a eae ie 32 CHAPTER III.

Cause of Sin and Suffering, and the termination of both.. 49

Terms ‘ Hell” and “ Devil” figuratively used........ 61 CHAPTER IV.

Comment on a portion of the Epistle to the Romans (con-

Remarks on Second Corinthians, Chapter V. .....----- 161

Remarks on a portion of the Epistle to the Ephesians... 169

Comment of Philippians, Chapter III.....--..--.----- 187

Comment on a portion of the Epistle to the Hebrews... 193

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VERSUS

CHAPTER I.

THE opinion has been expressed by some deepthinking and philanthropic minds, that the inculcations of Christianity by its professors and advoeates, including all sects and denominations during its era of eighteen hundred years, has given no evidence of a sufficient inherent power to control the passions, and incite to a life of practical kindness and love, so large a portion of mankind, as was confidently and piously hoped for; and has therefore not fulfilled its mission.

It is, however, admitted, that it has greatly improved and elevated the character of the once barbarous but now civilized nations ;—that it has refined the general taste—has been a powerful aid to the cause of education—the improvement and progress of the arts and sciences—and the development of mind.

If such be the aggregate results of the systems of religious doctrines, under which the civilized world has thus far progressed, it is suggestive of the question, whether the world has, and does enjoy Christianity, in its primitive purity, or an adulteration of it, under. that name.

For a solution of that question, the only resort is to the scriptures, “‘which are able to make us wise unto salvation.” |

True Christianity hath its origin, as we believe all will admit, in the nature and purposes of God —of whom it is affirmed by his Son, that “he so loved the world, that he gave his only begotten Son, that whosoever believeth on him should not perish, but have everlasting life. For God sent not his Son into the world to condemn the world, but that the world through him might be saved.” — John 8: 16, 17.

Further: “God, who at sundry times and in divers manners, spake in time past unto the fathers by the prophets, hath in these last days spoken to us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds: who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down at the right hand of the Majesty on high; being made so much better than the angels, as he hath by inheritance obtained a more excellent name than they.”—Heb. Ist: 1, 2, 3,4. “He is the first-born of every creature.”—Col. 1 : 15. “Christ is the head of every man, and the head of Christ is God.”—1st Cor. 11: 3. : )

These scriptures teach, that Christianity is the revelation of the love of God to the world.

Those protestant sects and denominations of Christians who claim to be orthodox, may be classed in two general divisions, and denominated, Armimian and Calvinistic; the former denying, and the latter affirming, the doctrine of election and predestination of some men to everlasting life and glory, and some to everlasting condemnation and punishment. The former, and the largest body of Christians, hold and teach that by reason of the sin of Adam, and consequent depravity and sin of his offspring, all the race became obnoxious to God’s wrath and curse, and were justly doomed to endless woe and misery :

That the Son of God, the second of a Trinity of persons in the God-head, and of equal power and glory, voluntarily assumed the place and condition of the guilty race, and covenanted with the Father to suffer in their room and stead, the endless torments to which his wrath and curse had consigned them.

The object and design of which covenant was, that the guilty might escape their just punishment, and the wrath of the Deity be turned to love and blessing, ultimating in their everlasting felicity and glory: on condition, however, of repentance and faith, without which the said substitutional suffering would avail them nothing.

The Calvinistic portion of the Christian world also believe in the doctrine of the Trinity, vica- 1% rious and expiatory suffering of Christ, but limit its efficacy to the Elect, whom they believe were predestinated to eternal life, in view not only of Christ’s sufferings in their room, but also of the imputation, or transfer to them, of his righteousness.

The non-elect were accordingly predestinated to eternal wrath and endless woe. Both denominations hold that none can be saved but those who truly repent and believe in Christ in this life.

To the reflecting mind, both systems forebode the everlasting torment of a vast majority of our race. Namely, the millions of millions of those who have died and will die, without knowing or even hearing of the name of Christ; and also of the millions who have heard, but have not repented or believed.

Can such be the Christianity of the Bible? Can it’ be the gospel which is good news and glad tidings to all people? Can we be required to assimilate our disposition and character to that of a being who gave existence to millions whom he foresaw would of necessity become the objects of his infinite wrath, and on whom he would inflict eternal torments? Such is not the character of him ‘who, for the great love wherewith he loved us, when we were dead in sins, quickened us together with Christ,”—nor of “him who is kind to the unthankful and the evil—who loves them that hate him, and blesses them that curse him.” It is, however, congratulatory to the world, that the popular creeds are not so generally heeded as formerly, and that a large portion of the Christian ministry find it more congenial both to their own minds and feelings, and to those of the community generally, to proclaim the ‘good news and glad tidings of the gospel” toa lost world. And hence the only instances of true and genuine conversion among all sects of professing Christians. The assurance of the infinitely forgiving mercy and love of God, as revealed in Christ, is “the power of God unto salvation.” True repentance, deep and sincere contrition, or a broken and contrite heart, are the legitimate fruits of such assurance or faith. Infinite mercy, almighty love and goodness, subdues the spirit, melts the heart to the tenderness of the filial love of a heaven-born soul. “We love God because he first loved us.”

Such is the New Testament doctrine of the New Birth. Such is that knowledge of God which giveth the enjoyment of eternal life——John 17 : 8. All holy and happy influences, resulting from the labors of the Christian ministry, Christian societies and institutions, are the fruits of faith, derived from the knowledge of the love and mercy of God.

The knowledge of a being whose wrath and vengeance can be placated only by the eternal misery of the sinner or his substitute, can but alarm and terrify the soul;—his fears may incite him to seek a union with the Church, as a means of escape from the threatened doom, but will leave him a stranger to the humble, holy, and loving spirit of a believer in the pardoning mercy of God.

If Christianity, adulterated by the admixture of doctrines and creeds wholly adverse to its vital and life-giving power, has notwithstanding accomplished a glorious mission, and conferred inestimable blessings upon the world, shall it not, when unincumbered and disinthralled, become the great and only moral power to reform, fraternize, and bless mankind with universal peace and love? I most sincerely believe that Christianity may be so reconstructed, or rather, that we may ascertain that it is already so constructed, as to produce that happy result.

True Christianity, as before remarked, hath its origin in the everlasting love of God. “ He hath saved us and called us with a holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus, before the world began.”—2 Tim. I : 9. “He is the first born of every creature.”—Col. Le 1b:

As in Adam was created the whole humanity, the fountain of human existence—and as he was, according to Scripture testimony, a true figure of him that was to come (which was Christ), so in Christ was created a spiritual nature, the fountain of spiritual existence.—Rom. 5: 12. 14.

Adam was the head of the earthly nature, and his posterity, the members of his body, each of whom are of and from the fountain of human

VERSUS POPULAR THEOLOGY. Ts existence in him, as drops are of and from the ocean.

Christ is the head of the spiritual nature or body, of which spiritual body every man is also a member, and is therefore spiritually of and from him, Christ, as drops are of and from the ocean.—1 Cor. 15 2 15—22; 45—49. -

The attributes of a man are, therefore, a human soul and body, derived from Adam, and an immortal spirit, which is the image of God, derived from Christ.

The whole fountain of human existence, as before stated, having been created in Adam, and he being constituted the head of the race, the perfect oneness of the head and members made his transpression and sin theirs. The consequent guilt and fear in which he sought to hide from him, whose presence had hitherto been the fulness of his joy, was moral death, both to the head and the members.

“ And so death passed upon all men, for that all have sinned.” All sinned by virtue of their oneness with their head.

Natural or physical death is a consequence of our creation in Adam, but not of his sin: the reason or cause of it is its earthliness—its inherent tendency to decay and dissolution. “ Thou shalt return unto the ground, for out of it wast thou taken, for dust thou art, and unto dust thou shalt return.”—-Gen. 8 : 19. The nature was made “subject to vanity,” change, or death, not as an end, but in view of its redemption and resurrection in Christ.

Such was the lost condition of mankind, from which the Father purposed in himself, before the world began, to redeem and save it, as the inheritance of his only begotten Son, who is “ his express image, and the brightness of his glory,”—pre-existent to all beings, except the Father—“ by whom also he made the worlds, and whom he appointed heir of all things; who hath, by inheritance from the Father, a name and nature more excellent and more exalted than any other being.”

Simultaneous with the lapse and fall of the humanity (in mass) from primeval innocence, was the announcement of its condemnation.

Also, at the same time, was the divine mercy and compassion manifested toward us, in the promise of a redeemer and deliverer, in the seed of the woman.

Which promise, although literally importing the sentence and punishment of the deceiver and tempter, was also expressive of the victory promised over the lusts of the flesh, of which the serpent’s character was so strikingly a type, and we have sufficient evidence to justify the inference that 1t was a promise of the Messiah, as the redeemer, sanctifier, and saviour of our race, in the immediate institution of Offerings and Sacrifices, which prefigured Christ’s sufferings, death and resurrection. They were, therefore, a symbolic revelation of his true character.

Such, we may infer, was the faith of Abel, by which he obtained witness that he was righteous, God testifying of his gifts—Heb. 11:4. He appropriated to himself by faith the perfect righteousness, sufferings, death and resurrection of Christ, by a participation in them as a member of his body.

The grand and. sublime idea of all sacrificial offerings is the figurative and representative death of the worshiper in that of the animal slain; and his acceptance with God, through that medium, is figuratively expressive of his resurrection and access to the Father in and through Christ.

Hence, the blood which Abel offered as the evidence of his death in that of the firstlings of his flock, rendered his offering more acceptable than that of Cain, in which no blood was shed. Perfect acceptance with, and access to the presence of God, must be preceded by death, and the blood offered in sacrifice is accepted as the evidence of that change. The offering of Cain was, therefore, not expressive of a true faith in him that was to come, and without faith, it is impossible to please, or to obtain an evidence of acceptance with God. By the same faith as that of Abel, Enoch obtained the testimony, or assurance of the same righteousness and justification in Christ; and Noah also became heir—obtained the same assurance of righteousness and justification through the same medium.—Heb. 11: 5, 6, 7.

The offering of gifts and sacrifices pertains to the office of priest, as doth the leading and conducting of public worship. He, the priest, may offer and worship in his own person and name, and in behalf of others also: As did Noah, who was the first who officiated in that capacity. “He found grace in the eyes of the Lord, for himself and family, consisting of eight persons.”—Gen. 6: 18. Which persons were saved with him, and for his sake. To which salvation allusion is made by the Apostle Peter, as prefigurative of Christ, and the salvation of the world in and through him. The Spirit, or spiritual Son of God, who quickened, or raised the crucified body of Jesus from the dead, the Apostle says, went and preached, when the long suffering of God waited in the days of Noah, while the ark was preparing, to the spirits in prison, or to the people whose spirits were in the prison, or state of the dead at the time the Apostle wrote.—1 Peter 3: 18, 19, 20.

So Abraham believed God’s promise, that himself, with all the nations and families of the earth, should be blessed in Christ, and it was accounted to him—was assurance to him of righteousness, justification, and a glorious resurrection in Christ. And the scripture assures us, that the same blessing shall be assured to us, if we believe as he believed.

The atoning or reconciling sacrifice and offering which was at first instituted, was continued until the coming of the Messiah,—until the incarnation of the Son of God: whose sufferings, death, and

VERSUS POPULAR THEOLOGY. iy resurrection, as before stated, were prefigured by them.

It is quite probable, however, that the true idea of those sacrifices and offerings, as well as the knowledge of the true God, were in process of time lost to a great portion of mankind; and that all the sacrificial systems adopted by idolatrous nations, were but misconceptions and very gross corruptions of them.

God chose and made a covenant with Abraham and his seed, by which they became his peculiar people, and th the institution of the rite of circumcision, he sealed them as his own; not because they were more the objects of his oe than other nations, but that in blessing he might bless them, and through them, all the nations and families of the earth.

The ordinances and rites, peculiar to the worship of the Israelites, under the Mosaic economy, was a more full and sublime illustration of the character and offices of Christ than had been previously given. His office, as the great high priest, to offer gifts and sacrifices, as the Mediator or medium of access unto God, was pre-eminently typified, in the high priest of the Aaronic order. The whole people were figuratively in him, the names of their twelve tribes being engraven on his breast-plate, which he bore upon his heart, when . he offered the blood of the animals sacrificed, and which was accepted, as the evidence of the representative death of himself, and of the people in him.—Lev. 16: 13. 15.

Such were the “shadows of good things to come’—of Christ, the great high priest, both of Jews and Gentiles. And as the whole people were representatively in the high priest under the law, so all men were (not representatively,) but truly and verily in Christ; and being members of his body are participant of his perfect righteousness, sufferings, death, and resurrection.

As the death of the people and priest under the law was figurative only, and the divine presence in the earthly sanctuary was but a symbol, “‘ Christ became the mediator of the New Testament, that by means of death for the redemption of the transgressions under the first testament, they which are called might receive the promise of eternal inheritance.” Or, that by means of his (Christ’s) death, which was the death of every man, as members of his body, the transgressions even under the first testament, with all others, might be pardoned— blotted out; that they who were called (those to whom the gospel was preached,) might receive the promise—the assurance of “eternal inheritance,” —a glorious resurrection to immortality.

Which assurance the Holy Ghost, (whom I understand to be no other than Christ himself) signified, was not to be fully enjoyed, while the ‘first tabernacle was yet standing.

The word testament, as used in the text and context, is expressive of the evidence of the acceptance with, and access to God, of both priest and people by their figurative obedience, death, and resurrection, under the Old,—and of their true and real obedience, death, and resurrection, under the New Testament.

In other language, it is the blood of sprinkling, offered by the high priest and accepted by God, and of which all represented in him (the high

priest) are partakers.

The testator under the law being the high priest, he testified by his re-appearance after his figurative death and resurrection; and Christ by his resurrection and re-appearance, was the testator under the New Testament.

Moses sprinkling the book, (in which was written the commandments of God, instituting the tabernacle worship, consisting in sacrifices and offerings before the mercy seat,) and all the people with water, and the blood of calves and goats, testified that the people with himself, were accepted of God as having died figuratively, in the animals slain—‘“‘saying this is the blood of the testament which God hath enjoined unto you.”

The law,—its emblems, figures and shadows, are declared to have been a schoolmaster to bring the worshipers under the first testament to Christ.— Gal. 3:24. And I have sought to avail myself of the instructions of the same teacher, that I might discover the harmony of those scriptures, both in the old and new testaments, which inculeate the great truths of which I have spoken.

The miraculous. birth of Christ was a literal fulfilment, both of the promise of the seed of the “Woman, and the prophecies concerning him. What infinite glories were treasured in the babe of Bethlehem, cradled in a manger! and with what ineffable joy they were beheld and proclaimed-by a multitude of the heavenly Host!

‘And the child grew and waxed strong in spirit, filled with wisdom, and the grace of God was upon him.”

At the age of about thirty years, he entered the priest’s office—being publicly baptized or washed (which was the initiating ordinance under the law), and as publicly anointed with the Holy Ghost, or Holy Spirit, under the emblem of a dove descending and resting upon him, which Holy Spirit, or Holy Ghost, I understand to be no other than the Son of God himself, and the same piers who is always designated by those names.

Here was the union of the earthly and the heavenly natures perfected, the oneness of the Son of God with the Son of Man, by which he became the head of every member of the Adamic nature, as he was also of the heavenly or spiritual nature.

Such I conceive to be the marriage which a certain King made for his Son.—Mat. 22 : 1—13. At which marriage the wedding feast was of fat things, full of marrow, of wines on the lees, well refined (in other language, the gospel of the grace of God); which feast was also made by the King, the Lord of Hosts, unto all people.—Isa. 25:6. |

Up to this period of the life of Jesus, we only know that he was subject to his parents, dwelt at Nazareth, and was a carpenter,—that he had hitherto assumed no public office, but was then led up of the spirit into the wilderness, that he might, in our nature, encounter the severest temptations, and triumphantly resist and overcome them.

After which he returned from the mighty conflict-in the power of the Spirit,—the power of the

Son of God, to teach and preach to the people. ~ The teachings and works of his subsequent life’

were those of a Savior, Sanctifier, Redeemer, Prophet, Priest and King. Hischaracter and Sonship now became two-fold—-the Son of God, the head of the spiritual nature, and the Son of Man, the head of the earthly nature, as it existed in Adam (in mass) before he had issue.

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CHAPTER II.

THERE are many of Christ’s sayings which are in harmony with no other than the doctrine of our membership of his body. Instance the following:

The Saviour assures us that when we feed the hungry, clothe the naked, entertain strangers, visit the sick and the prisoner, our ministrations are to himself.—-Matt. 25 : 45. .

Which tender expressions of his love for the members of his body, of his mercy and loving kindness toward all who are in want, in distress, or in prison, without distinction of moral character, are radiations from “his glory, as the only begotten of the Father, full of his (the Father’s) grace and truth.” |

Happy, thrice happy would it make the world, if all could see and feel that every infant or child, every human being who is in want, or is sick or in prison, is a member of that nature or body of which Christ is the head, and that he is, therefore, a partaker of his obedience, suffering, death and resurrection. :

That they might, in fact and in truth, behold Christ in the infant, the child, and in every human being, whatsoever may be his state or condition.

“And I, if I be lifted up,” saith the Redeemer, “will draw all men unto me.”—John 18 : 82. All men being in him, were lifted up, suffered, died in him on the cross.

Again; “Then, said Jesus unto them, verily, verily, I say unto you, except ye eat the flesh of the Son of Man, and drink his blood, ye have no life in you. Whosoever eateth my flesh and drinketh my blood hath eternal life, and I will raise him up at the last day. For my flesh is meat indeed, and my blood is drink indeed. He that eateth my flesh and drinketh my blood dwelleth in me and I in him.”—John 6 : 53—66. To eat or partake of Christ’s flesh, and drink or partake of his blood, is evidently to dwell or be in him, which we really are: being members of his body, of his flesh, and of his bones.—Ep. 5 : 80.

The saying of Christ that ‘‘ he is the resurrection and the life,” if understood to refer to the inbeing of all men in him, is explanatory of his meaning. If the power of the resurrection to immortality and glory is given to Christ, the head of every man, every man shall be “quickened together with him.” ‘ He that believeth in me, though he were dead, yet shall he live.” He that believeth in Christ, or that he is the resurrection and the life, as ‘the head of every man, though he were dead (in a state of moral death), yet shall he live,” a life of faith in Christ. And he that liveth in this state of faith, hath the assurance that he shall ene never die, or that he shall enjoy everlasting life im Christ.

‘ A sublime and beautiful allusion is made by the

Redeemer, as I understand him, to the great doctrine of the union of the members of his body, (embracing all mankind,) with him, their head, in his answer to Andrew and Philip, who announced to him the desire of certain Greeks to. see him, He replied as follows: “The hour has come that the Son of man should be glorified. Verily, verily, I say unto you, except a corn of wheat fall into the ground and die, it abideth alone: but if it die it bringeth forth much fruit.”—John 12 : 23, 24.

Christ himself was the corn of wheat, in whom all the members of his body were crucified, and with them, he was glorified, by his resurrection from the dead: and thus, he bore much fruit.

It is in order here, to consider the true import of the gospel message first delivered by Divine command to the people. First, John the Baptist came preaching and saying, “ Repent ye: for the kingdom of heaven is at hand.”—Matt, 3: 1, 2. Second, Jesus began to preach and to say, ‘ Repent: for the kingdom of heaven is at. hand.”—Matt. 4: 17. Third, the commission to the Apostles was in substance the same.

Repentance is a turning from one course of life and conduct to another. Also, regret and sorrow for past transgression. An object must be presented to the mind to induce such change, and a cause must be perceived and felt for such regret and sorrow.

The object presented by John the Baptist as the inducement for the Jewish people to turn from their former course of life and conduct, was the near approach of the kingdom of heaven. Why? Because the medium through which they had sought for acceptance with God, or for a remission of their sins, namely, the sacrifices and offerings made through their high priest, were but shadows of good things to come, and typical only, of the new and living way of acceptance and access unto God, through the perfect obedience, death, and resurrection of the Messiah, of whom he, (John) was the harbinger and herald.

‘Then it appears that the baptism of repentance preached and administered by John the Baptist, was a public profession of faith in Christ and his gospel, as superseding the righteousness of the law, and a confession of, and turning from, their sins and transgressions against the good and holy law of God.

And such is true and genuine repentance in all cases ; it is the result and fruit of faith, or belief in the infinitely forgiving mercy and love of God through Christ-—which faith always works by love and purifies the heart; and to love God is to hate sin, which is repentance unto life. Repentance, therefore, is not the means of grace or salvation, but the effect and consequence of them.

Faith, or belief in the mercy and love of God through Christ, is the salvation appertaining to this life only, and is therefore but an “ earnest of the inheritance incorruptible, undefiled, and that fadeth not away reserved in heaven for us.”—1 Pet. 1:4,

Therefore, both faith and repentance have their mission in the present, and not in the future immortal state. |

The repentance of the transgressor can repair no violated law, nor claim exemption from its penalty. Neither would it be pardon, or mercy, or kindness, to exempt the sinner from the legitimate and necessary suffering for sin, which is in its nature reformatory, so far as it deters from a repetition of the offence.

The pardoning mercy of the gospel hath its origin in the eternally pre-existent love of God. Hence its manifestation in due time in his Son, by the promulgation of the gospel. The gospel is the new covenant which God made with the world, by which he promised, that ‘he would blot out their transgressions, and remember their sins and iniquities no more forever.” All which was fulfilled in Christ, the messenger of that covenant—the executor, sanctifier, and sealer of it—by his sufferings, obedience, and death, sealing it with his blood on the cross. It was ratified, also, by his resurrection from the dead; as saith the Apostle, ‘‘God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them.”—2 Cor. 5: 19.

It is therefore certain, that God does not forgive

VERSUS POPULAR THEOLOGY. QR us because we repent, but that he has granted or brought us to repentance, unto life, through the knowledge or belief in his infinitely forgiving mercy and love, as revealed in the gospel of his Son.

It is equally manifest, that neither pardon or repentance can exempt us from the legitimate and necessary suffering for sin; and, as before remarked, that such exemption would be neither merciful or kind.